ŠNW NW DHDH/Shenu Nu Dekyahdekyah:
[Cycle of Revolution]
The Moral Response of
an Oppressed People!
Ambakisye-Okang Olatunde Dukuzumurenyi, Ph.D.
[Public Policy Analysis]
The Foundations of
Government
"This
government has failed us; the government itself has failed us. The white
liberals, who have been posing as our friends, have failed us. Once we see that
all these other sources to which we've turned have failed, we stop turning to
them and turn to ourselves. We need a self-help program, a do it yourself
philosophy, a do it right now philosophy, an it's already too late philosophy.
This is what you and I need to get with...a self-help philosophy...a philosophy
that eliminates the necessity for division and argument." [Mhenga Malcolm
X]
Within the Eurasian tradition the term government is of French derivation and
carries the meaning of a socially constructed institution that reifies a
relationship between the members of the institution and the society at large
whereby the institutional members exercise socio-political economic administration
and jurisdiction over the socio-political economic interactions of the
constituents of the a community, the residents of a society or the nationals of
a nation-state.
The French noun government is in turn rooted in the verb
gouvern which conveys the ideology of social control from above through the act
of exercising socio-political economic jurisdiction over a sovereign area by
the lawfulness of socially sanctioned power by which the assent of the
grassroots to the socially contrived act results from socialization in elite
group controlled systems of schooling.
The French verb gouvern
originates in the Greek verb kybernan
which indicates the idea of steering or guidance.[1] The Greek tradition, which is the foundation
of the Eurasian paradigm of government, is drawn from the original source of
the concept of government, i.e. the ,
INT ‘ЗT N ITRW H ‘PI/Inet Aat en Iteru Hapi [Kush/Kemet:
Great Valley of the Nile River, i.e., Nile River Valley]
Civilizations of ,
T3STY/Ta-Seti [Kush/Kemet:
Land of the Bow, Nubia, Southern Egypt, The Republic of the Sudan and possibly
the Government of South Sudan] and ,
NHSW KMT/Nehesu-Kemet [Kush/Kemet:
Negro-Egyptian, Kushite-KMT/Kemet, Ancient Egypt],
Utamaduni Mkubwa ya , KŠ/Ksh [Kush/Kemet:
Kush] and Utamaduni Mkubwa ya ,
IW MIRWIWЗ/Iu Miruiwa [Kush/Kemet:
Island of Meroe].
In the ,
INT ‘ЗT N ITRW H ‘PI/Inet Aat en Iteru Hapi [Kush/Kemet:
Great Valley of the Nile River, i.e., Nile River Valley]
tradition government is transliterated from the , MDW NTR/Medu Netcher [Kush/Kemet: Words
of NTR
‘З/Netcher-aa, the Classical Writing System of TЗSTY/Ta Sety and KMT/Kemet] as ,
SXRYW/Skheryu [Kush/Kemet:
They who administer] or
,
SŠM/Seshem [Kush/Kemet:
Guidance] and is defined as the administration of the Laws of , MЗ‘T/Maat [Kush/Kemet:
Guide of Divine Action,[2]
Truth,
Justice, Harmony, Balance, Order, Reciprocity, Propriety] and by implication the precepts of , ISFT/Isfet [Kush/Kemet: Prevarication, Immorality, Chaos,
Incongruity, Disorganization, Conflict, Unscrupulousness] through the metaphysical form, corporeal
likeness, psychic similitude and in the subtle manner, ethical behavior,
mellifluous procedure, zealous service, enthralling state, transcendent
condition, resolute action, inspirational conduct, holistic design and
complementary image of the q R, NTR ‘З/Netcher-aa [Kush/Kemet:
The Great Spirit or Ancestor]. As
this Global Afrikan conceptualization shows, the principles of government may
be found within the oldest institution of mankind, the rites and rituals associated
with the commemoration of the q R, NTR ‘З/Netcher-aa [Kush/Kemet:
The Great Spirit or Ancestor].
To begin with, the Kiswahili word Ulimwengu
means the Universe or Cosmos; a related derived Kiswahili word is Mlimwengu
[Kiswahili: p. Walimwengu] which
means a human being or one who knows how to live harmoniously with others: the
others being defined as all representations of the q R, NTR ‘З/Netcher-aa [Kush/Kemet:
The Great Spirit or Ancestor], the Wahenga
na Wahenguzi, the ‘Beautiful Ones Not Yet Born,’ the creeping things of the
fields, plants and animals. Another derivation is Malimwengu [Kiswahili: Human Affairs] which means
the conscious acts of the Mlimwengu.
The Universe is philosophically
viewed from this perspective, as being one with each human as human beings;
therefore Malimwengu are Ulimwengu is
Mlimwengu as Walimwengu. Within the words Ulimwengu and Mlimwengu we find the
Kiswahili stem Ngu, which is Ntu in other Aba-Ntu [Kizulu: Abantu- Human Beings, s. Muntu-
Human Being] languages and represents the essence of the motive power, the ,
B3/Ba [Kush/Kemet: Soul,
Power,
Breath/Spirit of God in Humanity] as the
fundamental element of , ‘NX/ Ankh [Kush/Kemet: Life].
Ngu is the stem of the Kiswahili name for
the Creator, i.e., Mu-Ngu [Kiswahili:
God] or Mwenyezi Mu-Ngu [Kiswahili:
The Divine]. As the representation
of the essence of the motive force of life the stem Ngu is further found
in the following words: Miu-Ngu ya Masanamu [Kiswahili: Fetish], the fundamental law of the essence of the q R, NTR ‘З/Netcher-aa [Kush/Kemet: The Great Spirit or Ancestor] existing within all Creation as a result of the transformation
of q R, NTR ‘З/Netcher-aa [Kush/Kemet: The Great Spirit or Ancestor] during the , SP TPY/Sep Tepy [Kush/Kemet: First Primordial Times, Beginnings], Mvu-Ngu [Kiswahili:
Empty Space] the non-material dark matter substance of spatial materiality
and immateriality; Mzu-Ngu [Kiswahili:
Cleverness, Ingenuity] the special teachings given to neophytes; Mzu-Ngu-ko [Kiswahili: Cycle], Ngu-vu
[Kiswahili: Force, Strength, Power], Maa-Ngu-ko
[Kiswahili: Waterfall] and Ngu-zo
[Kiswahili: Pillar, Elemental Principle].
The idea of Ngu/Ntu is possibly
derived from ,
INT ‘ЗT N ITRW H ‘PI/Inet Aat en Iteru Hapi [Kush/Kemet:
Great Valley of the Nile River, i.e., Nile River Valley] , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian,
Kushite-KMT/Kemet] linguistics, the source languages
of the contemporary languages of Afrika.
In the , 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] we find the idea of Ngu/Ntu represented in the
conception of the heavens as Mwenyezi Mu-Ngu [Kiswahili: The Deity] , NIWT/Niut or , NWT/Nu.t [Kush/Kemet:
the Community, the Waters of Heaven, the Personification of the Feminine Creative
aspect of the NTR/Netcher, the Divine Creatrix].
The , NWT/Nu.t
[Kush/Kemet: Divine Creatrix] along with her complement , NW/Nu [Kush/Kemet: Primordial
Waters, Primeval Ocean]
personifies the waters of the heavens, the sky or biosphere of the earth and is
the ‘Birth Mother’ of the Vifu-Ngu-amimba wa Afrika [Kiswahili: First Born Children of Afrika], the ,
T3NHSW/Ta-Nehesu [Kush/Kemet:
Kush, Land
of the Blacks]. As the ,
MR/Mer [Kush/Kemet: Pyramid] Texts show:
“NWT/Nu.t, Mother of
the NTRW/Netcheru [Kush/Kemet: Celestial Ones], The Divine
Creatrix, She who complements NW/Nu, forming in Unison Primeval Energy, NTR/Netcher,
the Dark Matter, the Dark Waters, the Divine Primeval Spirit, the Birthplace of
R, Divine Light, Fire issuing forth from Water.
The Words of NWT/Nu.t, the Brilliant, the Glorious, the Sagacious, the
Luminous, the Illustrious, the Expansive: ‘You are my child, this is my
daughter, my son, You are my first born, the first to come into existence, the
embryonic being of conception, the opener of the matrix, You are my beloved,
with whom I am well pleased. To the
Heavens, I proclaim in You I am most satisfied. . .These the Afrikans,
the Beautiful Blacks, these are my daughters, my sons, they are my beloved
forevermore. My precious children venerated KЗ/Ka [Kush/Kemet: Spirits] of
my KЗ/Ka. You daughter and son of the Nile are the most ancient of my progeny,
I brought you forth from the Land of the Garden of the KЗ/Ka, in Tanganyi-KA, I
formed you. You are my eldest, my most highly regarded, my firstborn, who rules
justly in MЗ‘T/Maat upon the
throne of GB/Geb [Kush/Kemet: Earth], upon the four
pillars of the Heavens. Upon your head is the Golden Crown, in your hands the
Divine Scepter. With you Daughters and Sons of the Soil of Afrika, GB/Geb has
been most pleasantly satisfied. Unto you GB/Geb gave his Divine Inheritance in
the presence of the NTRW/Netcheru.
All the NTRW/Netcheru are rejoicing their jubilation is
boundless; in praise and glory they delight in saying: ‘How Magnificent, how
Elegant, How Beautiful are the Daughters and Sons of Afrika, with whom their
Father, the NTRW/Netcheru GB/Geb is well pleased!’”[3]
, NWT/Nu.t
[Kush/Kemet: Divine Creatrix] is
the model of the government, community and communication as shown in the ,
NHSW KMT/Nehesu-Kemet [Kush/Kemet:
Negro-Egyptian, Kushite-KMT/Kemet] terms: ,
NIWT/Niut [Kush/Kemet: Village,
Town, City, Community, Temples of the Pyramids];
,
NIWTYW/Niutyu [Kush/Kemet: Citizens, Villagers]; , NIWTY/Niuty [Kush/Kemet: That
which belongs to the Community]; , NW/Nu [Kush/Kemet:
Primeval Ocean, Guardian]; , NWI/Nui [Kush/Kemet: Shepherd,
Pastoralist]; , NWW/Nuu [Kush/Kemet: Guide, Leader, Director], ,
NW/Nu [Kush/Kemet: To See,
To Look, To Observe, Hunter], , NW/Nu [Kush/Kemet:
Time], , WNNW/Unnu [Kush/Kemet:
Fetus, Existence, Human Being]; , WN/Un [Kush/Kemet: You,
They, We, Us, To Be, To Exist, To Become, Being, Existence]; ,
WNNW/Unnu [Kush/Kemet: Something
that is, Movement of the child in the mother’s womb]; , WNWNNBT/Unun-Nebet [Kush/Kemet: All
that is] and , WNNW/Unnu [Kush/Kemet:
Existence].
Accordingly, an Afrikan conceptualization of socio-political
economics and government rests in the perception of Walimwengu as fundamental
integral elements in Ulimwengu existing , KD MI KD/Ked-Mi-Ked [Kush/Kemet: Collectively, Entirety,
Totality, All Together, As One] born of , NWT/Nu.t [Kush/Kemet:
Divine Creatrix] and living and having being in
the bosom of , NWT/Nu.t
[Kush/Kemet: Divine Creatrix], as
a ,
NIWT/Niut [Kush/Kemet: Community]
of communication, with the community , KD MI KD/Ked-Mi-Ked [Kush/Kemet: Collectively, Entirety,
Totality, All Together, As One] being the ,
NW/Nu [Kush/Kemet:
Caretaker, Guardian], , NWW/Nuu [Kush/Kemet: Guide, Leader, Director] and , NWI/Nui
[Kush/Kemet: Shepherd] through , ‘NX/ Ankh [Kush/Kemet: Life] that is defined by Utamaduni Mkubwa ya Afrika.
There is a bio-epigenetic substantiation of
the feminine conceptualization inherent in , NWT/Nu.t
[Kush/Kemet: Divine Creatrix] as
given in the Inductor Theory of Primary Sexual Differentiation which posits
that we all
begin as females. Consider the following:
“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 he 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.”[4]
Furthermore, in the rituals of entrance into the
spirit of life of the Khoi-Khoi and San of Southern Afrika the woman is life
for she attains womanhood upon the beginning of the menses, a process of nature
that happens within and announces the opening of the giver of life, where as
the man becomes a man by being separated from the group and undergoing severe
trials in which the necessities of manhood are added or are additional
developments related to externalities associated with the cultural values of
the ,
NIWT/Niu.t [Kush/Kemet: Community].
The external trials are a part of
the instructional methodology that is designed to transform the boy into a man,
whereas the woman’s transformation is an internal natural biological process.
While the woman is life, the man is the servant of life as symbolized in the
Khoi-Khoi and San ritual dances where the women form a dynamic stationary
circle and maintain the musical rhythm of life and the men dance within the
circle and undergo spirit possession and journey into the bosom of life. An
additional aspect of the relationship is contained in the Afrikan proverb which
states that the woman is the garden and the man is the fence around the garden.
The socio-political philosophy that is the basis of the , SŠMT/Seshemt, [Kush/Kemet: Guidance, Administration] of
the ,
NIWT/Niut [Kush/Kemet:
City, Village, Town] is traditionally
accredited to the actions of the Wahenga na Wahenguzi, ,
ЗST/Auset and , WSIR/Ausar c. 13759-5759
BKC [c. 18000–10000 BCE], who are stated to have introduced a collection of
social civil laws, which were a frame work for social living and who instituted
a system of rituals for the veneration of the Wahenga na Wahenguzi and the
worship of the q R, NTR ‘З/Netcher-aa [Kush/Kemet:
The Great Spirit or Ancestor].
The
laws were intended to counter the general unnatural state of chaos and disorder
they found in the region of , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian,
Kushite-KMT/Kemet] as they advanced from up south at the head
of Southern Afrikan colonists that were the negative effects engendered by an
unstated philosophy of
, ISFT/Isfet [Kush/Kemet: Prevarication,
Immorality, Chaos, Incongruity, Disorganization, Conflict and Unscrupulousness]. These particular innovations are to
be found in the Kushite socio-spiritual text the , PRT M HRW/Pert em Hru [Kush/Kemet: Book of Coming Forth By Day] [5]
which is a collection of books generally dealing with the socio-psychology of
Afrikan peoples, the rites and rituals associated with the worship of Mwenyezi Mungu [Kiswahili: God] and the veneration of the Wahenga na Wahenguzi
formulated, articulated and then written by Afrikans of the Nchi za Maziwa Mkuu [Kiswahili: Great Lakes] of Central
Afrika c. 15759- 12759
BKC [c. 20000-17000 BCE] at the latest.[6]
Also, within the texts are the fundamental
tenets of the socio-cultural, socio-economic and socio-political laws
introduced by , ЗST/Auset and
,
WSIR/Ausar: Afrikan customary constitutional resolutions based
around the concept of , MЗ‘T/Maat [Kush/Kemet:
Guide of Divine Action,[7]
Truth,
Justice, Harmony, Balance, Order, Reciprocity, Propriety] which are known collectively as the
‘Utterances of Self-Judgment’ and through which a person professed to be , W‘B/Wab [Kush/Kemet: Pure, Innocent, Without Sin and
therefore Free].
In the book
entitled, the , SPR R WSHT TN NT MЗ‘T/Sper er Weseshet ten
net Maat [Kush/Kemet: Emergence at
the Entrance of the Hall of the Righteousness] which is a text discussing
the ‘Day of Self-Judgment’ that follows the transition from this life to the
next, the , ЗW/Au
[Kush/Kemet:
the departed, the newly deceased] stands in the ,
DWЗT/Duat [Kush/Kemet: Heaven]
before Mwenyezi Mungu and the forty-two legal assessors, who keep the book or
‘Scroll of the Righteous,’ and professes their comprehension of reason and
purpose through an act of Self-Judgment by enumerating how they have
consciously not broken any of the Divine Commandments and Ordinances of
Mwenyezi Mungu, which by reason of being imbued with the SXM/Sekhem [Kush/Kemet: Devolved Essence i.e. Power of Transformation of NTR
‘З/Netcher-aa] of the SXM
WR/Sekhem-ur [Kush/Kemet:
Supreme Spirit, Great Power] are written in and throughout the essence of
their being.
In the ancient text the
following ‘Utterances of Self-Judgment’ are recorded as the Mhenga prepares to
enter into the WSHT
TN NT MЗ‘T/Weseshet ten net Maat [Kush/Kemet:
Hall of Righteousness]:
With
certainty I have neither seen, created nor acted in the
Spirit of Isfet.
With
certainty I have not created trauma in any animal.
With
certainty I have not created injustice in the Seat of
Righteousness.
With
certainty I do not know that which is corrupt and immoral.
With
certainty I have not seen the desert-like places of iniquity.
With
certainty I have not acted according to a methodology of
depravity.
With
certainty I have not acted so that my name comes before
the Court of Justice.
With
certainty I have not blasphemed God.
With
certainty I have not created stolen or committed robbery.
With
certainty I have not deprived and impoverished the
fatherless and the
widow.
With
certainty I have not done that which is detestable to God.
With
certainty I have not wrongfully made complaints against
my servant to the
court on behalf of his supervisor.
With
certainty I have not created torture, wretchedness or
desolation for
anyone.
With
certainty I have not caused anyone to shed tears of agony.
With
certainty I have not killed.
With
certainty I have not caused anyone to kill on my behalf.
With
certainty I have not created disease and affliction in
humanity.
With
certainty I have not pilfered the cereal or animal offerings
of the Temple of the
Sun.
With
certainty I have not stolen the baked offering loaves of the
Wahenga Wakubwa.
With
certainty I have not stolen the baked cakes and breads of
the BЗ/Ba [Kush/Kemet: Holy Spirit] of the Wahenga.
With
certainty I have not fornicated, committed adultery nor
engaged in sodomy or
homosexual copulation.
With
certainty I have not been lustful, masturbated or
committed rape.
With
certainty I have not set aside, added to nor subtracted from
the requests and
petitions of the needy.
With
certainty I have not cheated in the reapportionment of my
farmland after the
inundation.
With
certainty I have not increased the weight of the balance in
market transactions.
With
certainty I have not decreased the weight of the balance in
market transactions.
With
certainty I have not stolen milk from the mouths of infants,
babies and youth
neither girls nor boys.
With
certainty I have not appropriated cattle on their pastures.
With
certainty I have not ensnared birds with the bones of the
Neteru.
With
certainty I have not caught fish using their flesh as lure.
With
certainty I have not diverted the water of the river at its
canal.
With
certainty I have not created a revetment to restrain
dammed up water.
With
certainty I have not extinguished fire at its time.
With
certainty I have not uprooted and sorted out the lame and
crippled during the
selection of choice foods.
With
certainty I have not confined the herds [used] for holy
offerings.
With
certainty I have not rebelled against the appearance,
utterances, movements
and outcomes of the acts of God.[8]
These socio-cultural ordinances or
internally generated spiritual commandments of balanced, ordered and harmonious
social living which a person who had lived accordingly and expected to recite
truthfully on their ‘Day of Self-Judgment’ were the guiding principles which
under lay the communal sense of honor and obligation owed by each and every one
to their neighbor were and are the binding threads of the socio-economic,
political and governmental structure of Afrikan society. Especially since:
“Afrikan Mapokeo
Government generally being a mix of Afrikan Mapokeo
Grassroots Democracy
as the center of government sovereignty, authority
and legitimacy, some
tendencies of divine Absolute Monarchy, without the
extreme western type absolutists
tendencies in normal situations of optimal functioning but with opportunities
for progression in that direction as depicted
by periods in the history
of the Empire of Benin and the Zulu Empire, and
elements of
Monarchial Democracy.”[9]
These
proclamations were the living conventions upon which the customary legal code
of the society rested. Equal in
importance with these spiritual, cognitive, affective and psycho-motor
physiological injunctions were a related set of maxims known as the 42 Admonitions of MЗ‘T/Maat. In the book
entitled the , SMTR MЗ‘T/Semeter Maat [Kush/Kemet:
Declarations of Truth, Justice, Harmony,
Balance, Order, Reciprocity and Propriety] having earned entrance into the WSHT
TN NT MЗ‘T/Weseshet ten net Maat [Kush/Kemet:
Hall of Righteousness],
the Mhenga now addresses the 42
legal assessors who preside over the Book of the Righteous and inscribe the
names of the Blameless onto the roll of , ‘NX/Ankh
[Kush/Kemet: Life].
Now it must be understood that the actual
assessing and judgment is not an act of either the assessors or of q R, NTR ‘З/Netcher-aa [Kush/Kemet: The Great Spirit or Ancestor].
As expressions of q R, NTR ‘З/Netcher-aa [Kush/Kemet:
The Great Spirit or Ancestor], through the devolutionary process of q R, NTR ‘З/Netcher-aa [Kush/Kemet: The Great Spirit or Ancestor],
as the , NB R DR/Neb er Djer [Kush/Kemet: The All, Lord of All], into
the infinity of existence, these ordinances are written upon the , IB/Ab [Kush/Kemet: Heart,
Consciousness] and therefore also upon the , XЗT/Khat [Kush/Kemet: Physical Body, Physical Spirit], S‘HW/Sahu [Kush/Kemet: Inner incasing of the Spiritual
‘Body’], KЗ/Ka
[Kush/Kemet: Character], BЗ/Ba [Kush/Kemet: Eternal Duality connected to NTR ‘З/Netcher-aa,
Soul], ŠWYT/Shuyt [Kush/Kemet: Shadow, Reflection], ЗX/Akh [Kush/Kemet: Radiant Anointed Halo, Glow of
the Spirit], SXM/Sekhem [Kush/Kemet:
Devolved Essence i.e. Power of Transformation of NTR ‘З/Netcher-aa] and , RN/Ren [Kush/Kemet: Name]
or the spiritually united cognitive faculties, affective reason and psychomotor
physiology of all of the expressions of q R, NTR ‘З/Netcher-aa [Kush/Kemet:
The Great Spirit or Ancestor].
Hence, the person assesses themselves through their conscious actions
over the totality of their lives throughout the matrix of spiritual, social,
political and economic relationships. If
ones name is written on the roll of , ‘NX/ Ankh [Kush/Kemet: Life],
then the Blameless gain entry into the , SXT
HTP/Sekhet Hetep [Kush/Kemet: Field
of Peace] specifically into the region of the
, SXT IЗRW/Sekhet Iaru [Kush/Kemet:
Field of Reeds] to receive a mansion and lands from the ‘First Begotten of
the Dead.’
To achieve the Right of Abode in the consecrated land of the
virtuous dead, the , ЗW/Au
[Kush/Kemet:
the departed, the newly deceased]
declared the following:
I have not been depraved, degenerate, malicious or
malevolent practicing prevarication, immorality, chaos, incongruity,
disorganization, conflict and unscrupulousness.
I have not raided, pillaged or burned the lands of
my people.
I have not stolen, embezzled, misappropriated nor
looted the resources of my people.
I have not committed murder.
I have not stolen that which has been offered to the
God of my people.
I have not decreased the libations and offerings to
the Wahenga.
I have not stolen the things which belong to the God
of my people.
I have not uttered lies.
I have not stolen food from the impoverished and
needy of my people.
I have not caused my people to suffer plague,
disease, hardship or tribulation.
I have not perpetrated the act of fornication upon
women, children or men.
I have not caused the women, men or children of my
people to lament.
I have not
extorted and been disingenuous to the interests of my people.
I have not violated the divine laws of my Wahenga.
I have not been duplicitous in my relationships with
my people concerned only with my own good.
I have not destroyed the cultivated lands of my
people by selling the land to foreigners and alienating my people from the land
of their Wahenga.
I have not gossiped and discussed the affairs of my
people with the stranger.
I have not thought evil, spoken ill, or acted
deceptively towards my people.
I have not been pointlessly vexed in my thoughts, my
speech or my actions against my people.
I have not committed adultery in my thoughts, my
speech or my actions.
I have not committed bestiality, homosexual acts,
rape, and the molestation of children or masturbation in my thoughts, my speech
or my actions.
I have not caused socio-psychological and
physiological fear, dread, horror, panic or terror in my people through my
thoughts, my speech or my actions.
I have not used my thoughts, my speech or my actions
to slander, insult or aggrieve the lame and the cripple of my people.
I have not been quick-tempered and irascible in my
thoughts, my speech or my actions towards my mothers, fathers, sisters,
brothers and neighbors.
I have not disregarded the precepts and principles
of Maat in my thoughts, my speech or my actions.
I have not blasphemed the name of the God of my
people in my thoughts, my speech or my actions.
I have not been arrogant, improvident or violent in
my thoughts, my speech or my actions with my people.
I have not used my thoughts, my speech or my actions
to cause dissension within my people.
I have not rushed to judgment in my thoughts, my
speech or my actions in my dealings with my people.
I have not lusted nor coveted in my thoughts, my
speech or my actions.
I have not forgotten, replaced or infuriated the God
of my people in my thoughts, my speech or my actions.
I have not made false accusations against my people
in my thoughts, my speech or my actions.
I have not uttered false imprecations against the
rulers chosen by my people in my thoughts, my speech or my actions.
I have not polluted neither the waters of the river
or the soils of the land causing disruptions of the food system and resulting
in the outbreak of pandemic diseases amongst the nations of my people.
I have not been envious of the possessions of the
stranger nor of the women, men or children of my people.
I have not withheld portions of the offerings to the
God of my people made by the needy of my people.
I have not forgotten to provide for my dependents,
deprived the infants, babes and children of my people of adequate, optimal,
nutritious food and thereby caused the outbreak of chronic diseases and
epidemics.
I have not looted the offerings made to the Wahenga
of my people.
I have not disregarded humility in my thoughts, my
speech or my actions.
I have not been subversive to my people and
committed the sacrilege of libel, sedition or treason against my people in my
thoughts, my speech or my actions.
I have not deprived the hungry of bread, the thirsty
of water, the naked of clothing and the homeless of shelter.
I have not been disloyal to, disrespected or
forgotten the Wahenga of my people in my thoughts, my speech or my actions.[10]
The
introduction and implementation of these spiritual, cognitive, affective and
psychomotor physiological laws and precepts by , ЗST/Auset and
,
WSIR/Ausar into , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian,
Kushite-KMT/Kemet] caused a radical reorganization and
revitalization of the social structure of the lands in which they settled.
All
sociopolitical, socioeconomic, socio-educational,
socio-health and socio-religious administrations and
bureaucracies of the people came to be
viewed from the perspective of these metaphysical axioms. These spiritual ordinances
were intricately interwoven into the social fabric and incessantly perpetuated
through the social institutions of the nations; in this way these maxims became
the basis of the concepts, ideas, ideologies, assumptions and beliefs of the
societies and permeated all aspects of the web of social living.[11]
These laws and precepts though slightly
modified over time as peoples migrated across the continent are the basis of
the classical Global Afrikan conceptualization of the Global Afrikan
constitutional Utambuzi wa [Kiswahili: Utambuzi wa- Consciousness of]
,
KD MI KD/Ked-Mi-Ked [Kush/Kemet: Collectiveness] or World-View and
of Global Afrikan , WHYT IЗK ‘NX NW NIWTYW/Wehyt Iak Ankh Nu Niutyu [Kush/Kemet: Village Democracy, Village Republics]. The Afrikan constitution is “…a body of
fundamental theories, principles and practices drawn from the customary laws
that governed Black Afrikan societies from the earliest times.”[12]
The Global Afrikan Utambuzi wa
,
KD MI KD/Ked-Mi-Ked [Kush/Kemet: Collectiveness] of
, WHYT IЗK ‘NX NW NIWTYW/Wehyt Iak Ankh Nu Niutyu [Kush/Kemet: Village Democracy, Village Republics] occurred in all
Global Afrikan communities regardless as to whether there was an chief
executive or the like.
Those Global
Afrikan societies that had no chief executive but instead were governed by a Halmashauri ya Wazee [Kiswahili: Council of Elders] were
designated by Eurocentric historians and anthropologists as primitive
democracies; however, they are best referred to as prime democratic societies
or
, WHYT IЗK ‘NX NW NIWTYW/Wehyt Iak Ankh Nu Niutyu [Kush/Kemet: Village Democracy, Village Republics].
It was in the communal setting of the
, WHYT IЗK ‘NX NW NIWTYW/Wehyt Iak Ankh Nu Niutyu [Kush/Kemet: Village Democracy, Village Republics] that the rule of
the people reached its highest cultural development.
This was possible for self-government was a
way of life beginning with the devolution of power and authority from the q R, NTR ‘З/Netcher-aa [Kush/Kemet: The Great Spirit or Ancestor]
to the indivisible duality that is humanity. Each human is the indivisible
dual, human and divine with both natures being one and the same and yet
infinitely different; hence the duality, and for humanity to exist both a
necessities thus the indivisibility.
The devolution of the creative,
spiritual, cognitive, affective and psycho-motor physiological power and
authority of q R, NTR ‘З/Netcher-aa [Kush/Kemet:
The Great Spirit or Ancestor] to humanity was further enhanced by the
evolution of the human spiritual, mental and physical capacities. This evolutionary process expanded an
incessant revolution in the overall evolution of the person.
From the q R, NTR ‘З/Netcher-aa [Kush/Kemet: The Great Spirit or Ancestor]
the process of self-government spread to the union of woman and man, to their
progeny, then on to the extended family.
With the unification of two families by marriage self-government as a
way of life entered into the community.
With this being the state of affairs, the issues of just law and
righteous social order that in Eurasian societies must be externally applied
were in Global Afrikan society’s involuntary internal reactions to human
socio-political economic interaction.
The underlying essence of Global Afrikan , WHYT IЗK ‘NX NW NIWTYW/Wehyt Iak Ankh Nu Niutyu [Kush/Kemet: Village Democracy, Village Republics] was the kinship
and lineage system and the Global Afrikan , SBЗ/Seba [Kush/Kemet: Education] system served as
the primary socio-political economic institution by which the understanding of
, WHYT IЗK ‘NX NW NIWTYW/Wehyt Iak Ankh Nu Niutyu [Kush/Kemet: Village Democracy, Village Republics] as expressed in
Global Afrikan customary law was transmitted.
The Global Afrikan conceptualization of , WHYT IЗK ‘NX NW NIWTYW/Wehyt Iak Ankh Nu Niutyu [Kush/Kemet: Village Democracy, Village Republics] and
constitutionality served as the guiding light of a self-governed people, whose
society was completely pragmatic.
The
laws of the community were precepts based on the natural laws that ordered
nature and the universe. The idea of
government expressed was not a theoretical experimentation with government of
and by the people; but instead, it was in fact a government for, of and by the
people.
This
is the context from which to comprehend an authentically Global Afrikan
conceptualization of social organization and government. From this one of the earliest Global Afrikan
endeavors into the erection and development of a socio-political economic
system one is able to see the perception of right government, egalitarian
citizenship and the associated ideas of law, disobedience and punishment as
well as two interrelated important points that are implied.
The first implied idea is that the spiritual,
cognitive, affective and psycho-motor physiological actions of the members of
the society, i.e. the citizen irrespective of whether the act is right or wrong
with regard to the socially constructed law has a direct and indirect immediate
effect and short-term and long-term impact upon the social welfare of all of
the other members of the society.
The
second implied point that is parallel to the first is that the decrees of the
government are incorporeal, somatic, emotional and physical in content and
import and regardless as to their nature of being just or unjust will have
direct as well as indirect immediate effect and short-term and long-term impact
upon all of the governed people of the society.
With these two points enumerated the theme of John Locke’s, “Of the
Dissolution of Government,” can now be stated in the following manner: any
government which governs must do so in a manner that is conducive to the equal
treatment of all of its constituents.
For a government not to do so over an
extended period of time provides its constituents with tangible proof of its
duplicitousness leaves them with only one recourse and that is to replace the
government, through perhaps, in extreme instances, the extreme measure of armed
revolt. Especially since those that have
power do not leave power peacefully and voluntarily.
[1]
Jess Stein (Ed.), The Random House College Dictionary Revised Edition
(New York: Random House, Inc., 1988) pp. 570-571.
[2]
Maat as the female guide of right action is the origin of the personification
of wisdom as a woman found in the Kushite Hebrew texts which make up the
Judaeo-Christian religious texts. See: “Christian Old Testament, Book of Proverbs” Holy Bible:
With Apocrypha King James Version
(London, England:, 1611) and New International Version (Colorado Springs:
International Bible Society, 1984); William Tyndale, (Trans.) Holy
Bible (London, 1530); Lancelot C. L. Brenton, (Trans.) The Septuagint:
With Apocrypha (London: Samuel Bagster & Sons, Ltd., 1851)
[3] From forthcoming book: ‘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, 2016)
[4]
Mary Jane Sherfey, M.D., “The Evolution and
Nature of Female Sexuality in Relation to Psychoanalytic Theory,” Journal of
the American Psychoanalytic Association (January, 1966) vol. 14 no. 1, pp.
28-128; The Nature and Evolution of Female Sexuality (New York: Random House, 1972 ) pp. 37-40
[5]
For the MDW NTR/Medu Neter [Kush/Kemet:
Hieroglyphic] text which are transcribed from Papyri and Temples of Ancient
Kemet see: E. A. Wallis Budge, The Egyptian Book of the Dead: The Chapters
of Coming Forth By Day The Egyptian Text in Hieroglyphic Edited From Numerous
Papyri (London: Kegan, Paul, Trench,
Trubner and Company Limited, 1898); E. A. Wallis Budge, A Vocabulary in
Hieroglyphic to the Theban Recension of the Book of the Dead (London:
Kegan, Paul, Trench, Trubner and Company Limited, 1898); E. A. Wallis Budge, The
Chapters of Coming Forth By Day or the Theban Recension of the Book of the
Dead: The Egyptian Hieroglyphic Text Edited from Numerous Papyri Vol. I Chapters
I – LXIV (London: Kegan, Paul, Trench, Trubner and Company Limited, 1910);
E. A. Wallis Budge, The Chapters of Coming Forth By Day or the Theban
Recension of the Book of the Dead: The Egyptian Hieroglyphic Text Edited from
Numerous Papyri Vol. II Chapters LXV – CLIII (London: Kegan, Paul,
Trench, Trubner and Company Limited, 1910); E. A. Wallis Budge, The Chapters
of Coming Forth By Day or the Theban Recension of the Book of the Dead: The
Egyptian Hieroglyphic Text Edited from Numerous Papyri Vol. III Chapters
CLIV – CXC and Appendices (London: Kegan, Paul, Trench, Trubner and Company
Limited, 1910); E. A. Wallis Budge, The Book of the Dead The Papyrus of Ani
Scribe and Treasurer of the Temples of Egypt about 1450 BC: A Reproduction of
Facsimile Edited With Hieroglyphic Transcript, Translation and Introduction
Vol. I - II(London: The Medici Society Limited, 1913); E. A. Wallis Budge, The
Book of the Dead The Papyrus of Ani Scribe and Treasurer of the Temples of
Egypt about 1450 BC: A Reproduction of Facsimile Edited With Hieroglyphic
Transcript, Translation and Introduction Vol. III The Papyrus of Ani
Reproduced in 37 Colour Plates (New York: G. P. Putnams Sons, 1913);
E. A. Wallis Budge, The Egyptian
Heaven and Hell Vol. I The Book of Am-Tuat (London: Kegan, Paul,
Trench, Trubner and Company Limited, 1905); E. A. Wallis Budge, The Egyptian
Heaven and Hell Vol. II The Short Form of the Book of Am-Tuat and the
Book of Gates (London: Kegan, Paul,
Trench, Trubner and Company Limited, 1905); E. A. Wallis Budge, The Egyptian
Heaven and Hell Vol. III The Contents of the Books of the Otherworld
Described and Compared (Chicago: The Open Court Publishing, 1906); Trustees
of the British Museum, Hieroglyphic Texts From Egyptian Stelae, &c., in
the British Museum Part I (London: Oxford University Press, 1911); Trustees
of the British Museum, Hieroglyphic Texts From Egyptian Stelae, &c., in
the British Museum Part II (London: Oxford University Press, 1912);
(London: Oxford University Press, 1911); Trustees of the British Museum, Hieroglyphic
Texts From Egyptian Stelae, &c., in the British Museum Part IV (London:
Oxford University Press, 1913); (London: Oxford University Press, 1911);
Trustees of the British Museum, Hieroglyphic Texts From Egyptian Stelae,
&c., in the British Museum Part V (London: Oxford University Press,
1914); (London: Oxford University Press, 1911); Trustees of the British Museum,
Hieroglyphic Texts From Egyptian Stelae, &c., in the British Museum Part
VI (London: Oxford University Press, 1922)
[6] Cheikh
Anta Diop, The African Origin of Civilization Myth or Reality (Chicago:
Lawrence Hill Books, 1974) pp. 22.
[7]
Maat as the female guide of right action is the origin of the personification
of wisdom as a woman found in the Kushite Hebrew texts which make up the
Judaeo-Christian religious texts. See: “Christian Old Testament, Book of Proverbs” Holy Bible:
With Apocrypha King James Version
(London, England:, 1611) and New International Version (Colorado Springs:
International Bible Society, 1984); William Tyndale, (Trans.) Holy
Bible (London, 1530); Lancelot C. L. Brenton, (Trans.) The Septuagint:
With Apocrypha (London: Samuel Bagster & Sons, Ltd., 1851)
[8] From
Forthcoming Book: ‘Pert.Em.Hru: Book of Coming Forth By Day’ [Pre-Dynastic
Kemet/Early Dynastic Kush, 8000-4241 KC/BCE] Trans., Ambakisye-Okang
Dukuzumurenyi, Arkhet Nti Rekh: Books of Knowing Vol. II (Iringa, Tanzania.:
A. Dukuzumurenyi, 2017)
[9] Ambakisye-Okang
Olatunde Dukuzumurenyi,
Kufikiri ni
Kuumbao To Think is
to Createo Afrocentric
Critical Analysis, Creative Thinking & Creative Reconstruction:
Re-Awakening Afrikan Deep Thought (Iringa, Tanzania.: A. Dukuzumurenyi,
2017) pp. 359; J. B. Danquah, The Akim Abuakwa Handbook (London:
Forstern Groom and Company, 1928); J. E. Casely-Hayford, Gold Coast Native
Institutions (London: Sweet and Maxwell, 1903); K. A. BUSIA, The
Position of the Chief in the Modern Political System of Ashanti (Oxford:
OUP, 1951); J. B. Danquah, Obligation in Akan Society, West African
Affairs (London) No.8 (1952)
[10] From
Forthcoming Book: ‘Pert.Em.Hru: Book of Coming Forth By Day’ [Pre-Dynastic
Kemet/Early Dynastic Kush, 8000-4241 KC/BCE] Trans., Ambakisye-Okang
Dukuzumurenyi, Arkhet Nti Rekh: Books of Knowing Vol. II (Iringa, Tanzania.:
A. Dukuzumurenyi, 2017)
[11]
The material on the , SPR R WSHT TN NT MЗ‘T/Sper er Weseshet ten net Maat and the , SMTR MЗ‘T/Semeter
Maat is taken from the forthcoming book: Ambakisye-Okang
Dukuzumurenyi, The Book of the Tep
Heseb: An Afrikological Research Methodology (Iringa, Tanzania: University
of New Timbuktu SBЗ/Seba Press, 2015)
[12] Chancellor
Williams, The Destruction of Black
Civilization: Great Issues of a Race Between 4500 B.C. and 2000 A.D.
(Chicago: Third World Press, 1971) pp. 162
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