Excerpt: Ambakisye-Okang
Olatunde Dukuzumurenyi, : The Book of the Tep-HesebAn Afrikological Research Methodology Being
An Afrikological Primer in Critical Thinking, Critical Listening, Critical
Speaking, Critical Questioning, Critical Writing, Critical Reading &
Critical Research In Pursuit of the Re-establishment of an Afrikan Njia
towards a Re-construction of Afrikan Spiritual, Cognitive, Affective,
Psychomotor Physiological, Social, Cultural, Historical, Political and Economic
Reality (University of New Timbuktu System SBЗ/Seba Press,
2018) pp.
The Oppressor & The Oppressed
How and
why did Global Afrikan people arrive at this point in time in this SŠM/Seshem [Kush/Kemet: Psychological State, Condition] where a
pseudo-leadership willingly settles for the , 3XWY/Akhuy [Kush/Kemet:
Spiritual],
cognitive, affective and psychomotor physiological scraps from the table of
others?
How and
why did a people, Global Afrikan people, the first of the , IXT MNT/Ikhet-Ment [Kush/Kemet: Earth], once so blameless and therefore great,
the most ,
3XWY/Akhuy [Kush/Kemet: Spiritual] and religious, a
nation of , HMT NTR/Hemt-Netcher
[Kush/Kemet: Priestesses] and , HM NTR/Hem-Netcher
[Kush/Kemet: Priests], [1] a people who once
existed and moved in a , ST NTRYT/ Săt Netcheryt [Kush/Kemet: Divine Reality] become a byword in
their own , IB/Ib [Kush/Kemet: Heart, Intellect, Intelligence,
Comprehension, Apprehension] and amongst the nations, the ‘hewers of wood
and drawers of water,’ so enslaved that they sub-consciously define themselves
as religious, political and economic footstools and lap dogs of the powerful?
In other
words:
“Why has the land
been ruined and laid waste: its produce squandered, the sacred bounty of the
resources of the land of the country and its compensation vanishes, as if
devoured as a wilderness consumed by fire? How has the land become like a desert
that no one can cross?” [Book of Jeremiah 9:12][2]
How
then did Global Afrikans lose themselves, their internal humanity and love of
self to the point that they lost the art, science and drive to be an Afrikan
people?[3]
How did
Global Afrikans come to regard the cherished traditions and , 3XWY/Akhuy [Kush/Kemet: Spiritual] institutions of the Wahenga na
Wahenguzi as ‘pagan,’ evil, vile, backward and superstitious?
How did
Global Afrikans come to the point where they imitate, accept and worship the
ways of being, meaning and doing contained in the religions and
political-economic systems of their enslavers, rapists, conquerors, colonizers
and murderers, exemplified in European versions of Christianity, Aryanized-Arab
Islam, western pseudo-democracy and economic neo-liberalism, as the only true
and correct way of doing the important things in Global Afrikan life?
To
answer these questions Global Afrikans must return to their ,
MSXNT/Meskhent [Kush/Kemet: Beginning, Birthplace, Home of the Wahenga na Wahenguzi,
Great Ancestress] through the , 3XWY/Akhuy [Kush/Kemet:
Spiritual]
ritual of Sankofa to gain a Global Afrikan historically grounded comprehension
of where they are, how they came to be where they are and how this work the , TP HSB/Tep-Heseb [Kush/Kemet: Correct Method of Knowing, Methodology] came to be and
most importantly how they may engage in transformative change and what types of
systemic change can and must be implemented, evaluated and adjusted to solve
the problems encountered by Global Afrikan people in an authentic Global Afrikan
manner.
For can
it ever be true that the philosophies, ideologies, concepts, beliefs, ideas,
assumptions, religions, government structures, institutions, militaries,
political economic doctrines, Utamaduni and social organizations of the
conqueror and oppressor will ever protect and preserve the Utamaduni, authentic
government structures, socio-economic institutions, militaries, philosophies, , 3XWY/Akhuy [Kush/Kemet: Spiritual] systems, concepts, beliefs, ideas,
assumptions, ideologies, and the women, men, children, elders and future of the
conquered and oppressed?
Can
this ever be reality considering that these things are expressions of the
conquerors God?
The God of the conqueror is not the q
R, NTR ‘З/Netcher-aa [Kush/Kemet:
The Great Spirit or Ancestor] of the conquered.
After
all in that God’s sanctioning of the
very heinous acts of conquest, subjugation and colonization, whereby foreign
settlers were sent to implant the conquerors society, and neo-colonization,
through a foreign trained and acculturated indigenous elite prepared to
continue the subjugation that God has
emphatically demonstrated in a highly demonstrative and detailed manner his
utter contempt, loathing, detestation and hatred of the social way of living
and institutions, , HMT R/Hemet Re [Kush/Kemet: Etc.], of the targeted population of people.
In
bequeathing upon that conquering people success in their heinous endeavors,
their God working primarily through
the mothers of the conqueroring people has shown that he is sustaining,
protecting and guiding their actions just as parents nurture and nourish their
newborns.
Their God on the other hand has treated the
conquered and subjugated people not as beloved offspring but as hated, despised
chattel, as newborns orphaned at birth in the harshness of the wild. Though the conqueror propagandizes that their
God is universal, one and all loving,
the empirical reality of the actions he has supported and continues to support
say otherwise in a most unambiguous manner.
The God of the oppressor increases them in
terms of power but alienates and decreases the conquered, enslaving,
bastardizing, murdering, maiming and psychologically crippling them for
generations to come.
Under
these continuing conditions can it be possible that their God through their institutions could ever be trusted to protect and
preserve the conquered? Even more
importantly given what their God has
done to the conquered and is willingly sanctioning should the conquered want
these institutions to?
For
this God of the conqueror is a
jealous, cynical God which even
curses his own beloved children.
For the
conqueror practiced, perfected and perpetrated his horrific acts upon his own
people.
To
verify this one need only consider the history of the reprehensible acts
perpetrated by the English against the Irish[4]
prior to and during the establishment of a European oriented International
Political Economy based on the Transatlantic enslavement and forced labor
migration of Afrikans c. 5685- 6129 KC [c. 1444-1888 CE][5]
as well as during the establishment and waning days of the Aryanized Arab
oriented International Political Economy based on the East Afrikan enslavement
and forced labor migrations of Afrikans c. 4891- 6241 KC [c. 650-2000 CE].[6]
And
even now this God of the conqueror
shuts the wombs of his beloved female children condemning his offspring to slow
death.
Can it
be that the conquered and conqueror are siblings, children of the conquerors God?
Given
all that he has done against the conquered can it be reasonably determined that
this biased, prejudiced and partial God will
graciously make the conquered a great and powerful people after having
slaughtered six hundred million in the most blood curdling and barbaric
manner?
It is
here argued in a most polemical manner that such things are born of the fairytales
of children and shall never be so, for the conquered and the conqueror, the
oppressor and oppressed, the exploiter and the exploited are two distinct and
separate peoples with two distinctively separate socio-cultural historical
origins, psychology, , HMT R/Hemet Re [Kush/Kemet: Etc.], and two distinguishable and separate destinies
and reasons for being.
For the
conquered and exploited the lands and remains of the Wahenga na Wahenguzi are
sacred, imbued with their everlasting spirit and all of the land, its plants,
trees, water, sun, , HMT R/Hemet Re [Kush/Kemet: Etc.], is sacrosanct and hallowed being an expression
of q R, NTR ‘З/Netcher-aa [Kush/Kemet: The Great Spirit or Ancestor].
To the
conqueror the sepulcher of their own ancestors are nothing more than
decrepit wooden boxes or marble tombs in
which the dead are deposited and forgotten and the Wahenga na Wahenguzi of the
conquered are to the conqueror nothing more than museum oddities to be
displayed as curios and then deposited in dust filled, disregarded
basements.
The God of the conquerors has given them a , HPW/Hepu [Kush/Kemet:
Custom, Law] code that is prolix, abstruse and condemnatory, while for the
conquered the deeds and words of their Wahenga na Wahenguzi are their living , 3XWY/Akhuy [Kush/Kemet: Spiritual] ,
SЗHW/Sahu [Kush/Kemet:
System], continuously communicated through dreams and visions on the breath
of the q R, NTR ‘З/Netcher-aa [Kush/Kemet: The Great Spirit or Ancestor]
and encoded into their very DNA flowing through their heart.
Unlike
the ancestors of the conquerors, the Wahenga na Wahenguzi do not abandon the
sacred lands from which they sprang but continue to watch over, be concerned
for and speak for it to their descendants.
Just as
the sun and moon, night and day are distinguishable and separate so too are the
conqueror and the conquered, the oppressor and oppressed the exploiter and the
exploited.
Each is as different from
the other as , MЗ‘T/Maat [Kush/Kemet: Truth, Justice, Harmony, Balance, Order, Reciprocity, Propriety] to , ISFT/Isfet
[Kush/Kemet: Prevarication, Immorality, Chaos, Incongruity,
Disorganization, Conflict and Unscrupulousness].
[1]
“From the remotest times to the present, the
Ethiopians have been one of the most celebrated, and yet the most mysterious of
nations. In the earliest traditions of nearly all the more civilized nations of
antiquity, the name of this distant people is found. The annals of the Egyptian
priests were full of them; the nations of Inner Asia, on the Euphrates and
Tigris, have interwoven the fictions of the Ethiopians with their own
traditions of the wars and conquests of their heroes; and, at a period equally
remote, they glimmer in Greek mythology. When the Greeks scarcely knew Italy
and Sicily by name, the Ethiopians were celebrated in the verses of their
poets; and when the faint gleam of tradition and fable gives way to the clear
light of history, the lustre of the Ethiopians is not diminished. They still
continue to be objects of curiosity and admiration, and the pen of cautious,
clear-sighted historians often places them in the highest rank of knowledge and
civilization.” A. H. L. Heeren, Historical Researches into the Politics,
Intercourse and Trade of the Carthaginians, Ethiopians and Egyptians
(Oxford: D. A. Talboys, 1838)
[2]
William Tyndale, (Trans.) Holy Bible
(London, 1530); Lancelot C. L. Brenton, (Trans.) The Septuagint: With
Apocrypha (London: Samuel Bagster & Sons, Ltd., 1851); “Christian Old Testament,” Holy
Bible: With Apocrypha King James Version (London,
England:, 1611) and New International Version (Colorado Springs: International
Bible Society, 1984)
[3]
“We have a conflict within ourselves about how
to use culture as an instrument of liberation. If we had confidence in our
culture, the second rate cultures of other people would not fascinate us.”
[Mhenga John Henrik Clarke]
[4] Alexandar
Martin Sullivan, Story of Ireland (London: M. H. Gill & Son, 1894);
Standish O’Grady, The Story of Ireland (London: Methuen & Company,
1894); Emily Lawless, The Story of Ireland (New York, G. P. Putnam's
Sons, 1896); Seumas Macmanus, The Story of the Irish Race: A Popular History
of Ireland (New York: The Irish Publishing Company, 1922); Charshee C. L.
McIntyre, Criminalizing a Race: Free Blacks During Slavery (New York:
Kayode Publications, 1993)
[5]
Eric
Williams, Capitalism & Slavery (Chapel Hill: University of North
Carolina Press, 1944); Philip Curtin, The Atlantic Slave Trade
(Wisconsin: The University Of Wisconsin Press, 1969); Ralph Austen, African Economic History: Internal Development and External Dependency
(London: James Currey, 1987); Joseph E. Inikori and Stanley L. Engerman (Eds.), The Atlantic Slave Trade: Effects on Economies, Societies and Peoples
in Africa, the Americas, and Europe (Durham: Duke University Press, 1992);
Ronald Segal, The Black Diaspora: Five Centuries of the
Black Experience Outside Africa (New
York: Farrar, Straus and Giroux, 1995); Hugh Thomas, The Slave Trade: The Story of the Atlantic Slave Trade, 1440–1870
(New York: Simon & Schuster, 1999); Herbert S. Klein and Jacob Klein, The Atlantic Slave Trade (Cambridge: The University of Cambridge, 1999); John Thornton, Africa and Africans in the Making of the Atlantic World, 1400–1800
(New York: Cambridge University Press, 1998); Paul E. Lovejoy, Transformations in Slavery: A History of Slavery in Africa
(Cambridge: Cambridge University Press, 2000)
[6]
Bethwell
A. Ogot, Zamani: A Survey of East African History
(Nairobi: East African Publishing House, 1974); Murray Gordon, Slavery in the Arab World (New
York: New Amsterdam Press, 1989); Ronald Segal, Islam's Black Slaves: The Other Black Diaspora (New York:
Farrar, Straus and Giroux, 2002)
