Greater rmT/Remetch National Community

 “rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans], are not composed of thousands of heterogeneous ethno-national Makabila [Kiswahili: Ethnic Groups] with distinctive, mutually exclusive cultural characteristics. Instead, their defining social institutions, mores and customs are subculture communities, composite societies that at one time in the global Mapisi [Kiswahili: Ourstory] of the   rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] were social divisions of a greater   rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] national community, sharing a distinctive linguistic heritage and material and non-material Utamaduni Mkubwa [Kiswahili: High Culture] with a regional Utamaduni Mkubwa [Kiswahili: High Culture]   ḥꜣw/HAu [Kush/Kemet: Hearth] encompassing the lands of   šmꜥi/Shemai [Kush/Kemet: Upper Kemet] and the northern lands of the   rsyw/Resyu [Kush/Kemet: Southern Peoples of Upper and Lower Kush] with important urban Wahenga na Wahenguzi [Kiswahili: Ancestors of Ancestors] commemoration complexes, upon which the    niwtw/Niutu [Kush/Kemet: Cities, City-kingdoms] of the   rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] were centered, located at the border between the northern lands of the   rsyw/Resyu [Kush/Kemet: Southern Peoples of Upper and Lower Kush] and   šmꜥi/Shemai [Kush/Kemet: Upper Kemet] on   stt/Satchet [Kush/Kemet: Island of Sahel] near the   itrw hꜥpy/Iteru Hapi [Kush/Kemet: Nile River] sixth cataract, in the Dongola Bend region of the northern lands of the   rsyw/Resyu [Kush/Kemet: Southern Peoples of Upper and Lower Kush] near the   itrw hꜥpy/Iteru Hapi [Kush/Kemet: Nile River] fourth cataract, at the northern lands of the   rsyw/Resyu [Kush/Kemet: Southern Peoples of Upper and Lower Kush] capital on the   iw mirwiwꜣ/Iw MiruiwA [Kush/Kemet: Island of Meroe] near the first cataract of the   itrw hꜥpy/Iteru Hapi [Kush/Kemet: Nile River] and at the   šmꜥi/Shemai [Kush/Kemet: Upper Kemet]    hnw/Khenu [Kush/Kemet: Capital City] of   wꜣst/WA-set [Kush/Kemet: City of the Scepter, Thebes].”

 

pp. 10-14

Utamaduni Mkubwa ya Afrika [Kiswahili: High Culture of Afrika]

“All of the expressions of the Utamaduni Mkubwa ya Afrika [Kiswahili: High Culture of Afrika], beginning with Utamaduni Mkubwa ya Majini [Kiswahili: Aquatic High Culture, Aquatic Civilization], a territorial state formerly located around a vast inland sea that stretched from eastern to western   ꜣw rw kꜣ/Au-ru-kA [Kush/Kemet: Ancient Land of the Ka, Afrika] in what is now the   dšrt ꜥꜣi/Desheret-aAi [Kush/Kemet: Great Desert, Aṣ-Ṣaḥrāʾ Al-Kubrā, the Sahara] c. 15,759 - 5759 BKC  [c. 20,000-10,000 BCE],  Utamaduni Mkubwa [Kiswahili: High Culture] of   kš/Kush [Kush/Kemet: Land of Kush] and Utamaduni Mkubwa [Kiswahili: High Culture] of   kmt/Kemet [Kush/Kemet: ‘Land of the Blacks’] each being organized as a multiplicity of Koo [Kiswahili: Extended Families, Clans, s. Ukoo] consisted of micro-states, connected by Ufungu [Kiswahili: Ancestry, Blood Ties] and organized comprehensively into a political-economic Jumuiya [Kiswahili: Union, Community] interrelated by   mꜣꜥt/Maat [Kush/Kemet: Truth, Justice, Harmony, Balance, Order, Reciprocity, Propriety] into a whole of Ujima [Kiswahili: Communalism].”

 

pp. 10-11

Dsr/Djeser [Kush/Kemet: To Free, Separate, Dissociate, Delink]

 Dsr/Djeser [Kush/Kemet: To Free, Separate, Dissociate, Delink]:

The socio-cultural, political-economic disengagement, delinking, and extrication of the neocolonial nation-states of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity i.e., the Blacks-Afrikans] from the Eurasian derived and controlled international political economic structures with all deliberate speed.

This is conducted simultaneously with the strategic engagement, association of all sectors of the national economies of the neocolonial nation-states of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity i.e., the Blacks-Afrikans] with one another.

The immediate sḫrw/Skheru [Kush/Kemet: Public Policy] areas to be addressed under dsr/Djeser [Kush/Kemet: To Free, Separate, Dissociate, Delink] will be military confederation and food system reconstruction.

Under dsr/Djeser [Kush/Kemet: To Free, Separate, Dissociate, Delink] there will also be an implementation of a sḫrw ḫꜣsw/Skheru Khasu [Kush/Kemet: Foreign Policy] which mandates the expulsion of the Eurasian descendants of all enslavers and colonizers from the lands of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity i.e., the Blacks-Afrikans].

All Eurasians are settler colonialists, unless they can prove otherwise in accordance with mꜣꜥt/Maat [Kush/Kemet: Truth, Justice, Harmony, Balance, Order, Reciprocity, Propriety]. They will be expropriated of all wealth forthwith, all of their assets liquidated and redistributed to the grassroots of rmt/Remetch [Kush/Kemet: Autochthonous Humanity i.e., the Blacks-Afrikans].

rmt/Remetch [Kush/Kemet: Autochthonous Humanity i.e., the Blacks-Afrikans] of ‘mixed’ heritage will be required to make a conscious choice and will brutally face the reality of their parentage, when the Eurasian imperial nation-states reject them en masse with the exception of a few media propaganda set pieces.

The sḫrw/Skheru [Kush/Kemet: Public Policy] of dsr/Djeser [Kush/Kemet: To Free, Separate, Dissociate, Delink] will resurrect an aspect of the sḫrw ḫꜣsw/Skheru Khasu [Kush/Kemet: Foreign Policy] of kmt/Kemet [Kush/Kemet: ‘Land of the Blacks’] and Ouagadou [Kisoninke: Ghana Empire], whereby for an extended period of the Mapisi [Kiswahili: Ourstory] of these territorial states of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity i.e., the Blacks-Afrikans], the Eurasians were prevented from comingling with rmt/Remetch [Kush/Kemet: Autochthonous Humanity i.e., the Blacks-Afrikans] grassroots.

In Ouagadou [Kisoninke: Ghana Empire], the Eurasians of Arabia, who were allowed into the kingdom for international trade relations, were kept segregated in a special section of the capital city of Kumbi Saleh.

dsr/Djeser [Kush/Kemet: To Free, Separate, Dissociate, Delink] being a political-economic sḫrw/ Skheru [Kush/Kemet: Public Policy] requires that the war time military field order of the revolutionary general of Ayiti [Kreyol ayisyen: Haiti] Mhenga [Kiswahili: Ancestor] Jeannot (Bullet) be implemented.

During the revolution in Ayiti [Kreyol ayisyen: Haiti] Mhenga [Kiswahili: Ancestor] Jeannot (Bullet) issued the field order requiring the summary execution of any rmt/Remetch [Kush/Kemet: Autochthonous Humanity i.e., the Blacks-Afrikans] who gave aid and comfort to the French oppressors. Mhenga [Kiswahili: Ancestor] Jeannot (Bullet) knew the duplicitous nature of the Mulattoes and any free rmt/Remetch [Kush/Kemet: Autochthonous Humanity i.e., the Blacks-Afrikans], who maintained a sentimental attachment to the French. He was aware of the danger and havoc they could unleash upon the just cause of the revolution. Providing aid and comfort to the enemy was an act of treason punishable by execution.

Any rmt/Remetch [Kush/Kemet: Autochthonous Humanity i.e., the Blacks-Afrikans] maintaining loyalty to the imperialists, or seeking to protect and defend the neocolonial order must be put to death.

pp. xxix-xxx

smA tA rmT

   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