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8/18/2019 To Be in Accordance with the Words of the Ancestors
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Excerpt: Ambakisye-Okang Olatunde Dukuzumurenyi,
: The Book of the Tep-Heseb An Afrikological Research
Methodology Being An Afrikological Primer in Critical Thinking, Critical
Listening, Critical Speaking, Critical Questioning, Critical Writing, CriticalReading & Critical Research In Pursuit of the Re-establishment of an AfrikanNjia towards a Re-construction of Afrikan Spiritual, Cognitive, Affective,Psychomotor Physiological, Social, Cultural, Historical, Political and EconomicReality (University of New Timbuktu System SBЗ/Seba Press, 2016) pp. 45-68.
. WN R MITT N
R NW IMYW HЗT Wen Re Mitt en Re Nu Imyu Hat [Kush/Kemet:To Be in Accordance with the Words of the Ancestors]
Before continuing, a word will now be presented concerning the
primary use of the languages of Afrika-Nyeusi in the formation of concepts,
assumptions, ideas, ideologies and beliefs for an authentic Global Afrikan
analysis and the necessity of utilizing the languages of Utamaduni Mkubwa
ya Bantu-Kush and Bantu-Kushite , KMT/Kemet [Kush/Kemet:
Land of the Blacks] and thus beginning the thought process with the first
lingua franca of the Watu Weusi. The
, DD
N HS/Djed en Hes [Kush/Kemet: ‘Language of the Blacks’] as represented
by , MDW R N KЗŠ/ Medu Re
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en Kash [Kush/Kemet: Language of Kush] and
, MDW R N KMT/ Medu Re en Kemet [Kush/Kemet: Language of
Kemet] have an uninterrupted flow, a river like progression of Utamaduni
dynamism beginning conservatively with the Proto-Saharan Utamaduni
Mkubwa ya Maa and ending with the Aryanized-Arab conquest of Soba the
capital city of Utamaduni Mkubwa ya Alwa in the Northern Sudan c. 6259
BKC - 5745 KC [c. 10,500 BCE – 1504 CE].1 The time period listed covers
the Saharan based Utamaduni Mkubwa ya Maa, the rise to power in the INT
‘ЗT N H ‘PI ITRW/Inet Aat en Hapi Iteru [Kush/Kemet: Great Valley of
1 See: Clyde Ahmad Winters, “The Proto-Sahara” The Dravidian Encyclopaedia Vol.1 (Trivandrum, India:International School of Dravidian Linguistics, 1991) pp. 553-556; Clyde Ahmad Winters, “The Proto-Culture of the
Dravidians ,Manding and Sumerians”, Tamil Civilization 3, no1 (March 1985) pp. 1-9; John G. Jackson, Introduction
to African Civilizations (Secaucus, NJ: Carol Publishing Group, 1994); Willis N. Huggins. Ph.D. and John G. Jackson,
An Introduction to African Civilizations (New York, 1937); Cheikh Anta Diop, The African Origin of Civilization Myth
or Reality (Chicago: Lawrence Hill Books, 1974); Yosef ben-Jochannan, Africa Mother of Western Civilization
(Baltimore: Black Classic Press, 1988); Houston, Drusilla Dunjee, Wonderful Ethiopians of the Ancient Cushite
Empire. (Oklahoma: Universal Publishing Company, 1926); Maulana Karenga, Introduction to Black studies. (Los
Angeles: The University of Sankore Press, 1994); John G. Jackson, Man, God, and Civilization (Chicago: Lushena
Books, 2001); Cheikh Anta Diop, Civilization or Barbarism - An Authentic Anthropology (Brooklyn, NY: Lawrence Hill
Books 1991); Yosef ben-Jochanan, Black Man of the Nile and His Family (Baltimore: Black Classic Press, 1989); Yosef
ben-Jochanan, African Origins of Major Western Religions (Baltimore: Black Classic Press, 1991); Yosef ben-
Jochannan, and John Henrik Clarke, New Dimensions in African History: The London Lectures of Dr. Yosef Ben-
Jochannan and Dr. John Henrik Clarke (Trenton, NJ: Africa World Press, 1990); John G. Jackson, Ethiopia and the
Origins of Civilizations (New York: 1939); Chancellor Williams, The Rebirth of African Civilization (United Brothers
and Sisters Communications Systems, 1993); J. A. Rogers, 100 Amazing Facts About The Negro (St. Petersburg, Fl:
Helga M. Rogers, 1957); Cheikh Anta Diop, Precolonial Black Africa: a comparative study of the political and social
systems of Europe and Black Africa, from antiquity to the formation of modern states. Trans. Harold J. Salemson,
(Westport, Conn.: L. Hill, 1987); Cheikh Anta Diop, Black Africa: the economic and cultural basis for a federated
state Trans. Harold Salemson (Westport, Conn.: Lawrence Hill & Co, 1978); John Henrik Clarke, African People in
World History (Philadelphia, PA: Black Classic Press, 1991); John Henrik Clarke, Africans at the Crossroads: Notes
for an African World Revolution (Trenton, NJ: Africa World Press, 1991)
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the Nile River, i.e., Nile River Valley] of Bantu-Kush around the IW
MIRWIWЗ/Iu Miruiwa [Kush/Kemet: Island of Meroe] and of the Bantu-
Kushite colony of KMT/Kemet, through the periods of conquest of Lower
KMT/Kemet by the Bantu-Kushite Kanaanites, Bantu-Kushite Assyrians and
Neo-Babylonians and the subjugation of Lower and Upper KMT/Kemet by the
Bantu-Kushite Persians, Hellenic Greeks and the Romans c. 6259 BKC - 4881
KC [c. 10500 BCE - 640 CE]. During this time frame there was no change in
the Utamaduni Mkubwa of the INT ‘ЗT N H ‘PI ITRW/Inet Aat en Hapi Iteru.
However, beginning in c. 4881 KC [c. 640 CE] with the Black Arab Umayyad
conquest of Lower KMT/Kemet, the Utamaduni Mkubwa of the INT ‘ЗT N H
‘PI ITRW/Inet Aat en Hapi Iteru Afrikans came under increasing attack by
the Black Arab and later Aryanized-Arab policy of forced Arabization. Even
with the conversion of the Lower and Upper Bantu-Kushite heartland to
Monophysite Christianity, the Utamaduni Mkubwa and language remained
intact and thus so did the continuity of the Utamaduni Mkubwa. As Mhenga
Chancellor Williams wrote:
“We generally speak glibly enough about Asian and Western influence onBlack Africa, but seldom about the influence of Africa on Asian and Western
institutions. The process of Africanization began at once whenever and
wherever the Blacks came in contact with foreign institutions. Both Islam andChristianity had to yield to Africanization. Even autocratic sultans and emirs,
all-powerful in Asia, clashed head-on with the constitutional role of theCouncil in Africa and had to yield. The religions that spread most rapidly andwidely were those, which were readily adaptable to African cultural patterns.Islam and the Catholic Church led in this, and the Catholic Church
outdistanced ever other Christian denomination in growth.” 2
2 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. 193.
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With the fall of the last Bantu-Kushite Monophysite Christian Kingdom of
Alwa in c. 5745 KC [c. 1504 CE] and the imposition of the Utamaduni and
language of the Aryanized-Arabs, facilitated through their hordes of settler
colonialists the Utamaduni Mkubwa continuity of the INT ‘ЗT N H ‘PI
ITRW/Inet Aat en Hapi Iteru Afrikans, which had been under pressure since
c. 4881 KC [640 CE] was effectively broken in the ancient centers of Global
Afrikan power.
These languages are the Utamaduni carriers and cognitive-affective
key of liberation for all Global Afrikans. This is so as Bantu-
Kushite/Æthiopians, i.e., Afrikans, are not composed of thousands of
heterogeneous ethno-national groups with distinctive, mutually exclusive
cultural characteristics. Instead, a thorough Afrocentric appraisal of the
multitude of Bantu-Kushite/Æthiopian Makabila [Kiswahili: Ethnic Groups],
their Utamaduni defining social institutions, mores and customs, leads to the
assessment that they are subculture groupings, composite autarkic societies
that at one time in the history of Global Afrikans c. 6259 BKC - 4881 KC [c.
10500 BCE - 640 CE] were socio-political economic divisions of the greater
Bantu-Kushite/Æthiopian national community, centered in the regional
culture hearth of the Bantu-Kushite/Æthiopian ethno-nation of Upper
KMT/Kemet and Lower Bantu-Kush with important urban Wahenga na
Wahenguzi commemoration complexes located at the border between Lower
Bantu-Kush and Upper KMT/Kemet on Sahel Island near the 6 th Cataract of
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the HPI ITRW/Hapi Iteru [Kush/Kemet: Nile River], in the Dongola Bend
region of Lower Bantu-Kush near the 4th Cataract of the HPI ITRW/Hapi
Iteru, at the Lower Bantu-Kush capitol of IW MIRWIWЗ/Iu Miruiwa
[Kush/Kemet: Island of Meroe] near the 1rst Cataract of the HPI ITRW/Hapi
Iteru and at the Upper KMT/Kemet capitol city of WЗST/Wa-set; and sharing
a distinctive linguistic heritage and material and non-material Utamaduni.3
Therefore, for Global Afrikans engaged in the contemporary process of
Utamaduni Mkubwa reconstruction and psychical reconnection with the
Wahenga na Wahenguzi and the Beautyful Ones Not Yet Born, it is of the
utmost , 3XWY/Akhuy [Kush/Kemet: Spiritual],
cognitive, affective and psychomotor physiological importance that
Utamaduni Mkubwa ya Bantu-Kush and her daughter Utamaduni Mkubwa ya
KMT/Kemet, both the apotheosis and quintessential world and, more
importantly, Global Afrikan, i.e., Watu Weusi civilizations, be the ,
3 Theophile Obenga, “The Genetic Linguistic Relationship Between Egyptian (Ancient Egyptian and Coptic) and
Modern Negro-African Languages,” in UNESCO, The General History of Africa Studies and Documents 1: The
peopling of Ancient Egypt and the Deciphering of Meroitic Script Proceedings of the Symposium held in Cairo from
28 January to 3 February 1974 (Paris: United Nations Educational, Scientific and Cultural Organization, 1978) pp.
65-72; Alfred M M'Imanyara, The Restatement of Bantu Origin and Meru History (Nairobi, Kenya: Longman Press,
1992); Kipkoeech araap Sambu, The Misiri Legend Explored: A Linguistic Inquiry into the Kalenjin People’s OralTradition of Ancient Egyptian Origin (Nairobi, Kenya: University of Nairobi Press, 2011); Raul Diaz Guevara, “Pan-
Africanism: A Contorted Delirium or a Pseudo-nationalist Paradigm? Revivalist Critique,” SAGE Open (April-June
2013) 3 (2): 1 –13 DOI: 10.1177/2158244013484474; Fergus Sharman, Linguistic Ties between Ancient Egyptian and
Bantu: Uncovering Symbiotic Affinities and Relationships in Vocabulary (Boca Raton, Florida: Universal Publishers,
2014)
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IMY HЗT/Imy Hat [Kush/Kemet: Quintessential Model, Primary Pattern],
the prime example, model of emulation, and Global Afrikan pattern of
inspiration as they are the finest instances, the divine exemplars, the
supreme precedents, who illustrate what Global Afrikan humanity has been
and must be again. Furthermore, the long-established, harmonious
languages of Utamaduni Mkubwa ya Bantu-Kush and Utamaduni Mkubwa ya
, KMT/Kemet [Kush/Kemet: Land of the Blacks] are by far the
most pure, unadulterated premises, the fundamental ethics, the sacred
cornerstone for the reestablishment and growth of the dynamic Global
, RX XT NW HNMMT/Rekh Khet Nu
Henemmet [Kush/Kemet: Knowledge/Wisdom of the Children of the Sun,
Afrikan Science]. They are the fundamental necessities in the rewriting of
the , KMYT/Kemyt [Kush/Kemet: Books of the Black Land]
and the reconstruction of , RX XT NW
HNMMT/Rekh Khet Nu Henemmet [Kush/Kemet: Knowledge/Wisdom of
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the Children of the Sun, Afrikan Science]. These languages as the
, TNY/Teny [Kush/Kemet: Title of Respect, Elder] tongues of
Afrocentricity and authentic Afrikanity, are the foundation of an Afrocentric
SB3/Seba as they are the , 3XWY/Akhuy
[Kush/Kemet: Spiritual], cognitive, affective and psychomotor wellspring,
from which flows the life giving waters, that engenders the sacred character
traits of Afrikan Womanhood, and Manhood as, bequeathed by the Wahenga
na Wahenguzi for the Beautyful Ones Not Yet Born.
For these languages and the multiplicity of words of which they are
composed in both their representative, presentative, connotative and
denotative aspects, have a living, breathing socio-cultural history and the
words of the language have a collective genealogical lineage that is
grounded in time in shared fundamental phonetic elements, which are the
elemental units of meaning used to categorize cognate words. These
elemental units are the roots, the life sustaining essence of the language
that are substantively significant. The importance of the roots, in their
likeness as ideograms, determinatives, mono-literal, bi-literal or tri-literal
forms and disyllabic, trisyllabic or polysyllabic aspects, lay in their
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systematic modeling of the lexicology of the language in its most primeval
configuration. Within the primeval, innate, established socio-structural
linguistic constructions of grammar, syntax, semantics, morphology and
most importantly roots, the inherent, subconscious intentionalities of the
Wahenga na Wahenguzi as framed in their ,
3XWY/Akhuy [Kush/Kemet: Spiritual], affective, cognitive and
psychomotor physiological Wazo and its assumptions, concepts, frame of
reference, ideas, ideologies, inferences and beliefs are succinctly
represented. The roots join the cognate words into a seamless unit just as
the specific symbols, i.e., letters and vowels unite to give coherence to a
Wazo. Therefore, the language and the elemental root forms of the words
are one and the same. The roots of the categories of cognate words of the
MDW R N KЗŠ/Medu Re en Kash and MDW R N KMT/ Medu Re en
KMT/Kemet are uniquely and typically KЗŠ/Kash and KMT/Kemet and hence,
Afrikan-Nyeusi. From a componential analysis4 of the existing evidence of
the language left in the myriad of writings these roots must be extrapolated
for in them is to be found the mentality, disposition and integrity of the
languages original Waafrika Weusi speakers, listeners, writers and readers.
The roots of these languages are the consequences of the Afrikan oriented
4 Componential Analysis: the study of the cultural and therefore spiritual, cognitive, affective and psychomotor
physiological meaning contained in words through the careful deconstruction of terms into their root elements.
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methodologies of Mwungano wa Mawazo [Kiswahili: Association of
Thoughts], Mfanano [Kiswahili: Analogy] and encapsulate the act of
providing a RN/Ren [Kush/Kemet: Name, Re- That which Knows]. The
RN/Ren bestowed upon a tangible or intangible phenomena designates that
phenomena as an archetype and axis for the conjectural assemblage of
seemingly similar or related concepts, ideas, ideologies or beliefs. In this
way the , 3XWY/Akhuy [Kush/Kemet: Spiritual],
cognitive, affective and psychomotor physiological faculties of perception,
discernment and comprehension are amalgamated with the vibratory
resonance or sounds of which the name is a symbolic representation,
forming a mental unbreakable bond that through the sacred,
, 3XWY/Akhuy [Kush/Kemet: Spiritual], cognitive,
affective and psychomotor physiological act of utterance is remolded into a
life sustaining root. The Mfanano that the RN/Ren represents and out of
which the new root springs is, like the synapses of the brain and its
analogous counterpart the universe, the firm foundation upon which the
system of cognate words is erected through the use of fundamental
derivatives such as prefixes, suffices, pronomials, HMT R/Hemet Re
[Kush/Kemet: Etc.], and in a unified whole of the myriad of conceptual and
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symbolic roots and words forming the morphologically integrative linguistic
types of agglutinative, inflectional, analytic and polysynthetic languages.5
These languages and or their roots as well as their Global Afrikan
offspring through which they continue to live are the substructure, the
motive cause, preliminary for all of the sciences reimaged through Global
Afrikan eyes. While it is understood that a way of associating languages and
determining their linguistic genealogy and system of kinship is according to a
state of concurrence of the systems of grammar, language structure, i.e.
inflectional, agglutinative, polysynthetic, roots, sound and meaning it is also
unequivocally comprehended and appreciated that a lingua franca such as
the MDW R N KMT/Medu Re en KMT/Kemet, when it is a second or third
tongue of a multi-ethnic Afrikan society such as Utamaduni Mkubwa ya
Bantu-Kush and KMT/Kemet that was conservatively composed of forty-two
southern and western Afrikan Mabila, will have a wide ranging impact and
substantive influence upon at the very least the word formations and
lexicological borrowings of the multiple languages of the nation irrespective
of the inflectional, agglutinative, polysynthetic, or incorporating linguistic
structure of the other tongues. This will be especially the case when the
pluralist nation has as extensive a life span as Utamaduni Mkubwa ya Bantu-
Kush and KMT/Kemet. For the lingua franca through the youthful language
speakers will become enmeshed into the multiple other languages in much
5 A. H. Sayce, Introduction to the Science of Language Vol. I and II (London: C. Kegan Paul & Company, 1880)
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the same way that Kiingereza [Kiswahili: English] has become intertwined
in Kiswahili throughout Eastern Afrika. So, though the specific genealogy of
the languages may not be lineally related as interpreted through the
linguistic structure still in a multi-ethnic society the lingua franca will have
an overriding emphasis given its utility as a language of interregional trade,
training, education, , 3XW/Akhu [Kush/Kemet: Spirituality],
localized political economics and the state management sciences. This
Uhusiano will also work in the reverse as evidenced by the polysyllabic and
monosyllabic roots existing side by side in a language, MDW R N KMT/Medu
Re en KMT/Kemet, that has linguistically been classified in its earliest stages,
i.e., NSYT ISWT/Nesyt Isut [Kush/Kemet: Old Kingdom] KMT/Kemet as
inflectional and monosyllabic, while polysyllabic roots are generally
characteristic of Ba-Ntu languages such as Kiswahili, Kikongo, Kizulu,
Kitswana and Kitekeza. The language of KMT/Kemet underwent changes
which saw it transition from a lingua franca centered on one particular
language or perhaps dialect of the language in the sense that the languages
spoken were related, but there were differences in pronunciation, grammar,
roots and linguistic structure. In the NSYT ISWT/Nesyt Isut c. 741-2241 KC
[c. 3500-2000 BCE] it was a synthetic inflectional language, retaining that
structure during the NSYT HRY IB/Nesyt Hery Ab [Kush/Kemet: Middle
Kingdom] and gradually transitioning to a version of the same structural
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language spoken during the NSYT MЗWTY/Nesyt Mauty [Kush/Kemet:
New Kingdom] c. 2241-2841 KC [c. 2000-1400 BCE]. The NSYT HRY
IB/Nesyt Hery Ab [Kush/Kemet: Middle Kingdom] being considered the
classical form of the language with perhaps a dialect or language different to
that of the NSYT ISWT/Nesyt Isut, perhaps a variant of the Kushite
Fulani/Minoan tongue.6 The language of KMT/Kemet changes again to an
analytic language possibly based upon yet another tongue in the Late
NSYT/Nesyt c. 2841- 3541 KC [c. 1400-700 BCE].7 This course of events
undoubtedly suggests the existence of multiple Afrikan Mabila.8 It should
also be stated at this point that the Ba-Ntu languages are not considered in
this text as a sub-linguistic family of the Benue-Congo classification as
developed by Joseph Greenburg,9 but is rather considered as an independent
linguistic class inclusive of the language of Utamaduni Mkubwa ya Bantu-
6 L. Homburger, The Negro-African Languages (London: Routledge and Kegan Paul Limited, 1949)
7 Antonio Loprieno, Ancient Egyptian: A Linguistic Introduction, (Cambridge: Cambridge University Press, 1995) pp.
5-8.
8 Adolf Erman, Neu Aegyptische Grammatik (Leipzig: Verlag Von Wilhelm Engelmann, 1880); Adolf Erman, Egyptian
Grammar with Table of Signs, Bibliography, Exercises for Reading and Glossary (Trans.) James Henry Breasted
(London: Williams and Norgate, 1894); Alan Gardiner, Egyptian Grammar: Being an Introduction to the Study of
Hieroglyphs (Oxford: Griffith Institute, 1957); J. Cerny, S. Israelit-Groll and C. Eyre, A Late Egyptian Grammar,
(Rome: Biblical Institute, 1984); Antonio Loprieno, Ancient Egyptian: A Linguistic Introduction, (Cambridge:
Cambridge University Press, 1995); Friedrich Junge, Late Egyptian Grammar: An Introduction (Trans.) David
Warburton (Oxford: Griffith Institute, 2001); Boyo G. Ockinga, A Concise Grammar of Middle Egyptian (Verlag:
Philipp Von Zabern, 2005); James P. Allen, The Ancient Egyptian Language: An Historical Study (Cambridge:
Cambridge University Press, 2013)
9 Joseph H. Greenberg, The Languages of Africa (Bloomington: Indiana University, 1966)
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Kush and KMT/Kemet as suggested by Mhenga Cheikh Anta Diop and Mzee
Theophile Obenga where the classes are:
1) Imazighen: Berber
2)
Bantu-Kushite KMT/Kemet: Negro-Egyptian3) Khoi-San: Khoisan10
In the languages of Kush and KMT/Kemet are to be sought the
depositories of authentic, tangible socio-cultural and socio-historical science,
communicated to us in these sublime languages by the NTR ‘З/Netcher-aa
and the Wahenga na Wahenguzi, to wit: Grammar, Rhetoric, Logic,
Geometry, Arithmetic, Astronomy, Music, History, Political Science,
Psychology, Sociology, Economics, Philosophy, Ethics, Epistemology,
Aesthetics and Ontology to name only a few. It is in these languages that
we see an authentic Afrikan Kielelezo [Kiswahili: Paradigm], a holistic
conceptualization of socially constructed reality, replete with alternative
social psychological perceptions, values and cognitive-affective constructs
and thus being a substantive force for reconceiving Global Afrikan life and
bringing about Afrikan-centered social, political and economic change,
through conceiving of the network of interdependencies of Global Afrikan
bio-epigenetic, social psychological and environmental noumena and
phenomena. From them we receive the practical benefits of a model of
Global Afrikan symmetry, the basis of Global Afrikan rationales, the
10 Theophile Obenga, Ancient Egypt and Black Africa: A Students Handbook for the Study of Ancient Egypt in
Philosophy, Linguistics and Gender Relations (London: Karnak House Publishers, 1996)
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necessary ability to read the words of the Wahenga na Wahenguzi in their
autochthonous aesthetic form, and the preeminent power of assimilating
MЗ‘T/Maat and ISFT/Isfet in the original, thereby experiencing a depth of
balance long hidden. These languages naturally contain and propagate a
systemic Kielelezo of the interdependency of human consciousness,
subconsciousness, cognition, affectivity, , 3XW/Akhu [Kush/Kemet:
Spirituality], psycho-motor physiology, devolution, evolution and the
dynamism of life as they encapsulate the natural state of interrelatedness
which is the hallmark of existence. Lastly, as language is a symbolic system
for the generational transmission of Utamaduni, through the reciprocal act of
transference of Wazo in the form of the media of oral speech and written
texts, and since language is naturally a culturally bound system of
subjectivity which structures the , 3XWY/Akhuy
[Kush/Kemet: Spiritual], cognitive, affective and psychomotor physiology of
a people, then the languages of Utamaduni Mkubwa ya Bantu-Kush and
Utamaduni Mkubwa ya KMT/Kemet, as the source languages of all other
contemporary indigenous Afrikan languages are a sacrosanct, consecrated,
inviolable key in the construction of a mutual sense of Global Afrikan
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solidarity within the Watu Weusi of the world. For it is as the Wahenga na
Wahenguzi of the Kongo stated eons ago:
“Ma ku Mbôngi, ka matômbulawanga za ko: The community's
political-economic institution does not borrow foreign dialects to discussits' political matters or to educate its' members.”
These exemplars of DD N HS/Djed en Hes given that they are no
longer languages of socio-economic and political communication are also
able to create the necessary psychic disposition by dissociating Global
Afrikan peoples from the current social and ,
3XWY/Akhuy [Kush/Kemet: Spiritual] dislocation engendered by the
concepts born of Eurasian Cultural Imperialism. This is so because in their
current state MDW R N KЗŠ/Medu Re en Kash and MDW R N KMT/Medu Re
en Kemet are able to fulfill the life sustaining role of facilitators of Global
Afrikan , 3XWY/Akhuy [Kush/Kemet: Spiritual],
cognitive, affective and psycho-motor physiological ritual. These languages
are able to propel Watu Weusi out of the ,
3XWY/Akhuy [Kush/Kemet: Spiritual], cognitive, affective and
psychomotor physiological domesticity born of conquest, enslavement,
colonialism and neo-colonialism. They are capable of serving as the vehicles
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of initiation of Global Afrikan peoples into Afrikan-hood, the conversion of
the mental Mja [Kiswahili: Enslaved Person] into an Mwungwana
[Kiswahili: Free Person]. This act of healing being necessary as the
Mtumwa [Kiswahili: Enslaved Person] is one who is diseased and thus in a
state of psychic Kuumwa [Kiswahili: Being in pain, discomfort, torment,
torture, agony, irritation, desolation] or Mentacide.
The necessity of being internally projected out of the state of
linguistically enslaved, neo-colonial domesticity and of its impact is
exemplified in the , 3XWY/Akhuy [Kush/Kemet:
Spiritual], cognitive, affective and psychomotor physiological rationale which
lay behind the continued utilization of certain languages in
, 3XWY/Akhuy [Kush/Kemet: Spiritual] and religious
rituals long after the languages have ceased to be the primary means of
domestic communication. As an example, there is the Afrikan language of
Ge’ez or ግዕዝ [Kige’ ez: Written with the Ge’ ez Fid äl or Alphabet]. Also
known as Ethiopic, ግዕዝ has a genealogy which makes it a relation and
possible descendant of the old Bantu-Kushite Aribah language c. 1759 BKC –
4941 KC [c. 6000 BCE – 700 CE]. The old Bantu-Kushite Aribah language
family includes the Bantu-Kushite old South Aribah languages of Sabean also
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spelled as Zabaen, or Sabaic and old Himyaritic. ግዕዝ served as the
language of cross Mabila domestic communication, religion, politics and
trade of the Afrikan Kingdom of Axum, which was located in extensive
portions of contemporary Federal Democratic Republic of Ethiopia, the State
of Eritrea, Republic of Djibouti, Republic of Sudan, Republic of Yemen and
the Kingdom of Saudi Arabia c. 3241-3641 – 5241 KC [c. 1000 - 600 BCE –
1000 CE] and it was the lingua franca of the Imperial court of Ethiopia c.
5421-6691 KC [c. 1000 – 1270 CE]. At present ግዕዝ is the language used to
communicate the rites and rituals of the Falasha Ethiopians, the ተዋሕዶ
[Kige’ez: Tewahedo i.e., Miaphsyte or Monophysite, the belief in the union of
the divine and human nature of Yeshuwa] Orthodox Church of Ethiopia and
Eritrea and of the liturgy of the Catholic Church of Ethiopia.
The ግዕዝ language as ritual encapsulates the spirit of the Wahenga na
Wahenguzi through its codification of their ideas, ideologies, concepts and
beliefs. By using them we inspire them once again with the divine breath of
life. Its use in one of the important aspects of ተዋሕዶ life, i.e., the rites,
sacraments and ceremonial observances of the , 3XW/Akhu
[Kush/Kemet: Spirituality] of the people which provides cohesiveness to
disparate Mabila serves to keep alive the customs, traditions and
conventions which have created stability in the internal subconscious
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workings of the society. The use of the institution of language in this case a
language which is devoid of the vulgarities and ambiguities of the common
language of social communication, solely in the reciprocal service of worship
and remembrance of the divine, transforms the language into a sacrament
which when spoken in readings and recitations imbues the
, 3XWY/Akhuy [Kush/Kemet: Spiritual], cognitive,
affective and psychomotor physiology of the speaker with the ,
3XW/Akhu [Kush/Kemet: Spirit] of the Wahenga na Wahenguzi and places
the speaker into a state of sublime union with their hearts and minds. It is
in effect a union with both the , 3XW/Akhu [Kush/Kemet:
Ancestral Spirits] and the , 3XW ‘NX/Akhu-Ankh
[Kush/Kemet: Eternal Spirit]. The use of the DD N HS/Djed en Hes
represented by MDW R N KЗŠ/Medu Re en Kash and MDW R N KMT/Medu Re
en Kemet as the basis of the development, comprehension, analysis,
application, synthesis and evaluation of the questions, purpose, point of
view, knowledge, assumptions, inferences, implications, concepts, ideas,
ideologies and beliefs of Afrikan-centered research methodologies, i.e., as
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the foundational language of , RX XT
NW HNMMT/Rekh Khet Nu Henemmet [Kush/Kemet:
Knowledge/Wisdom of the Children of the Sun, Afrikan Science]
is an act of epoch-making importance in the , WHM
MSW/Weheme Mesu [Kush/Kemet: Rebirth, Re-awakening, Rebirth,
Resurgence, Re-generation, Renewal, Renaissance] ya Afrika [Kiswahili: of
Afrika].
It is made all the more important given that the current state of the
Global Afrikan community which is defined by a myriad of crises signifiying
, DHDH/Dekyahdekyah [Kush/Kemet: Disturbed Times,
Convulsions]. From the grand temporal perspective of the natural
, ŠNW NW DHDH/Shenu Nu Dekyahdekyah
[Kush/Kemet: Cycle of Revolution] which holds that
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, PHR TP PW ‘NKH/Pekher Tep Pu Ankh [Kush/Kemet:
Revolution of Time is a Representation of Life] in actuality Global Afrikans
have reached a point in the , PHRYT/Pekheryt [Kush/Kemet:
Circuit of Time] in which a natural Utamaduni , SXPR/Skheper
[Kush/Kemet: Transformation] is occurring. The current social upheaval
that the Global Afrikan community is undergoing is the moment of pain that
precedes the glorious act of , MSI/Mesi [Kush/Kemet: Giving Birth].
The moment of , MSYT/Mesyt [Kush/Kemet: Birth] can result in
the danger of , MS D3T/Mes Djat [Kush/Kemet:
Miscarriage] or in the opportunity of , MSW/Mesu
[Kush/Kemet: Children]. That Global Afrikan people are in a period of
Utamaduni , SXPR/Skheper [Kush/Kemet: Transformation] and have
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been for the past six decades is exemplified in the rise during this same time
period, amongst the Global Afrikan grassroots, in the degree of alienation
from, and socio-political economic disruption of existing unbalanced social
structures, the precipitous increase in the outward expression of mental
illness- or , 3XWY/Akhuy [Kush/Kemet: Spiritual],
cognitive, affective and psycho-motor Utamaduni dislocation, the upsurge in
Global Afrikan participation in religious cultism and the rise in the magnitude
of social group internal and external violence resulting from socio-economic
and socio-political oppression.11 These types of social indicators have been
seen before by Global Afrikans who engage in
, IMT IB MD NW NHSY/Imet Ab Medj Nu Nehesy
[Kush/Kemet: Deep Thought of the Blacks, Afrikan Deep Thought]. For
having a keen knowledge of the history of Utamaduni Mkubwa ya Afrika,
specifically Utamaduni Mkubwa ya KMT/Kemet, then the current patterns are
recognizable from incidents in the multi-millenia long duration of the
apotheosis of Global Afrikan Civilization c. 8759 BKC - 3716 KC [c. 13000-
11 Fritjof Capra, The Turning Point: Science, Society and the Rising Culture (New York: Bantam Books, 1983)
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525 BCE]. Utamaduni Mkubwa ya Afrika progresses through the stages of
KMЗ/Kema [Kush/Kemet: Creation, Establishment, Production],
SRWD/Serudj [Kush/Kemet: Fortification, Perpetuation, Flourishment,
Restoration], and SWXЗY/Sukhay [Kush/Kemet: Deterioration,
Disintegration, Decay].12 The very nature of Utamaduni Mkubwa ya Afrika is
such that Utamaduni , SXPR/Skheper [Kush/Kemet: Transformation]
always precedes both the KMЗ/Kema and SWXЗY/Sukhay of Utamaduni
Mkubwa. Since the period c. 6196-6206 KC [c.1955-1965 CE] Global
Afrikan peoples have been in the progressive state of SWXЗY/Sukhay
concomitant with the continuously rising magnitudes of the pangs of ,
MSI/Mesi [Kush/Kemet: Giving Birth]. While the pseudo-Afrikan
Intellegentsia continues to cling to the outmoded methodologies of their
neocolonial masters, the Wahenga na Wahenguzi have placed into the midst
of Global Afrika those , 3XW/Akhu [Kush/Kemet: Ancestral
Spirits] reborn, who will further the process of KMЗ/Kema even in the face of
12 Ambakisye-Okang Olatunde Dukuzumurenyi, ŠNW NW
DHDH/Shenu Nu Dekyahdekyah A Peoples Methodology of Regime Change (University of New Timbuktu System
SBЗ/Seba Press, 2014) pp. 118-119.
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violent opposition from the Afrikan Comprador caretakers13 of the existing
social, political and economic institutions. Institutions, by the way, which
shall continue on the irreversible path of SWXЗY/Sukhay so that the
Utamaduni , SXPR/Skheper [Kush/Kemet: Transformation] may occur.
13 Of the Afrikan Comprador, Black Colonialist, Black Bourgeoisie Mhenga Kwame Ture stated, “Leaders in Africaare so corrupt that we are certain if we put dogs in uniforms and put guns on their shoulders, we'd be hard put to
distinguish them.”
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XPRR/Kheperer [Kush/Kemet: Scarab, Dung Beetle] Symbol of the NTR ‘З/Netcher-aa.