sЗt nw rx xt/sat nu rekh khet [the scholars libation]

8/10/2019 SЗT NW RX XT/Sat Nu Rekh Khet [The Scholars Libation]

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[i]

SЗT NW RX XT/Sat Nu Rekh Khet

[The Scholars Libation]

Ambakisye-Okang Olatunde Dukuzumurenyi

University of New Timbuktu System SBЗ/Seba Press



[ii]


SЗT NW RX XT/Sat Nu Rekh Khet

[The Scholars Libation]

The Afrikan Warrior Scholar is the Afrikan Community and the Afrikan

Community is the Afrikan Warrior Scholar

University of New Timbuktu System SBЗ/Seba Press



[iii]

Copyright ©2014


Published and Distributed in Iringa, United Republic of Tanzania- East Afrikaby the University of New Timbuktu System SBЗ/Seba Press.

University of New Timbuktu System SBЗ/Seba Press publishes works thatfurther the University of New Timbuktu System‖s objective of promoting Re-Afrikanization amongst Global Afrikan peoples, Excellence in Afrikanculturally based and oriented research, scholarship, and authentic AfrikanEducation.

All Rights Reserved under International and Pan-American CopyrightConventions. No part of this publication may be reproduced or transmitted inany form or by any means, electronic or mechanical, including photocopy,recording or any other information storage and retrieval system, except aspermitted by the UK Copyright, Designs, and Patents Act 1988, without priorpermission in writing from the publisher.

Notice

No responsibility is assumed by the publisher for any injury and/or damageto persons or property as a matter of products liability, negligence orotherwise, or from any use or operation of any methods, products,instructions or ideas contained in the material herein.

Manufactured in the United Republic of Tanzania- East Afrika



[iv]

THINK IN THE SPIRIT OF THE WAHENGA

o

SPEAK

IN THE LANGUAGE OF THE WAHENGA

AMBAKISYE-OKANG OLATUNDE DUKUZUMURENYI

WRITE

IN THE LANGUAGE OF THE WAHENGA

o

BE TRUE TO THINE AFRIKAN SELF



[v]



[vi]

MTR MSW NSW MЗ‖/Meter Mesu Nesu Maa

[Tell Our Noble Offspring the Truth]



[vii]

DIBAJI

1 [Kiswahili: Preface]

All of the works of the Wanazuoni, [Kiswahili: Scholars, s.

Mwanazuoni], of Afrika both women, men, Wahenga [Kiswahili: Ancestors]

and Beautyful Ones Not Yet Born,2 who are by definition both

Wanamapinduzi [Kiswahili: Revolutionaries, s. Mwanamapinduzi] and

Wapiganaji [Kiswahili: Warriors, s. Mpiganaji] and are Watetezi wa

Waafrika [Kiswahili: Defenders/Advocates of Afrika, Pan Afrikanists, s.

1 The material for the Dibaji 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)

2 Beautyful Ones Are Not Yet Born is a descriptive concept for those unborn who exist within the realm of the NTR

[God]. The name is derived from: Ayi Kwei Armah, The Beautyful Ones Are Not Yet Born (Johannesburg, South

Africa: Heinemann Publishers Ltd., 1968)



[viii]

Mtetezi wa Mwafrika] 3 are grounded in a spiritual, cognitive, affective and

psychomotor physiological reality that is socio-culturally constructed. The

infrastructure of the socio-culturally constructed reality in the entirety of its

inner-organic functioning is wielded together by total institutions that give

form to the social, economic, political, religious and military power relations

and is for the people who created it a SBK/Sebek [Kush/Kemet:

Authentic Condition] 4 and therefore a shaper of a people’s defining

character traits. As the dynamic power relationships existing within and

between organized sets of peoples, inter-subjectively and intra-subjectively,

are in the aggregate the super-structures partially grounded in temporal

reality, the socio-cultural and socio-historical , ST/Săt

3 All Kiswahili words unless otherwise noted are taken from the following Kiswahili Dictionaries: Frederick Johnson,

A Standard Swahili-English Dictionary: Founded on Madan’s Swahili-English Dictionary (London: Oxford University

Press, 1939); Frederick Johnson, A Standard English-Swahili Dictionary: Founded on Madan’s English-Swahili

Dictionary (London: Oxford University Press, 1939); Mohamed A. Mohamed, Comprehensive Swahili-English

Dictionary (Dar es Salaam, Tanzania: Ujuzi Educational Publishers Ltd., 2011); Tuki, Kamusi ya Kiswahili-Kiingereza

(Dar es Salaam, Tanzania: Taasisi ya Uchunguzi wa Kiswahili Chuo Kikuu cha Dar es Salaam, 2001); Tuki, Kamusi ya

Kiingereza-Kiswahili (Dar es Salaam, Tanzania: Taasisi ya Uchunguzi wa Kiswahili Chuo Kikuu cha Dar es Salaam,

2010); Abdu Mtajuka Khamisi, Kamusi Asisi ya Kiingereza-Kiswahili-Kiarabu (Dar es Salaam, Tanzania: Taasisi ya

Uchunguzi wa Kiswahili Chuo Kikuu cha Dar es Salaam, 2012)

4 The Classical Languages of Classical Kush and Kemet were written without the vowels. Throughout this text all

transliterations of Kush/Kemet words, phrases or sentences are rendered in the following manner: first, the literal

transliteration letter for letter is given in capital letters, for example: HWT NW R NW IMYW HЗT, then a “/” is

provided followed by a transliteration with conjectured vowels, for example: Hϋt Nu Re Nu Imyu Hat. This will be

followed with a bracketed italicized translation, for example: [Kush/Kemet: Chapter of the Words of the Ancestors

Concerning.]. While this method will seem cumbersome to some of the readers and will in the beginning serve to

slow down the reading of the text, it has been deemed best for incorporating the words of the Wahenga in their

original tongue into the overall flow of the text.



[ix]

[Kush/Kemet: Context, Contextualization] are key to comprehending the

purpose, beliefs, concepts, assumptions, ideas, Nadharia [Kiswahili:

Theory] and ideologies of the work of the Mwanazuoni who is both

Mwanamapinduzi and Mpiganaji. For it is as Mhenga John Henrik Clarke

taught us so often:

"History is a clock people use to tell their historical culture

and political time of the day. It's a compass that people useto find themselves on the map of human geography. The

history tells them where they have been, where they areand what they are. But most importantly history tells a

people where they still must go and what they still mustbe…The events which transpired five thousand years ago;

five years ago or five minutes ago, have determined whatwill happen five minutes from now; five years from now or

five thousand years from now. All history is a current event."

Consequently, it is the cultural-historically grounded perspective of this

expression of theq

, NTR „З/Netcher-aa [Kush/Kemet: The Great

Most High God] that the institution which unites the totality of the social

constructs into a holistic, complementary, heterogeneous synthesis is the

SBЗ/Seba [Kush/Kemet: Education] System. The cornerstone of the

SBЗ/Seba System is the , DDT TPSN

„ŠPS/Djedt Tepsen „Sheps [Kush/Kemet: Words of the Ancestors]. The

DDT TPSN ‘ŠPS/Djedt Tepsen ‘Sheps are history and have a history as words

have an origin as well as spiritual, cognitive, affective and psychomotor

physiological ST/Săt. Furthermore, one of the requisite roles of the



[x]

SBЗ/Seba System and by implication of the Mwanazuoni who is also

Mwanamapinduzi, Mpiganaji and Mtetezi wa Mwafrika is the transference of

Kumbukumbu za Wahenga [Kiswahili: Mind, Memory, Remembrance of

the Ancestors] across time and space through the generations of a people.

This process is accomplished through the study, comprehension, analysis,

application, synthesis and evaluation of the DDT TPSN ‘ŠPS/Djedt Tepsen

‘Sheps. The Mwanazuoni who is also Mwanamapinduzi, Mpiganaji and

Mtetezi wa Mwafrika is one who practices the wise saying:

, WN R DDT.N TPW RDWY/Wen Re Djedet.n Tepu

Reduy [Kush/Kemet: When Opening the Mouth, Let the Utterances be as

the Ancestors]. When for any reason this role of a peoples internally

generated SBЗ/Seba System becomes disrupted, debased and forcibly

replaced by an alien system that alienates them from themselves, their land

and most importantly Kutawakali ya Afrika [Kiswahili: Trust in the God of

Afrika], as has occurred for Global Afrikan peoples, then the SBЗ/Seba

System of Afrika operating in the persons of the Wanazuoni who are also

Wanamapinduzi, Wapiganaji and Watetezi wa Waafrika, has the additional

Mapinduzi [Kiswahili: Revolutionary] task of WHM MSWT/Weheme

Mesut [Kush/Kemet: Weheme Mesu- Rebirth] ya Afrika Kiswahili: ya



[xi]

Afrika- of Afrika] or Afrikan Re-awakening, Afrikan Rebirth, Afrikan

Resurgence, Afrikan Re-generation, Afrikan Renewal, Afrikan Renaissance of

Kumbukumbu za Wahenga in order to rectify the current state of

KRR/Kerer [Kush/Kemet: Holocaust]. This is especially so as the

Mwanazuoni who is also Mwanamapinduzi, Mpiganaji and Mtetezi wa

Mwafrika must engage in the building of Afrikan Utambuzi [Kiswahili:

Consciousness] out of the chaos of the dismembered, disaggregated

fragments that liter the spatial ST/Săt of the Afrikan world in the form of

neo-colonized identities, i.e., Igbo Utambuzi, Hausa-Fulani Utambuzi,

Tanzanian or Nigerian Utambuzi, Afrikan-American Utambuzi, the ‘Black

Experience,’ Jamaican Utambuzi and the like. This is an act of recreating the

Itikadi za Watetezi wa Waafrika [Kiswahili: the Ideology of the

Defenders or Advocates of Afrika, Pan Afrikanism] which expresses among

other things the necessity of collective Afrikan spiritual, cognitive, affective,

psychomotor physiological, socio-cultural, economic, political and military

solidarity. To this end the Mwanazuoni who is also Mwanamapinduzi,

Mpiganaji and Mtetezi wa Mwafrika must deal with the real internal and

external problematic issues that face Afrikan people, the real nature and

causes of spiritual, cognitive, affective, psychomotor physiological, social,

economic and political problems, and as these relate directly to power and

the preponderance of power is currently held by Europeans, South and East

Asians and Arabians who are well served by people whom Mzee Chinweizu



[xii]

rightly and derisively calls a lunatic elite of Afrikan comprador sycophants

then there will be persons of those groups who will be offended and insulted

by the truth that underlay the myriad of problems encountered by Afrikan

peoples.

After all, in the three important areas of transnational Afrikan

independence and Kujitegemea [Kiswahili: Self-Reliance], i.e., spirituality

and religion, economic-social systems and social-political organization

Afrikan people have yet to return to their center and operate from an Afrikan

derived methodology, or modality of operation. What Afrikan people have

been doing for the past century, beginning c. 6125- 6171 KC [c. 1884-1930

CE], is attempting to adapt to and assimilate European interpretations of

ancient Afrikan spiritual-religious catechisms received from Europeans who

have not even investigated and examined their validity. The lack of an

Afrikan methodology of operation is again shown in the lack of indifference

shown to the spirituality and religion of the members of the social whole,

and in the degree to which members are ostracized and murdered for failing

to follow the one true faith of the many one true faiths. Afrikans have also

been unsuccessfully attempting to be sub-integrated into the imperialist

political-economic World System

5

centered on the Utamaduni of Europe and

5 Immanuel Wallerstein, The Modern World System I: Capitalist Agriculture and the Origins of the European World-

Economy in the Sixteenth Century (New York: Academic Press, 1974); Theda Skocpol, "Wallerstein's World

Capitalist System: A Theoretical and Historical Critique," American Journal of Sociology Vol. 82 (1977) pp. 1075-

1090; Immanuel Wallerstein, The Modern World System II: Mercantilism and the Consolidation of the European

World-Economy, 1600-1750 (New York: Academic Press, 1980); Daniel Chirot and Thomas D. Hall, "World-System

Theory," Annual Review of Sociology Vol. 8 (1982) pp. 81-106; Daniel Chirot, Social Change in the Modern



[xiii]

to a lesser extent the rest of Asia. Afrikan peoples of the globe have also

during this time been studying and attempting to implement ‘ready-made,’

second-rate, unexamined, hand-me-down, Western developed and oriented

economic and political public policies that are in the main inferior to any

Afrikan economic and political public policies born of Afrikan Utamaduni of

the Afrikan past. These pseudo-public policies are distorted non-Afrikan and

anti-Afrikan theories of non-Afrikan and anti-Afrikan realities. In this

endeavor Afrikans are led by a well ‘trained’ cadre of non-Afrikan and anti-

Afrikan Lunatic Blacks and by genuinely mis-educated and thus mis-

oriented, mis-directed Afrikans. This has given rise to an underdevelopment6

or mal-development7 syndrome which conceives of economic marginality as

a norm and fails to grasp or intentionally ignores the operating nature of

political-economic power relationships. All of this growing from a pernicious

but shrewdly implemented propaganda which is passed off as universally

applicable scientific knowledge, when in reality it is a limited European

perception and way of knowing the physical world. It is then the conquest,

colonization and neo-colonization of methods of knowing the world and of

the products of those methods. More succinctly it is pseudo-education and

pseudo-scientific knowledge as imperialism which ensures acquiescence and

Era (New York: Harcourt Brace Jovanovich, 1986); Christopher Chase-Dunn and Peter Grimes, "World-Systems

Analysis." Annual Review of Sociology Vol. 21 (1995) pp. 387-417; Immanuel Wallerstein, The Essential Wallerstein

(New York : The New York Press, 2000)

6 Walter Rodney, How Europe Underdeveloped Africa (Dar es Salaam: East African Educational Publishers, 2009)

7 Samir Amin, Mal-development: Anatomy of a Global Failure (London: Zed Books Limited, 1990)



[xiv]

compliance with, in the case of Global Afrikans, Western, Arabic, Indian,

Japanese and Chinese values, thus guaranteeing deference to Western

interpretations of concepts, ideas, assumptions and ideologies on vital social,

political-economic institutions such as the Western versions of religion,

capitalism, socialism, communism and democracy. This then continues the

mental enslavement of Afrikans to Eurasian oriented capitalist, socialist and

communist mal-development, mis-nomered underdevelopment, through

transmitting theories, assumptions, ideas and ideologies of western versions

of modernization, i.e., Afrikan cultural annihilation through westernization or

political-economic sub-integration into Eurasian political-economy.8 One

need only reflect upon the excellent case studies of the beginnings of the

training of an Afrikan Elite away from Afrikan modalities and in contravention

to Afrikan socio-political and economic organization, in the foundation of the

British and American neo-colonies of Sierre Leone and Liberia and their

associated educational systems or the ‘transformation’ presented to the

world as an economic success represented by the United Republic of

Tanzania, which has abandoned the effort of developing a self-reliant

socialist Afrikan republic and has embraced the role of being a Western and

Chinese owned prostrate neo-liberal economic ‘miracle.’

8 Martin Carnoy, Education as Cultural Imperialism (New York: Longman, Inc., 1974); Claude Ake, A Political

Economy of Africa (London: Longman Publishing Group, 1981); Claude Ake, Social Science as Imperialism: The

Theory of Political Development (East Lansing, Michigan: Michigan State University Press, 1982); Claude Ake,

Democracy and Development in Africa (Washington, D.C.: Brookings Institution Press, 1996); Claude Ake, The

Feasibility of Democracy in Africa (East Lansing, Michigan: Michigan State University Press, 2000)



[xv]

Sierre Leone began as a settlement established by the British to

resettle formerly enslaved Afrikans and re-captive Afrikans who had been

captured after the formal ineffective British ban on the European Slave

Trade. Through the efforts of the British Church Missionary Society, the

multiethnic formerly enslaved and re-captive West Afrikan population in the

vicinity of the colonial settlement Freetown, was maimed, mutilated and

deformed into an abnormal, culturally mis-oriented, cognitively-impaired

caricature of European cultural parasites The British missionary program

which aimed at Protestant Christianization, and so-called ‘civilization’ played

a major role in socializing a segment of the formerly enslaved and re-captive

population and bringing into being the Kriol or Creole cultural malformation

of Sierre Leone society. The Kriol cultural deformity was Christian and

Western, imbued with Western tastes, maintained a haughty air of

superiority towards Afrikan culture and aped the mannerisms and attitudes

of the European. In the eyes of the British Missionary Society the cultural

defacement of the peoples who became known as Kriol was a triumph over

their previous state of multi-ethnicity which as derisively labeled as

‘primitive tribalism’ by the Protestants. The primary institutions which were

utilized to scarify the Afrikan population was the European-oriented Christian

Church and the Annie Walsh Memorial Girls School, established in 6057 KC



[xvi]

[1816 CE], the Fourah Bay College founded in 6068 KC [1827 CE] and the

Sierra Leone Grammar School which was built in 6086 KC [1845 CE].9

In Liberia beginning around 6055 KC [1814 CE], formerly enslaved

Afrikans and free born Afrikans from the United States were settled in a

colony on the West Afrikan coast by the American Colonization Society.

Calling themselves Americo-Liberians to distinguish themselves from the

local Afrikan nations, they considered themselves ‘superior’ to the Afrikan

nations by ‘virtue’ of their exposure to Western Civilization and proceeded to

establish institutions which were mirror images of the Europeans including a

color caste system with light-skinned Mulattoes at the top followed by

Afrikans from the America’s and the Caribbean, Kongos or re-captives, and

lastly the local indigenous Afrikan population and the institution of European

enslavement with the upper castes enslaving the local Afrikans. In such a

discombobulated cultural atmosphere and the resultant political and

economic dependency it is little wonder that the efforts of such Pan-Afrikan

greats as Edward Wilmot Blyden 6073- 6153 KC [1832-1912 CE] and Marcus

Mosiah Garvey 6128- 6181 KC [1887-1940 CE] came to naught in this

infertile anti-Afrikan religious, political-economic soil.10

9 C. Magbaily Fyle, The History of Sierra Leone: A Concise Introduction (London: Evans, 1981); Aintola Wyse, The

Krio of Sierra Leone: An Interpretive History (London: Hurst, 1989)

10 Harry Johnston, Liberia (London: Hutchinson, 1906); P.J. Staudenraus, The African Colonization Movement, 1816

– 1865 (New York: Columbia University Press, 1961); C. Abayomi Cassell, Liberia: The History of the First African

Republic (New York: Fountainhead Publishers', Inc., 1970); Monday B. Akpan, "Black imperialism: Americo-Liberian

rule over the African peoples of Liberia, 1841-1964." Canadian Journal of African Studies (1973) pp. 217-236; Tom

W. Shick, Behold the Promised Land: The History of Afro-American Settler Society in Nineteenth-Century Liberia



[xvii]

The mis-educated and thus mis-oriented, mis-directed Afrikans have

had within their theories of Afrikan transnational independence unnoticed

anti-Afrikan premises, propositions and hypotheses which at the

foundational level of Nadharia [Kiswahili: Theory] have rendered their

efforts intellectually mute and socio-economically and politically ineffective

and destructive when initiated. Even within the current distorted, pseudo-

movement of pseudo-Afrikan or Black Utambuzi, which is more often than

not a comprador-bourgeois effort at political-economic integration into

prevailing systems of neo-liberal economic imperialism and where boasting

and braggadocios superficiality, exemplified in the character expressing

adjectives of the members of the pseudo-movement and in the ease in

which members so easily integrate themselves into the rank majority of

exploiters, has taken the place of sound critical political-economic

organization and action, the lack of an Afrikan methodology of operation is

appallingly apparent.

And additionally as the situation rests within the confines of a zero-

sum reality and deals with power the very act of ameliorating Afrikan

problems lead to the rebalancing of power relationships and violent

resistance on the part of the power welders. From this conception of reality

Kumbukumbu za Wahenga the ST/Săt of the work of the Mwanazuoni who is

(Baltimore: The Johns Hopkins University Press, 1980); Yekutiel Gershoni, Black Colonialism: The Americo-Liberian

Scramble for the Hinterland (London: Westview Press, 1985); James Wesley Smith, Sojourners in Search of

Freedom: The Settlement of Liberia of Black Americans (Lanham: University Press of America, 1987)



[xviii]

also of spiritual necessity Mwanamapinduzi, Mpiganaji and Mtetezi wa

Mwafrika is a sacred honor and a consecrated obligation.

Also, another precondition for any work offered by the Mwanazuoni,

who is also Mwanamapinduzi, Mpiganaji and Mtetezi wa Mwafrika, of equal

importance to the Kumbukumbu za Wahenga ST/Săt is the conscious

utilization of an Afrikan Utambuzi wa [Kiswahili: Utambuzi wa-

Consciousness of] KT MЗ KT/Ket.Ma.Ket [Kush/Kemet: Collectiveness] or

World-View and its theories, axioms, concepts, beliefs, assumptions, ideas

and ideologies. This is a necessity as it is imperative that an Afrikan operate

from an Afrikan ST„H„/Săt Aha [Kush/Kemet: Frame of

Reference] so as to ensure that the work is centered in Afrikan reality and its

results answer to Afrikan Utamaduni [Kiswahili: Culture] standards.

In a world of Eurocentrically colonized and neo-colonized segmented

spiritual, cognitive, affective and psychomotor physiological knowledge

structures it is of the greatest significance that a Mwanazuoni who is also

Mwanamapinduzi, Mpiganaji and Mtetezi wa Mwafrika writing from a

diametrically opposed ST‘H‘/Săt Aha for an Afrikan audience well trained,

mentally enslaved and mis-directed in the opposing Eurocentric neo-

colonized ST‘H‘/Săt Aha engage in the , ЗST/Auset [Kush/Kemet:



[xix]

Divine Personification of the Seat of Power and of Mastery of Speech, Words

of Power] like monumental task of laying bear and making plain the primeval

foundation in which the concepts, ideas, ideologies, assumptions, inferences

and conclusions presented are rooted and nourished and from which they

evolve. The inviolable and sacrosanct purpose of this

, SЗT NW RX XT/Sat Nu Rekh Khet [Kush/Kemet:

Scholars Libation] is to provide the Wahenga na Wahenguzi spiritual,

cognitive, affective and psycho-motor physiological material that may be

used to prepare the scholar and the student for the daily work that must be

done by socio-political economically aware Afrikans. 11 For in the end all like

efforts have but one ulterior motive and that is to endow all Watu Weusi with

the ability to MTR MSW NSW MЗ‟/Meter

Mesu Nesu Maa [Kush/Kemet: Tell Our Noble Offspring the Truth].

To this end this small book begins with a Hidaya [Kiswahili:

Dedication] to a selection of esteemed Afrikan Wahenga na Wahenguzi

11 In the Viasili [Kiswahili: Mythology] of KMT/Kemet [Kush/Kemet: Ancient Egypt] ЗST/Auset, the wife and co-

regent of Ausar King of Kush and of the colony of Kemet, upon the murder of her husband by his brother Set and

seventy-two co-conspirators and the eventual dismemberment and dispersion of his body, set out and collected all

of the parts of the body with the exception of the phallus, reformed the body of Ausar, and then produced an

immaculately conceived child, a miracle of miracles, given that Ausar was in the realm of the departed souls and

his physical body lacked a phallus.



[xx]

followed by words of inspiration from the Wahenga na Wahenguzi to the

Wanazuoni, Wanafunzi and the Afrikan community. Next, is the section on

the Tambiko [Kiswahili: Libation]. The first Tambiko is the Tambiko wa

NTR „З/Netcher-aa [Kiswahili –Kush/Kemet: Libation to God] ritual. It is

followed by the ritual of the Tambiko wa Wahenga na Wahenguzi

[Kiswahili: Ancestral Libation]. The two traditional water Tambiko are

followed by musical Tambiko to the NTR ‘З /Netcher-aa and to the Wahenga

na Wahenguzi. The musical Tambiko are followed by the DWЗ/Dua ya

Mwafrika [Kush/Kemet-Kiswahili: Afrikan Peoples Prayer]. The next section

is the Kiapo cha Utii na Faradhi [Kiswahili: Oath of Allegiance and

Obligations]. This section is composed of a chapter on the Mapinduzi ya

Wanazuoni Wapiganaji Yamini [Kiswahili: Revolutionary Warrior Scholars

Oath] and another on the Mwanafunzi wa Mwafrika Yamini [Kiswahili:

Afrikan Student Oath]. The final chapter is concerned with the Faradhi

[Kiswahili: Obligations] that exist between the Wanazuoni, the Wanafunzi

and the Afrikan community.1



[xxi]

Yaliyomo [Kiswahili: Contents]

o o o

Dibaji............................................................................................................ vii[Kiswahili: Preface]

Hidaya.......................................................................................................... xxvi

[Kiswahili: Dedication, Precious Gift]

………………………………………

xxxiv

HWT NW R NW IMYW HЗT SNH /Hϋt Nu Re Nu Imyu Hat Seneh

[Kush/Kemet: Words of the Ancestors Concerning Inspiration]

………………………………………………………………………. 1

S

ЗT/Satch

[Kush/Kemet: Libation]

Chapter ……………………………………………………………………………….. 3

HWT NW R NW IMYW HЗT/Hϋt Nu Re Nu Imyu Hat

[Kush/Kemet: Chapter of the Words of the Ancestors Concerning]

Ë Tambiko wa NTR ―З/Netcher-aa

[Kiswahili – Kush/Kemet: Libation to God]



[xxii]

Chapter ……………………………………………………………………………….. 5



ËTambiko wa NTR ―З/Netcher-aa Ritual

Chapter

………………………………………………………………………………

7



ËTambiko wa Wahenga na Wahenguzi

[Kiswahili: Ancestral Libation]

Chapter …………………………………………………………………………… 9



ËTambiko wa Wahenga na Wahenguzi Ritual



[xxiii]

Chapter ……………………………………………………………………………… 29

HWT NW R NW IMYW H

ЗT/H

ϋt Nu Re Nu Imyu Hat


ËMusical Libation

o

:

Tribute To

NTR ―З/Netcher-aa

I

Psalm to Amen-Ra & Amen.t-Ra.t

Chapter

………………………………………………………………………………

31



ËMusical Libation

o

:

Tribute To The Wahenga na Wahenguzi II

O‖ Freedom

Chapter …………………………………………………………………………… 33



ËTambiko ya Muziki wa Wahenga na Wahenguzi I

O‖ Uhuru



[xxiv]

Chapter …………………………………………………………………………… 35

HWT NW R NW IMYW H

ЗT/H



ËMusical Libation

o

: Tribute To The Wahenga na Wahenguzi III

Come Go Wit‖ Me

Chapter

………………………………………………………………………………..

37



ËTambiko ya Muziki wa Wahenga na Wahenguzi III

Njoo Kujikwenda

Chapter ……………………………………………………………………………….. 39



ËMusical Libation

o

: Tribute To The Wahenga na Wahenguzi IV

I‖m On My Way



[xxv]

Chapter …………………………………………………………………………… 41

HWT NW R NW IMYW H

ЗT/H



ËTambiko ya Muziki wa Wahenga na Wahenguzi IV

Nakwenda

Chapter ……………………………………………………………………………

43



ËDWЗ/Dua ya Mwafrika

[Kush/Kemet-Kiswahili: Afrikan Peoples Prayer]

Kiapo cha Utii na Faradhi

……………………………………………………………

46

[Kiswahili: Oath of Allegiance and Obligations]

Chapter …………………………………………………………………………... 47



ËMapinduzi ya Wanazuoni Wapiganaji Yamini

[Kiswahili: Revolutionary Warrior Scholars Oath]



[xxvi]

Chapter …………………………………………………………………………50



ËMwanafunzi wa Mwafrika Yamini

[Kiswahili: Afrikan Student Oath]

Chapter …………………………………………………………………………… 53



ËFaradhi

[Kiswahili: Obligations]

Author Biography………………………………………………………………… 57



[xxvii]

HIDAYA

[Kiswahili: DEDICATION, PRECIOUS GIFT]

To

The Master Teachers

“Consider the Wahenga na Wahenguzi

na Wahenguzi

[Kiswahili: Ancestors of

Ancestors]

as an archetype of the Ideal

and emulate them in thought and

deed, for what we create is brought

forth from right knowledge; Look,

and meditate on how their words are

engraved in stone and are everlasting.

Open your eyes, so that you may

study their words and reproduce their

acts; for the master had once the need

of a guide.”

[Royal Instruction of Khety to Merikare, Dynasty IX Kingdom of Kemet 2081 KC /2160 BCE]



[xxviii]

L. to R.: Mhenga John Henrik Clarke, Mhenga Chancellor Williams, Mzee Yosef

ben Jochanan & Mhenga John G. Jackson



[xxix]

Mhenga Bobby E. Wright



[xxx]

Mhenga Drusilla Dunjee Houston



[xxxi]

Mhenga Marcus Mosiah Garvey



[xxxii]

Mhenga Amy Jacques-Garvey



[xxxiii]

Mhenga Amos N. Wilson



[xxxiv]

Mhenga Ida Bell Wells-Barnett



[xxxv]


[Words of the Ancestors Concerning]

SNH/Seneh[Inspiration]



[xxxvi]

"A Race of People is like an individual man; until it

uses its own talent, takes pride in its own history,

expresses its own culture, affirms its own selfhood,

it can never fulfill itself

. . .I for one believe that if

you give people a thorough understanding of what

confronts them and the basic causes that produce it,

they'll create their own program, and

when the

people create a program, you get action

."

[Mhenga Malcolm X]



[xxxvii]

DD/Djed

[Kush/Kemet: Ancestral Stability]



[xxxviii]

“Let us waste no time in

sterile litanies and

nauseating mimicry

. Leave this Europe where they

are never done talking of Man, yet murder men

everywhere they find them, at the corner of every

one of their own streets, in all the corners of the

globe. For centuries they have stifled almost the

whole of humanity in the name of a so-called

spiritual experience…Europe now lives at such a mad,

reckless pace that she is running headlong into the

abyss;

we would do well to keep away from it.”

[Mhenga Frantz Fanon]



[xxxix]

SBЗ/Seba [Kush/Kemet: Education]

House of Life



[xl]

“Simply put, Education is Power. When education is

properly done, it opens the door to power.

A True

Education has one purpose, and one purpose alone;

and that is to Train the Student to be a Proper

Handler of Power.

I cannot say it enough, education

is all about power, and all education must lead to

some kind of exercise of power. A proper education

must, ultimately, improve one's understanding of

what power is, how power manifests itself, and

how one has to have power in order to be a total

human being

.”

[Mhenga John Henrik Clarke]



[xlii]

"In a

Racist Social System

, ALL Institutions will

reflect or protect and sustain Values that are

consistent with Racism. Therefore, in any Social

System established by Whites the Institutions will

reflect Racism and even White established

Institutions in Black ―controlled‖ countries will

continue to protect the welfare of Whites even

after the Whites ostensibly leave."

[Mhenga Bobby E. Wright]



[xliii]

GYE NYAME: I Fear Only NT

R ―З/Netcher-aa [Great God]



[xliv]

“If we look at the task that our children must perform it is very

different from the task the European child must perform. The

basic task of the European child is conservative to conserve and

maintain the advantages that the European already has and to

enhance those advantages. So that means their rearing in their

homes, in their communities, that means that their education then

is basically conservative because they already have the advantage.

They seek to maintain that advantage. When we then look at the

Afrikan child we see a very different future. I have often said

that future is revolutionary. Given the condition that our people

are in today, our education cannot be then conservative. If we are

to save our people from starvation, if we are to move our people

from the bottom of the economic, political, and social ladders then

WE MUST OVERTURN THE CURRENT ORDER OF THE WORLD

. That

in of itself makes it very clear they cannot receive the same

education as the White child. They cannot be reared the same way

as the White child. They have a very, very different tasks to

perform. It is when we recognize the future task that our

children must perform and we reflect on that task. We then use

those future tasks and knowledge to reorganize our present

circumstances, to reorganize the schools, to reorganize our

relations one to the other, to reorganize our perception of

ourselves and yay

to even reorganize our history because our

history is alive and present

.”

[Mhenga Amos N. Wilson]



[xlv]



[xlvi]

“Our accent will be upon Youth: we need

New Ideas,

New Methods, New Approaches

. We will call upon

Young Students of Political Science

[Economics,

kwk]

throughout the nation to help us. We will

encourage these Young Students to launch their

own independent study, and then give us their

analysis and their suggestions.

We are completely

disenchanted with the old, adult, established

politicians

. We want to see some New Faces

—

more

Militant Faces.”

[Mhenga Malcolm X]



[xlvii]

Khepera [Kush/Kemet: To Create] Symbol of Creative Thought



[xlviii]

"I, the Child of NTR ―

З/Netcher-aa, I am

Shu, the Breath of Life, NTR ―

З/Netcher-

aa born of the formless primeval material

of creation. My Soul is NTR ―З/Netcher-aa,

my Soul is Eternity…I AM the Creator of

Blackness and have placed it in the

paramount position of the heavens. I AM

the Heir of Eternity...I grow young in the

place of my beginnings...I AM the Lord of

Millions of Years. I AM Lord of Eternity. I

have created my dwelling place in the

highest point of heaven."

[PERT EM HRU,

Book of Coming Forth By Day

, 84: 14-20]



[xlix]

Sesh

[Kush/ Kemet: Scribe]

Writing Utensils- Ink Palette, Reed Writing Tool, and

Leather Carrying Case of Afrikan Scholar c. 4241 KC/BCE.



[l]

“I make a more definite break from the old line of historians [ALL

WESTERN TRAINED SCHOLARS]

. To be objective and more scientific,

this school insists, the research scholar should do no more than present

the comprehensive and fully documented results of his investigations.

There should be no "subjective" commentaries, no editorializing. One

should just present the factual data and leave interpretation and

evaluation to the reader. This may not only be the correct viewpoint,

but it is even beautiful for historians who represent the already

arrived people who control the world. They can well afford the luxury

of historical knowledge for knowledge's sake-the great satisfaction that

comes from just knowing how things came to be. But the black

historian [SCHOLAR], member of a race under perpetual siege and

fighting an almost invisible war for survival, dare not follow in these

footsteps of the master.

Quite the contrary, after faithfully

researching and piecing together the fragmented record of the race's

history, the task of critical analysis and interpretation should begin.

What were our strengths in the past? In what respects were we most

vulnerable? Where did we go wrong? And all this, like the study of

history itself, must be for the express purpose of determining what to

do now. In short, the black historian [SCHOLAR], if he is to serve his

generation, must not hesitate to declare what he thinks the results of

these studies mean. For even when our history shows us where we have

been weak, it is also showing us how, through our own efforts, we can

become strong again.”

[Mhenga Chancellor Williams]



[1]

TAMBIKO

KB/KEB

[Kiswahili: LIBATION]



[2]

SANKOFA: Return To The Past To Move Forward



[3]

SЗT/Satch

[Libation]

HWT NW R NW IMYW HЗT/Hϋt Nu Re Nu Imyu Hat [Chapter of the Words of the Ancestors Concerning]

Ë

Tambiko wa NTR „З/Netcher-aa

[Kiswahili–Kush/Kemet: LIBATION TO GOD]

For Afrikan People all aspects of Life are Sacred, given that all that

exists is an Expression of the Divine. As all that is results from the

Transformation or Evolution of NTR „З/Netcher-aa [Kush/Kemet: Great

God], whatever is done by Afrikans acting as the Supreme Creation for

example: Awakening; Meditating; Cultivating the Land; Slaughtering

Animals for Sustenance; All Life Rites of Passage and other Rituals; Urban

and Rural Planning of Nations; All Government Activities such as Choosing a

Leader, filling Government Ministerial or Bureaucratic Posts, or designing,

implementing and evaluating a Public Policy; All Construction Activities such

as laying a foundation or erecting a building of any kind; even Writing,

Distributing and Reading a Book, must begin with an acknowledgement of

the Bountiful Goodness of NTR ‘З /Netcher-aa, through the Act of Tambiko



[4]

[Kiswahili: Libation]! Symbolic Materials for the Tambiko: Water, Lit

Candle, Plant, Sacred Mineral- Amethyst, Lapis Lazuli, Kwk.



[5]

SЗT/Satch[Libation]


Ë Tambiko wa NTR „З/Netcher-aa Ritual

Praises, Peace, and Blessings to Thee, O’ NT R „З /Netcher-aa: Who is

called Amen-Ra, Who is called Ptah, Who is called Neb-er-tcher , Who iscalled Khepera, Who is called Maat , Who is called Neb-Het , Who is called

Het-Heru, Who is called Heru, Who is called Nguluvi , Who is calledOludumare, Who is called Mungu, Who is called Muumba, Who is called

Magava, Who is called Amma, Who is called Ba‟al , Who is called Ashtorah, Who is called Yah, Who is called Elohim, Who is called El , Who

is called Allah, Who is called God, Who is called Nzambi Mpungu!.

Life, Health & Prosperity NT R „З /Netcher-aa, Who is called Ausar, first

Begotten of the Dead, Who is Born of Auset , Begetter of Life, First Born ofthe Earth, Creator of what exists and what does not exist, Former of the

Seen and Unseen, the Supreme Establisher of All, the Master-Builder, Motherof Truth, Father of Humanity, the Divine Staff of Life, the One Form createdby Ptah, the Beloved One, the Creator of all things which are below theHeavens and all things which are above the Heavens, the One whose word is

Maa-Kheru: Truth! I Pour Tambiko in Thy Name!

I, Ausar ________, whose word is Maa-Kheru, I through whom thisScholarly Offering of the Wahenga na Wahenguzi na Wahenguzi has

come, I speak, saying: I have humbly come unto thee. I have come nigh tothee to partake of thy Eternal Righteousness. I extend my hands in the

Posture of Adoration and Sublime Devotion of thy name of Maat . I have



[6]

come to thee. I have entered into thy Habitation which is unseen, and I now

commune with thee. You my protector advances to me. I bind all who areoffspring of sterile revolt, who stand in the Way of Afrikan Rebirth! I am

Pure of Body! I am Pure of Spirit! I am Pure of Mind!

NT R „З /Netcher-aa, Who is called Amen-Ra, I Adore thy presence, IPraise your name, in all the places where in this Scholarly Offering of the

Wahenga na Wahenguzi na Wahenguzi travels. I Pour Tambiko that theWaters of Life May cause growth wherever this seed is planted! Blessings forthe Breath of Life! Praises for the Womb in which my Form was created andstructured! Homage for the Temple in which You live as Me! Adoration for all

that You have been as Me! Devotion for all that You are becoming as Me!Peace for all that You will be as Me! I offer words of appreciation for the

Wahenga na Wahenguzi na Wahenguzi, Who You Became beforeManifesting as Me, laying the Foundation for the Expression of Life which is

Me.

I Pour Tambiko to bring into the midst of this Scholarly Offering of the

Wahenga na Wahenguzi na Wahenguzi and into the Presence of all whoRead, Study, Meditate upon it, with the Intention of Implementing it, the

Honorable, Reverential and Venerable Spirit of the Righteous Wahenga naWahenguzi na Wahenguzi ! May their Presence Radiate the Divine Light of

Their Accumulated Wisdom, Their Spirit of Courage, Their RighteousDetermination, and Steadfast Adherence to Utamaduni Mkubwa ya Afrika

[Kiswahili: High Culture of Afrika] and the Way of Maat !

I Pour Tambiko in Honor of Our Children, and Our Children’s Children, TheBeautiful Ones Not Yet Born unto the Third and Fourth Generations that they

may Seek Out and Follow the Divine Path of Maat ! May Their Hearts andMinds be Steadied with the Perfect Peace and Holistic Understanding of NTR

„З /Netcher-aa as Maat !

Amen! Amen-Ra! Ache!



[8]

[Leader] leads in the Reading of the Tambiko Ritual and the Community of

Priestesses & Priests [Group] responds. Symbolic Materials for the

Tambiko: Water, Lit Candle, Plant, Sacred Mineral- Amethyst, Lapis

Lazuli, Kwk.



[9]

SЗT/Satch

[Libation]


Ë

Tambiko wa Wahenga na Wahenguzi Ritual

Sacred High Culture Priestess & Priest:

Praises to Thee, Great One, Almighty NT R „З /Netcher-aa, Mother of

Mothers, Father of Fathers, God Who is One! The Lord of the Hosts ofCreation, from the Sep Tepi , the First Time of the Beginnings, who formed

Humanity and fashioned the NTRW/Netcheru [Kush/Kemet: Manifestationsof God], who transformed thyself into all that appears!

Community of Priestesses & Priests:

Homage to Thee NT R „З /Netcher-aa, who fashioned the sky from Thy

Heart, who brought forth the Earth from Thy being, who created the oceans,who established Heaven for the Righteous Wahenga na Wahenguzi na

Wahenguzi , and gave life again in thy Name of Lord of Eternity, Master of

the Infinite, the Breath of Life.

[Pour Tambiko]



[10]


We Adore Thee NT R „З /Netcher-aa who gives us Life, who is above Timeand Transformations, by whose Speech we live!


Blessings NT R „З /Netcher-aa, From the Land of the Divine Scepter, Thy

Holy Place Doth Thee Come. Divine of Form, More Beautiful Than The Sun.All of Thee is Divine. Thou Art Emotion. Thou Art Perception. Verily, Thou

Art My Yesterday and My Eternity!

[Pour Tambiko]


Praises Wahenga na Wahenguzi na Wahenguzi, Our Mothers, Our Fathers!We are you reformed! Blessings for the Gift of High Culture that you havebequeathed to us!


Homage to Thee O‟ Wise Wahenga na Wahenguzi na Wahenguzi!

Because you are, We are! We are you and you are we! Blessings toThee, Wahenga na Wahenguzi from the Land of the Divine Scepter! Because

of Thee We are NT R „З /Netcher-aa Every day! None shall seize our arms!None shall grab our hands to carry us away! None shall cause us harm: not

Mankind, not NT R „З /Netcher-aa, not the Anointed Ones, not the Dead,not the Ancient Ones, No, None shall harm us! We come forth from the KM

WR/Kem-ur the Blackness, Dark Matter Advancing and Achieving! Noneknows our name! We are Yesterday! We are Maat of millions of millions of

years: this is our name! We travel upon the way of Heru the Judge of theDay of Judgment, going and coming! We are the Lords of Eternity! We Feel!

We Perceive! We Come Forth and We Shine! Our seat is on the throne ofNTR! We are Heru existing for millions of millions of years! We rule by the

Words of our Mouth! Speaking and Silent We maintain an Exact Balance! Weare One coming from One!



[11]

[Pour Tambiko]


Praises Wahenga na Wahenguzi , Our Mothers, Our Fathers! We are you

reformed! Thy Essence exists as Us! You Travel the land among Us!Blessings for enduring the Maafa Mkubwa [Kiswahili: Great Suffering]! Thy

will to life established Us! The Sacrifice of six hundred million shall be

commemorated unto eternity!


Homage to Thee O‟ Wise Wahenga na Wahenguzi! Because you are,We are! We are you and you are we! Blessings to Thee, Wahenga na

Wahenguzi from the Land of the Divine Scepter! Because of Thee We areNT R „З /Netcher-aa Every day! None shall seize our arms! None shall grab

our hands to carry us away! None shall cause us harm: not Mankind, notNTR, not the Anointed Ones, not the Dead, not the Ancient Ones, No, None

shall harm us! We come forth from the KM WR/Kem-ur the Blackness,Dark Matter Advancing and Achieving! None knows our name! We are

Yesterday! We are Maat of millions of millions of years: this is our name!

We travel upon the way of Heru the Judge of the Day of Judgment, goingand coming! We are the Lords of Eternity! We Feel! We Perceive! We ComeForth and We Shine! Our seat is on the throne of NT R „З /Netcher-aa! We

are Heru existing for millions of millions of years! We rule by the Words ofour Mouth! Speaking and Silent We maintain an Exact Balance! We are One

coming from One!

[Pour Tambiko]



reformed! As you are our example of Afrikan Womanhood and AfrikanManhood, we uplift, educate, liberate and ensure the divine independence of

all Afrikan people.



[12]


Homa ge to Thee O‟ Wise Wahenga na Wahenguzi! Because you are,We are! We are you and you are we! Blessings to Thee, Wahenga na

Wahenguzi from the Land of the Divine Scepter! Because of Thee We are

NT R „З /Netcher-aa Every day! None shall seize our arms! None shall grabour hands to carry us away! None shall cause us harm: not Mankind, notNTR, not the Anointed Ones, not the Dead, not the Ancient Ones, No, Noneshall harm us! We come forth from the KM WR/Kem-ur the Blackness,

Dark Matter Advancing and Achieving! None knows our name! We areYesterday! We are Maat of millions of millions of years: this is our name!

We travel upon the way of Heru the Judge of the Day of Judgment, goingand coming! We are the Lords of Eternity! We Feel! We Perceive! We Come

Forth and We Shine! Our seat is on the throne of NT R „З /Netcher-aa! We

are Heru existing for millions of millions of years! We rule by the Words ofour Mouth! Speaking and Silent We maintain an Exact Balance! We are Onecoming from One!

[Pour Tambiko]



reformed! As you are our example of Afrikan Womanhood and AfrikanManhood, we do everything in our power to heal the psyches of Afrikanpeople scarred by hundreds of years of domination and racism.


Homage to Thee O‟ Wise Wahenga na Wahenguzi! Because you are,

We are! We are you and you are we! Blessings to Thee, Wahenga naWahenguzi from the Land of the Divine Scepter! Because of Thee We are

NT R „З /Netcher-aa Every day! None shall seize our arms! None shall grabour hands to carry us away! None shall cause us harm: not Mankind, not

NT R „З /Netcher-aa, not the Anointed Ones, not the Dead, not the AncientOnes, No, None shall harm us! We come forth from the KM WR/Kem-ur

the Blackness, Dark Matter Advancing and Achieving! None knows our name!We are Yesterday! We are Maat of millions of millions of years: this is our

name! We travel upon the way of Heru the Judge of the Day of Judgment,going and coming! We are the Lords of Eternity! We Feel! We Perceive! We



[13]

Come Forth and We Shine! Our seat is on the throne of NT R „З /Netcher-

aa! We are Heru existing for millions of millions of years! We rule by theWords of our Mouth! Speaking and Silent We maintain an Exact Balance! We

are One coming from One!

[Pour Tambiko]


Praises Wahenga na Wahenguzi , Our Mothers, Our Fathers! We are youreformed! As you are our example of Afrikan Womanhood and Afrikan

Manhood, We create an Afrikan society which supports and protects us,nurtures and empowers us, uplifts and educates us.





NTR, not the Anointed Ones, not the Dead, not the Ancient Ones, No, Noneshall harm us! We come forth from the KM WR/Kem-ur the Blackness,

Dark Matter Advancing and Achieving! None knows our name! We areYesterday! We are Maat of millions of millions of years: this is our name!We travel upon the way of Heru the Judge of the Day of Judgment, goingand coming! We are the Lords of Eternity! We Feel! We Perceive! We ComeForth and We Shine! Our seat is on the throne of NT R „З /Netcher-aa! We

are Heru existing for millions of millions of years! We rule by the Words ofour Mouth! Speaking and Silent We maintain an Exact Balance! We are One

coming from One!

[Pour Tambiko]



reformed! As you are our example of Afrikan Womanhood and AfrikanManhood, We maintain the highest standards of Afrikan morality and ethics,

providing a crystal clear alternative to the decadence and death of westernvalues.



[14]



We are! We are you and you are we! Blessings to Thee, Wahenga na

Wahenguzi from the Land of the Divine Scepter! Because of Thee We areNT R „З /Netcher-aa Every day! None shall seize our arms! None shall grabour hands to carry us away! None shall cause us harm: not Mankind, notNT R „З /Netcher-aa, not the Anointed Ones, not the Dead, not the Ancient

Ones, No, None shall harm us! We come forth from the KM WR/Kem-ur the Blackness, Dark Matter Advancing and Achieving! None knows our name!

We are Yesterday! We are Maat of millions of millions of years: this is ourname! We travel upon the way of Heru the Judge of the Day of Judgment,

going and coming! We are the Lords of Eternity! We Feel! We Perceive! We

Come Forth and We Shine! Our seat is on the throne of NT R „З /Netcher-aa! We are Heru existing for millions of millions of years! We rule by theWords of our Mouth! Speaking and Silent We maintain an Exact Balance! We


[Pour Tambiko]


Praises Wahenga na Wahenguzi , Our Mothers, Our Fathers! We are youreformed! As you are our example of Afrikan Womanhood and AfrikanManhood, We hold competence and excellence in the highest esteem.










[15]




[Pour Tambiko]



Manhood, We always demand more from ourselves than others demand ofus.






the Blackness, Dark Matter Advancing and Achieving! None knows our name!We are Yesterday! We are Maat of millions of millions of years: this is ourname! We travel upon the way of Heru the Judge of the Day of Judgment,going and coming! We are the Lords of Eternity! We Feel! We Perceive! WeCome Forth and We Shine! Our seat is on the throne of NT R „З /Netcher-



[Pour Tambiko]



Manhood, We face problems resolutely; setbacks are a challenge to ourintelligence and determination, not an excuse to quit.



[16]










[Pour Tambiko]


Praises Wahenga na Wahenguzi , Our Mothers, Our Fathers! We are youreformed! As you are our example of Afrikan Womanhood and AfrikanManhood, We never value women or men who talk over women or men whothink, nor women or men who think over women or men who act; wereserve the highest honor for those women and men who take

thoughtful action.




our hands to carry us away! None shall cause us harm: not Mankind, notNT R „З /Netcher-aa, not the Anointed Ones, not the Dead, not the Ancient




[17]

We are Yesterday! We are Maat of millions of millions of years: this is our


Come Forth and We Shine! Our seat is on the throne of NT R „З /Netcher-aa! We are Heru existing for millions of millions of years! We rule by the


[Pour Tambiko]



reformed! As you are our example of Afrikan Womanhood and Afrikan

Manhood, there is no place in the hearts and minds of our people forintolerance or prejudice among us. Each of us is the image of our mother,father, brother, sister, friend and stranger.




NT R „З /Netcher-aa Every day! None shall seize our arms! None shall grabour hands to carry us away! None shall cause us harm: not Mankind, notNT R „З /Netcher-aa, not the Anointed Ones, not the Dead, not the AncientOnes, No, None shall harm us! We come forth from the KM WR/Kem-ur the Blackness, Dark Matter Advancing and Achieving! None knows our name!


going and coming! We are the Lords of Eternity! We Feel! We Perceive! WeCome Forth and We Shine! Our seat is on the throne of NT R „З /Netcher-



[Pour Tambiko]



[18]



Manhood, We never divide Afrikan people on the basis of skin color, gender,

age, religion, national origin or education. Instead we judge ourselvesagainst a single Afrikan Standard: Do our actions contribute to theindependence and well-being of Afrikan people?








aa! We are Heru existing for millions of millions of years! We rule by theWords of our Mouth! Speaking and Silent We maintain an Exact Balance! Weare One coming from One!

[Pour Tambiko]



reformed! As you are our example of Afrikan Womanhood and AfrikanManhood, We oppose without reservation the use of addictive or narcotic

drugs, such as kăt, marijuana, heroin, cocaine and alcohol by Afrikanpeople. These drugs are an insidious weapon whose victims finance the

destruction of their own minds, lives and communities.



[19]




NT R „З /Netcher-aa Every day! None shall seize our arms! None shall grabour hands to carry us away! None shall cause us harm: not Mankind, notNT R „З /Netcher-aa, not the Anointed Ones, not the Dead, not the AncientOnes, No, None shall harm us! We come forth from the KM WR/Kem-ur





[Pour Tambiko]



reformed! As you are our example of Afrikan Womanhood and AfrikanManhood, We create the economic structures which give us control of ourcommunities and take us from blind consumption to community production.










[20]




[Pour Tambiko]



Manhood, We by word and deed support the stability of the Afrikan family.We strengthen the bonds of love between Afrikan women and men, and are

stable, nurturing parents to Afrikan children. We form supportive, loving

and permanent complementary relationships of Afrikan Women and menwho are partners in life. We make an emotional and economic commitmentto the families for which we are responsible.




NT R „З /Netcher-aa Every day! None shall seize our arms! None shall grabour hands to carry us away! None shall cause us harm: not Mankind, notNT R „З /Netcher-aa, not the Anointed Ones, not the Dead, not the AncientOnes, No, None shall harm us! We come forth from the KM WR/Kem-ur the Blackness, Dark Matter Advancing and Achieving! None knows our name!





[Pour Tambiko]



[21]



Manhood, We revere Afrikan People and Afrikan Culture. We exist to protect

and defend all that is Afrikan from anyone who seeks to subvert, subjugateor destroy us.










[Pour Tambiko]



Manhood, We are the bearers and nurturers of Afrikan People, thecounselors of the nation, providing leadership, purpose and vision for our

children, and stability for our family.



[22]




NT R „З /Netcher-aa Every day! None shall seize our arms! None shall grabour hands to carry us away! None shall cause us harm: not Mankind, notNT R „З /Netcher-aa, not the Anointed Ones, not the Dead, not the AncientOnes, No, None shall harm us! We come forth from the KM WR/Kem-ur





[Pour Tambiko]



reformed! As you are our example of Afrikan Womanhood and AfrikanManhood, We are companions of our complements and peers; We giverespect and humility to our elders.










[23]




[Pour Tambiko]



Manhood, We are honest, receptive, loving, compassionate, analytical, self-sacrificing, and supportive.






the Blackness, Dark Matter Advancing and Achieving! None knows our name!We are Yesterday! We are Maat of millions of millions of years: this is ourname! We travel upon the way of Heru the Judge of the Day of Judgment,going and coming! We are the Lords of Eternity! We Feel! We Perceive! WeCome Forth and We Shine! Our seat is on the throne of NT R „З /Netcher-



[Pour Tambiko]



Manhood, Our relationships are expressions of Reciprocity. Our Humility andSelf Sacrifice are Our strength.



[24]










[Pour Tambiko]


Praises Wahenga na Wahenguzi , Our Mothers, Our Fathers! We are youreformed! As you are our example of Afrikan Womanhood and AfrikanManhood, We as Afrikan Women and Men are nurturing and bonding and inall ways a complement to one another in general and to Our complements inparticular.









[25]

name! We travel upon the way of Heru the Judge of the Day of Judgment,




[Pour Tambiko]



Manhood, Our personality is a calabash of many attributes, such as:

introspection, spirituality and faith, humanity, intuition, initiative, leadership,creativity, ingenuity, courageousness, resourcefulness and determination.




our hands to carry us away! None shall cause us harm: not Mankind, notNT R „З /Netcher-aa, not the Anointed Ones, not the Dead, not the AncientOnes, No, None shall harm us! We come forth from the KM WR/Kem-ur the Blackness, Dark Matter Advancing and Achieving! None knows our name!We are Yesterday! We are Maat of millions of millions of years: this is our




[Pour Tambiko]





[26]

Manhood, We are the living embodiment of Maat: Justice, Truth,

Harmony, Reciprocity, Righteousness, Balance and Order .


Homage to Thee O‟ Wise Wahenga na Wahenguzi! Because you are,We are! We are you and you are we! Blessings to Thee, Wahenga naWahenguzi from the Land of the Divine Scepter! Because of Thee We areNT R „З /Netcher-aa Every day! None shall seize our arms! None shall grab



We are Yesterday! We are Maat of millions of millions of years: this is our

name! We travel upon the way of Heru the Judge of the Day of Judgment,going and coming! We are the Lords of Eternity! We Feel! We Perceive! WeCome Forth and We Shine! Our seat is on the throne of NT R „З /Netcher-



[Pour Tambiko]


Praises Wahenga na Wahenguzi , Our Mothers, Our Fathers! We are youreformed! As you are our example of Afrikan Womanhood and AfrikanManhood, We provide political leadership and economic support to Afrikanpeoples; and wage war for the protection of the Afrikan family and Afrikan

World Union.


Homage to Thee O‟ Wise Wahenga na Wahenguzi! Because you are,We are! We are you and you are we! We self-correct our own material,

moral, and spiritual defects and evils. We create, implement, evaluate andadjust our own program to get rid of drunkenness, drug addiction, and

prostitution. We lift up our own sense of values. We do not envy theOppressor and we choose none of their ways!

[Pour Tambiko]



[27]

All:

Praises Righteous Wahenga na Wahenguzi , Our Mothers, Our Fathers! We

are you reformed! We come to the Temple, We fear not! Bless our work as

we use this offering that you have given us! You have made us to be God-like! You are our Protector! You are our strength forevermore! BlessingsRighteous Wahenga na Wahenguzi, who are exalted! Who are adored!Homage Righteous Wahenga na Wahenguzi , Mighty Ones of the Divine

Souls! Possessors of Majestic Power! Adorations Righteous Wahenga naWahenguzi , who are crowned upon the Throne of NT R „З /Netcher-aa!

Amen!

Amen-Ra!

Ache!



[28]

Akhenaten, Per.aa of Kemet Dynasty XVIII c. 2889-2905 KC [c. 1352-1336 BCE]



[29]

SЗT/Satch

[Libation]


Ë

Musical Libation o: Tribute To NTR „З/Netcher-aa I

“Music Doesn‟t Dissipate, It Merely Recreates To Another Time & Place!”[Earth, Wind & Fire: “ I‟ll Write A Song For You” ]

PSALM TO AMEN-RA & AMEN.T-RA.T

[From: The Testament of Princess Nesi-Khonsu with Amen-Ra]

I am the God of all, Amen-Ra & Amen.t-Ra.t!

I am the Master of the Throne of the Worlds!I am the Holy Spirit!

I came into being in the Beginning by my Word!I am the Great One of Majesty!

I live by Righteousness and Truthfulness,Honor and Obligation!

I am the One who gave birth to the first Ennead ofMalaika [Kiswahili: Angels] and these gave birth to the

second and third Enneads of Malaika!I am the One of One in whom all the Malaika

live and have their being!I am the Creator of all things

which exist from the Beginning!

I am without Beginning! My Forms are many!



[30]

I have radiated light upon the earthfrom primordial times!I have sent forth the

Princess and Prince of Light and Radiance!I give light and radiance to all peoples of the Earth!

I conceived myself and the heavens and earthcame into being!

I am Governor of Time for I am Eternity!I existed from the Beginning of the Beginning!

I am the Primordial Waters of Creation!

I am the Moon and the Sun!I am filled with millions of millions of millions of years!

I Renew my Youth Daily! My eyes and ears are manifold!My light guides billions of Women and Men!

I am the Governor of Life!I give the all of the Earth to they who love me,

my face is their protection!What I do none can oppose and none can undo what

I have done!

I am the King of Kings and I make Kings to Reign!Malaika do obeisance to my Holy Spirit by reason of myRighteous Power!

I cannot be known alone forI am hidden within my creations!

I give multitude of years to my favored ones!

I protect those whom I have set in my Heart!I created Eternity and Everlastingness!

I, Amen-Ra & Amen.t-Ra.t, amGovernor of the Heavens and the Earth!

I, Amen-Ra & Amen.t-Ra.t, amGovernor of the waters and the mountains!

I am the Almighty!



[31]

SЗT/Satch

[Libation]


Ë Musical Libation

o

: Tribute To The Wahenga na Wahenguzi II

“Music Doesn‟t Dissipate, It Merely Recreates To Another Time & Place!”[Earth, Wind & Fire: “ I‟ll Write A Song For You” ]

"When a person places the proper value on freedom, there is nothing under the sun that he will not do to acquire that freedom. Whenever

you hear a man saying he wants freedom, but in the next breath he is going to tell you what he won't do to get it, or what he doesn't believe in

doing in order to get it, he doesn't believe in freedom. A man who believes in freedom will do anything under the sun to acquire or preserve

his freedom." [Mhenga Malcolm X]

O‟ FREEDOM

O’ Freedom,

O’ Freedom,O’ Freedom,

Over Me, And before I‟d be a Slave, I‟d be buried in My

Grave,

Go Home to My Lord and be Free!

No More Mourning,

No More Mourning,No More Mourning,

Over Me And before I‟d be a Slave, I‟d be buried in My

Grave,



[32]


O’ Freedom,

O’ Freedom,O’ Freedom,

Over Me,

And before I‟d be a Slave, I‟d be buried in MyGrave,




[33]

SЗT/Satch

[Libation]


Ë

Tambiko ya Muziki wa Wahenga na Wahenguzi II

“Muziki hautapanyi, inatokea tena wakati mwingine na mahali pengine.”[Earth, Wind & Fire, “Nitakuandikia Wimbo” ]

O‟ UHURU

O’ Uhuru, O’ Uhuru, O’ Uhuru,

Juu ya Mimi!Na Mbele Nakuwa Mtumwa, Nitazika Kaburi Langu,

Kwenda Nyumbani Mungu Yangu Na Kuwa Huru!

Si Kuhuzunika,Si Kuhuzunika,Si Kuhuzunika,

Juu ya Mimi!

Na Mbele Nakuwa Mtumwa, Nitazika Kaburi Langu,Kwenda Nyumbani Mungu Yangu Na Kuwa Huru!



[34]

O’ Uhuru, O’ Uhuru, O’ Uhuru,

Juu ya Mimi!Na Mbele Nakuwa Mtumwa, Nitazika Kaburi Langu,Kwenda Nyumbani Mungu Yangu Na Kuwa Huru!



[35]

SЗT/Satch

[Libation]


Ë Musical Libation

o

: Tribute To The Wahenga na Wahenguzi III

“Music Doesn‟t Dissipate, It Merely Recreates To Another Time & Place!”[From: Earth, Wind & Fire: “ I‟ll Write A Song For You” ]

“You get freedom by letting your enemy know that you'll do anything to get your freedom; then you'll get it. It's the only way you'll get it.”

[Mhenga Malcolm X]

COME GO WIT‟ ME

Come Go Wit’ Me to that Land,

Come Go Wit’ Me to that Land, Go Wit‟ Me to that Land,

Where I‟m Bound!

Come Go Wit’ Me to that Land, Come Go Wit’ Me to that Land,

Go Wit‟ Me to that Land,Where I‟m Bound!

There is no Kneeling in that Land,There is no Kneeling in that Land,

No Kneeling in that Land,Where I‟m Bound!



[36]

There is no Kneeling in that Land,There is no Kneeling in that Land,

No Kneeling in that Land,Where I‟m Bound!


Go Wit‟ Me to that Land, Where I‟m Bound!


Go Wit‟ Me to that Land,

Where I‟m Bound!



[37]

SЗT/Satch

[Libation]


Ë

Tambiko ya Muziki wa Wahenga na Wahenguzi III

“Muziki hautapanyi, inatokea tena wakati mwingine na mahali pengine.”[Earth, Wind & Fire, “Nitakuandikia Wimbo” ]

NJOO KUJIKWENDA

Njoo Kujikwenda ardhi ile,Njoo Kujikwenda ardhi ile,Kujikwenda ardhi ile,

Wapi Ninakwenda!


Wapi Ninakwenda!

Hakupigi magoti ardhi ile,

Hakupigi magoti ardhi ile,Hakupigi magoti ardhi ile,

Wapi Ninakwenda!

Hakupigi magoti ardhi ile,Hakupigi magoti ardhi ile,



[38]

Hakupigi magoti ardhi ile,Wapi Ninakwenda!


Wapi Ninakwenda!

Njoo Kujikwenda ardhi ile,Njoo Kujikwenda ardhi ile,

Kujikwenda ardhi ile,Wapi Ninakwenda!



[39]

SЗT/Satch

[Libation]


Ë Musical Libation

o

: Tribute To The Wahenga na Wahenguzi IV

“Music Doesn‟t Dissipate, It Merely Recreates In Another Time & Place!”[From: Earth, Wind & Fire: “ I‟ll Write A Song For You” ]

“If you're not ready to die for it, take the word "freedom" out of your vocabulary.” [Mhenga Malcolm X]

I‟M ON MY WAY

I’m on My Way and I won’t turn back, I’m on My Way and I won’t turn back,

I‟m on My Way, Thank God, I‟m on My Way!

Gonna Ask My Brotha, Won’t You come with Me? Gonna Ask My Brotha, Won’t You come with Me?Gonna Ask My Brotha, Won’t You come with Me?


Gonna Ask My Captain, Won’t You Let Me Go?

Gonna Ask My Captain, Won’t You Let Me Go? Gonna Ask My Captain, Won’t You Let Me Go?


If He says No, Gonna go anyhow!



[40]

If He says No, Gonna go anyhow!If He says No, Gonna go anyhow!


I’m on My Way and I won’t turn back, I’m on My Way and I won’t turn back, I’m on My Way and I won’t turn back,

I ‟m on My Way, Thank God, I‟m on My Way!



[41]

SЗT/Satch

[Libation]


Ë

Tambiko ya Muziki wa Wahenga na Wahenguzi IV“Muziki hautapanyi, inatokea tena wakati mwingine na mahali pengine.”

[Earth, Wind & Fire, “Nitakuandikia Wimbo” ]

NAKWENDA

Nakwenda na Sirudi,

Nakwenda na Sirudi,

Nakwenda na Sirudi,Nakwenda, Nashukuru Mungu, Nakwenda!

Nauliza kaka yangu, Utanikwenda?Nauliza kaka yangu, Utanikwenda?

Nauliza kaka yangu, Utanikwenda?Nakwenda, Nashukuru Mungu, Nakwenda!

Nauliza kapteni yangu, Utaniruhusu kwenda?Nauliza kapteni yangu, Utaniruhusu kwenda?

Nauliza kapteni yangu, Utaniruhusu kwenda?Nakwenda, Nashukuru Mungu, Nakwenda!



[42]

Kama anasema hapana, nitakwenda vyovyote vile!Kama anasema hapana, nitakwenda vyovyote vile!Kama anasema hapana, nitakwenda vyovyote vile!

Nakwenda, Nashukuru Mungu, Nakwenda!

Nakwenda na Sirudi,Nakwenda na Sirudi,

Nakwenda na Sirudi,Nakwenda, Nashukuru Mungu, Nakwenda!



[44]

And To Choose None Of Their Ways!

Be with us as we make war

On the Oppressor and on the daughters and sons

Of Isfet to Restore Maat! Aid us as we use our Divine Essence,

To Restore Peace, Harmony and Justice,

Throughout our Afrikan Communities,

Between our Afrikan Nations,

Within the Afrikan World Union!

Be thou the Righteous Avenger,

Bringing Justice to our Murdered Millions,Slaughtered in the Maafa Mkubwa!

Praise unto thee who alone is God;

Who exists for millions of millions of years,

Who is Existence,

Now and Eternally:

Amen ! Amen-Ra!

Ache!



[45]



[46]

KIAPO

CHA

UTII NA FARADHI

[Kiswahili: OATH OF ALLIEGANCE & OBLIGATIONS]



[47]

MЗ„T/Maat

[Harmony]


Ë

Mapinduzi ya Wanazuoni Wapiganaji Yamini[Kiswahili: Revolutionary Warrior Scholars Oath]

As Mapinduzi ya Wanazuoni Wapiganaji Yamini

Acting Since Kale [Kiswahili: Ancient Times]

In The Spirit of the Wahenga na Wahenguzi

Rebuilding Utamaduni Mkubwa wa Afrika

Working in the University of the

Muungano wa Mwafrika wa Dunia

[Kiswahili: Afrikan World Union]

Our Scholarship is Divinely Inspired in the

Languages of Afrikan People

And Directed at the Goal of Enabling Afrikan People



[48]

To Deploy Themselves and Thereby

Employ Future Generations,

Who will in turn Deploy Themselves and

Employ Future Generations More!

We are Mapinduzi ya Wanazuoni Wapiganaji Yamini

in Thought, Word and Deed!

Harmonizing the Powers of NT R „З /Netcher-aa

within Us!

Seeing the Divinity in Others!

Kheper [Kush/Kemet: Creating] Divine

Harmonious Relationships!

We Research, Write, Publish and Build

For Our Afrikan People!

We do not engage in Interpreting Ourselves to Yurugu!

Our Kalamu [Kiswahili: Pen] is the Symbol of Our

Kheper [Kush/Kemet: Creativity].

We are the Spirit Khepera!

What We Kheper [Kush/Kemet: Create] is

Divine and Indestructible!Ulimwengu [Kiswahili: Universe] is Witness!

Our Kheperu [Kush/Kemet: Creation] Shall Remain!

This We have Decided!



[49]

In This is Our Imani [Kiswahili: Faith]!

We Give Freely in the Teaching of Our People Wherever

in the Afrikan World they may be!

Our Charge is In The Spirit of the Wahenga na

Wahenguzi and of

The Beautyful Ones Not Yet Born!

We Follow the Illustrious Example of

Afrikan Greats such as

Imhotep, Hypatia and Abu Al-Abbas Ahmad Al-

Takrur Al-Massufi Al-Timbukti!

In one hand We Weld the Divine Kalamu of Djehuti! In

the Other the Feather of Maat!

We Act In The Spirit of Het-Heru!

Emulating Her Actions on Her Quest to Eradicate They

Who Blasphemed Ra!

We Continue to the Victorious Ukombozi [Kiswahili:

Liberation] of All Afrikan Peoples!

Pamoja Tutashinde

[Kiswahili: Together We Shall Be Victorious]!



[50]

MЗ„T/Maat

[Harmony]


Ë

Mwanafunzi wa Mwafrika Yamini[Kiswahili: Afrikan Student Oath]

All Wanafunzi wa Mwafrika [Kiswahili: AfrikanStudents] are Spiritual, NT R „З /Netcher-aa CreatedLinks in Collective Afrikan Community Life, Growth,

Health and Prosperity.

Mapinduzi ya Wanazuoni Wapiganaji Yamini

Radiates Divine Purpose in Thought, Word and Action tothe Mwanafunzi wa Mwafrika.

Mapinduzi ya Wanazuoni Wapiganaji Yamini is filled

with Maat and Speaks Maa-Kheru to the Mwanafunziwa Mwafrika!

Between Mapinduzi ya Wanazuoni WapiganajiYamini and the Mwanafunzi wa Mwafrika there isPeace, Love, Joy, Divine Harmony, Balance and

Reciprocity in a Spirit of Complementarity! Because I

AM, WE ARE!



[51]

Mapinduzi ya Wanazuoni Wapiganaji Yamini has

faith in the Indwelling Spirit of NT R „З /Netcher-aa, and

Knows that NT R „З /Netcher-aa is Guiding and Directing

both themselves and Wanafunzi wa Mwafrika!

Mapinduzi ya Wanazuoni Wapiganaji Yamini and

Wanafunzi wa Mwafrika Are Expressions of NTR

„З /Netcher-aa, who is called God! Their Vision and

Purpose is Spiritual and Eternal. Each is Conscious of

their Afrikan Power. Their Ideas are of NT R „З /Netcher-

aa and are Divine and Perfect. Each Perceives Truth in its

Spiritual Manifestation and gains more and more

awareness of God throughout each moment of Life.

The Vision of Mapinduzi ya Wanazuoni Wapiganaji

Yamini and Wanafunzi wa Mwafrika is Fourfold for it

is Spiritual, Cognitive, Affective and Physiological.

Wherever Mapinduzi ya Wanazuoni Wapiganaji

Yamini and Wanafunzi wa Mwafrika look they see

Images of the Truth of Maat !


Wanafunzi wa Mwafrika know that they are created to

Achieve Afrikan Community Growth and that NTR

„З /Netcher-aa reveals to each opportunities for

expansion.


Wanafunzi wa Mwafrika are full of Confidence in

Utamaduni wa Afrika and has Afrikan Poise;



[53]

MЗ„T/Maat

[Harmony]


Ë

Faradhi

[Kiswahili: Obligations]

Mapinduzi ya Wanazuoni Wapiganaji Yamini and Wanafunzi wa

Mwafrika, under the watchful eyes of NT R „З /Netcher-aa, the Wahengana Wahenguzi , and the Beautyful Ones Who Are Not Yet Born, Have the

Faradhi to Guide One Another in the Process of Education according to theHigh Standards of Cultural Excellence set by Our Afrikan Wahenga na

Wahenguzi , the first Humans to Walk Upon the face of the Earth, Worshipthe Creator, Build Cities, and Erect High Cultures that existed for Millennia.

What WE Think, is what WE Speak. What WE Speak, is what WE Do.

WE Think, Speak, and Do Maat: the Ancient Afrikan Concept of Justice. WE are Impartial and Just in Thought, Word and Deed!

Mapinduzi ya Wanazuoni Wapiganaji Yamini and Wanafunzi waMwafrika must have Control of their Thoughts.


Mwafrika must have Control of their Actions.



[54]


Mwafrika must have Devotion to the Purpose of Re-Afrikanization and

Living Maat !

Wanafunzi wa Mwafrika must have Imani in the ability of Mapinduzi

ya Wanazuoni Wapiganaji Yamini to teach Maat !

Wanafunzi wa Mwafrika must have Imani in their ability to assimilate

Maat !


Mwafrika must have faith in their ability to Live and Maintain Maat !


Mwafrika must be free from resentment under the experience ofpersecution!


Mwafrika must be free from resentment when under the experience ofwrong!

Mapinduzi ya Wanazuoni Wapiganaji Yamini and Wanafunzi waMwafrika must cultivate the ability to distinguish between Maat and Isfet !


Mwafrika must cultivate the ability to distinguish between the real and the

unreal!


Mwafrika must Respect and Honor NT R „З /Netcher-aa, Wahenga na

Wahenguzi and the Beautiful Ones Not Yet Born!


Mwafrika must Protect and Defend Utamaduni ya Afrika and Afrikan

people!



[55]


Mwafrika must Do Right according to Utamaduni ya Afrika Standards!


Mwafrika must Respect Afrikan Socio-cultural, Socio-Political and Socio-

Economic Organization and Protect Utamaduni ya Afrika and Afrikan

Nations from De-spoilage [Political-Economic Raids, Invasions, Looting,

Ransacking, Pillaging, Robbery, Devastation, Deprivation and/or Denuding of

Human and Natural Resources]!


Mwafrika must Respect Afrikan Life and Protect Afrikan People from Murder

of Self which is induced through Cognitive Cultural Mis-orientation throughImplantation of an Alien Anti-Afrikan Spirit/Consciousness and Genocide!


Mwafrika must Respect and Protect Utamaduni ya Afrika Customary

Traditions, Laws and Spiritual Rituals!


Mwafrika must Respect and Protect the sanctity of Afrikan Marriage!


Mwafrika must Respect and Protect Afrikan personal space and property!


Mwafrika must Resolve Afrikan Conflict!


Mwafrika must make Decisions and Judgments circumspectly!


Mwafrika must Respect and protect Wazee [Kiswahili: Elders]!



[56]


Mwafrika must be Slow of Speech: Thinking Carefully before producing

Divine Utterances!


Mwafrika must protect the infants and the Beautiful Ones Not Yet Born

ensuring them the necessities of life: Optimal Health; Sustainable,

Comfortable Shelter; Nutritious Food; Protective, Modest Afrikan Clothing;

the Wisdom of Wahenga na Wahenguzi!



[57]

Author Biography

"Every day in Afrika a gazelle wakes up. It knows itmust run faster than the fastest lion or it will be

killed. Every morning a lion wakes up. It knows that

it must outrun the slowest gazelle or it will starve to

death. It doesn’t matter whether you are a lion or a

gazelle. When the sun comes up, you better be

running."

[Abe Gubegna]

Ambakisye-Okang Olatunde Dukuzumurenyi, Ph.D. is a citizen of the UnitedStates of America and expatriate resident of the United Republic of Tanzania.Dr. Dukuzumurenyi is a graduate of Grambling State University, inGrambling, Louisiana, USA with a Bachelors of Arts in History and Masters ofPublic Administration in Public Administration with emphasis in HealthService Administration and of Southern University A & M College BatonRouge, Louisiana, USA with an earned Doctorate of Philosophy in Public PolicyAnalysis from the Nelson Mandela School of Public Policy and Urban Affairs.Dr. Dukuzumurenyi is an Afrikan-centered educator, public policy analyst,public administration scholar, political scientist, and public lecturer onAfrikan education, Nation-building, history, economics, politics andspirituality emphasizing systems design and strategic planning in the

development of Afrikan political, military, social and economic agency. Hehas served the Afrikan community as an Afrikan American Studies,Geography and Economics teacher in the East Baton Rouge Parish SchoolSystem of the United States for nine years, as an Adjunct Professor ofPolitical Science at Southern University A & M College in Baton Rouge,Louisiana for one year and as Associate Director of Research and Publication,Editor of the Journal of East Afrikan Research and Lecturer on the Facultiesof Education, Cultural Anthropology and Tourism, Business and DevelopmentStudies at the University of Iringa in the United Republic of Tanzania, EastAfrika for two plus years. He is also the founder and director of the

University of New Timbuktu System SBЗ/Seba Press. The guiding influencesfor Dr. Dukuzumurenyi have been the works of Dr. Amos N. Wilson, Dr. AsaHilliard, Dr. John Henrik Clarke, Dr. Yosef Ben-Jochanan, Dr. Marimba Ani,Mwalimu Julius Nyerere, Osagyefo Kwame Nkrumah, Minister Malcolm X,Stephen Biko, Shaka Zulu, Mangaliso Sobukwe & Ptahhotep to name only aselect few.



NOTE:

1 For the MDW NTR/Medu Neter [Kush/Kemet: Hieroglyphic] texts used in the compilation of the materials here

which are transcribed from Papyri and Temples of Ancient Kemet see: The Temple of ЗST/Auset at ЗBW/Abu

[Kush/Kemet: Originally an Island near contemporary Philae]; Temple of DBЗ/Djeba [Kush/Kemet: Edfu] Upper

Egypt; Temple of Het Heru in Denderah, Upper Egypt and the Chapel of Het Heru in Aswan, Upper Egypt; Stele of

Amenemose, Louvre Museum, Paris, France; Heinrich Karl Brugsch, Hieroglyphische Inschrift von Philae Vol. I-VIII(Berlin, 1849); Heinrich Karl Brugsch, Recueil des monuments égyptiens (Leipzig, 1862 –63); Heinrich Karl Brugsch,

Hieroglyphisch-Demotisches Worterbuch, Vol. I-IV (Leipzig, 1867-68); Heinrich Karl Brugsch, Hieroglyphisch-

Demotisches Worterbuch Vol. V-VII (Leipzig, 1880-82); R. V. Lanzone, Dizionario di Mitologia Egizia Vol. I-VIII (Turin,

Italy: Museo Egizio, 1881); Heinrich Karl Brugsch, Religion und Mythologie der Aegypter (Leipzig, 1887); 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 Gods of the Egyptians or Studies in Egyptian

Mythology Volume I-II (London: Methuen & Company, 1904); 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 EgyptianHieroglyphic Text Edited from Numerous Papyri Vol. I I 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 andCompared (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 I I (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

sЗt nw rx xt/sat nu rekh khet [the scholars libation]

Documents