THE BOOK OF THETEP-HESEB

AN AFRIKOLOGICAL METHODOLOGY OF CORRECT KNOWING

Ndugu Ambakisye-Okang Olatunde Dukuzumurenyi

FIRST EDITION

SELECTIONS FROM THE OVER 1500 PAGE PRIMER IN THE

THEORY AND PRAXIS OF AFRIKAN-ORIENTED CRITICAL THINKING, CRITICAL LISTENING, CRITICAL SPEAKING, CRITICAL

QUESTIONING, CRITICAL WRITING, CRITICAL READING AND CRITICAL RESEARCH!

MTR MSW NSW MЗ’/Meter Mesu Nesu Maa [Tell Our Noble Offspring the Truth]

THE BOOK OF THETEP-HESEB AN AFRIKOLOGICAL METHODOLOGY OF CORRECT KNOWING

An Afrikological Primer in Critical Thinking, Critical Listening, Critical Speaking, Critical Questioning, Critical Writing, Critical Reading & Critical Research In Pursuit of the Re-establishment of an Afrikan Njia to a Re-construction of Afrikan Spiritual, Cognitive, Affective, Psychomotor Physiological, Social, Cultural, Historical, Political and Economic Reality

Ndugu Ambakisye-Okang Olatunde Dukuzumurenyi

©

Ambakisye-Okang Olatunde Dukuzumurenyi, 2014

MDЗT/MDAT 1

[BOOK 1]

TEP-HESEB ST/SĂT

[Context of the Tep-Heseb]

R‘MDЗT/Ra Mdjat [Prologue]

For Afrikans to reclaim control of the Afrikan Ulimwengu [Kiswahili: Universe] is for Afrikans to re-orient themselves towards the Afrikan World spiritually, cognitively, affectively and psychomotor physiologically!

Map 0.1 Map of the Afrikan Orientation of the World!

As Afrikans reactivating the epigenetic strands which connect the

Afrikan mind of now with the Wahenga na Wahenguzi [Kiswahili:

Ancestors]; reclaiming the heritage of Utamaduni Mkubwa ya Afrika

[Kiswahili: Afrikan High Culture]; reconstructing the Afrikan global network

of Afrikan nations after Two Thousand Seasons1 of Utamaduni [Kiswahili:

Culture], political, economic and social dislocation, misorientation and de-

centeredness; engaging in the Afrikanaizesheni ya Utamaduni [Kiswahili:

Afrikanization of the Culture] of Afrikan educational, political, economic,

spiritual and social institutions; it is necessary that Afrikans re-orient

themselves in the world through a Kuelekea Tena [Kiswahili: Re-

Orientation] of the Afrikan view of the world. As Utamaduni exists in the

mind, is inspirited in the body and is therefore and Itikadi [Kiswahili:

Ideology] an Afrikan Kuelekea Tena has wide and far-reaching ramifications.

When speaking of the epigenetic reconnections one is in effect surmising on

the reestablishment of bio-historical connections and thus implying a setting

of , ST/Săt [Kush/Kemet: Context, Contextualization]…

1 Ayi Kwei Armah, Two Thousand Seasons (Popenguine, Senegal: Per Ankh Publishers, 2000)

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

[Chapter of the Words of the Ancestors Concerning]

Ë

: ST/Săt2 of the : Tep-Heseb

“I AM NTR/Netcher [Kush/Kemet: God] in the form of SЗTЗ/Sătă [Kush/Kemet: Duality of

Creation, i.e., Quantum Particle/Quantum Wavelength]! My existence is perpetual, everlasting, and eternal! I rest in the comfort of Blackness! I AM Born Again each Day! I AM SЗTЗ/Sătă! I live in Eternity! In Blackness I AM Rejuvenated! Into the Light I AM Reborn! I Reinvigorate Myself and I grow youthful in Spirit forevermore! NTR is my Genesis! My Lineage is Divine! Sacred is the Blood of my Descent! The Genealogy of my Ancestry is Noble! …The Conduct of my Life is ordered in conformity with the RHT/Rekhet [Kush/Kemet: Knowledge] of NTR. My life and my power come from the Bread of NTR! I am empowered as I eat the Bread of NTR in the cool shade of the leaves of the IM HT HRW/Im Het-Heru [Kush/Kemet: Tree of Het-Heru, Tree of Life]!” [From: PRT M HRW/Pert-Em-Heru- Kush/Kemet: Book of Coming Forth By Day, 82: 5-7; 87: 1-4]

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

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

and Beautyful Ones Not Yet Born,3 who are by definition both

Wanamapinduzi [Kiswahili: Revolutionaries, s. Mwanamapinduzi] and

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

2

, ST/Săt [Kush/Kemet: Context] All Kush/Kemet, i.e., Ancient Nubian and Egyptian words unless

otherwise noted are taken from the following Ancient Egyptian Dictionaries: Earnest Alfred Wallis Budge, An Egyptian Hieroglyphic Dictionary: With An Index of English Words, King List and Geographical List, With Indexes, List of Hieroglyphic Characters, Coptic and Semitic Alphabets, Etc. Vol. I and II (London: John Murray, Albemarle Street, 1920); Adolf Erman and Hermann Grapow, Worterbuch der Aegyptischen Sprache Volumes I–VII (Leipzig, Berlin: Akademie-Verlag, 1971) 3 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)

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

Mtetezi wa Mwafrika] 4 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] 5 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

4 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) 5 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.

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

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

Theory] and ideologies of the work of the Mwanachuoni 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 use

to find themselves on the map of human geography. The

history tells them where they have been, where they are

and what they are. But most importantly history tells a

people where they still must go and what they still must

be…The events which transpired five thousand years ago;

five years ago or five minutes ago, have determined what

will 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 the q R , 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]…

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

[Chapter of the Words of the Ancestors Concerning]

Ë

Utamaduni-Mapisi6 ST/Săt of the Tep-Heseb

“They that live long see much, they that travel widely see more.” [Afrikan Proverb]

The

, TP

HSB ‘KЗ HSBW ŠNI RX HЗI R XNW RXT SIЗ WNNT ŠTЗW INTW IMN

ŠTЗW/Tep-Heseb Aka Hesebu Sheni Rekh Hai Re Khenu Rekhet Sia

Wennet Shetau Inetu Imen Shetau [Kush/Kemet: Correct Method (of)

Precise Reasoning, To Learn (and) To Pose Questions About a Matter (and)

Knowledge, To Perceive What Exists (i.e.) Secrets, Obscurities (and) all

6 Utamaduni-Mapisi [Kiswahili: Cultural-Historical]

Hidden Mysteries]7 is a meticulous, conscientious and rigorous process of

systematic reasoning for learning about matters, through inquiry into the

accumulated knowledge on the subject, in order to gain clear perception into

the empirical and metaphysical components of all that exists, uncovering

concealed unknowns, making plain enigmatic, esoteric phenomena and

deciphering the encoded formula of universal paradoxes. The ,Tep-

Heseb is then an Afrikologically based methodology of reasoning which

operates from the standard precepts of the Afrikan recognized universal law

of MЗ„T/Maat and thus of right thought and right action emphasizing a

, FЗT NT TP HSB/Fat ent Tep Heseb

[Kush/Kemet: Criterion of Measurement of Proportionality] and therefore

given the central concern for balance, symmetry, harmony and correlation in

the dimensions, magnitude, mass, volume, width, breadth, quantity and

7 Paraphrased from the Hieratic text of the ЗMS/Ahmes Mathematical Papyrus c. 2676 KC [c. 1565 BCE] transcribed

by the scribe ЗMS/Ahmes of Lower KMT/Kemet from a scribal mathematical composition written during the administration of NIMЗ‘TR ЗMNMHЗT/Nimaatre Amenemhat III c. 2396 KC [c. 1845 BCE]. The ЗMS/Ahmes Mathematical Papyrus is erroneously named by Eurocentrists as the Rhind Mathematical Papyrus or Papyrus 10057 and 10058 of the British Museum. For additional information see: Thomas Eric Peet, The Rhind Mathematical Papyrus, British Museum 10057 and 10058 (London: The University Press of Liverpool limited and Hodder & Stoughton limited, 1923); Arnold Buffum Chace, The Rhind Mathematical Papyrus: Free Translation and Commentary with Selected Photographs, Translations, Transliterations and Literal Translations. Classics in Mathematics Education 8. 2 Vols. I-II (Oberlin: Mathematical Association of America, 1927-1929) Reprint (Reston: National Council of Teachers of Mathematics, 1979); Marshall Clagett, Ancient Egyptian Science: A Source Book Vol. III Ancient Egyptian Mathematics (New York: American Philosophical Society, 1999)

quality of the rationality and irrationality of the paradoxes and consonances

of knowing is centered in the cosmogony of the elemental convention of

reciprocity….

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

[Chapter of the Words of the Ancestors Concerning]

Ë

Hadithi ya Zamani ya Afrika8 ƒ BKC - ƒ KC9

R , IW R‘ WN R‘ MDW IMF

MBЗH NTR З‘ NB DWЗT/Iu Re Wen Re Medu Im Mbah Netcher-aa Neb Duat: When [the] Mouth Opens [let it]

Speak Words As Though [one is] In The Presence [of] Netcher-aa, Lord of Heaven.10

In order to , SHD/Shedj [Kush/Kemet: To give an explanation, To

make something plain, To clarify] how this SŠM/Seshem

[Kush/Kemet: Psychological State of Affairs] came to be and why the Tep-

Heseb was called into being a perusal of the past socio-cultural historical

experiences of Afrikan people is necessary. Watu Waafrika [Kiswahili:

8 Kiswahili: Ancient History of Afrika.

9 ƒ BKC - ƒ KC, 145759 BKC – 3716 KC [Kemet/Kush: 150000-525 BCE]. BKC means

Before the Kushite Kemet Calendar and KC means the Kushite Kemet Calendar. 10

From Forthcoming Book: ‘Pert.Em.Hru: Book of Coming Forth By Day’ [Pre-Dynastic Kemet/Early Dynastic Kush, 8000-4241 KC/BCE] Trans., Ambakisye-Okang Dukuzumurenyi, Arkhet Nti Rekh: Books of Knowing Vol. II (Iringa, Tanzania.: A. Dukuzumurenyi, 2014); 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)

Afrikan People] of the world have no more accurate, detailed, unambiguous

chronicle of early Mapisi ya Afrika [Kiswahili: History of Afrika] and the

genesis, creation and emergence of Watu Weusi [Kiswahili: Black People]

than the explicit, meticulous record, collated and recited with the utmost

scrupulousness, of the Viasili vya Afrika [Kiswahili: Afrikan Explanations of

Human Origins, Mythology]: the sentient, organic discourse, and holistic

oracle of the „Blameless Autochthonous‟ Ones. The Viasili vya Afrika, i.e.,

the sacred annals, is an Afrikan-centric account borne of an Afrocentric

methodology, of the , SP TPY/Sep Tepy [Kush/Kemet: First

Primordial Times, Beginnings] of the TPY RDWY/ Tepy Redui

[Kush/Kemet: First Ancestors] and of the world. A world which is that

wondrous, enthusiasm11 called , ‘NX/Ankh [Kush/Kemet: Life]: a

punctilious, spiritual, cognitive, affective and psychomotor physiological

authoritative living archive preserved in the human expression of

IMN/Amen [Kush/Kemet: The Unseen Vitality] who is the IMNYT/Amenit

[Kush/Kemet: The Unseen Essence] of humanity. The Viasili vya Afrika is

perpetually revivified in the ever vibrating wavelength-particles of the

granite Sanctum Sanctorum, the DSR DSRW/Djeser Djeseru

11

Enthusiasm: Gk- To be possessed and inspired by the God.

[Kush/Kemet: Holy of Holies] of the PR ‘NX/Per.Ankh

[Kush/Kemet: House of Life, Temple], in the carbon transforming roots,

leaves and trunks of the majestic ЗRW/Aru [Kush/Kemet: Sacred Tree], in

the grasses and plants of the DD DSRT/Ded Djeseret [Kush/Kemet:

Sacred Garden Grove] with the NTRW/Netcheru [Kush/Kemet: Sacred

Asherah Pole] and carried continuously through the generations on the

eternal oxygenated winds of the SЗTY BITY/Saty Bity [Kush/Kemet: Noble

Complements] SW/Shu [Kush/Kemet: Personification of NTR as wind] and

TFNWT/Tefnut [Kush/Kemet: Personification of NTR as the waters of

heavenly sky]. The Viasili vya Afrika is, symbolically, the veiled sanctuary of

the „Ark of the Covenant‟ resting in the sacred city of Axum, Æthiopia. As a

representation of the sacred womb of , ЗST/Auset [Kush/Kemet:

Mother of God, Representation of the Divinity and Sacredness of

Womanhood], later renamed Mary, that nourishes and gives life to the

immaculately conceived , SЗ R‘/Sa Ra [Kush/Kemet: Son of the God

of Gods] and as the everlasting Covenant between the Wahenga, the

present living, the Beautyful Ones Not Yet Born and Mwenyezi Mungu

[Kiswahili: Omnipotent God], the Viasili vya Afrika contains the most

primeval ritual on the PЗ/Pa [Kush/Kemet: Authentic State] of Afrikan

PЗWT TPT/Paut Tepet [Kush/Kemet: Primeval Generations] and of the

Afrikan PЗWTY/Pauti [Kush/Kemet: Primordial Creator, Primeval Clan] and

therefore, by implication on Watu Weusi, the seed people of Watu Waafrika

of contemporary times…

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

[Chapter of the Words of the Ancestors Concerning]

Ë

² The Spirituality of Utamaduni Mkubwa ya Kush ‘’ u “The reasons of the heart are beyond the comprehension of the scientific method.” [Afrikan Proverb]

As Afrika was the center of Utamaduni Mkubwa ya Kush, so the Mvu

ya [Kiswahili: Spiral of] ‘NX/Ankh [Kush/Kemet: Life], the recognition that

all aspects of the life process are integrated into a spiritual, cultural and

social whole, was the center of all organized Uhusiano [Kiswahili:

Relationships]. On this topic Rawlinson suggests that social organization of

the state was such that:

“In ancient times a city was nothing without a temple; and the capital city of

the most religious people in the world could not by any possibility lack that

centre of civic life which its chief temple always was to every ancient town…

religious ideas were in ancient times so universally prevalent and so strongly

pronounced.”12

The Mvu ya „NX/Ankh ensured cooperation, the hallmark of Afrikan

democracy, by characterizing the precepts, ordinances, judgments, laws,

statutes, customs, ideals and institutions of Utamaduni Mkubwa ya Kush and

defining clan oriented egalitarianism, self-restraint, vigorous productiveness,

12

George Rawlinson, The Seven Great Monarchies Of The Ancient Eastern World, The History, Geography, And Antiquities Of Chaldaea, Assyria, Babylon, Media, Persia, Parthia, And Sassanian or New Persian Empire Vol. 1 (Oxford: Clarendon Press, 1875); George Rawlinson, Egypt and Babylon from Sacred and Profane Sources (New York: Charles Scribner’s Sons, 1885; George Rawlinson and Arthur Gilman, Ancient Egypt (London: T. Fisher Unwin, 1886)

astuteness and MЗ‘T/Maat [Kiswahili: Justice, Truth]. The Mvu ya

„NX/Ankh encompasses the life processes, the sacred rites and rituals of

Uumbaji [Kiswahili: Creation], Uzazi [Kiswahili: Birth], Utu Uzima

[Kiswahili: Adulthood] which is composed of Uanamama [Kiswahili:

Womanhood], Uanaume [Kiswahili: Manhood], Kuwa Wazee [Kiswahili:

Elderhood] and Kuwa Wahenga [Kiswahili: Ancestorhood]. The rites and

rituals of the Mvu ya „NX/Ankh are the means through which the Mfumo wa

Ufungu [Kiswahili: Lineage System] structures the patterns of the Uhusiano

of the , NIWT/Niut or , NWT/Nut [Kush/Kemet: the

Community, the Heavens, the Personification of the Feminine Creative

aspect of the NTR, the Divine Creatrix]. The Mfumo wa Ufungu in turn is the

Itikadi [Kiswahili: Ideology] of the Uhusiano which make up the Mvu ya

„NX/Ankh and therefore which organizes the NIWT/Niut delineating spiritual,

cognitive, affective and psychomotor physiological roles, categories and a

sacred KRHT/Kerhet [Kush/Kemet: Ancient Lineage]…

MDЗT/MDAT [BOOK 2]

NADHARIA [THEORY]

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

[Chapter of the Words of the Ancestors Concerning]

Ë

Tep-Heseb : [The Correct Method of Knowing]13

“If you’ve studied the captives being caught by the American soldiers…you’ll find that these guerrillas are young people. Some of them are just children and some haven’t yet reached their teens. Most are teenagers. It is the teenagers abroad, all over the world, who are actually involving themselves in the struggle to eliminate oppression and exploitation. In the Congo, the refugees point out that many of the Congolese revolutionaries are children. In fact, when they shoot captive revolutionaries, they shoot all the way down to seven years old—that’s been reported in the press. Because the revolutionaries are children, young people, in these countries the young people are the ones who most quickly identify with the struggle and the necessity to eliminate the evil conditions that exist. And here in this country, it has been my own observation that when you get into a conversation on racism and discrimination and segregation, you will find young people are more incensed over it—they feel more filled with an urge to eliminate it.” [Mhenga Malcolm X] “The revolution has always been in the hands of the young. The young always inherit the revolution.” [Mhenga Huey Newton]

Thinking for oneself, or as Afrikans the manifestation of Wazo la

Afrika [Kiswahili: Afrikan Thought], in accordance with Wahenga

[Kiswahili: Ancestors] founded and inspired Utamaduni [Kiswahili: Culture]

knowledge, on behalf of the Beautyful Ones Not Yet Born, for the purpose of

enhancing the Power of the Afrikan Global Community is a Mapinduzi

[Kiswahili: Revolutionary] act. This reality altering course of action, places

one in the world as a designer, implementer and evaluator of Uweza wa

13 , TP HSB/Tep Heseb [Kush/Kemet: Correct Method of Knowing] From: Theophile Obenga, “Egypt:

Ancient History of African Philosophy” in Kwasi Wiredu, Ed. A Companion to African Philosophy (Hoboken, New Jersey: Blackwell Publishing Ltd, 2005)

Afrika [Kiswahili: Afrikan Power] born of the Utambuzi wa Watu Wafrika

[Kiswahili: Consciousness of Afrikans]. In order to think as Afrikans, i.e., to

think Afrocentrically, which is a conscious act that moves beyond Afrikanity,

or the practice of aspects of Afrikan material culture that have survived the

onslaught of conquest, enslavement and Westernization/Modernization in the

form of colonialism and neo-colonialism, then one must have a methodology

of thought and action grounded in Afrikan inspired and organized reality. The

importance of this idea lay in the presupposition that without

, NB R DR/Neb er Djer [Kush/Kemet: Mungu,

Oludumare], i.e., without self-determination and therefore in the absence of

self-perception that is based upon a holistic self-concept leading to self-

awareness and self-actualization there is no , XPR‘/Khepera

[Kush/Kemet: Creativity] and without XPR„/Khepera there is no ,

‘NX/Ankh [Kush/Kemet: Life] in all of its tangibility and intangibility, its

meta-physicality and physicality. The , TP HSB/Tep-Heseb

[Kush/Kemet: Correct Method of Knowing] of the ,

RXT SЗI/Rekhet Sai [Kush/Kemet: Wise Knowledge, Philosophy] provided

by the Wahenga of Utamaduni Mkubwa ya Kush/Kemet [Kiswahili: High

Culture of Kush/Kemet] and which sustained Utamaduni Mkubwa ya

Afrika [Kiswahili: Afrikan High Culture] from c. 10,241- 4770 KC [10,241

BCE – 529 CE14] exemplifies the means for conducting so grand a task….

14

4770 KC/529 CE is the year of the closing of the last of the Kushite/Kemet Temple Universities of Auset at Philae on Elephantine Island, Upper Kemet and of the Temple University of Amun at Awjila in Cyernaica, Northeastern contemporary Libya. See: Henry Bronson Dewing [Trans.], Procopius Vol. I (London: S. Heinemann 1914); Henry Bronson Dewing [Trans.], Procopius Vol. II (London: S. Heinemann 1914); Henry Bronson Dewing [Trans.], Procopius Vol. III (London: S. Heinemann 1914); Henry Bronson Dewing [Trans.], Procopius Vol. IV (London: S. Heinemann 1914); Henry Bronson Dewing [Trans.], Procopius Vol. V (London: S. Heinemann 1914); Henry Bronson Dewing and Glanville Downey [Trans.], Procopius Vol. VI (London: S. Heinemann 1914)

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

[Chapter of the Words of the Ancestors Concerning:]

Ë

Umakinifu: [Kiswahili: Critical Thinking]

“When thinking a year in advance, sow seeds in your fields. When thinking a decade in advance, plant trees in your fields. When thinking one century in advance, educate the people of the nation. By sowing seed you will harvest once. By planting trees you will harvest tenfold. By educating the people you will harvest one hundredfold for generations to come.” [Utamaduni Mkubwa ya Afrika Aphorism] “Popular beliefs on essential matters must be examined in order to discover the original thought.” [Utamaduni Mkubwa ya Kush/Kemet Aphorism] “Ask our leadership; ask our women, men or children on the street what our agenda is. Ask them what plans Africans have and what we want to build for ourselves within the next five, ten, twenty-five, seventy-five or one-hundred years? We are so used to having others make long-term plans for us that the idea of our own five-year plan is petrifying to us.” [Mhenga Asa Hilliard]

Kufikiri [Kiswahili: Thinking] is a divine creative act. The work of

, XPRI/Khepera [Kush/Kemet: The Creator] in ,

IMN/Amen [Kush/Kemet: Bringing forth from the Hidden] the primordial

materials of , KM WR/Kem-ur [Kush/Kemet: Great

Blackness, Dark Matter], that will be used in the act of , SXPR/Skheper

or XPR/Kheper [Kush/Kemet: To Bring into Existence] through the ,

SXPR/Skheper or XPR/Kheper [Kush/Kemet: Transformation] of

, XPRI/Khepera [Kush/Kemet: The Creator] into that which will

be PTH/Ptah [Kush/Kemet: To Fashion, Fashioned] into ,

‘NXW/Ankhu [Kush/Kemet: Humans through whom the Breath of Life

Flows] and thus into , ‘NX/Ankh [Kush/Kemet: Life] is the result of

, IMT IB NTRY/Imet Ab Netchery [Kush/Kemet:

Sacrosanct Thought]…

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

[Chapter of the Words of the Ancestors Concerning:]

Ë Uainisho wa Wazo: [Kiswahili: Classification of Thought]

“One of the first things I think young people, especially nowadays, should learn is how to see for yourself and listen for yourself and think for yourself. Then you can come to an intelligent decision for yourself. If you form the habit of going by what you hear others say about someone, or going by what others think about someone, instead of searching that thing out for yourself and seeing for yourself, you will be walking west when you think you’re going east, and you will be walking east when you think you’re going west. This generation, especially of our people, has a burden, more so than any other time in history. The most important thing that we can learn to do today is think for ourselves.” [Mhenga Malcolm X] "We have a lot of scholars, writers and politicians doing more talking than writing and more talking than acting. We have enough actors. We have enough people to talk about us and to beg. We now need people who understand what real liberation is all about and who will act to make positive change for black people happen." [Mhenga John Henrik Clarke]

, IMT IB/Imet Ab [Kush/Kemet: Thought] or Wazo

[Kiswahili: Thought] is the product of Kufikiri [Kiswahili: Thinking], the act

of exercising the divine power of creating.15 It is the locus of all expressions

of human power in its social, economic, political, military, psychological and

spiritual guise. The life expressions of Wazo as human power begin in the

historical bio-epigenetic collective cultural mind of a people. Kufikiri

[Kiswahili: To think] is to be, to believe, to form in the mind, to visualize,

shaping and giving structure to ideals and concepts which are used to

15 When one is devoted to something with complete faith, I unify their faith in that. Then, when their faith is

completely unified, they gain the object of their devotion.” [Krishna, The Bhagavad Gita] From: Shri Purohit Swami, The Bhagavad Gita (London: The Medici Society Limited, 1933)

construct ideas, the fundamental elements of ideologies. Therefore, it is the

creation of Uhusiano [Kiswahili: Relationships] in the mind. The creation of

cognitive, affective, psychomotor Uhusiano in the mind bound together by

the motive of spirit, bonds of motion and association defined by unifying

intervals of harmony…

Uainisho wa Wazo [Types of Thought]

Q Ugunduzi [Kiswahili: Discovery]

Kufikiri ili Kugundua [Kiswahili: To think in order to discover]

Kugundua [Kiswahili: To discover] is a type of Wazo in which one

actively engages spiritually, cognitively and affectively in a process or

series of either sequential or non sequential physical, mental and

spiritual operations in order to learn or become aware of something

that was previously unknown. In so doing one is transformed

physiologically and becomes in the psycho-motor aspect of being an

Mgundazi [Kiswahili: Discoverer], i.e., one who removes the veil of

ignorance or unawareness in the quest to know.

Methali za Afrika for Praxis:

“There is no phrase that does not have a dual meaning.”

“Wisdom does not come quickly.”

“To be impoverished is to be enslaved.”

“When a slave has ceased to serve and go for water, and is made to go again he runs away.”

“A slave is like unto corn ground into flour; when a little water is sprinkled upon it, it becomes soft.”

“If your slaves fear to speak before your face they will not gain victories for you.”

“When two slaves look after your cow hunger kills it.”

Q Makadirio [Kiswahili: Estimation]

Kufikiri ili Kukadiria [Kiswahili: To think in order to estimate]

Kukadiria [Kiswahili: To Estimate] is to spiritually, cognitively and

affectively draw a conclusion or make a pronouncement on something,

someone or some idea without having precise or specific details on the

spiritual, mental or physical traits or characteristics involved. In doing

so one is transformed physiologically and becomes in the psycho-

motor aspect of being an Estimator, i.e., a person who engages in

inexact thinking.

Methali za Afrika for Praxis:

“To lack knowledge is to be in darkness.”

“A nations demise is engendered in the homes of its

citizens.”

“Never consider the expansive forest that affords you shelter a ravenous jungle.”

“Between master and slave there is no push and pull.”

“When your master hates you then he calls you a free born slave.”

“No one buys a slave to act as a restraint on himself.”

“When you have no master someone catches you and sells you for what you will fetch.”

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

[Chapter of the Words of the Ancestors Concerning:]

Ë

‘—ò, Rekh: [Kush/Kemet: Learning]

“Very often our people have been led to believe that a black man can only be considered an intellectual or scholar if he has been to Oxford University or Harvard University. This is not true. This approach to education has only helped to produce black Europeans out of our educated people and false black scholars who have been a liability to the black race in Africa and America over the period of one hundred years. What is actually meant by theoretical or academic education? The unity of theoretical education and the application of this wealth of knowledge to the practical requirements and demands of our liberation is a difficult challenge. In a freedom struggle such as the one that exists in Africa and America today the unity of thought and action must be the cornerstone of all of us who desire to work for the total emancipation of the black race. There is a wide superficial tendency among some of our intellectuals that reading quotations from Marx, Lenin, and Mao Tse-tung can make them masters of revolutionary theories developed by these great men. Intellectualism in my view is not merely the recitation of Marxism, Leninism, and Mao Tse-tung theories. Anyone who goes about misusing the works of these great men or attributing to himself their progressive phrases for his own ends is committing a serious crime against the black race. A scholar in my opinion constitutes a guiding light in a revolutionary period and is the bond that unites the abstract and the concrete.” [Mhenga Malcolm X] "Education is the name which we give to that process by which the ripened generation brings to bear upon the rising generation the stored-up knowledge and experience of the past and present generations to fit it for the business of life. If we are not to waste money and energy, our educational systems should shape our youth for what we intend them to become."[Mhenga Hubert Henry Harrison]

"Learning is a necessary and universal aspect of the process of developing culturally organized, specifically human psychological functions." [Lev Vygotsky]

16

RX/Rekh, as the process of the accumulation of XT/Khet

[Kush/Kemet: That which is known], and therefore, of RXT/Rekhet

[Kush/Kemet: Knowledge, Science, Con-science/Consciousness] through the

associated socio-cultural experiences, leads to alterations in the spiritual,

16

Lev S. Vygotsky, Mind in Society: The Development of Higher Psychological Processes (Cambridge, MA: Harvard University Press, 1978) Vygotsky further states: "Every function in the child's cultural development appears twice: first, on the social level, and later, on the individual level; first, between people (inter-psychological) and then inside the child (intra-psychological). This applies equally to voluntary attention, to logical memory, and to the formation of concepts. All the higher functions originate as actual relationships between individuals." (Ibid., pp. 57)

cognitive, affective and psychomotor physiology. By implication RX/Rekh is a

part of a Sambamba [Kiswahili: Parallel] or corresponding change that is to

a certain degree permanent in ones actions and is then a means of behavior

modification. RX/Rekh cannot be accurately comprehended apart from the

socio-cultural, socio-economic, socio-political and socio-spiritual context of

socially constructed reality...

…The Jinsi za RX/Rekh are presented below in definitional form along with

Methali za Afrika that can be used in the application of the type of RX/Rekh.

Õ Name, to name is to invest with spiritual, cognitive, affective

and psychomotor behavior. Naming is a way of Utamaduni cognitive-

affective bio-personalization and effectuation of the ecological

environment through reciprocal negotiation and a means of

interpersonal, intra-personal, inter-communal and intra-communal

communication. A name in the form of an epithet imbues the character

with positive or negative traits, which are behavior-inducing qualities.

The name as a behavior-shaping concept impacts internal esteem and

socio-economic standing and socio-political prestige.

Methali za Afrika for Praxis:

“Indecision is like a mistreated stepchild: if they do not wash their hands, they are accused of being filthy; if they

do, they are accused of wasting water.”

“Proverbs are the daughters of experience.”

“No matter how poor the elephant is he cannot cross the bridge.”

UTARATIBU WA

UCHANGANUZI [METHODOLOGY]

“In what ways do I persuade you Watu Weusi of your Illustriousness and Eminence? The entirety of the Earth is a creation of your blood. You are the daughters and sons of the ‘Blameless Ones’, the Immortalized: History’s most Venerated.”

[Mhenga Taharka, Kushite Per-aa of Kemet/Kush, 4931-4905 KC/690-664 BCE]

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

[Chapter of the Words of the Ancestors Concerning:]

Ë Ulizo [Kiswahili: Inquiry]: The Art of Questioning

"Our people have made the mistake of confusing the methods with the objectives. As long as we agree on objectives, we should never fall out with each other just because we believe in different methods, or tactics, or strategy." [Mhenga Malcolm X] "When we get ready to create revolution we must redefine the world, and redefine words; there's no way around it. There is a connection between naming and domination, between naming and bringing into reality. When we permit another people to name and define, we permit another people to gain dominion and control over us.” [Mhenga Amos N. Wilson]

“There are these four ways of answering questions. What are the four ways? There are questions that should be answered categorically- straightforward yes, no, this, that. There are questions that should be answered with an analytical (qualified) answer- defining or redefining the terms. There are questions that should be answered with a counter-question. There are questions that should be put aside. These are the four ways of answering questions.” [Buddha]

In keeping with the ancestral dictum, „Woman and man know

yourselves and in so doing you shall know the Neter‟, the global Afrikan

family in the spirit of community must engage in constant self-evaluation

and self-reevaluation. 17

We are advised to move in this manner for it is in

17

Information for this section is either original to the Wahenga or culled from the following sources: B. S. Bloom, Taxonomy of Educational Objectives, Handbook I: The Cognitive Domain (New York: David McKay Co Inc., 1956); R. H. Dave, Developing and Writing Behavioral Objectives (R. J. Armstrong, Ed.). (Tucson, Arizona: Educational Innovators Press, 1975); A. Harrow, A Taxonomy of Psychomotor Domain: A Guide for Developing Behavioral Objectives (New York: David McKay, 1972); D. R. Krathwohl, B.S. Bloom, and B.B. Masia, Taxonomy of Educational Objectives, the Classification of Educational Goals. Handbook II: Affective Domain (New York: David McKay Co., Inc., 1973); M. Pohl, Learning to Think, Thinking to Learn: Models and Strategies to Develop a Classroom Culture of Thinking (Cheltenham, Vic.: Hawker Brownlow, 2000); E.J. Simpson, The Classification of Educational Objectives in the Psychomotor Domain. (Washington, DC: Gryphon House, 1972); George G.M. James, Stolen Legacy (New York: African American Images, 2001);

17 Richard W. Paul and Linda Elder, Critical Thinking Tools for Taking Charge of

Your Professional and Personal Life (New York: Prentice Hall, 2002); Richard Paul, Linda Elder, and Ted Bartell, California Teacher Preparation for Instruction in Critical Thinking: Research Findings and Policy Recommendations: State of California, California Commission on Teacher Credentialing, (Sacramento, CA: California Commission on Teacher Credentialing, March 1997); G. Bassham, W. Irwin, H. Nardone, J. M. Wallace, Critical Thinking: A Student's

the act of knowing, in knowledge that the honorable ancestor Abu-l-Abbas

Ahmed Baba states, „We are to seek the Divine.‟ Furthermore, the esteemed

Wahenga spirits of the priestesses and priests of Kush, Kemet and the INT

`ЗT N H`PI ITRW/Inet Aat en Hapi Iteru from the deep mists of the Sacred

Land of the NTR „З/Netcher-aa, speak to us of the complementary nature of

Maat, the essence of existence, hence humanity in fullness: man and male

of seed, man with womb and fetus, are guided to seek knowing jointly.

Afrikan people in making an assessment and reassessment of ourselves are

considering the dynamism of our Utamaduni Mkubwa, spirituality manifested

as the sacred religion and civil religion of Afrikan societies, Afrikan family

systems, Afrikan health, Afrikan medicine and the associated medical

sociology, the laws of Afrikan society, Afrikan kinship systems, Afrikan

languages, Afrikan cognitive ability, Afrikan affective states, Afrikan

psychomotor physiology, the nature of Afrikan socialization, Afrikan

institutions inclusive of any total institutions, Afrikan beliefs, Afrikan norms,

Afrikan folkways, Afrikan mores, Afrikan values, the Afrikan macro-order and

micro-order of Afrikan lives, Afrikan Uhusiano, the origin and nature of

Afrikan schema and Afrikan self-schema, Afrikan self-concept…

Introduction (McGraw-Hill International Edition, 2007); John Chaffee, Thinking Critically (Houghton Mifflin, Boston, 2000); Neil Postman and Charles Weingartner, Teaching as a Subversive Activity (New York: Penguin Education, 1972); Paulo Freire, Pedagogy of the Oppressed (New York: Continuum International Publishing Group, Inc., 1970); M. Neil Browne and Stuart M. Keeley, Asking the Right Questions: A Guide to Critical Thinking (New Jersey: Prentice Hall, 2004)

Uainisho wa Maulizo [Kiswahili: Typology of Questions]

T "No pedagogy which is truly liberating can remain distant from the oppressed by treating

them as unfortunates and by presenting for their emulation models from among the

oppressors. The oppressed must be their own example in the struggle for their

redemption." [Paulo Freire]

T

” Ulizo [Kiswahili: Inquiry] The Question, which is the beginning

as it were of a quest as represented in the stages of the Mzunguko

wa Sankofa za Heru.Akhet [Kiswahili: The Sankofa Cycle of Heru,

The Anointed]. The Mzunguko wa Sankofa za Heru.Akhet [See Tables

1.5 – 1.7] is a symbolic representation of the stages of the spiritual,

cognitive, affective and psychomotor evolution of a person, the

process of SBЗ/Seba, which begins with a question and the seeking

out of an answer, through a process of Re-search. As stated before

the question is directly related to the idea of the problem. For the

English term Problem is derived from the Greek word Problema,

which means a question, a thought put forward, to propose something,

to bring forth with great mental, physical and spiritual energy, to do

deeds of extraordinary achievement comparable to the NTR

„З/Netcher-aa. The questions listed here are general questions of the

TP HSB/Tep-Heseb, which are used, in the in-depth search for

meaning in the other categories of the Uainisho wa Maulizo.

0Maulizo for Rekh)

What is my prime, critical, structural, organic underlying purpose,

which determines the nature of the questions I ask, in thinking about

the beliefs, concepts, ideas, ideologies and assumptions of this theme,

subject, argument or issue?

Why and how did I obtain my prime, critical, structural, organic

underlying purpose, which determines the nature of the questions I

ask, in thinking about the beliefs, concepts, ideas, ideologies and

assumptions of this theme, subject, argument or issue?

What is the principal question, which determines the variety, quantity

and quality of the knowledge I accumulate, about the beliefs,

concepts, ideas, ideologies and assumptions of this theme, subject,

argument or issue that I am exerting spiritual, cognitive, affective and

psychomotor energy to answer?

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

[Chapter of the Words of the Ancestors Concerning:]

Ë Ufahamu wa Maneno [Kiswahili: Comprehension of Words]

“The liberation of women is the fundamental necessity for the revolution, a guarantee of its continuity and a precondition for victory.” [Mhenga Samora Machel] “When we get ready to create revolution we must redefine the world, and redefine words; there's no way around it....There is a connection between naming and domination, between naming and bringing into reality. When we permit another people to name and define, we permit another people to gain dominion and control over us.” [Mhenga Amos N. Wilson] "Because our memories are short and we have not, creatively, connected history into an instrument of our Liberation most of us do not know that there was no ideology in the world until we created one. Therefore our search for an ideology is a search for our lost values, culturally, politically and socially." [Mhenga John Henrik Clarke]

Ufahamu wa Maneno is the skill of being attentive, of concentrating, of

considering the meaning, purpose, assumptions, and underlying ideas and

ideologies of Maneno; thus it is the art and science of Critical Listening and

Critical Reading, a technique of actively hearing what is being said or

written. In its Indikimba [Kizulu: Actual Essence] Ufahamu wa Maneno is

an Ba-ntu Bokuqala Belizwe [Kizulu: Autochthonous Human, i.e., Afrikan]

methodology of spiritual, cognitive, affective and psychomotor physiological

Ukuzindhla [Kizulu: Abstraction of the Mind]. The Makusudi of this

conscious act is to Lalela [Kizulu: Listen] in the sense of Kusikiliza Ni

Kuona Ndani Roho [Kiswahili: To listen is to see inside the Spirit]. This is

an idea best expressed by Washairi [Kiswahili: Poets] in Elimu ya Ushairi

[Kiswahili: Poetics] with Kupulika [Kiswahili: To Listen]. Ufahamu wa

Maneno is therefore the ability to see inside of the soul and spirit and into

the epigenetic constructs of the life of the speaker or writer. It is to Kuona

the character, attitude, personality and individuality of the speaker or writer,

which has been formed by the multiplicity of social Uhusiano…

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

[Chapter of the Words of the Ancestors Concerning:]

Ë

, D‘R/Djar [Kush/Kemet: Re-search]

"Don't be in a hurry to condemn because he doesn't do what you do or think as you think or as fast. There was a time when you didn't know what you know today." [Mhenga Malcolm X] “When Africans in the Americas and the world over choose to critically examine the "received" ideas and biased perceptions of ‘reality’ imposed on them by Europeans and choose to know reality for what it is to create themselves through gaining a thorough knowledge of self, knowledge of the world, and through studying and acquiring power, they will then have attained the keys to their own liberation.” [Mhenga Amos N. Wilson] “And it ought to be remembered that there is nothing more difficult to take in hand, more perilous to conduct, or more uncertain in its success, than to take the lead in the introduction of a new order of things. Because the innovator has for enemies all those who have done well under the old conditions, and lukewarm defenders in those who may do well under the new.” [Niccolo Machiavelli]

The natural Umu-ntu inclination bequeathed by the DRT ŠPS/Djer-t

Shepes [Kush/Kemet: Highly Esteemed Ancestors], the DRDRW

ŠPS/Djerjeru Shepes [Kush/Kemet: Revered Ancestral Gods] and the

Beautyful Ones Not Yet Born and to which we are bound by Honor and

Obligation to fulfill, is that of seeking out for oneself an answer to the

deepest Maulizo of „NX/Ankh. This Umu-ntu predisposition is manifested

verbally the moment a young expression of NTR ‘З/Netcher-aa asks, “Why?”

and unless suppressed by outside forces will carry an Umu-ntu on the

greatest quest of creative expression. As the Maulizo each new generation

seeks the answers to are re-articulations of seed ideas of Afrikan axioms,

aphorisms and maxims, the quest which oneself alone can begin and

complete is , D‘R/Djar [Kush/Kemet: Re-search] or

Uchunguzi [Kiswahili: Re-search], an act of seeking out again the answer

to that which one, as the Wahenga na Wahenguzi reborn, have sought

before…