The Ancient Aryan Concept of Freedom

In Essays in Ancient Egyptian Studies, Jacob H. Carruthers wrote, “The Greek concept of freedom which is also characteristic of the Aryan way, is drawn from the concept of the Chief God (Zeus or Wodin) who is completely free to do as he wants, e.g. to rape any goddess or woman, to exploit or destroy any god or man according to his whim.”

Though some may not see the relevance, this is what we see all around us in the west deployed as a form of absolute freedom or hyperrelativism–a contemporary discourse with ancient roots. It is a freedom from all constraints. A freedom to pursue infinite hedonism or depravity.

In the our day, such a notion of freedom has been hailed as radical or revolutionary but it is neither, at least from an African worldview. This acknowledgment begs the question of how freedom might be conceptualized with human well-being and communal flourishing as central concerns.

Ideational vectors

Ideas do not emerge out of the ether, but are indelibly shaped by the milieu of their conception. This is true of all constructs whether they purport to be ideologies, identities, theories, and so on. This is an urgent matter for people struggling for cultural reclamation and sovereignty.

My understanding of the social and political bases of knowledge, in addition to my commitment to decolonization of African consciousness, re-Africanization, and sovereignty informs my discernment regarding such matters.

Thinking about Du Bois and Ambedkar

One day, when the current writing projects are completed, I plan to devote some time to writing about B.R. Ambedkar and W.E.B. Du Bois. One area where I appreciate Ambedkar, was in his critique of Marxism vis-a-vis his interpretation of Buddhism. Du Bois’s relationship to Marxism was complex, reflecting the contradictions of the White left, as well as the limitations of Marx’s theory to addressing the malaise of African Americans. Moreover, Du Bois was influenced by Black nationalism and Pan-African nationalism in various ways, hence tempering his relationship to Marxist theory in some respects.

I compare this to Ambedkar’s discussion of Buddhist philosophy in relation to social inequality. This is from his essay Buddha or Karl Marx.
“A part of the misery and unhappiness in the world was according to the Buddha the result of man’s inequity towards man. How was this inequity to be removed ? For the removal of man’s inequity towards man the Buddha prescribed the Noble Eight-Fold Path.
The elements of the Noble Fight-Fold Path are:
(1) Right views i.e. freedom from superstition:
(2) Right aims, high and worthy of the intelligent and earnest men;
(3) Right speech i.e. kindly, open, truthful;
(4) Right Conduct i.e. peaceful, honest and pure;
(5) Right livelihood i.e. causing hurt or injury to no living being;
(6) Right perseverance in all the other seven;
(7) Right mindfulness i.e. with a watchful and active mind; and
(8) Right contemplation i.e. earnest thought on the deep mysteries of life.
The aim of the Noble Eight-Fold Path is to establish on earth the kingdom”

While Amedkar drew upon Indian philosophy to critique or de-center Marx, Du Bois did not draw upon African philosophy for similar ends. Later generations of Black scholars however would. It would be remiss of me to suggest that Du Bois’s influence would not impact their works even indirectly, as we has, after all, a pioneer of African-centered thought.


This world presents to us an illusion of permanence. Such is also evident in various discourses, often fundamentalist, which ascribe (or express a desire for) a quality of unchanging within our terrestrial reality. I think that such notions are also buoyed by the sometimes painful dislocations of a phenomenal world that constantly reminds us (despite our resistance) of the incessant nature of change, as well as the insubstantial nature of all things, or what is sometimes called sunyatta in Buddhist philosophy.

I do not believe that denial of change’s constancy is an idle matter. I think that it has profound consequences, both personally and collectively.

Three paths, one destination

To my thinking there are three paths to the African warrior tradition. The first path is characterized by both the practice of the African combat arts, as well as the internalization of the highest ethics and discipline of the culture. Herein, one is not simply employing technical principles, but also seeks to reflect African cultural ideals in various ways.

The second path is where one incorporates select principles and techniques of the African combat arts into whatever warrior discipline one practices. This may entail using one or more kicks from Capoeira, or several blocks from 52 Blocks. Here one also draws on the philosophical principles of these arts and of African culture more generally.

The third path consists of the incorporation of the philosophy of the African warrior tradition into one’s practice of non-African martial arts. For years when I did Kung Fu, before I started learning Capoeira, various African proverbs informed my thinking about what it meant to be a martial artist. Whether it was the Odu which states, “It is at home that the war is lost before even reaching the battlefield” or another that states “The constant soldier is never unready, even once”, these statements greatly informed my thinking about these arts and the type of consciousness that must accompany their practice. They gave me a way of conceiving what warriorhood meant in the African milieu and how such principles are vital to the present context.

Hence, even absent the African fighting arts, the African warrior tradition remains a vital area of personal and community development that ultimately should inform our work.

Those seeking further insight into the aforementioned topic should consider the following texts:

Carruthers, Jacob H. 1985. The Irritated Genie: An Essay on the Haitian Revolution. Chicago: The Kemetic Institute.

Desch-Obi, T. J. 2008. Fighting for Honor: The History of African Martial Art Traditions in the Atlantic World. Columbia, SC: University of South Carolina Press.

Green, Thomas A. 2003. “Freeing the Afrikan Mind: The Role of Martial Arts in Contemporary African American Cultural Nationalism.” In Martial Arts in the Modern World: Transition, Change and Adaptation, edited by Thomas A. Green and Joseph R. Svinth, 229-248. New York: Praeger.

Green, Thomas A. 2003. “Surviving the Middle Passage: Traditional African Martial Arts in the Americas.” In Martial Arts in the Modern World: Transition, Change and Adaptation, edited by Thomas A. Green and Joseph R. Svinth, 129-148. New York: Praeger.

Green, Thomas A. 2004. “African Roots in the Martial Arts: An Interview with Kilindi Iyi.”  In Yo: Journal of Alternative Perspectives (Nov 2004).

Karenga, Maulana. 1999. Odu Ifa: The Ethical Teachings. Los Angeles: University of Sankore Press.

Maasi, Shaha Mfundishi. 2008. Essential Warrior: Living Beyond Doubt and Fear. Baltimore, MD: MD&H Publications, LLC.

Maasi, Shaha Mfundishi, and Nganga Tolo-Naa. “The Liberation of Consciousness Through African-Descended Martial Culture in the Americas: The Truth About Kupigana-Ngumi.” accessed December 10, 2015.

Powe, Edward L. 2011. Black Martial Arts VIII: The ABC & “Bay-ah-Bah” of Capoeira de Angola. Madison, WI: Dan Aiki Publications.

Price, Richard. 1996. Maroon Societies: Rebel Slave Communities in the Americas. 3rd ed. Baltimore: Johns Hopkins University Press.

Information and wisdom

This society’s emphasis on information places value on the ephemeral, as information constantly changes. This is why there is a new study every other week debunking some previous study that debunked everything that you thought you knew.

Our ancestors, on the other hand, emphasized wisdom and its cultivation. For them also, information changed, but wisdom was an anchor from which these changes could be discerned and evaluated. Long held traditions were resistant to change, not only because of cultural inertia, but also because people had the wisdom to understand the utility, the practicality of their traditions. In this way, wisdom sought to nullify the nihilism of a potentially presentistic and information-obsessed culture.

The hamster’s wheel

Dr. Greg Carr reminds us that the pursuit for “citizenship rights” is an endeavor that binds our efforts and the scope of our aspirations within the structure and logics of the settler colony called the United States of America.
The pursuit for the rights of citizenship are merely re-christened for each generation as the quest for integration, reform, inclusion, or representation. In each case, such pursuit directs time and energy that could be directed towards our liberation towards futile endeavors.
No evidence to date–despite all of our exhaustive efforts, powerful orations, erudite petitions, or moral appeals suggest that African people will be given a “seat at the table” of the descendants conquers and enslavers or their beneficiaries. Nor should we want it.