Enlightenment

I was walking through the halls of the university and saw a flyer for a Yoga class with the tag line, “find inner peace”. For Africans, is it rational to seek inner peace without also disrupting the condition of isft that envelops us since the personal and social are entwined?

Jacob Carruthers stated that “The Niswt’s overall function, like that of Wosir, is the establishment of Maat in Tawi, i.e., to establish conditions where enlightenment will prevail over ignorance.”

I maintain that the establishment of Maat is also our charge. To establish Maat in the world is the true basis of enlightenment.
Referenced terms

isft is a Kemetic word that can be translated as wrong-doing or disorder.

niswt is the title of the ruler of Kemet. Pharaoh is a foreign term.

wosir is the divinity that the Greeks called Osiris.

tawi was the national name of Kemet. It referred to the united two lands. tawi literally translates as “two lands”.

Imani and the Haitian Revolution

On this day, January 1, 1804, Africans in Haiti declared their independence from French rule. This day served as one of the most significant historical developments of the 19th Century, not only because it served as a beacon of hope for Africans elsewhere to continue their struggle against European tyranny, not only because it demonstrated the African principle of complementarity–in that African women and men took up arms and marched side-by-side into battle, but also because the Haitian struggle was just as significant philosophically as it was militarily.

In his work The Irritated Genie, Jacob H. Carruthers discusses the philosophical implications of the liberation struggle. He recalls Bookman’s prayer, where Bookman Dutty concludes with the remark, “Throw away the likeness of the white man’s god who has so often brought us to tears and listen to liberty which speaks in all our hearts” (Carruthers 1985, 22). Regarding Bookman’s invocation Carruthers writes, “This evocation on the night of the celebration of the Voodun Spirit, Ogun, the ‘God’ of war, was more than a call to arms; it was even more a summation of the historical experience of the Blacks on the Island of Santo Domingo and indeed the diaspora in general. At the same time, this prayer was not a mere ‘Ideological’ statement, it was all of these, but more importantly it was the expression of an Afrocentric Worldview” (Carruthers 1985, 22-23).

Carruthers thus reminds us that the Haitian struggle was not merely to throw off the yoke of European dominance, but also to create conditions wherein the African way could flourish unperturbed by the military, economic, or epistemological tyranny of Europeans. This is significant because the European campaign to reorder the world has been totalizing in its effects.

The Europeans, since 1440, have been reorganizing the world. The world we now live in was organized by them. They conquered the lands of all continents and unilaterally redesigned the social and biological modes of existence. They changed the course of rivers, removed mountains, and built deserts. They created scarcity in the land of abundance. They moved populations from one continent to another. They created new races. They established themselves as the master race and all others as their servants. They made what they like good and everything else bad. In order to liberate ourselves we must take the world and then reorganize it according to our worldview. Only then will mankind be allowed to live in harmony with the universe. Only then will we be truly free. (Carruthers 1999, 261)

Those daring Africans who took part in the Haitian Revolution were driven by a belief in the possibility that if they acted to seize their freedom, then such actions might bear fruit in the world. Even as they continued to toil under the lash of the French on sugar plantations, they saw their yet unrealized goal of freedom as possible, if only they dared struggle to be free. Their actions were driven by a truth, one which was apparent to them, but not to Europeans. “The truth is that the African people will never permanently be enslaved or oppressed” (Carruther 1985, 111).

This is Imani in its clearest form. What we are struggling for is not for a place within the established order. We are seeking to bring into being a world in our image and interest. It is a struggle to make Maat, the Kemetic (ancient Egyptian) principle of order, harmony, and balance the fundamental truth of our reality. We are therefore working to concretize a vision of the world articulated in Haiti’s monumental accomplishment, a world wherein we as African people are able to determine our own destiny. This is our struggle, and we believe with all our hearts in its ultimate success.

References

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

Carruthers, Jacob H. 1999. Intellectual Warfare. Chicago: Third World Press.

Kuumba and the boundless mind

The mind is endowed with infinite potential. In fact, the mind is the wellspring that has enriched human life since its inception on this planet. When we survey African history, we are continually astounded by the grand potentiality of the human mind, in particular its capacity to create ideas, objects, and conditions that optimize human life.

Today, African people find themselves living in a world shaped by the Maafa—the interrelated process of slavery, colonization, and its legacy. We reside in a world that has been shaped by tyranny and plunder, one wherein the deprivations, campaigns of destabilization, and alienation continue characterize our existence.

We are even taught that we are bereft of possibility, that we have arrived at the end of history, and that the established order—despite its inescapable problems—represents the best possible expression of human potentiality. All of these messages are not happenstance, but have been devised specifically to impoverish our imaginations and deaden our creativity.

However, for those of us who know our history, we know that these things are untrue. We know that our history provides a testament of African ingenuity, and that, as Marcus Garvey has said, “Whatsoever things common to man, that man has done, man can do.” Garvey reminds us that history, beyond being a chronicle of the past, is also a measure of human capacity. Our history is no different, for its reveals to us that we are capable of building vast cities, maintaining effective and just governance, developing ecologically-balanced food systems, preparing our youth to be the stewards of our future, devising profound and stirring art forms, and creating practices and principles that gives the people a powerful and expansive sense of identity, purpose, and direction. In effect, history teaches us what we have been and what we might become. It is the deep well of knowledge that fuels the imagination, and enlivens our creativity, a creativity that once awakened, is boundless in what it can achieve. This is the essence of Kuumba.

Q&A: Ancient Egypt in African history

A person posed the following question: Since most of our ancestry derives from West Africa, why does African history always focus on Ancient Egypt?
My response: I don’t think that African history only focuses on Egypt (Kemet), however the focus on Egypt among African Americans goes back to the 19th Century, wherein its grand legacy was seen as a means of redeeming the false notion that Africa was devoid of history and that Africans had never created a great civilization. If we were to survey the historiography of 19th and mid-20th Century African American intellectuals, we do see a significant focus on Egypt, but there were also a fair number of intellectuals writing about other, later civilizations; consider for instance Du Bois’s groundbreaking texts The Negro and Black Folks Then and Now, as well as Carter G. Woodson’s The African Background Outlined. All of these texts offer a fairly balanced treatment of Black history.

To be sure, there are critiques to be made of a “lop-sided” focus on Egypt, particularly if such a study does not alleviate our often impoverished knowledge of the rest of Africa. Many argue that as Diasporan Africans, we should be more acquainted with the history of West and Central Africa. I agree with this, but also add that it is important to understand African history as a continuum that spans from ancient Egypt and Nubia to the present day.

Language resources

Akan

Abibitumi: http://abibitumi.com

LearnAkan.com: https://www.learnakan.com/

Textbooks from the National African Language Resource Center: https://nalrc.indiana.edu/resources/books-media/lets-speak.html

Video Lessons: https://www.youtube.com/channel/UC-vyAPawT20CKpp9H-xjFlg?fbclid=IwAR079pHmTkHwrogp1k6rfyhwO46RpcAXel3vR7Se5YsK7lW_DgO396zfBgk

Bamana/Bambara

Textbooks from the National African Language Resource Center: https://nalrc.indiana.edu/resources/books-media/lets-speak.html

Ewe

Textbook: https://philtypo3.uni-koeln.de/sites/inst_afrika/pdf/BASIC_EWE_2nd_ed.pdf

Fulani/Fula/Pulaar/Pular

Fulani-English/English-Fulani Dictionary and Phrasebook: https://www.amazon.com/gp/product/0781813840/ref=ox_sc_act_title_1?smid=A1JKVWH22E85VP&psc=1

Pulaar-English Dictionary: https://www.amazon.com/Pulaar-English-English-Pulaar-Standard-Dictionary-Hippocrene/dp/0781804795/ref=sr_1_1?ie=UTF8&qid=1532305251&sr=8-1&keywords=pulaar

Textbooks from the National African Language Resource Center: https://nalrc.indiana.edu/resources/books-media/lets-speak.html

A free Fula textbook: https://www.livelingua.com/fsi/Fsi-FulaBasicCourse-StudentText.pdf

A free Pular textbook: http://www.ibamba.net/pular/manual.pdf

Hausa

Teach Yourself Hausa: http://www.teachyourselfhausa.com/

Textbooks from the National African Language Resource Center: https://nalrc.indiana.edu/resources/books-media/lets-speak.html

Hausa-English Dictionary: https://yalebooks.yale.edu/book/9780300122466/hausa-english-dictionary?fbclid=IwAR2TlgJZvIMoR8EfzRH6gQgXUsZBJkyYDq3yc0h9Ka5WSUdqc3bIUK5SuvE

Hippocrene Hausa-English Dictionary: https://books.google.com/books?id=sJZkAAAAMAAJ&dq&fbclid=IwAR2EL0RM1xkuq6TFLbZm-GHNgiErv_WYhPy1bbhxeWR9nueE1ddAk2zyXwU

Igbo

Igbo language classes: https://kedu.me/

An Igbo phrasebook: https://wikitravel.org/en/Igbo_phrasebook?fbclid=IwAR0MHHBL3Vm2oPOk4OsVmb37swXj3Yi2gKCyjgKE8aRN6XLtTXXzUwnwUrQ

The Guide on Igbo Culture and Language: https://www.igboguide.org/

Textbooks from the National African Language Resource Center: https://nalrc.indiana.edu/resources/books-media/lets-speak.html

Various resources: http://www.omniglot.com/writing/igbo.htm?fbclid=IwAR36vUepU2488lBWsNHCDi6MU6PyGPvp_j2q_0kQyeD1p1k7VtETJKNy1Kw

Kikongo

Textbook from the National African Language Resource Center: https://nalrc.indiana.edu/resources/books-media/lets-speak.html

Kiswahili

The Swahili Institute of Chicago: http://swahiliinstitute.org/

A free textbook from Kansas University: http://www2.ku.edu/~kiswahili/pdfs/all.pdf?fbclid=IwAR2ptAPg3yhurmaJkN4L84kP_dcOQYUZ9DzRtxApcnIy4OMzvVcg2vXPJBI

Textbooks from the National African Language Resource Center: https://nalrc.indiana.edu/resources/books-media/lets-speak.html

mdw nTr (Medu Netcher)

Abibitumi: http://abibitumi.com

The Kemetic Institute of Chicago: http://www.ki-chicago.org/

Sebat Rkhty Amen’s school: http://www.meduneter.com/

Mfundishi Jhwtyms’s mdw nTr classes: http://www.mfundishijhutymsmdwntchr.com

Middle Egyptian by James Allen: https://www.cambridge.org/hk/academic/subjects/languages-linguistics/arabic-and-middle-eastern-language-and-linguistics/middle-egyptian-introduction-language-and-culture-hieroglyphs-3rd-edition?format=PB&isbn=9781107663282

Wolof

Abibitumi: http://abibitumi.com

Textbooks from the National African Language Resource Center: https://nalrc.indiana.edu/resources/books-media/lets-speak.html

Video lessons: https://www.youtube.com/user/Moustaphasarr?fbclid=IwAR3Sqq0N4VWvJCqA3mb_lSVCPWZTTbR7NNLbgviEjCqaFPkcl-P4zOAHlVA

Yorùbá

Abibitumi: http://abibitumi.com

A free textbook from the University of Texas at Austin: http://www.coerll.utexas.edu/yemi/index.php?fbclid=IwAR0aL7UAS3N3Mzh0viMJvY0s7xPjbAa37d3aQkyxWoMVgzieMzDuo51eyb8

A pronunciation guide: https://en.wikibooks.org/wiki/Yoruba/Pronunciation?fbclid=IwAR0KtmJvprYAMB0nTHrYLxAxP3pIxdjjCV4E4G4o_-oim1AmCSG5m7F9TUQ

Textbooks from the National African Language Resource Center: https://nalrc.indiana.edu/resources/books-media/lets-speak.html

The challenge of Nia

We are not living at the apex of African civilization. In fact, we must face the unfortunate reality that our civilizations, our societies have been reduced and that their resources—intellectual and material—have been usurped to serve as a foundation for the current world order. Our orientation towards the present condition is most instructive as to our vision for the prospects of the African world–meaning do we acquiesce to our oppressors, or do we resist and join a struggle to achieve our restoration?

Nia challenges us to choose the latter path. It challenges us to understand that we are not struggling for the sake of our personal aggrandizement or for a place within the established order, but are struggling “to restore our people to their traditional greatness”. The question of restoration raises urgent questions about the “source material” that informs our efforts. In 1987, speaking in Aswan at the Conference of the Association for the Study of Classical African Civilizations, Jacob H. Carruthers stated, “We cannot move our people by borrowing our foundations from other people.” Carruthers challenges us to draw fully and deeply from the deep well of African thought, and to apply these insights to the malaise confronting us, recognizing that our history, our culture carries within it the seed of our potential renewal.

Nia also challenges us to realize that the restoration of our people must be the driving force in our lives. It is work that must animate our thoughts and give purpose to our actions. We recognize that though our enemies are legion, that each act of resistance is a victory in that it defies the lie that we are a people bereft of a history and future possibility, and that the key is to sustain such resistance, enabling it to grow in scale and intensity until victory is achieved.

Ultimately, Nia is a challenge for us to live lives that makes us worthy of remembrance, to be like those ancestors whom we call upon when we pour libations, true exemplars of our determination to be free, true models of African excellence.

Ujamaa: Economics and African Values

Eric Williams’s monumental work Capitalism and Slavery captures the synergistic links between the rise of modern capitalism and white racism. In it, Williams argues that racism, as an ideological framework that argued for and sought to concretize in the realm of social relations the subordination of Africans and the superordination of Europeans, emerged as a necessary by-product of the system of chattel slavery. Williams’s analysis thus shows that racism cannot be delinked from capitalism, and that from this vantage point, the struggle against racism must also necessarily entail a struggle against the malformations of capitalism.

In Kawaida Theory (the body of ideas that spawned both the Nguzo Saba and Kwanzaa), there are seven areas of culture. These are: “history, religion (ethics and spirituality), social organization, economic organization, political organization, creative production, and ethos” (Karenga 1997, 10). Of these, economic organization, offers valuable lessons pertaining to the form and character of our liberation struggle, and is directly related to the principle of Ujamaa, “Cooperative Economics”.

There are two dimensions to be discussed here. First, it is critical that we control the economics of our communities. This means that we must produce, distribute, and consume goods and services produced by ourselves for ourselves. No sovereign people, nor any people aspiring to sovereignty, can attain such a status so long as they remain dependent on another for their basic, day-to-day necessities.

Second, it is necessary that our economic institutions do not reproduce the malformations of the dominant society—that is extreme forms of stratification and dispossession. Ours must be a humanizing system, that is a system that respects the rights and dignity of people over that of capital, profit, and greed, and that seeks to enable people to achieve their maximum development. And as an African people, such systems must also be Africanizing, that is that they must facilitate our process of cultural reclamation and renewal, and reflect the African value system.

This latter point takes us to the root of the word ujamaa itself, which is jamaa. Jamaa translates into English as “family”. Ujamaa translates as “familyhood”, and denotes a collective interest or concern. This is part of why the word ujamaa has been employed to refer to socialism—an economic system emphasizing shared resources and shared profit in the interest of all. This was not due to a reliance on the ideas of any European theorist, but due to the values inherent in the economic systems of traditional African society, which entailed concerns about the collective welfare, the greater good. Thus, while the pursuit of profit was welcomed and envouraged, the values of compassion and generosity were also enforced. Such a sentiment is born out in the ancestral wisdom which states, “Ubepari ni unyama,” which translates as “Capitalism [exploitation] is animalistic”, that is, savage. A just economy, must enhance our humanity, not negate it.

 

References

Karenga, Maulana. 1997. Kawaida Theory: A Communitarian African Philosophy. Los Angeles: University of Sankore Press.

Williams, Eric. 1994. Capitalism and Slavery. Chapel Hill, NC: University of North Carolina Press.

 

Ujima and collective struggle

One message of the dominant culture is the ethos of atomistic individualism. This is the notion that we are all solitary individuals, having no obligations beyond our own person, wherein our own preferences take greater priority over any imagined collective interests, and that in fact the very notion of collective interests is in fact oppressive.

It should go without saying that thought and practice based on such premises is antithetical to the African worldview. This is borne out in the deep thought of our ancestors which teaches us that there is no separation between the individual and the collective, in fact the individual is merely an extension or expression of it. The Zulu put it this way, “Umuntu ngumuntu ngabantu”, that is, “A person is a person through other persons (or people)” (Karenga 2015, A6). This teaches that our humanity is bound up in the humanity of others, hence we are all connected and interdependent. In fact, this statement articulates the ethos of ubuntu or humanity in the African worldview.

By contrast, we are also forcefully reminded that those who rule the world, enforce their power through collective means, particularly through institutions built in the image and interest of their hegemony. Many of our wise ancestors and elders including the Honorable Marcus Garvey, the Honorable Elijah Muhammad, Mwalimu Julius Nyerere, Osagyefo Kwame Nkrumah, Baba Hannibal Afrik, and others recognized the following truths:

  1. That we are capable of liberating ourselves
  2. That our capacity to achieve liberation is dependent on our ability to engage in collective actions, including the building of organizations and institutions dedicated to African redemption

It is this message of collective struggle that the All-African People’s Revolutionary Party so wonderfully articulates in their insistence that all African people should be a part of an organization dedicated to struggle. This is the essence of the third principle of the Nguzo Saba—Ujima: Collective Work and Responsibility.

Ujima is not merely a principle of those who advocate for revolutionary social change (though it is an imperative of such possibility), it is also present in the ancestral wisdom. The Akan put it this way, “Nsa baako nkukuru adesoa, which translates into English as “One hand cannot lift a [heavy] load.” Ujima teaches us that those who would dare to take on the audacious aim of liberating their people, must necessarily share such work. It is impossible to succeed by doing otherwise.

Reference

Karenga, Maulana. 2015. “The Ideal and Ethics of Ubuntu: A Kawaida Conversation”. Los Angeles Sentinel. April 9, 2015. Accessed January 23, 2017. http://www.us-organization.org/position/documents/TheIdealandEthicsofUbuntu04-09-10.pdf