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I am an accomplished Jazz Vocalist, Published Lyricist and Songwriter, Poet/ Philosopher and Spoken Word Artist

I can perform as a “duo” act, with accompanist,

Front a Variety of combos including; trios, quartets and orchestras.

My specialty is Jazz and Blues (scatting and whistling.)

I have penned lyrics to many jazz standards of artist

like: Miles, Dizzy, Monk, Horace, Coltrane & Bud.

A quirky sophomore effort by a singer-songwriter to watch. Starts strong ("Marvin Gaye" and "Direction" are standouts) but eventually all the songs begin to sound alike, which is unfortunate. Josh should maybe hire a producer more willing to experiment with his sound.
- Submitted by Patricia

"ANCESTORS" IS THE ANSWER. "THE RIGHT USE OF INFOMATION IS POWER "

QUANTUMOM&POP = OMNI-ANCESTORS

(DVD LIST) +INFO | IDEOLOGY, CONCEPTS, AND ISSUES OF IMPORTANCE | ORIGINAL STUFF ......by the Jazzy Griot (Bro. Eugene Johnson) | WILLY LYNCH 'S PROGRAM FOR MAKING NEGROS | MO OF MY WORKS | QUANTUMOM&POP = OMNI-ANCESTORS | photos and stuff | Mailbag and New News | 12 steps and the matrix of Recovery. | mo stuffins & great links

Books
Afro-centric book listing. A Fantasitc list of books
www.amonhotep.com/books/
Amos Wilson


Author: Amos N. Wilson - Blueprint For Black Power.
 
The late Amos Wilson wrote a blockbuster with this book. In it he states why African-Americans are economically powerless. He also states how they are to achieve power. A book well worth reading. ECONOMIC DESTINY DETERMINES BIOLOGICAL DESTINY!This book although big and thick it really is the blueprint for power. It expands on what BLACK Labor White Wealth by Claude Anderson PHD talks about. This book covers all the bases. Mr Wilson's book shows how insightful he is about the problems we face today. He shows several ways how we can have heaven while we LIVE overnight if we do what he suggests. It shows how the power is within our grasp if we will only wake up and raise our consciousness of what is really going on. ISBN#187916406X
Price: $60.00
 
 
 
Yurugu
An African-Centered Critique of
European Cultural Thought and Behavior


By Marimba Ani

From the Glossary

Asili


The logos of a culture, within which its various aspects cohere. It is the developmental germ/seed of a culture. It is the cultural essence, the ideological core, the matrix of a cultural entity which must be identified in order to make sense of the collective creations of its members.

Utamawazo


Culturally structured thought. It is the way in which cognition is determined by a cultural Asili. It is the way in which the thought of members of a culture must be patterned if the Asili is to be fulfilled.

Utamaroho
The vital force of a culture, set in motion by the Asili. It is the thrust or energy source of a culture; that which gives it its emotional tone and motivates the collective behavior of its members. Both the Utamawazo and the Utamaroho are born out of the Asili but as its manifestations.

An Excerpt from Chapter One

"Utamawazo: The Cultural Structuring of Thought"

Theory of Humanness
A theory of the human being has already been implied in our discussion of Platonic conceptions. We, as humans, are not whole beings, but rather made up of parts that are in continual conflict with one another. We are made up of "reason," "intellect," and our "better natures," which are constantly seeking to control our desires, appetites, emotions and to put our "senses" to proper use. The better part must control the "baser." According to Eric Havelock, Plato "discovered" the "psyche" that came to refer to the "isolated, thinking of self." The self was no longer conceived as a cosmic being, that is, a being that experienced itself as intimately involved with other beings in the cosmos. A "cosmic self" implies that the reality of self is phenomenally part of other realities presented as a result of sentient, conscious, and spiritual coexistence in the universe. Cosmos itself refers to the universe as a unified, interrelated (organic) whole. Havelock is saying that "pre-Platonic" Greece understood the self in this way. That makes historical sense, since Greece developed out of its cultural and intellectual association with early African traditions.

The African and Native American world-views have similar cosmic concepts. Their intellectual traditions and thought-systems rest from a basis of communal relationships as well as a sympathetic relationship with the natural environment. How would such a conception of the human being interfere with the ground rules of Platonic epistemology? Why was it essential that he cast doubt on the validity of such conceptions? A cosmic being must be whole. In such a being reason and emotion cannot be experienced as disparate, unconnected, and antagonistic. A cosmic self cannot objectify the universe. The more "intelligent" such a self becomes, the more it understands language as merely metaphor. This idea is common to the thought-systems mentioned. The highest, most profound truths cannot be verbalized, and one reaches for the dimension beyond the profane word where the meaning of the symbols becomes clear. But for Plato the "cosmic self" is incapable of knowing; it can only perceive, sense, intuit, and have "opinions." (The ascendancy of the so-called "left-brain.")

Plato establishes instead the "autonomous, thinking self." According to Havelock, this "self" or "psyche" is a thing or entity capable of not only scientific cognition, but of moral decision.36 Plato not only put forth the idea of the "thinking self"—an idea which must have predated him—but he simultaneously discarded other aspects of our "human" beingness as invalid or unworthy (unreal) and declared this superconceptual function—this totally cerebral activity—as the essence of humanness. Therein lies its uniqueness, strangeness, and significance all at once. He had proffered a new theory of humanness (man/woman). Much later, caught in the throes of evolutionary theory, it became very important in European thought to emphasize those characteristics that were thought to separate and distinguish "humans" from animals. "Intelligence," of course, was key; the essence of man/woman. (For Michael Bradley it is the "discovery of time.")37 Using Platonic conceptions and elaborating them, intelligence took on a particular definition.

Scientists have talked in terms of two parts or "hemispheres" of the brain for some time. The left hemisphere is believed to control certain kinds of thought processes.38 The implications involved are important to this discussion and will be discussed later. A related point to be made here is that while all cultures and all people involve both "hemisphere-modes," so to speak, in "normal" functioning, cultures and therefore their members can value one style of cognition over another. In such cases one will be emphasized and encouraged, while the other is not. A person will be rewarded for thinking in the valued mode, and such habits of thought will be reinforced in the formalized learning and socialization processes. The same person will be "punished" for thinking in the "devalued" mode, and will "fail for doing so."

In nineteenth century Europe, in which unilinear evolutionary theory reigned, European scientists said that the left hemisphere was "major," because it was associated with "thought" and "reasoning," which set humans apart from animals. The right hemisphere was labeled "minor" and less advanced or less evolved. It had a "lower" capacity, dealt with "emotion," and had to be directed by the left hemisphere. Clearly this was a nineteenth century version of the Platonic conception, which split man/woman into reasonable and emotional tendencies, superior and inferior faculties, and mandated the dominance and control of the emotional as normative state of being. And so "order" and "justice" were achieved. Plato stated the case for this kind of order in the person and, by extension, in the State. Nineteenth century evolutionists were giving "scientific" backing to the same kind of imposed "order" among the world's cultures controlling the more "emotional" (lower and less advanced) ones.

The point that is critical to this analysis of European thought and behavior is Platonic theory and epistemology and its subsequent development, enculturation, and reformulation provided the most effective ideological underpinning for politically and culturally aggressive and imperialistic behavior patterns on the part of European people precisely because the argument was stated in intellectual and academic "scientific" terms. Plato not only helped to establish a theory of the human that would valorize "scientific" cognition to the exclusion of other cognitive modes, but he established the Academy. It has since become a characteristic of European culture that association with academia represents association with truth, superior reasoning capacity, and impartiality or "objectivity"—this also means a lack of commitment to anything other than the supposed "abstract truth." What Platonic conceptions allowed for, consequently, was that the most politically motivated acts (e.g., wars of aggression, racially based slavery) could be justified in what passed for a-political, "scientific" terms; the terms of a supposed "universal truth," the eternal, unchanging "idea." This was not necessarily the Platonic objective, but it is the use to which this conception was put within the confines of European culture, molded by the needs of the European utamaroho. The asili—demanding power—made appropriate use of the "universal truth" idea.

The tack here is to lay the groundwork for a comprehensive analysis of European thought and behavior by examining related aspects of Platonic theory in terms of their ideological significance in subsequent European development. This analysis ends and begins in synthesis which is the asili demonstrating the consistency and cohesion, the monolithic character, of the tradition under scrutiny.

Plato's theory of humanness is a crucial aspect of his over-all theory. He successfully creates an illusion of the isolated self, and so, in twentieth century European (Euro-American) society, this self is indeed experienced as the psyche. This conception of the autonomous thinking self has locked the European into a narrow and limiting view of the human. It precipitated a kind of spiritual retardation in which painful isolation and alienation either incapacitates participants in the culture or makes them extremely efficient competitors, aggressors, and technocrats (technicians). In the Theatetus, Socrates uses the term "soul" as synonymous with "mind." Given the Platonic conception of significant mental faculties, this means that the soul became identified with cognitive thought, with "cold" calculation, with a lack of emotion and a denial of feeling and sensation. What theory of the human being does this imply? And what kind of utamaroho and behavior develops in a culture that accepts such a theory? If I am right in suggesting that these Platonic conceptions did indeed become normative and then tremendously powerful as cognitive models, and if we can accept the relationship between utamawazo (cultural cognitive character) and utamaroho (affective characteristics) as being intimate and co-generative, then clearly a model begins to emerge of patterned thought and behavior reinforcing each other as they develop.

In the Theaetetus, Socrates talks about the soul perceiving under its own "power." He makes the distinction between the body and the soul or mind. Through the organs of the body we perceive "hardness," "cold," "red," etc., but with the mind (soul) we "reflect," make judgments, and "think" about "likeness," "difference"—things that require knowledge of the "forms" or of "being." The soul reflects with its own "power," and the objects that it perceives are universal. Universality emerges as superiority and value. In the chapters which follow, the attribute of universality will be traced along the road of European ideology as it develops and hardens into the framework of the culture.

What is it that the soul, mind, or psyche has that the body and senses do not? Clearly it is control and with control comes power as in "the ability to dominate." The desire (need) for control and power are the most important factors in understanding the European asili. We will see that the sensation of controlling others and of therefore having power over them is the most aesthetically, psychologically, and emotionally satisfying experience that the culture has to offer. It therefore satisfies the utamaroho. It is the pursuit of these feelings and this state of being that motivates its members. The sensation of control and power is achieved in many ways in European culture, but what is significant here is that in its earliest and formative stages, Plato laid the basis for its achievement through an epistemology that rejected the poetic participation, thereby gaining "independence" (Havelock) from poetic involvement in order to both "create" and to apprehend the proper object of knowledge. The "object" was in this way controlled by the mind that contemplated it. With this knowledge came power, because the world could begin to be understood as being comprised of many such objects capable of being manipulated by the knower, the knower who was aware of himself (women didn't count) as knower and as being in complete control. The "pre-Platonic" man, in this view, was powerless, lacked self-control and was indeed manipulated by the myriad of emotions he was made to feel by the images around him. Such is the picture that we are given.

We cannot overstate Plato's significance precisely because we find European theorists and scholars making the same argument, painting the same picture in the twentieth century. Henri and H.A. Frankfort are concerned here with the distinction between ancient, "primitive man," and "mythopoeic" thought on the one hand and
modern," "scientific" man, and "scientific thought" on the other:

      Thought (mythopoeic thought) does not know dead matter and confronts a world animated from end to end. It is unable to leave the scope of the concrete and renders its own concepts as realities existing per se. [p.14]

      …the procedure of the mythopoetic mind in expressing a phenomenon by manifold images corresponding to unconnected avenues of approach clearly leads away from rather than toward, our postulate of causality which seeks to discover identical causes for identical effects through-out the phenomenal world. [p.20]

      …mythopoetic thought may succeed no less than modern thought in establishing a coordinated spatial system; but the system is determined not by objective measurements, but by an emotional recognition of values.39

Not only does Plato's epistemology bring control accompanied by power, but also its attendant theory of (hu)man produces the European conception of the authentically moral being. For Plato, with rationality comes the power to make moral decisions, and only this new "autonomous thinking self" (Havelock) can properly be the seat of moral decision. This position, however, represents a confusion between the spiritual and the scientific/rational. Having equated human potential with an abstracted rational faculty, Plato takes us out of a humanly defined social context as the ground or determinant of our being. He then places us back into an artificial social construct that is now a reflection of his abstract concept of the "good" and of the "true"; a denial of the lived and experienced reality. But in fact, our concepts of morality must reflect our ideas as well as our feeling about proper human interrelationship. The "rational" person is not necessarily the "moral" person. It may be "rational" (efficient) to think in terms of selective breeding, cloning, and extermination in order to produce the "master race." It is neither spiritually nor morally compelling to do so. Plato seemed to be hinting that scientific method would generate "right" action. But war in the twentieth century is both rational and irrational at the same time. European horror movies in which mad scientists do crazy things are expressions of this seeming contradiction. Yet that personality is a "logical" extension of the Platonic equation of the moral and the rational.

This argument has been expanded, refined, and camouflaged in the terms of "modern" European "critical" philosophy. Jurgen Habermas seems to be arguing for a kind of universal language of "communicative rationality." In which social/cultural beings rely on their own intellectual examination of issues as the basis for judgment, as opposed to relying on their cultural traditions as a source of validation of choices/actions.40 This for Habermas would be part of the process of "rationalization" and can lead to authentic moral behavior or at least a criterion for determining such. His own language is that of European philosophic discourse of the 1980s; the Platonic model honed to cerebral perfection. It is "rationality" at its most impressive calling for a universal rationalism as the basis for "rational action orientations"40 and rationalized social order. Habermas uses Piaget's theory of cognitive development in relation to the valued process of "decentration," in which a priori

In his theory of (hu)man and of the State Plato succeeds in exorcising human and social reality of its problematical and ambiguous character. He does this by creating his own reality in which the mathematical abstraction reigns. "Real" truth, he says, is what we do not experience. It is unchanging being. Our experience is not real, but constantly changing, becoming. What this allows him to do is in fact to create an "unreal" reality in which ambiguity, creative imagination, and uncertainty of human truth is superficially eliminated. Of course, there is no such thing as "unreal' reality, so in truth the problematical still exists. Plato's Republic is a theoretical structure. His theory of the human is unrealistic. It leaves out some essentials of humanness and so as a model to be imitated has a tendency to create Marcuse's "one-dimensional man." Each of us is suited to one task or mode of participation in the State. The Philosopher-King and Guardians will be able to determine our proper place and so our destiny, very neat, very simple. The Republic is modeled after the "good," an abstract unambiguous, unchanging, monolithic reality. In order for it to work, people within it would have to be convinced of the theory of the human on which it rests. Stanley Diamond explains why the artist was seen as a threat to the State;

    The artist does not believe in abstract systems; he deals with felt and ordered emotional ideals and believes order is attained through the contradictions, the tense unities of everyday experience. Thus, the artist himself may be unstable, a changeling, and this is a threat to any establishment.42

On the other hand, the mathematician would fair much better as Plato's view of the ideal man for the Ideal State. He emphasizes mathematics in the curriculum for the guardians. For him "mathematics" has the shape of truth and can provide the solution to all problems. Here again a particular concept of human nature is implied. And if people were in fact not like this, he would make them so. He would fashion their minds to think the way they had to think to make his mathematical equation." Because "numbers drag us toward Beingness."43 In other words there were changes that he had to make in the cognitive habits (utamawazo) of the participants in the culture if he was to succeed in the creation of the new order.

The New Dominant Mode
The birth of the archaic "European" utamawazo was accompanied and supported by the introduction of the literate mode as the dominant and valued mode of expression in the culture. The written mode preserved communication in an ever-increasingly precise form in what was to become "Europe." Writing had been used much, much earlier in other cultures, but as in the Kemetic MDW NTR (ancient "Egyptian Hieroglyphs"), it involved forms that symbolized much more than sounds or objects. The MDW NTR contains transformational symbolism that embodies African conceptions of universal and cosmic truths.44 It is an indication of the nature of the European world-view and of course an example of the intensity of European cultural nationalism that European scholars so consistently characterize the MDW NTR of Kemet as being merely "concrete."45 This form of "reductionism" is an effort to oversimplify ancient African writing, the earliest form of writing. It is an effort to make the MDW NTR appear conceptually limited and sometimes contradictory. In truth, the MDW NTR was too complex for Plato's purposes. He needed a modality that robbed the symbols of their "symbolic," their esoteric content. They had to be disengaged from the cosmos.

It is important to understand the process by which the literate mode became dominant in the culture and to understand exactly what is meant by the "literate mode" in this context. Although for many centuries to come it was inaccessible to most of the population, it still had a valued place in nascent, archaic, and feudalistic European society, and so greatly effected the shape of the culture. We are describing a process of development, and because the development had a "direction" does not mean that other characteristics were not identifiable. The poetic or, as Henri and H. A. Frankfort call it the "mythopoetic" continued to exist among the vast majority of the population, but it was relegated to a devalued position, implying inferiority of intellectual capacity. That is why "the primitive," defined Eurocentrically, is always associated with a lack of writing, and this is called being "pre-literate."

In nascent Europe the literate mode had ideological force. Remember that according to Platonic epistemology we must achieve objectivity in order to know and that in his terms this is achieved by causing our reason to dominate our emotions, which in turn gives us control. We gain control over that which we wish to know, therefore creating an "object" of knowledge. The mode of preserved communication (which had characterized most cultures and which would prevail in Greece centuries after Plato), was the poetic, the oral, and to some extent the symbolic mode, although Greek culture was not nearly so well developed in that regard, borrowing from other cultures their sacred and religious concepts. This mode relied on the identification of the knower with the known. On powers of memorization, and familiarity of the listener/participant with the subject-matter being used. The symbolic modes of the more ancient and developed civilizations also required apprehension of abstractions, but these were not the rationalistic abstractions that would come to dominate in European thought.

In the analysis of Eurocentric theorists it was this memory, this emotional identification and "involvement" caused by the poetic, "oral," and "Homeric" mode that had limited "pre-Platonic" man. This characterization thrusts us into yet another "split," another dichotomy of invidious comparison. And with this another aspect of the supposed "superiority" of the European rears its head. The "pre-Platonic" man (Havelock's term), whom Homer's epics represented and whom they addressed, was in trouble according to Havelock. He is described as being "nonliterate," which of course has much more ideological force than just saying that he preferred the poetic form. It surfaces as a weakness and inability to conceptualize, a negative characteristic. It devalues him as a person. This "nonliterate," "pre-Platonic" person also picks up a host of the characteristics, which, in the European world-view, are either valueless or absolutely negative. Havelock describes the "Homeric man" as being a "sleeping" state, as though drugged. His mind is governed by "uncritical acceptance," "self surrender," "automatism," "passivity of mental condition," "lavish employment of emotions," "hypnotic trance," "complacency." He uses "dream language" and is the victim of "illusion." He is in the "long sleep of man" and is even "lazy."46 Why is Havelock so hard on those whom he places in intellectual opposition to Plato? It is as if this stage in Greek history or European development must be destroyed; certainly thoroughly repudiated. We will see in subsequent chapters of this study why these are precisely the terms that Europeans use to describe and demean other cultures, cultures that are labeled "primitive." And these are the terms they use to characterize the abilities of children of African descent and other groups who are seen as lacking cultural and racial value within the societies in which Europeans dominate. In fact, European academies "create" such nomininds.47 In each of these instances, including Havelock's critique of the mental habits of humankind "before" Plato, the statements made have ideological significance. They are supporting a chosen way of life, a set of beliefs. The objective is to establish the "way of life" as superior to all which either preceded it or that is different from it. It is the ideological nature of Platonic epistemology that makes this possible: an epistemology dictated by the European asili, carried in the cultural genes.

For Plato, the poet does not appeal to the proper "principle" in the person or to the proper part of his or her soul. And so the poet would not be able to help in the task of lifting us out of the darkness of the cave and correcting our ignorance towards the "light" of truth. The poet obstructs the proper functioning of reason and does not help us to gain control of our emotions.

    The imitative poet…is not by nature made, nor is his art intended, to lease or to affect the rational principle in the soul; but he will prefer the passionate and fitful temper, which is easily imitated…his creations have an inferior degree of truth…and he is concerned with an inferior part of the soul; and therefore we shall be right in refusing to admit him into a well-ordered State, because he awakens and nourishes and strengthens the feelings and impairs the reason. As in a city when the evil are permitted to have authority and the good are put out of the way, so in the soul of the man, as we maintain, the imitative implants an evil constitution, for he indulges the irrational nature which has no discernment of greater and less, but thinks the same thing at one time great and at another small he is a manufacturer of images and is very far removed from the truth.48

Plato's argument with the poets is that they do not foster the view of the State and of the "good" of which he wants to convince people; of which they must be convinced in order for them to play their parts well. The Republic is perfect because it is absolute. But what if human realities are not absolute? Suppose there are ambiguities endemic to human existence? Plato solves this problem by simply "eliminating" the ambiguous nature of our existential reality, by pretending that it isn't there. Who, after all, is creating "illusion" and who is dealing with "reality?" The philosophy underlying the Republic says that human beings fit into neat categories, that they are each suited to specific tasks by nature, and will be happiest doing that for which they are best suited and that such is best for the order of the whole. Isn't that convenient? Plato doesn't need the poets "messing" up this picture—they won't help him sell his myth.

If the poets and the poetic in us is bad and backyard, certainly the other side of the coin is that our better, more rational natures are brought out by the literate mode, the substitution of object for symbol. When the literate mode dominates, we nurture a new and different mindset. That is the important thing. That is the significance of Plato's work. Contrast Havelock's characterization of this "new" man with that of the "old." The new man is governed by "self-conscious critical intelligence," "individual and unique convictions," a "critical psyche," "inner stability," "inner morality," and "calculated reflection." He is "self-governing," "emancipated," "reflective," "thoughtful," "self-organized," "calculative," "rational," "self-generated," "awakened," "stimulated," "thinking abstractly," and "autonomous." In the rhetoric of European value the deck is clearly stacked. This "new" person is smart! What we see is the epistemological basis of the conviction that literacy renders progressiveness and that when the literate mode becomes valued and finally dominant, we have a "higher" form of culture in terms of European civilizations, since that is where human being learned to be "critical,"
"indeed to think."

But the European is certainly not very "critical" if that means questioning the European world-view as Plato inspired its configuration. The world of literacy, it is believed, is a world of objectivity, a world of "impartial" truth. Oral media is "subjective." In it personality is merged with tradition. How do we change this? "The fundamental signs enabled a reader to dispense with emotional identification…."49 Plato urged a move away from "emotional involvement," "unquestioned precepts," and "imitation." (Today Habermas urges us away from predecisive validity claims based on cultural tradition.50) Plato supposedly introduced "technical" learning "on the highest level of consciousness."51 So while Plato is seeking to produce minds capable of the "highest" form of thought, "nonliterate man" emerges as being barely able to "think" at all. Indeed, we cannot be sure that he is even "conscious." And, what is more, this epistemology is seen to have moral implications as well. The literate participant of the ideal state is more moral because his ethics are subject to questioning, criticism, and analysis, while the earlier Greek ethic was not. (Of course, once the "questioning" takes place in the Socratic dialectic, not too much more "questioning" is necessary.) Within the logic of European nationalism these ideas were to be later echoed in nineteenth century evolutionary theory where Victorian culture was judged as the "highest" form, representing a more objectively valid moral state, the assumption being that European values were arrived at "critically" and "rationally" and were therefore universally valid. This was legacy form the "enlightenment," so-called.

Plato had set the stage for important ingredients of the European self-image. He sees himself as a critical being, rational and in absolute control. His mission is to control and rationalize the world, and this he achieves through the illusion of objectivity. Plato himself must have been something like this. Stanley Diamond draws a portrait:

    He was it seems, a man of a certain type, incapable of tolerating ambiguity, intuitive in his conviction of an objective, superhuman good…. He believed in logic with the cool passion of a mathematician, and he believed, at least abstractly, that the perfectly just city could be established, through perfectly rational and perfectly autocratic means.52

The desacralized written mode allowed the object to be "frozen," reified into a single meaning; Kemetic MDW NTR is not of this nature:

    The ordinary consideration of the Egyptian symbol reduces it to a primary, arbitrary, utilitarian and singular meaning, whereas in reality it is a synthesis which requires great erudition for its analysis and a special culture for the esoteric knowledge that it implies.53

R. A. Schwaller De Lubicz characterizes the MDW NTR in the following way, distinguishing them from the merely literal mode: "symbolism," which is the application of a "state of mind," or, again, a "mentality." "Symbolism is technique; the symbolic is the form of writing of a vital philosophy."54 "The symbol is a sign that one must learn to read, and the symbolic is a form of writing whose laws one must know; they have nothing in common with the grammatical construction of our languages. It is a question here, not of what might be called "hieroglyphic language," but of the symbolic, which is not an ordinary form of writing." De Lubicz is concerned with describing "the principles that govern the symbol and the symbolic in the expression of a vital philosophy, not a rationalistic philosophy." He says that there "exists no hieroglyphic language, but only a hieroglyphic writing, which uses the symbol to lead us toward the symbolic."55 The significance of these passages is that it affirms my belief that the MDW NTR of Kemet does not represent a "primitive" form of secular or profane script and is not therefore "pre-European." Rather, it represents a quite different view of reality—a mindset that sought to understand the universe as cosmos, therefore careful not to attempt the separation of spirit and matter. So that when we speak of the literate mode as championed by Plato, we mean to stress a unique definition and use of that mode: one devoid of the "symbolic" in De Lubicz' sense. This writing lacked something. It was only able to deal with "one-dimensional realities," and as Diamond says,

    It reduced the complexities of experience to the written word…with the advent of writing symbols became explicit; they lost a certain richness. Man's word was no longer endless exploration of reality, but a sign that could be used against him…writing splits consciousness in two ways—it becomes more authoritative than talking thus degrading the meaning of speech and eroding oral tradition; and it makes it possible to use works for the political manipulation and control of others.56

It was not that this literal mode represented or led to higher truths, but that the claim was made that it did and that it gave the illusion of having done so, making this medium useful. It worked! It helped to control minds, values, and behavior, just as any media does, but in a new and for some a "desirable" way. The written language was more impressive than speech. Platonic epistemology achieved this once it was valued. Then speech came to imitate this writing, which was no longer "magical," sacred, and truly symbolic. The permanence of the written word gave it ideological strength. The permanence of the written word gave it ideological strength. Written dialogues, written laws, and strangely enough, written prayers—the sacred reduced to profane "scriptures"; all of this became evidence, for the European, of the superiority of his/her culture.
Marimba Ani, Ph.D., is a veteran scholar, activist, and trained cultural scientist. She is a long time associate of the legendary world-renowned Egyptologist and African scholar Dr. John Henrik Clarke. She is a professor at The City University of New York's Hunter College and the author of Let The Circle Be Unbroken.
References:
  1. Havelock, Eric. Preface to Plato, Grosset and Dunlap, New York, 1967, p.197.
  2. Bradley, Michael. The Iceman Inheritance, Warner Books, New York, 1978.
  3. Sagan, Carl. The Dragons of Eden, Ballantine Books, New York, 1977.
  4. Frankfort, Henri and H.A. "Myth and Reality," in The Intellectual Adventure of Ancient Man, Frankfort et al. (eds.), University of Chicago Press, Chicago, 1977, pp.14, 20, 21.
  5. Habermas, Jurgen. Reason and the Rationalization of Society Vol. I, Beacon Press, Boston,1984, p.70.
  6. Ibid, p.74.
  7. Diamond, Stanley. Searching for the Primitive, Transaction Press, New Brunswick, N.J., 1974, p.192.
  8. Havelock, p. 230.
  9. Levi, J.B. The Ancient Egyptian Language: Pathway to Africa, unpublished paper, 1984.
  10. Frankfort and Frankfort, H.A. pp. 3–27.
  11. Havelock. pp. 120–210.
  12. Wilson, Amos. "The Mis-education of Black Students," lecture at Hunter College, New York, April 29, 1988.
  13. Plato. Republic, Bk X:605.
  14. Havelock. p. 208.
  15. Havermas. p. 70.
  16. Hall, Edward T. and Brown, J. "Plato's Republic as an early Study of Media Bias and a Charter for Prosaic Education, "in American Anthropologist, 1973, Vol. 74., No. 3.
  17. Dianond. p. 192.
  18. De Lubicz, R. A. Schwaller. Symbol and the Symbolic, trans. Robert and Deborah Lawlor, Autumn Press, Brookline, Mass., 1978, p. 55.
  19. Ibid, p. 44.
  20. Ibid, p. 27.
  21. Diamond. pp. 3–4.
 
 

A worthy ancestor........ej

 


SANKOFA
By Haile Gerima

Sankofa is an Akan word that means, "We must go back and reclaim our past so we can move forward; so we understand why and how we came to be who we are today."

 

 
 
Stock photo
Movie description

Ving Rhames (PULP FICTION) stars as convict James "Animal" Allen in this pulse-racing drama. Although he entered prison with a fearsome reputation, Allen left it a changed man. While behind bars, he met Berwell (Jim Brown), a black revolutionary who managed to cause a seismic shift in the world-view of the hard-bitten criminal. But in the outside world, Allen's son has followed in his miscreant father's footsteps, and has garnered a reputation on the crime-strewn streets of his neighborhood that is comparable to Allen's own. Desperate to deter his son from continuing down this rocky path, Allen tries schooling him in Berwell's ways, but faces a tough task as the impressionable youngster has a difficult time accepting the lifes(see da movie) 

African Philosophy, Tej, African Rights, & Still out of African Article
 
 
 
FRANCES CRESS WELSING...COLOR CONFRONTATION
As some may or may not know, she is the author of the Cress Theory of Color Confrontation and her crowning work, the Isis Papers. Anyone who "thinks" they know anything about racism or the psychological, economic, historic and social dynamics of it, are sure to be here. Those who know nothing of it or are confused concerning it, should definetly attend. This will be an eye opener. This sister was also attacked by the European society in America at large by having her face put on the front of "FORTUNE 500" MAGAZINE as they labeled her as one of the people attempting to overthrow the system of white supremacy...or the system of America.            http://en.wikipedia.org/wiki/Frances_Cress_Welsing
 

Welsing, Frances Cress (1997). Conscious counter-racists determined to change the world in the 21st century Lecture presentation at the First World Alliance, December 13.

...Staying on course. The issue is racism/white supremacy. There's no other racism...

Its like all the non-white people in the world would stand up and if they felt inclined and said they hated white people. So what? What can they do about it? But if people on this side of the board say they hate people of color, they can prevent them from eating, they can prevent them from having jobs, they can--because this is where power [is].

So if we get it straight, we're not talking about race relations because they're trying to slide. Now that black people have defined what racism is, the white people are trying to redefine things.
You've got white people in universities, Harvard University's holding whiteness conferences. Check that. Whiteness. What is whiteness? See, exploring this instead of talking about racism/white supremacy as the problem. These are just diversionary games...

And if black people are not on guard, they will pull the black people over here [with them, distracting us from the problem as they have done for centuries],
Lets explore whiteness [together].

[And we'll say], No, lets explore preference. Privilege. You see what I'm saying? But you'd be on course if you say, The counter-racism definition of preference is white supremacy. The highest form of preference is white supremacy. So you take the discussion back. You can't have diversity if you have white supremacy...You can't have integration if you have white supremacy. People sitting in the same space--when we were enslaved, we were in the same space with white people. That didn't make it justice.

So being in the same space, having dinner with, being in the same bed does not make justice. What we are talking about is ending white supremacy and replacing it with justice and staying on course. Staying on course meaning embrace your self-respect. When you embrace your self-respect, people can't pull you into their language. You all keep on talking about whiteness, we're talking about white supremacy. And now they have it so you can go down to the census bureau...and reclassify.

Now that's another [divide (by color) and conquer] trap. All the Cablanasians [e.g., Tiger Woods].

See, they got all these categories, about 15 different categories and so all the people who don't want to be black--I think I got--let me call my mother, because I think-- Mother, don't we have some German? See, that'll be us, trying to find all the different--everything other than black...The building opens at 9:00 and we're just up and down in the check list trying to figure out percentages etc. The white people go in and do what? Check white and they're out.

This is a trap...to get people [to say], I don't really know what side of the board I'm on because actually, I think I have some American Indian, I have some white, and I know I have a little bit of Afrikan, somewhere in there. So I'll be straddling the line like this in complete confusion.

Neely Fuller suggests, there's three categories of people under the system of white supremacy: it's white, non-white and white supremacist. Now that keeps it real simple. This is all of us colored people.

White people who are not white supremacists, you'll have to find them. When you find one that is willing to tell you what white people talk about when there's no black people around, you might put that person under just white.


Do you all understand? Dr. Francis Cress Welsing :  Double CD
 Format:  CD
 Title:  Dr. Francis Cress Welsing "Goldmin of Melanin"
Date:  Unknown
 Running Time: Disc #1 Aprox 54mins~Disc #2 Aprox 48min
 Tracks: Disc #1, 1 Track, Disc #2, 1 Track
 Catagory: Psychology, Pysiology
 Playback Level:  CD Quality
 Background Music: Plain http://www.africawithin.com/welsing/welsing_interview.htm
Excerpts from Lectures

You will need RealOne Player to listen to these files. 

 

The Geo-Politics of White Supremacy

The Cress Theory on Color and Confrontation


...The goal is not for white people to like you. Like yourself

 

BLACKS DONT READ

Please Note: For those of you who heard it, this is
the article Dee Lee was reading on a New York radio
station recently. For those of you who didn't hear it,
this is very deep. This is a heavy piece and a
Caucasian wrote it

THEY ARE STILL OUR SLAVES ...
We can continue to reap profits from the Blacks
without the effort of physical slavery. Look at the
current methods of containment that they use on
themselves: IGNORANCE, GREED, and SELFISHNESS."

Their IGNORANCE is the primary weapon of containment.
A great man once said, "The best way to hide something
from Black people is to put it in a book." We now live
in the Information Age. They have gained the
opportunity to read any book on any subject through
the efforts of their fight for freedom, yet they
refuse to read. There are numerous books readily
available at Borders, Barnes &Noble, and Amazon.com,
not to mention their own Black Bookstores that provide
solid blueprints to reach economic equality which
should have been their fight all along), but few read
consistently, if at all.

GREED is another powerful weapon of containment.
Blacks, since the abolition of slavery, have had large
amounts of money at their disposal. Last year they
spent 10 billion dollars during Christmas, out of
their 450 billion dollars in total yearly income
(2.22%). Any of us can use them as our target market,
for any business venture we care to dream up, no
matter how outlandish, they will buy into it. Being
primarily a consumer people, they function totally by
greed. They continually want more, with little thought
for saving or investing. They would rather buy some
new sneaker than invest in starting a busines! s. Some
even neglect their children to have the latest Tommy
or FUBU, and they still think that having a Mercedes,
and a big house gives them "Status" or that they have
achieved the American Dream. They are fools! The vast
majority of their people are still in poverty because
their greed holds them back from collectively making
better communities. With the help of BET, and the rest
of their black media that often broadcasts destructive
images into their own homes, we will continue to see
huge profits like those of Tommy and Nike. They'll
continue to show off to each other while we build
solid communities with the profits from our businesses
that we market to them.

SELFISHNESS, ingrained in their minds through slavery,
is one of the major ways we can continue to contain
them. One of their own, Dubois said that there was an
innate division in their culture. A "Talented Tenth"
he called it. He was correct in his deduction that
there are segments of their culture that has achieved
some "form" of success However, that segment missed
the fullness of his work. They didn't read that the
"Talented Tenth" was then responsible to aid The
Non-Talented Ninety Percent in achieving a better
life. Instead, that Segment has created another class,
a Buppie class that looks down on their people or aids
them in a condescending manner. They will never
achieve what we have. Their selfishness does not allow
them to be able to work together on any project or
endeavor of substance. When they do get together,
their selfishness lets their egos get in the way of
their goal. Their so-called help organizations seem to
only want to promote their name without making any
real change in their community. They are content to
sit in conferences and conventions in our hotels, and
talk about what they will do, while they award plaques
to the best speakers, not the best doers. Is there no
end to their selfishness? They steadfastly refuse to
see that TOGETHER EACH ACHIEVES MORE (TEAM) They do
not understand that they are no better than each other
of what they own as a matter of fact, most of those
Buppies are but one or two paychecks away from
poverty. All of which is under the control of our pens
in our offices and our rooms. Yes, we will continue to
contain them as long as they refuse to read, continue
to buy anything they want, and keep thinking they are
"helping" their communities by paying dues to
organizations which do little other than hold lavish
conventions in our hotels. By the way, don't worry
about any of them reading this letter.
Movie description

Ving Rhames (PULP FICTION) stars as convict James "Animal" Allen in this pulse-racing drama. Although he entered prison with a fearsome reputation, Allen left it a changed man. While behind bars, he met Berwell (Jim Brown), a black revolutionary who managed to cause a seismic shift in the world-view of the hard-bitten criminal. But in the outside world, Allen's son has followed in his miscreant father's footsteps, and has garnered a reputation on the crime-strewn streets of his neighborhood that is comparable to Allen's own. Desperate to deter his son from continuing down this rocky path, Allen tries schooling him in Berwell's ways, but faces a tough task as the impressionable youngster has a difficult time accepting the lifes(see da movie) 

African Philosophy, Tej, African Rights, & Still out of African Article

The Cress Theory on Color and Confrontation


...The goal is not for white people to like you. Like yourself

correspon-dance






BLACKS DONT READ

Please Note: For those of you who heard it, this is
the article Dee Lee was reading on a New York radio
station recently. For those of you who didn't hear it,
this is very deep. This is a heavy piece and a
Caucasian wrote it

THEY ARE STILL OUR SLAVES ...
We can continue to reap profits from the Blacks
without the effort of physical slavery. Look at the
current methods of containment that they use on
themselves: IGNORANCE, GREED, and SELFISHNESS."

Their IGNORANCE is the primary weapon of containment.
A great man once said, "The best way to hide something
from Black people is to put it in a book." We now live
in the Information Age. They have gained the
opportunity to read any book on any subject through
the efforts of their fight for freedom, yet they
refuse to read. There are numerous books readily
available at Borders, Barnes &Noble, and Amazon.com,
not to mention their own Black Bookstores that provide
solid blueprints to reach economic equality which
should have been their fight all along), but few read
consistently, if at all.

GREED is another powerful weapon of containment.
Blacks, since the abolition of slavery, have had large
amounts of money at their disposal. Last year they
spent 10 billion dollars during Christmas, out of
their 450 billion dollars in total yearly income
(2.22%). Any of us can use them as our target market,
for any business venture we care to dream up, no
matter how outlandish, they will buy into it. Being
primarily a consumer people, they function totally by
greed. They continually want more, with little thought
for saving or investing. They would rather buy some
new sneaker than invest in starting a busines! s. Some
even neglect their children to have the latest Tommy
or FUBU, and they still think that having a Mercedes,
and a big house gives them "Status" or that they have
achieved the American Dream. They are fools! The vast
majority of their people are still in poverty because
their greed holds them back from collectively making
better communities. With the help of BET, and the rest
of their black media that often broadcasts destructive
images into their own homes, we will continue to see
huge profits like those of Tommy and Nike. They'll
continue to show off to each other while we build
solid communities with the profits from our businesses
that we market to them.

SELFISHNESS, ingrained in their minds through slavery,
is one of the major ways we can continue to contain
them. One of their own, Dubois said that there was an
innate division in their culture. A "Talented Tenth"
he called it. He was correct in his deduction that
there are segments of their culture that has achieved
some "form" of success However, that segment missed
the fullness of his work. They didn't read that the
"Talented Tenth" was then responsible to aid The
Non-Talented Ninety Percent in achieving a better
life. Instead, that Segment has created another class,
a Buppie class that looks down on their people or aids
them in a condescending manner. They will never
achieve what we have. Their selfishness does not allow
them to be able to work together on any project or
endeavor of substance. When they do get together,
their selfishness lets their egos get in the way of
their goal. Their so-called help organizations seem to
only want to promote their name without making any
real change in their community. They are content to
sit in conferences and conventions in our hotels, and
talk about what they will do, while they award plaques
to the best speakers, not the best doers. Is there no
end to their selfishness? They steadfastly refuse to
see that TOGETHER EACH ACHIEVES MORE (TEAM) They do
not understand that they are no better than each other
of what they own as a matter of fact, most of those
Buppies are but one or two paychecks away from
poverty. All of which is under the control of our pens
in our offices and our rooms. Yes, we will continue to
contain them as long as they refuse to read, continue
to buy anything they want, and keep thinking they are
"helping" their communities by paying dues to
organizations which do little other than hold lavish
conventions in our hotels. By the way, don't worry
about any of them reading this letter, remember, 'THEY don' read.

correspon-dance .......from brotha eugene

true, but not the Truth....the cracka is a lier (all of them)(well mostofum)he failed to reveal the real source of our historic disfunction, namely our belief systems...we read one damn book,(the ho-lie bibble, corahn,toerah,whatever) and they control our minds because of that fact. he knows its power to control us because he put it together....negros are pissed off wit me because i have suggested that the whole realm of "spirituallity" is toxic to the minds of black folks on this planet.ashey? what i offer in place of ghostism,(all spiritual systems) is acknowledging that "ANCESTORS" is the Supreme Reality, the Ultimate Source of All life, the Essential Substance of the Universe and beyond.this is a Unifiying concept and offers a direct relationship with the individual and the  Cosmos, based on the fact that "I AM"(the center of the Universe)(but it took Mom and Pop to get me here....and their parents, all the way back to the Foundation of All there Is.Real Cosmic relationship
We all have commonality(mutual Ancestors) somewhere in our ancestral downline....Inclusive, not exclusive......We will really surpass the cracka wit  UNITY  based on Ancestors(Within whom we live move and have our Being).......check? (MAP= MOM ANDPOP )(erybody has one)
yeah cracka, we simply need to change our readin habits......



 
 

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