Black History Culture : Zulu Society Traced to Reign of Pharaoh Khufu

Discussion in 'Black History - Culture - Panafricanism' started by I-khan, May 14, 2006.

  1. I-khan

    I-khan Well-Known Member MEMBER

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    THE conception of God and the universe that is common within traditional Africa, notwithstanding the diversity of its peoples, is one of the matters addressed in a paper by Bowen (1969). The author of the paper, which is entitled "The Ancient Wisdom in Africa," is white South African, and his prejudices are apparent. He describes a Zulu wise man thusly: "Mankanyezi was a pure Zulu, of the royal blood... he was a thin, tall man, light chocolate in complexion, of a distinctly Jewish cast of countenance, without a trace of the Negroid, with the exception of his snow-white hair which was frizzled" (Bowen: 114). Except for his frizzled hair, Mankanyezi is not Negro! We see later why he discounts the Negro in Mankanyezi, for Bowen is preoccupied in the paper with imputing non-African, or at least non-Negro, origins to the ancient wisdom of which he speaks. Bowen describes this encounter with Mankanyezi:

    n company with a famous Boer hunter named du Pont, I met Mankanyezi near the Limpopo river. (No precise year is given, but from remarks earlier made in the paper, this would have been early in this century.)

    "You go on a far journey," he said, after some preliminary remarks.

    "Only as far as the Zambezi," replied [du Pont].

    Mankanyezi shook his head. "Much further I think. You will ere you again see this river visit the Great Lake of the North (Lake Nyasa). To the eastward of that lake, you will visit the springs of another river, and there you will meet one of my elder brothers."

    "Indeed," said du Pont, "if it should happen that we go so far, which is not our intention, how are we to know this brother of yours? I suppose he is not your brother in reality, but merely one in the Spirit, as you say all men are?"

    "He is, as you say, not my brother in the flesh. I call him my elder brother because he is an Elder in the Family (Society) to which I belong, whose members are the guardians of the Wisdom-which-comes-from-of-old. There are many of us -- one at least in every tribe and nation throughout this great land. (emphasis mine) We are of many ranks, from the learner to the Master, and to those Higher Ones whose names may not be spoken, I am a common Brother; he of whom I speak is my elder".

    http://theafrican.com/Magazine/
     
  2. backtoafrica

    backtoafrica Well-Known Member MEMBER

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    It's great that all Africans had some sort of connection.
     
  3. Omowale Jabali

    Omowale Jabali The Cosmic Journeyman PREMIUM MEMBER

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    :thanks:
     
  4. nibs

    nibs Well-Known Member MEMBER

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  5. OmowaleX

    OmowaleX Well-Known Member MEMBER

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    Gerald Massey was a "theosophist" and I have found his works expecially beneficial in his breakdown of terminology and the etymology of many words and place names in ancient "Egypt" as well as his comparitive charts in reference to various languages.
     
  6. nibs

    nibs Well-Known Member MEMBER

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    (OmowaleX) - Gerald Massey was a "theosophist" and I have found his works expecially beneficial in his breakdown of terminology and the etymology of many words and place names in ancient "Egypt" as well as his comparitive charts in reference to various languages.

    sure. any theosophist with an open mind would have to be respectful of africa at some point.

    i know madame blavatsky started off rather disrespectfully towards africans in her books; at the same time having the audacity to name one of her works after the goddess auset.

    you can see in these articles where the author is undermining the blackness of the people he is encountering...
     
  7. ANUK_AUSAR

    ANUK_AUSAR Well-Known Member MEMBER

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    Hetep,

    My person has also found this article extremely beneficial in my inaugural travels through African spirituality. I've often wondered, especially of late, as to the veracity of certain of the authors' claims.

    For example: ITONGO is averred as the Bantu appelation for the Supreme Being, or World Soul. However, in the works of Vusamazulu Credo Mutwa, my person has not seen this concept mentioned, and instead in its place we find the deity UNKULUNKULU, which would be the equivalent to OLODUMARE in its loftiness of conception and in its ineffability.

    Would anyone care to elaborate on this seeming discrepancy? Maybe a basic Bantu lexicon is in order here.

    HETEP.
     
  8. nibs

    nibs Well-Known Member MEMBER

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    (ANUK_AUSAR) - For example: ITONGO is averred as the Bantu appelation for the Supreme Being, or World Soul. However, in the works of Vusamazulu Credo Mutwa, my person has not seen this concept mentioned, and instead in its place we find the deity UNKULUNKULU, which would be the equivalent to OLODUMARE in its loftiness of conception and in its ineffability.

    we really need to understand what the words mean, as you point out. each name represents a particular concept.

    these documents on sacred texts may shed some light on the issue
    unkulunkulu

    amatongo & itongo

    it looks like unkulunkulu is the supreme being, and unkulunkulu created both amatongo & itongo.

    i won't be able to read the document fully until later.
     
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