If not, how come these two tend to predominate in roots readings? What are the statistical chances and probabilities that all who are told they are one of these major two actually are one of the two? Are we just recipients of the legacies of Nana Dinizulu and Ọba Adéfúnmi I and as more Kmtyws come to find out more about other ethnic groups there will be a rise of those following Soninke spirituality or that of the Sereer, Vai, Mossi, Dagomba, etc? (i.e. the less sexy, popular or familiar ethnic groups that many, indeed, may have come from)
Secondly, what is the role of DNA testing in resolving some of the confusion over which specific place one can/should/will reconnect with for those who are interested in reconnection?
No, I don't believe all of us in the u.s. are either Akan or Yoruba. They're just the two systems that have taken a firmer root in the u.s. But if they are a way for us to travel back to Kmt spiritually, mentally and possibly physically, I'm all for it. I've always taken the position because of the Kmtyw diasporan experience in this hemisphere those Kmtyws can claim the whole continent (north, south, east and west).
The DNA test can help but even if I knew specifically what people I can from I wouldn't necessarily adopt those particular peoples cultural ways to the letter. I seriously doubt it would be just one group of people anyway. It would probably be a mix of West Kmtyw people. I already know one of those people, Fulani.
That is an interesting question about the DNA test, because the way it works is that they either trace your matrilineal DNA (mitochondrial DNA, which only comes from your mother) or they look at markers on a man's (or a woman's brother's) Y-chromosome (which comes from men only) to trace your patrilineal DNA.
So what does that mean if you did the matrilineal search and it came back Yorùbá? If the Yorùbá follow so-called "patrilineal" decent then isn't there a contradiction between the cultural tradition and the so-called (euro) science?
And also, if you did the patrilineal search and it came back Akan, isn't there a contradiction for those who consider themselves exclusively Akan (who follow so-called "matrilineal" decent)? Like if you are "Akan" then your lineage would be traced through your abusua.
Let's talk statistics. I am going off top with my data, being very conservative and making lots of general, but incorrect assumptions (like assuming the distribution of ethnicities was uniform), so if anyone has any more accurate date please share so we can update.
100,000,000 stolen Kmtyws
5% of stolen Kmtyws taken to u.s.
5,000,000 stolen Kmtyws taken to u.s.
50 different ethnic groups
So, in that first generation the probability that an Akan procreated with another Akan or a Yoruba with another Yoruba would be:
P = (1/50)*(~1/50) = 0.0004 = 0.04%
So (statistically speaking) there was only 0.04% chance that two Akan procreated together. This means that there was a 99.96% chance that Kmtyws from two different ethnic groups procreated together. So in that second generation the vast majority of Kmtyw would be "mixed" (i.e. multiple Kmtyw ethnicities). Since we know that our numbers followed an increasing trend we can assume that over the generations the Akan produced more Akan and the Yoruba produced more Yoruba, although both would have most likely been "mixed" with other ethnicities. So over a few centuries I would assert that our ethnic lineages/mixtures have become less and less homogeneous and more and more heterogeneous.
This is just like the principle of contaminant transport through a groundwater matrix in (groundwater hydraulics/hydrology) or the principle of osmosis in chemistry where concetrated contaminants (or solute) will eventually move towards equalization.
So to answer the question, there is a high probability that any given Black person in the u.s. has Akan or Yoruba ancestry, in addition to ancestry from the other 50 ethnicities that were forced here as well. But the probability that one's ancestry is only Akan or only Yoruba is basically zero.
Why if you go to an awo for roots reading they tell you you're Yoruba or if you go to an ɔkɔmfoɔ for roots reading they tell you you're Akan? Nananom se: wote faako a, wote wo deε so.
QuoteAkhu;53300 wrote: Let's talk statistics. I am going off top with my data, being very conservative and making lots of general, but incorrect assumptions (like assuming the distribution of ethnicities was uniform), so if anyone has any more accurate date please share so we can update.
100,000,000 stolen Kmtyws
5% of stolen Kmtyws taken to u.s.
5,000,000 stolen Kmtyws taken to u.s.
50 different ethnic groups
So, in that first generation the probability that an Akan procreated with another Akan or a Yoruba with another Yoruba would be:
P = (1/50)*(~1/50) = 0.0004 = 0.04%
So (statistically speaking) there was only 0.04% chance that two Akan procreated together. This means that there was a 99.96% chance that Kmtyws from two different ethnic groups procreated together. So in that second generation the vast majority of Kmtyw would be "mixed" (i.e. multiple Kmtyw ethnicities). Since we know that our numbers followed an increasing trend we can assume that over the generations the Akan produced more Akan and the Yoruba produced more Yoruba, although both would have most likely been "mixed" with other ethnicities. So over a few centuries I would assert that our ethnic lineages/mixtures have become less and less homogeneous and more and more heterogeneous.
This is just like the principle of contaminant transport through a groundwater matrix in (groundwater hydraulics/hydrology) or the principle of osmosis in chemistry where concetrated contaminants (or solute) will eventually move towards equalization.
So to answer the question, there is a high probability that any given Black person in the u.s. has Akan or Yoruba ancestry, in addition to ancestry from the other 50 ethnicities that were forced here as well. But the probability that one's ancestry is only Akan or only Yoruba is basically zero.
Why if you go to an awo for roots reading they tell you you're Yoruba or if you go to an ɔkɔmfoɔ for roots reading they tell you you're Akan? Nananom se: wote faako a, wote wo deε so.
Ampa! That's why I said I know one of my linkages. I'm sure I have at least a few more. I claim the whole continent. I can definitely claim West Kmt.
QuoteAkhu;53299 wrote: That is an interesting question about the DNA test, because the way it works is that they either trace your matrilineal DNA (mitochondrial DNA, which only comes from your mother) or they look at markers on a man's (or a woman's brother's) Y-chromosome (which comes from men only) to trace your patrilineal DNA.
So what does that mean if you did the matrilineal search and it came back Yorùbá? If the Yorùbá follow so-called "patrilineal" decent then isn't there a contradiction between the cultural tradition and the so-called (euro) science?
And also, if you did the patrilineal search and it came back Akan, isn't there a contradiction for those who consider themselves exclusively Akan (who follow so-called "matrilineal" decent)? Like if you are "Akan" then your lineage would be traced through your abusua.
These are good questions especially in relation to how identity is conceived of indigenously. What are your thoughts about the patrilineal ntorɔ system in relation to the Akan?
QuoteAkhu;53300 wrote: Let's talk statistics. I am going off top with my data, being very conservative and making lots of general, but incorrect assumptions (like assuming the distribution of ethnicities was uniform), so if anyone has any more accurate date please share so we can update.
100,000,000 stolen Kmtyws
5% of stolen Kmtyws taken to u.s.
5,000,000 stolen Kmtyws taken to u.s.
50 different ethnic groups
So, in that first generation the probability that an Akan procreated with another Akan or a Yoruba with another Yoruba would be:
P = (1/50)*(~1/50) = 0.0004 = 0.04%
So (statistically speaking) there was only 0.04% chance that two Akan procreated together. This means that there was a 99.96% chance that Kmtyws from two different ethnic groups procreated together. So in that second generation the vast majority of Kmtyw would be "mixed" (i.e. multiple Kmtyw ethnicities). Since we know that our numbers followed an increasing trend we can assume that over the generations the Akan produced more Akan and the Yoruba produced more Yoruba, although both would have most likely been "mixed" with other ethnicities. So over a few centuries I would assert that our ethnic lineages/mixtures have become less and less homogeneous and more and more heterogeneous.
This is just like the principle of contaminant transport through a groundwater matrix in (groundwater hydraulics/hydrology) or the principle of osmosis in chemistry where concetrated contaminants (or solute) will eventually move towards equalization.
So to answer the question, there is a high probability that any given Black person in the u.s. has Akan or Yoruba ancestry, in addition to ancestry from the other 50 ethnicities that were forced here as well. But the probability that one's ancestry is only Akan or only Yoruba is basically zero.
Why if you go to an awo for roots reading they tell you you're Yoruba or if you go to an ɔkɔmfoɔ for roots reading they tell you you're Akan? Nananom se: wote faako a, wote wo deε so.
How would you factor in number of generations in the u.s.? i.e. those who were there from 1619 or so vs those who arrived in 1859-60 on the Clotilde? Also something like the more recent Yorùbás after the breakup of Ọ̀yọ́ vs those who were from other ethnicities that had been there longer. I think the point of more and more heterogenous is a strong one across the board, especially for those who have been there longer. Nkontompo de mfeɛ apem tu kwan a...
QuoteYaw Asare Aboagye;53271 wrote: No, I don't believe all of us in the u.s. are either Akan or Yoruba. They're just the two systems that have taken a firmer root in the u.s. But if they are a way for us to travel back to Kmt spiritually, mentally and possibly physically, I'm all for it. I've always taken the position because of the Kmtyw diasporan experience in this hemisphere those Kmtyws can claim the whole continent (north, south, east and west).
The DNA test can help but even if I knew specifically what people I can from I wouldn't necessarily adopt those particular peoples cultural ways to the letter. I seriously doubt it would be just one group of people anyway. It would probably be a mix of West Kmtyw people. I already know one of those people, Fulani.
I hear you on the utilitarian approach to the question as pathways back to Kmt. I, personally think that where we start will not be where we end, in this regard. I also think our weakness (in reference to lack of ability to point out a fragment and tie oneself to that) is also our strength. If Kmtyws on the continent (or anywhere for that matter) had the Kmtyw-worldwide view, we'd be in an entirely different situation.
Would you be an advocate of taking the best from various groups? If so, where does the role of practicing some type of Kmtyw cultural system? Is that possible in the patchwork quilt approach?
QuoteObadele Kambon;53321 wrote: I hear you on the utilitarian approach to the question as pathways back to Kmt. I, personally think that where we start will not be where we end, in this regard. I also think our weakness (in reference to lack of ability to point out a fragment and tie oneself to that) is also our strength. If Kmtyws on the continent (or anywhere for that matter) had the Kmtyw-worldwide view, we'd be in an entirely different situation.
Would you be an advocate of taking the best from various groups? If so, where does the role of practicing some type of Kmtyw cultural system? Is that possible in the patchwork quilt approach?
I might get a bit long-winded with this response, we'll see.
My approach I look at as putting the pieces back together again. It's one of the main reasons I why I promised myself I'll be conversational in 3-4 Kmtyw languages in the next 10 years. Through learning these languages (Akan, Kiswahili, Mdu Ntr, and either Yoruba or something from the south Shona/Kikongo) I will learn the systems of those respective groups to a great degree. I think those in the diaspora are in that unique position I often mention, putting our people together since we are those scattered bits thrown to the wind. And those on the continent can show diasporans really how we once were/are and we can inform them on our enemies (primarily eureurasiaans).
One of my cousins asked me where I wanted to visit first on the continent. My answer was anywhere. It doesn't matter. He got so caught up with me talking about Ghana, me having an Akan name, my children having Akan names and me learning Akan, he said "I'm visiting Ghana because I think that's where we're from." I told him "don't get caught up in that just go wherever when you have the chance. What specific people we're from may never be fully revealed so just pick a place and plan to go." Or as we're discussing here, it could be multiple peoples.
A friend of mine took a different approach to the name change, he took names from different people in different regions of the continent, a Pan-Kmtyw approach. I believe we need to unify cultural systems as best we can. This is a new time in that those scattered bits are re-forming as a whole but that does not mean the whole will be or needs to be exactly the same as before it was broken up. It's time to seriously to put Cheikh Anta Diop thesis, the cultural unity of our people to practice. I think studying Kemet can help because no one can claim hegemony over that cultural/society/system currently.
So in summation those in the diaspora can drive the amalgamation of our peoples and those on the continent can teach us the finer points of the various individual cultural groups. And together we can all look at and study Kemet to fuse ourselves together. This is a high order but it's something that must be done.
QuoteYaw Asare Aboagye;53397 wrote: I might get a bit long-winded with this response, we'll see.
My approach I look at as putting the pieces back together again. It's one of the main reasons I why I promised myself I'll be conversational in 3-4 Kmtyw languages in the next 10 years. Through learning these languages (Akan, Kiswahili, Mdu Ntr, and either Yoruba or something from the south Shona/Kikongo) I will learn the systems of those respective groups to a great degree. I think those in the diaspora are in that unique position I often mention, putting our people together since we are those scattered bits thrown to the wind. And those on the continent can show diasporans really how we once were/are and we can inform them on our enemies (primarily eureurasiaans).
One of my cousins asked me where I wanted to visit first on the continent. My answer was anywhere. It doesn't matter. He got so caught up with me talking about Ghana, me having an Akan name, my children having Akan names and me learning Akan, he said "I'm visiting Ghana because I think that's where we're from." I told him "don't get caught up in that just go wherever when you have the chance. What specific people we're from may never be fully revealed so just pick a place and plan to go." Or as we're discussing here, it could be multiple peoples.
A friend of mine took a different approach to the name change, he took names from different people in different regions of the continent, a Pan-Kmtyw approach. I believe we need to unify cultural systems as best we can. This is a new time in that those scattered bits are re-forming as a whole but that does not mean the whole will be or needs to be exactly the same as before it was broken up. It's time to seriously to put Cheikh Anta Diop thesis, the cultural unity of our people to practice. I think studying Kemet can help because no one can claim hegemony over that cultural/society/system currently.
So in summation those in the diaspora can drive the amalgamation of our peoples and those on the continent can teach us the finer points of the various individual cultural groups. And together we can all look at and study Kemet to fuse ourselves together. This is a high order but it's something that must be done.
Those are solid personal goals and we're in agreement about the potential functionality of Kmt, in that regard. What substantive steps are you taking on the language learning?
QuoteObadele Kambon;53653 wrote: Those are solid personal goals and we're in agreement about the potential functionality of Kmt, in that regard. What substantive steps are you taking on the language learning?
Hitting the books so to speak with far more seriousness than ever before. (And regretting I cut my off initial learning of Twi 10+ yrs ago.)
Learning the Twi verb tenses and pronouns better is progress for me, since at least if I don't know the root word at least I know the verb tense. I'm finding it helps me piece things together somewhat. General vocab will come with time and practice.
This time next year I'll be conversational to the point if I don't know what's said I can ask in Twi "what was that you said?" and understand the answer and go with it in Twi. And be able to listen to Asempa 94.7 FM and not be totally lost. At least that's the plan.
QuoteYaw Asare Aboagye;53654 wrote: Hitting the books so to speak with far more seriousness than ever before. (And regretting I cut my off initial learning of Twi 10+ yrs ago.)
Learning the Twi verb tenses and pronouns better is progress for me, since at least if I don't know the root word at least I know the verb tense. I'm finding it helps me piece things together somewhat. General vocab will come with time and practice.
This time next year I'll be conversational to the point if I don't know what's said I can ask in Twi "what was that you said?" and understand the answer and go with it in Twi. And be able to listen to Asempa 94.7 FM and not be totally lost. At least that's the plan.
Sounds like a good plan. Let me know how I can assist.
QuoteObadele Kambon;53321 wrote: These are good questions especially in relation to how identity is conceived of indigenously. What are your thoughts about the patrilineal ntorɔ system in relation to the Akan?
I think it adds good balance to the abusua system. I heard someone use the term "twinlineal" to describe many Kmtyw systems of decent (ascent). I think that describes the system better.
QuoteObadele Kambon wrote: How would you factor in number of generations in the u.s.? i.e. those who were there from 1619 or so vs those who arrived in 1859-60 on the Clotilde? Also something like the more recent Yorùbás after the breakup of Ọ̀yọ́ vs those who were from other ethnicities that had been there longer. I think the point of more and more heterogenous is a strong one across the board, especially for those who have been there longer. Nkontompo de mfeɛ apem tu kwan a...
That's part of the flaw in my reasoning, that I didn't take that into account. But generally speaking, I would think that those Kmtyws would still be miscegenation into a thoroughly "mixed" Kmtyw group. How do you see it?
QuoteYaw Àgbẹ̀dẹ;53880 wrote: I think it adds good balance to the abusua system. I heard someone use the term "twinlineal" to describe many Kmtyw systems of decent (ascent). I think that describes the system better.
That's part of the flaw in my reasoning, that I didn't take that into account. But generally speaking, I would think that those Kmtyws would still be miscegenation into a thoroughly "mixed" Kmtyw group. How do you see it?
I think there's definitely mixes in there although i wonder about attraction. Like would a person, once the opportunity presented itself, be more attracted to someone of the same ethnic group? Like for me, there are certain 'looks' that, while I may appreciate, I may not be attracted to. Sometimes I wonder about historical ethnic groupings in relation to natural attraction (not to mention proximity of certain groups being dropped off in the same area being skilled laborers working on a particular crop or in a particular industry). Like would you subconsciously be attracted to someone from your same ethnic group, without perhaps knowing that they are or why the attraction exists. When I speak of attraction, I'm speaking about physical, but also in other ways in terms of retentions or other things we may identify with subconsciously in a mate.
I think the prevalence of Yorùbá expressions in various places throughout the diaspora is because they were among the last waves from the continent so other Kmtyws looked to them for their most recent connection to the motherland. The end result being that folks who may not have been Yorùbá ethnically may have identified with it as "Kmtyw" so to speak. Similar to Akan in other places. I would think other preexisting groups would keep or meld expressions of their own cultures but in other ways, may come to identify with (or on the other side reject) the subsequent Kmtyws due to their connection to the continent and through identifying with them as representatives of Kmt in a larger sense.
QuoteYaw Àgbẹ̀dẹ;53880 wrote: I think it adds good balance to the abusua system. I heard someone use the term "twinlineal" to describe many Kmtyw systems of decent (ascent). I think that describes the system better.
That's part of the flaw in my reasoning, that I didn't take that into account. But generally speaking, I would think that those Kmtyws would still be miscegenation into a thoroughly "mixed" Kmtyw group. How do you see it?
QuoteObadele Kambon;57889 wrote: I think there's definitely mixes in there although i wonder about attraction. Like would a person, once the opportunity presented itself, be more attracted to someone of the same ethnic group? Like for me, there are certain 'looks' that, while I may appreciate, I may not be attracted to. Sometimes I wonder about historical ethnic groupings in relation to natural attraction (not to mention proximity of certain groups being dropped off in the same area being skilled laborers working on a particular crop or in a particular industry). Like would you subconsciously be attracted to someone from your same ethnic group, without perhaps knowing that they are or why the attraction exists. When I speak of attraction, I'm speaking about physical, but also in other ways in terms of retentions or other things we may identify with subconsciously in a mate.
I think the prevalence of Yorùbá expressions in various places throughout the diaspora because they were among the last waves from the continent so other Kmtyws looked to them for their most recent connection to the motherland. The end result being that folks who may not have been Yorùbá ethnically may have identified with it as "Kmtyw" so to speak. Similar to Akan in other places. I would think other preexisting groups would keep or meld expressions of their own cultures but in other ways, may come to identify with (or on the other side reject) the subsequent Kmtyws due to their connection to the continent and through identifying with them as representatives of Kmt in a larger sense.
@Yaw Àgbẹ̀dẹ & @Obadele Kambon...I like what you Brothers are saying but I think you two may be getting so deep that we are getting lost in the fact that many of us will never know specifically what group we came from. Ultimately in terms of Re-Kmtywization any connection is better than having none. That's why I always tell our people just pick any Kmtyw system. We in the diaspora are in the position that we can do that and make those connections to our other systems, bringing wholeness hopefully. Where our folks on the continent would have a tougher time doing that because their lineage is intact and that particular lineage has been ingrained in them since birth.
QuoteObadele Kambon;57889 wrote: I think there's definitely mixes in there although i wonder about attraction. Like would a person, once the opportunity presented itself, be more attracted to someone of the same ethnic group? Like for me, there are certain 'looks' that, while I may appreciate, I may not be attracted to. Sometimes I wonder about historical ethnic groupings in relation to natural attraction (not to mention proximity of certain groups being dropped off in the same area being skilled laborers working on a particular crop or in a particular industry). Like would you subconsciously be attracted to someone from your same ethnic group, without perhaps knowing that they are or why the attraction exists. When I speak of attraction, I'm speaking about physical, but also in other ways in terms of retentions or other things we may identify with subconsciously in a mate.
I think the prevalence of Yorùbá expressions in various places throughout the diaspora because they were among the last waves from the continent so other Kmtyws looked to them for their most recent connection to the motherland. The end result being that folks who may not have been Yorùbá ethnically may have identified with it as "Kmtyw" so to speak. Similar to Akan in other places. I would think other preexisting groups would keep or meld expressions of their own cultures but in other ways, may come to identify with (or on the other side reject) the subsequent Kmtyws due to their connection to the continent and through identifying with them as representatives of Kmt in a larger sense.
I can get with that. I would also add the Bakôngo to the list of groups with a prevalence of expression in various places throughout the diaspora - Gullah/Geechee, n.a.
QuoteYaw Asare Aboagye;57959 wrote: @Yaw Àgbẹ̀dẹ & @Obadele Kambon (http://www.abibitumikasa.com/forums/member.php?u=1)...I like what you Brothers are saying but I think you two may be getting so deep that we are getting lost in the fact that many of us will never know specifically what group we came from. Ultimately in terms of Re-Kmtywization any connection is better than having none. That's why I always tell our people just pick any Kmtyw system. We in the diaspora are in the position that we can do that and make those connections to our other systems, bringing wholeness hopefully. Where our folks on the continent would have a tougher time doing that because their lineage is intact and that particular lineage has been ingrained in them since birth.
No doubt. For me this is the ultimate conclusion.
This was a very good discussion.
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QuoteObadele Kambon;53321 wrote: I also think our weakness (in reference to lack of ability to point out a fragment and tie oneself to that) is also our strength. If Kmtyws on the continent (or anywhere for that matter) had the Kmtyw-worldwide view, we'd be in an entirely different situation.
Would you be an advocate of taking the best from various groups? If so, where does the role of practicing some type of Kmtyw cultural system? Is that possible in the patchwork quilt approach?
That's my view too. As New World Kmtyws, we're literally Pan-Kmtyw due to @Yaw Àgbẹ̀dẹ 's heterogeny point. So I think we have an unique and essential role to play in continuing the push towards political heterogeny largely inspired by New World Kmtyws to begin with (Garvey, Du Bois, et al with their formative influence on Nkrumah et al). On the other hand, I don't want to see all the truly wondrous richness, depth, and complexities of Continental diversity lost any more than it already has been due to various causes (including homogenization pushes by post-1960 states). I think Garvey's plan is still best: an Kmtyw Power state (which would almost perforce have to be ethnically and ideologically Pan-Kmtyw in the same way New World Kmtyws, Kmtw, and the pan-eureurasiaan project called the United States are and were). That state should be on the continent, but could be incubated in the New World (in a number of Kmtyw Caribbean states for instance). I think the state should avoid displacement and potential aggravation of political conflict in the way Garvey's Liberia plan might have -- that would obviously be contrary to the 'unification' ideology. Some of the largest states are still occupied territory (Algeria, Libya, Egypt, Morroco, and the Sudan and Mauritania (at least ideologically so)), so they are much better candidates to my view.
About taking the best from various ethnicities and the primacy of Kmt, I'm pretty close to your and @Agya Yaw 's views. At least conceptually if not substantively, I'm really attracted to what Ivan Van Sertima called the 'Golden Threads of Kmt.' He asserted that Kmt culture was deliberately constructed as a patchwork of world class elements of various Kmtyw ethnicities/states/polities. I've mentioned in other threads the possibility of innovating a new or 'reformed' Kmtyw World religion, and Van Sertima's Golden Threads assertion is essentially what I had in mind. Let me ask you something though: as someone raised around initiates(? hope I'm using the right term) of various Kmtyw religions (? spiritual systems?), have you noticed priests 'taking the best' and using a 'patchwork quilt approach' theologically and ritually?
QuoteObadele Kambon;53270 wrote: If not, how come these two tend to predominate in roots readings? What are the statistical chances and probabilities that all who are told they are one of these major two actually are one of the two? Are we just recipients of the legacies of Nana Dinizulu and Ọba Adéfúnmi I and as more Kmtyws come to find out more about other ethnic groups there will be a rise of those following Soninke spirituality or that of the Sereer, Vai, Mossi, Dagomba, etc? (i.e. the less sexy, popular or familiar ethnic groups that many, indeed, may have come from)
Secondly, what is the role of DNA testing in resolving some of the confusion over which specific place one can/should/will reconnect with for those who are interested in reconnection?
What is a "roots reading"
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This conversation is great
______________________________________________
We must act as if we answer to, and only answer to, our Ancestors, our children, and the unborn.
Amilcar Cabral
QuoteRashan;247940 wrote: What is a "roots reading"
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Some call it getting a divination or a reading. From a Akan Ɔkomfo, Yoruba Babalawo or any other high learned spiritual person from an Kmtyw spiritual system. They will tell you in communicating with the "spirit world" what lineage you are from. Or is most strong in you.
You can also consult them on other matters in your life that you my have problems or difficulty figuring out on your own and/or desire answers around.
Quotekevlew;247941 wrote: This conversation is great
______________________________________________
We must act as if we answer to, and only answer to, our Ancestors, our children, and the unborn.
Amilcar Cabral
Indeed. I just did a search on Nana Dinizulu and it came up. Abibitumi Kasa is amazing!
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QuoteAgya Yaw;247942 wrote: Some call it getting a divination or a reading. From a Akan Ɔkomfo, Yoruba Babalawo or any other high learned spiritual person from an Kmtyw spiritual system. They will tell you in communicating with the "spirit world" what lineage you are from. Or is most strong in you.
You can also consult them on other matters in your life that you my have problems or difficulty figuring out on your own and/or desire answers around.
Ɔkɔmfo, babaláwo
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QuoteRashan;247947 wrote: Indeed. I just did a search on Nana Dinizulu and it came up. Abibitumi Kasa is amazing!
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We try.
QuoteRashan;247947 wrote: Indeed. I just did a search on Nana Dinizulu and it came up. Abibitumi Kasa is amazing!
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I believe it was Sylvianne Diop's book(s) where i read a statistical breakdown that plantation descendants (4 lack of a better term) can be broken downinto 3 ethnic descendancies..
1/3rd of of us hail from Yoruba
1/3 of us hail from Igb
and 1/3 comprised the (traditionally) "muslim" ethnic groups (Wolof, Haunited snakes,Mandinga,Mende, Fulani, etc)....
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This is an invaluable conversation! Having a Tanzanian (Hehe) father and a mother from the Diaspora (U.S.), I have always given deep thought to this issue. But I have never read/heard/participated in a conversation that is a balanced, nuanced, and firmly rooted in an Kmtyw centered perspective. Asanteni sana!
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QuoteOmawali;248670 wrote: I don't put too much stock in DNA testing. It's a good tool if used correctly and honestly, but please be aware they say the Jews have DNA of Abraham or whatever fictional character they made up. We all know Abraham never existed.
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No doubt. I recently had a "reading" which confirmed Asante is my matrilineal and Benin is patrilineal.
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QuoteRashan;248672 wrote: No doubt. I recently had a "reading" which confirmed Asante is my matrilineal and Benin is patrilineal.
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So you did get a reading. Nice.
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We must act as if we answer to, and only answer to, our Ancestors, our children, and the unborn.
Amilcar Cabral
Quotekevlew;248673 wrote: So you did get a reading. Nice.
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We must act as if we answer to, and only answer to, our Ancestors, our children, and the unborn.
Amilcar Cabral
@kevlew my wife and I both just last Saturday. Great experience. Answered some things and sparked questions about others
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I don't trust yurugu with my genetic material. We often find ourselves in the position of questioning our Kmtyw "technology " of divination yet we trust yurugu technology to tell us our roots.
Aside from this having possession of your genome associated with identifying information allows yurugu to formulate gene specific bio-weapons. (Let us not be naive here. If they don't have the technology to do this now it is safe to say they are working hard to get it)