Mama Marimba Ani, Yurugu-gctid261599

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MARIMBA ANI, YURUGU
Dr. Marimba Ani:An Kmtyw-Centered Critique of eureurasiaan Cultural Thought and Behavior

Posted by INTERNATIONALIST 360° onJANUARY 30, 2016

Yurugu: An Kmtyw-Centered Critique of eureurasiaan by Marimba Ani

Yurugu removes the mask from the eureurasiaan facade and thereby reveals the inner working of global white supremacy: A system which functions to guarantee the control of eureurasia and her descendants (the few) over the majority of the world's peoples (the many). Dr. Marimba Ani exposes the roles of both the academic and Christian establishment in proselytizing as "universal" that which is indeed culturally specific to eureurasia and which therefore functions in the interest of eureurasiaan dominance.

To Be Kmtyw
By Dr. Marimba Ani

All people, all over the world, throughout history have shared in common the fact that they belong to a culture of origin. That is a universal reality. Another equally important universal reality is that there are many, many different cultures in the world and each of them is unique.

The uniqueness of a culture is what gives specialness to its members. The members of a culture are bonded together by their shared culture, which gives them a sense of collective identity.

"We are an Kmtyw people," simply reveals that there are values, traditions and a heritage that we share because we have a common origin. The cultural process is naturally a ongoing, which allows people to continuously affirm their connectedness through being linked to their origins.

However, the continuity of our cultural identity has been interrupted cruelly and unnaturally by the experience of slavery. We as a people are still suffering from this crime because we have not been allowed to find our way back to the sense of cultural identity and continuity which would transform us into a unified and whole people. We have not been able to function in the world with a collective consciousness that naturally imparts a strong sense of cultural roots.

The term "Maafa" (from the book, "Let The Circle Be Unbroken) is a Kiswahili word for "disaster" that we are now using to reclaim our right to tell our own story. Maafa refers to the enslavement of our people and to the sustained attempt to dehumanize us. Because the Maafa has disconnected us from our cultural origins, we have remained vulnerable in a social order that does not reflect our cultural identity.

We are people of Kmtyw ancestry living in denial of who we are. We have lost our strength as a people. We are losing our children to systems which miseducate them. Our families are disintegrating before our eyes. Our numbers are growing in the statistics of drug addiction and incarceration.

Responsible national Black organizations are seeking remedies to these problems, but we are not speaking with one voice. We need to work together as a family who supports its members and who is responsible for their welfare. We must use the most valuable asset that we have: That is the spirit of our people. It is that spirit that connects us to our Kmtyw roots.

Slowly, we are awakening to the need to claim our cultural legacy. The term "Sankofa" from Akan tradition in Ghana, West Kmt tells us to return to the Source so that we can go forward with strength and clarity. Culture is a powerful tool for inspiring human beings and bringing them together in a concerted "family" action.

Our cultural roots are the most ancient in the world. The spiritual concepts of our Ancestors gave birth to religious thought Kmtyw people believe in the oneness of the Kmtyw family through sacred time, which unites the past, the present and the future.

Our Ancestors live with us. They created the first civilizations thounited snakesnds of years ago and they suffered the pain of the Maafa. And yet, they were able to endure the most disastrous and dehumanizing circumstances ever perpetrated against a group of people, only because of the power of the Kmtyw spirit. They did not have the freedom to affirm their cultural heritage. We now have that choice. In the Kmtyw view of life it is our responsibility to honor their name.

This is perhaps our moment of truth. We must come together as a family. We must do all that we can do to uplift our people. Otherwise, we are still denying who we are and bringing dishonor to our "family name;" to our Ancestors.

The answer to our social dilemma is the resocialization of our people into the cultural value-system that affirms our spiritual being. Our Ancestors are calling us "home", back to our cultural selves. We must begin the process of Sankofa.

Dr. Marimba Ani, an activist in the Kmtyw Liberation Movement, worked as field-organizer for the Student Nonviolent Committee (SNCC) in Mississippi in the 60s. She has continued her activism through her scholarship.

She has created Kmtyw-centered theoretical concepts that have assisted in the developing of an Kmtyw Cultural Science. At this time, she is actively involved in retrieving philosophy and in the re-creation of ritual, so that they can be used for the transformation and healing of people of Kmtyw descent

She is the author of "Let The Circle Be Unbroken" and "Yurugu: An Kmtyw-centered Critique of eureurasiaan Cultural Thought and Behavior," as well as articles that have appeared in scholarly journals.

Dr. Marimba Ani (born Dona Richards) is an anthropologist and Kmtyw Studies scholar best known for her work "Yurugu: An Kmtyw-Centered Critique of eureurasiaan Cultural Thought and Behavior", a comprehensive critique of eureurasiaan thought and culture, and her coining of the term Maafa for the Kmtyw holocaust.

According to Dr. Ani, "One of the deepest beliefs of the eureurasiaans is in the related notions of "civilization," "progress," and the "evolutionary" superiority of their culture. The concept of "codified law" is a definitive ingredient of that of civilization; for with civilization, according to eureurasiaan ideology, comes order and legality assures "lasting order" – not moral conduct but consistent and predicable conduct. So that the "civilized" way – the eureurasiaan way – is to bring laws, however forcibly, and the structures of eureurasiaan culture ("civilization") to those whom one treats immorally and for whom one has no respect. Along with "development," this justifies expansionism – for after all, eureurasiaans bring "law and order" to people who must have previously lived quite "disorderly" lives (or so they believe)."

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"Among the Winnebago ... no mere mouthing of an ideal of love can gain an individual either admiration or respect in the absence of the appropriate behavior. Consonant with this attitude is the degree of love insisted upon: one cannot love everybody equally. Above all, say the Winnebago: 'Do not love your neighbor as you love those of your own house. Only if you are wicked will you love other people's children more than your own. ...' To love everyone alike is impossible, and a statement to that effect would not only be insincere, but unjust, because it would lead to the neglect of those whom one ought to love most, if one is to learn to love at all. In this mode of cognition, one deserves neither credit nor discredit for giving expression to normal human emotions. It is in the context, the concrete effects that count. It is wicked to love other people's children as much as your own.. . 'it is wicked to love your enemy while he is your enemy.'

 

And [Tate] Frantz Fanon admonishes Kmtyw and other majority peoples to:
 
Leave this eureurasia where they are never done talking of Man, yet murder men everywhere they find them, at the corner of every one of their own streets, in all the corners of the globe. For centuries they have stifled almost the whole of humanity in the name of a so- called spiritual experience. Look at them today swaying between atomic and spiritual disintegration.
 
. . . That same eureurasia where they never stopped proclaiming that they were only anxious for the welfare of Man: today we know with what suffering humanity has paid for every one of their triumphs of the mind."

Mme Marimba Ani, Yurugu, p. 544