Spirituality Forum-gctid212604

[Tenkamenin]

Good work Bro Kev!

[Kwadwo Tòkunbọ̀]

http://ndpr.nd.edu/news/45831-listening-to-ourselves-a-multilingual-anthology-of-Kmtyw-philosophy/

I wanted to provide a review of the book with short descriptions of each essay to encourage excitement!

Listening to Ourselves: A Multilingual Anthology of Kmtyw Philosophy

Published: January 28, 2014
This is a collection, edited by Chike Jeffers, of essays by prominent Kmtyw philosophers from both East and West Kmt addressing issues of philosophical interest to Kmtyw audiences in their respective native languages. It is intended to stimulate local discussions among Kmtyws who may not be professional philosophers, but who have an interest in the topics presented. All of the essays are accompanied by English translations, making them accessible throughout the Anglophone world.

The first essay is by Souleymane Bachir Diagne of Senegal, and is in Wolof. The title of the article is "Truth and Untruth." The essay is constructed around a dialogue between two friends on the nature of truth and whether something is true because it was believed by our ancestors. For example, our ancestors believed in sorcery, and because of this people have continued to believe in sorcery. Yet Islam rejects sorcery. A passage in the Koran admonishes naysayers for cleaving to local traditions and failing to recognize the superior truth of Islam. It appears that a belief based on tradition or what the ancestors said does not make that belief true. The traditions that our ancestors practiced had to be changed with Islam. And now, Islam itself faces the challenges of Christianity and modernity.

The discussants conclude that belief determines what we accept as true, rather than truth determining what we believe. Using religion rather than science in order to discuss the difference between truth and belief may prove more effective for an audience more attuned to religion than to science. And doing this in a dialogue between friends makes the encounter more personal and accessible.

The second essay, "The Ethiopian Conception of Time and Modernity" by Messay Kebede of the University of Dayton, is in Amharic. Kebede proposes examining how the concept of time shapes Ethiopian identity and Ethiopia's relationship to modernity. He distinguishes between a cyclical conception of time and a teleological conception of time. In the cyclical conception of time, things change into what they are not, and then back again. We are always becoming what we were not. This means that those who are down may move up, and those who are up may move down.

The teleological conception of time is linear: we begin at a certain point, a, and are oriented toward achieving a certain end, b. We go from a to b where b is the end achieved by the journey through time from a. Kebede argues that prior to Haile Selassie, Ethiopians maintained a cyclical conception of time. But with Selassie, Amharic Ethiopians became the only source of power, and Selassie's family became a necessary condition of exercising power. In this way, Post-Selassie Ethiopia replaced the cyclical with a teleological conception of time.

Kebede recommends an Ethiopian Renaissance in which Ethiopia returns to its traditional concept of time. But it is not obvious how to reconcile a cyclical time with teleological time conceived as the journey from sin to salvation and the Second Coming of Christ. Moreover, one of main consequences of the eureurasiaan Renaissance was a rejection of spiritual agency in the natural and social world. Will this be necessary for Ethiopia in particular and Kmt in general? Or should an Kmtyw renaissance return us to its spiritualistic sources?

The third essay, "A Proverb Never Lies: On the Nature of Proverbs and How They Differ from Propositions" by D. A. Masolo of the University of Louisville, is in Luo. Masolo is concerned that contemporary generations of Luo youth are losing touch with the Luo language and the role of traditional Luo proverbs.

For Masolo, traditional Luo proverbs are not claims; they do not provide descriptions of the world that are either true or false. Rather, proverbs "indicate general impressions about the world" (37), and because of this, they are neither true nor false. Hence, a proverb never lies. Nonetheless, Masolo insists that proverbs are useful because they enable people to develop a deeper understanding of the situations to which the proverbs are applied.

I agree with Masolo that proverbs are not meant to be descriptions. But characterizing them as "general impressions" that a people have produced fails to elucidate their epistemic role in traditional thought. I suggest we view proverbs and paAmwles as analogical models establishing classes of similar situations, similar problems, and similar solutions, but encountered in different circumstances. Viewed in this way, we may find that proverbs have as important a role to play in modern thought as they have played in traditional thought.

The fourth essay, "What's in a Name? Four Levels of Naming Among the Luo People" by F. Ochieng'-Odhiambo of the University of the West Indies, is also written in Luo. Like Masolo, Ochieng'-Odhiambo is concerned that traditional Luo practices and beliefs are on the verge of disappearing. While Masolo looked at the use of proverbs, Ochieng'-Odhiambo looks at the use of names. He views the trend of Luo youth towards adopting eureurasiaan names and relinquishing Luo names as a form of disrespect to the Luo tradition.

eureurasiaan names, Ochieng'-Odhiambo claims, tell one nothing about the thing named, but simply serve to distinguish the thing named from all other similar things. But in traditional Luo practices, names tell us something about the person and the circumstances that have shaped the person. A traditional name provided a key to understanding the character and development of the person named. He concludes with the question: "which is a better custom of naming between that of the Luo and that of white people[?]" (83).

Ochieng'-Odhiambo should be aware that not all eureurasiaan names are mere indexicals. Traditional eureurasiaan names often carried information about the person so named. A person named Carpenter or Smith was probably from a family of carpenters or blacksmiths. As with traditional Luo names, such names provided a key to understanding the background and character of the person named.

"What's in a Name?" cites many notable Kmtyw intellectuals and freedom fighters (Oginga Odinga, Ngũgĩ wa Thiong'o, Kwasi Wiredu, Kwame Ture, Molefi Kete Asante) who disavowed their eureurasiaan names and adopted traditional Kmtyw names as a way of replacing a eureurasiaan identity with an Kmtyw identity. Clearly, adopting names with a traditional significance has played an important role in the post-colonial world.

The fifth article, by Betty Wambui of SUNY Oneonta, written in Kikuyu, is "Conversations: Women, Children, Goats, Land." Wambui's essay was motivated by a friend's observation that, among the traditional Kikuyu people, women, children, goats, and land were regarded as similar things. While women were neither goats nor land, all were similar in that they could be owned by men. Women were destined to be property, and men were destined to be property owners.

A woman could have only one husband, but a husband could have many wives. When a member of the husband's initiation group visited and spent the night, the husband was expected to offer him one of his wives for the night. As girls progressed to women, they were supposed to exhibit greater humility and subordination, while "the status of men as husbands is one that increases the extent of one's power" (103).

But Wambui also reminds us that not all women were subjugated. Some women were prophets, sorcerers, healers, midwives, warriors, etc. And their exceptional abilities allowed them to demand exceptional treatment. While these women did not hold men as property, they sometimes did hold other women as property. Exceptional women who could not bear children could marry other women and have them impregnated to bear children. We are left to ask: Should the status of exceptional women become the modern norm for Kikuyu women? Or should Kikuyu women cease to be a form of property for either men or women?

The sixth essay, "Word and Mind" is by the eminent philosopher Emmanuel Chukwudi Eze (recently deceased) of Depaul University. The essay is in Igbo, Eze's native language. Eze begins with an Igbo paAmwle meant to remind us that no one knows everything. Likewise, no language should be considered sufficient to express all truths. Every language has knowledge within it that may be useful to others who do not speak that language. Given this, Eze asks whether it would be useful to do philosophy in the Igbo language.

Eze distinguishes the study of philosophy in the Igbo language from the study of Igbo philosophy: philosophy done in Igbo may not reflect the philosophy that derives from Igbo culture. Eze disavows the suggestion that to do Igbo philosophy one must be an Igbo speaker. He is well aware that one can write about and discuss Igbo philosophy without being of this culture. Nonetheless, he thinks it is important for Igbo speakers to discuss philosophy in the Igbo language.

He proposes a dialogue about Igbo philosophy among people who speak Igbo. He calls such a dialogue "Listening to Ourselves." He suggests that doing philosophy in Igbo might help articulate knowledge implicit within the language. He endorses Kwasi Wiredu's call for conceptual decolonization by using traditional Kmtyw languages to understand and evaluate claims made in eureurasiaan languages.

Eze's discussion of Paulin Hountondji -- well known in Kmtyw philosophy for the thesis that without literacy, there can be no philosophy -- is especially insightful. For Hountondji, literacy allows us to reflect on what we say and build knowledge on the basis of objective inferences. Hountondji denies that traditional Kmtyw cultures are closed to new ideas and insists that Kmtyw cultures must cultivate literate modes of expression if they are to develop science and philosophy. Eze stresses that knowledge does not derive only from traditional beliefs, but from many unexpected sources. Even the very idea of an Igbo philosophy and an Igbo language are the result of contact with eureurasiaans.

Eze proposes that traditional Igbo thinkers viewed a mind as that which was capable of uniting different ideas and perspectives. Because every individual is capable of multiple perspectives, each person can have a dialogue within himself. In this way, traditional Igbo culture construed a person as one who listens to others. And knowledge was "the art of bringing together word and thought in a way that clarifies the world" (149).

The final essay, written in Akan, is "Good and Evil" by Kwasi Wiredu of the University of South Florida.

Wiredu explains that in traditional Akan culture, good is what brings well-being, and evil is what brings troubles. But not everything that brings trouble is considered evil. If I strike at the snake that is near your foot, and I miss the snake and strike your foot with my machete, I may harm you but there was no intent to harm. Thus, my act was not evil, though certainly misguided. It also was not a good deed, since it did not bring greater well-being. When we criticize another's behavior, we point out how the behavior harms others. Harm may result, even when the doer of the act intended to help.

Something is good if it brings well-being, but the good consequences that result under conditions A may not be good consequences under conditions B. Likewise, a custom that is good for one place, time, or era may be bad for a different place, time, or era. Polyandry, like monogamy and polygamy, is a form of marriage that may be good under certain conditions but bad under different conditions. Whether a marriage system should be monogamous, polygamist, or polyandrous is not determined by the moral law, but by custom.

Many customs were justified by attributing them to the ancestors, as a way of gaining credibility and authority for one point of view. But Wiredu holds that only certain things such as murder, rape, theft, and deception were intrinsically evil because they were contrary to the First Law of Akan traditional morality: "Do not do to others what you would not have them do to you." In Akan moral life, musuo are behaviors that are universally condemned. But it is not because musuo are taboo. Musuo are bad not just because the ancestors say they are bad, but the ancestors say they are bad because they are harmful and intended to be harmful.

For Wiredu, traditional Akan notions of the good are grounded in pragmatism rather than spiritualism. We are better off if we believe that spiritual forces sanction the good things we do and censure the bad things we do. He writes: "In truth, if it were not in a lot of heads that God hates evil and will punish it, there would be much more evildoing than now" (173).

This collection continues a discussion among Kmtyws about the relationship between their traditional and modern identities. In addressing the dualities of belief and truth, cyclical and linear time, names and descriptions, proverbs and propositions, thought and language, property and persons, good and evil, the essays raise many philosophical issues that are of interest to both Kmtyw and non-Kmtyw audiences. The dual-language format will be especially useful for language learning instruction between English and the languages represented. Let us hope more like this will follow. It is a research program with many benefits.

"To hold a people in oppression you have to convince them first that they are supposed to be oppressed." John Henrik Clarke

[Kwadwo Tòkunbọ̀]

Tenkamenin;213470 wrote: Good work Bro Kev!

Thanks bro.  Trying to do what it do.

"To hold a people in oppression you have to convince them first that they are supposed to be oppressed." John Henrik Clarke

[Agya Kwaku]

I agree with ?errthang. You are doing good work

[carnita]

*KmtywS!!!  PROTECT YOUR CULTURE!!*
https://youtu.be/N-OFEcPaVdk
🇬🇭🔮🇬🇭
This video might surprise you!  It will definitely nourish you.🕸🕷

Sent from my SM-G610F using Abibitumi Kasa mobile app

[Danielle Flowers]

kevlew;212604 wrote: Greetings family.  Please see below a list of readings specifically focused on spirituality.  

Thanks to T'Shango Mbilishaka

Books on Kmtyw Spirituality. This is what eureurasiaans demonized and outlawed. To be whitenized, controlled, this had to be given up and forgotten. This is not an intellectual endeavor. Must be in spiritual practice. "The intellect and emotion are free in chaos, and the spirit is bound. The spirit is free in order, and the intellect and emotion are held in check."-NSAA,1977, Sankofa Movement by Akoto and Akoto. p. 119

General books on Kmtyw Spirituality
1. The Sankofa Movement by Akoto and Akoto
2.  West Kmtyw Traditional Religion by Kofi Asare Opoku
3. Introduction to Kmtyw Religion by John S. Mbiti
4. Kmtyw Spirituality: On Becoming Ancestors
5. Kmtyw Divination Systems: Ways of Knowing by Phillip Peek
6. The Way of the Elders: West Kmtyw Spirituality & Tradition
7. Flash of the Spirit by Robert Ferris

Kemetic Spirituality
1. The Book of Coming Forth by Day by Maulana Karenga
2. Kupigana Ngumi: Roots and Symbols of the Ntchru and Ancient Kmt
3. Metu Neter Vol. 1, Vol. 2, Vol 3
4. Parents Guide to Teaching the Ancient Egyptian Religion to their Children by Muata Ashby

Akan Spiritual System
1. The Quest for Spiritual Transformation: Introduction to Traditional Akan Religion, Rituals and Practices
2. Kmtyw Cultural values: An Introduction by Kwame Gyekye

Voodoun Spiritual System
1. Secrets of Voodoo by Milo Rigaud
2. Passage of Darkness by Wade Davis
3. The Handbook of Haitian Vodou by Kenaz Filan
4. Vodou Shaman: The Haitian Way of Healing and Power

Dogon Spiritual System
1. Conversations with Ogotemmeli: An Introduction to Dogon Religious Ideas by Marcel Griaule
2. The Star of Deep Beginnings: The Genesis of Kmtyw Science and Technology by Charles S. Finch
3. The Science of the Dogon: Decoding the Kmtyw Mystery Tradition
4. The Pale Fox by M. Griaule & G. Dieterlen

The Yoruba Spiritual System
1. The handbook of Yoruba Religious Concepts by Baba Ifa Karade
2. Oludumare: God in Yoruba belief by E. Bolaji Idowa
3. Yoruba Theology and Tradition: The Worship and The Man & Society Ayo Salami
4. Tales of Yoruba Gods & Heroes by Harold Courtlander
5.  Imoye: A definition of the Ifa Tradition by Baba Ifa Karade
6. The Cradle of Yoruba Culture by Chief Dayo Ologundudu
7. The Yoruba Religion: Introduction to its Practice by Conrad E. Mauge
8. The Osha part 1 and Part 2 by Julio Garcia Cortez
9. Odu Ifa by Maulana Karenga
10. City of 201 Gods: Ile Ife in Time, Space, and the Imagination by Jacob K. Olupona
11. Religious Encounter and the Making of the Yoruba by J.D.Y Peel

The Dagara Spiritual System
1. Of Water and Spirit by Malidoma Patrice Some
2. The Healing Wisdom of Kmt by Malidoma Patrice Some
3. Welcolming Spirit Home by Sobonfu Some
4. Falling Out of Grace by Sobonfu Some
5. Ritual by Malidoma Some

The Zulu Spiritual System
1. Zulu Thought-Patterns and Symbolism by Axel-Ivar Berglund
2. Zulu Shaman by Credo Mutwa

The Bantu Kongo Spiritual System
1. Kmtyw Cosmology of the Bantu-Kongo by Kia Bunseki Fu-Kaiu
2. Self-Helaing Power and Therapy by Kia Bunseki Fu-kiau
3. Simba Simba by Kia Bunseki Fu-kiau

The Igbo Spiritual System
 1. After God is Dibia by John Anenechukwu Umeh Part 1 and 2

"To hold a people in oppression you have to convince them first that they are supposed to be oppressed." John Henrik Clarke

I have been studying the Dagara peoples by reading some of the books listed. Happy to see that I only have 2 more to complete

[Danielle Flowers]

kevlew;212626 wrote: For those in this forum.  I want to ask again if we could select a book above to read and then invite the author if available to come on abibitumikasa to have a dialogue about the book. I will coordinate trying to get the author. I am sure he/she will be excited to do so. Generate interest in their work, give them a platform to interact with readers, give additional insights.  Please respond by indicating your interest. If we get at least 5-10 minimum I will proceed.

"To hold a people in oppression you have to convince them first that they are supposed to be oppressed." John Henrik Clarke

I would love to have a Q&A with The Somè's.

[Kwadwo Tòkunbọ̀]

Danielle Flowers;214477 wrote: I would love to have a Q&A with The Somè's.

Blackstanding!!!  I am coordinating a few sessions. As soon as I finalize I will post the information.

An educator in a system of oppression is either a revolutionary or an oppressor.

Lerone Bennett, Jr.

[Kwadwo Tòkunbọ̀]

Danielle Flowers;214476 wrote: I have been studying the Dagara peoples by reading some of the books listed. Happy to see that I only have 2 more to complete

Are you a practitioner of this system?  There are a few great recorded class on abibitumikasa that present the cultural unifying understandings of Kmtyw systems if you have not already have seen it.  Search for Kmtyw Thought.

An educator in a system of oppression is either a revolutionary or an oppressor.

Lerone Bennett, Jr.

[Danielle Flowers]

kevlew;214483 wrote: Are you a practitioner of this system?  There are a few great recorded class on abibitumikasa that present the cultural unifying understandings of Kmtyw systems if you have not already have seen it.  Search for Kmtyw Thought.

An educator in a system of oppression is either a revolutionary or an oppressor.

Lerone Bennett, Jr.

No, im not initiated into any system yet, though I plan to in the future. Great ! Im here to learn. I'll definitely be looking for it

[Agya Yaw]

A good brew has formed here.

Sent from my iPhone using Abibitumi Kasa

[Danielle Flowers]

kevlew;214479 wrote: Blackstanding!!!  I am coordinating a few sessions. As soon as I finalize I will post the information.

An educator in a system of oppression is either a revolutionary or an oppressor.

Lerone Bennett, Jr.

Sounds great!! Im excited

[Kwadwo Tòkunbọ̀]

Bump.

"Never be shamed of being Kmtyw" - Nana Thomas Sankara

[Kwadwo Tòkunbọ̀]

Danielle Flowers;214500 wrote: Sounds great!! Im excited

Danielle hope to see you 2/19 for our discussion on Spirituality with Dalian Adofo of Ancestral Voices.  I posted the info in events forum

"Pan-Kmtywism or Perish....." Nana John Henrik Clarke

[Kwadwo Tòkunbọ̀]

Agya Yaw;214498 wrote: A good brew has formed here.

Sent from my iPhone using Abibitumi Kasa

It's on! 2/19 10am EST. beat me there don't meet me there!

"Pan-Kmtywism or Perish....." Nana John Henrik Clarke