The BlackCellent Kmtyw Concepts of the Day!-gctid25679

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KiKôngo

Kânda

Community

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isiZulu

khanda =head

u khanda amayeza- to prepare herbs or traditional Kmtyw medicines!

Iyeza(singular)amayeza (plrl)=medicine in zulu

isiXhosa

i mbongi=a poet

isiXhosa/isiZulu love=uthando

seTswana love=lerato

contributed by Kerileng-Blackrose

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isiXhosa

Qina ndoda=Stay strong my brother

contributed by Kerileng-Blackrose

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Meda ase [Twi]
Ẹ ṣé[Yoruba]
Jërëjëf [Wolof]
Ntòndele [KiKongo]

thank you [whitey]

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Yorùbá

Bọ̀lẹ̀kajà

Come down let's fight!!!

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Ancestors

Nananom [Twi]

Babañlá/Ará ìwájú/Egúngún [Yorùbá]

(Ay) Maam [Wölöf]

Bakulu [KiKôngo]

Izinyanya

Badimo [seTswana seSotho]

Elders

Abantu abakhulu

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Umthandazo
Thapelo [seTswana][seSotho]
prayer [whitey]

Go rapela [seTswana]
Ukuthandaza
to pray [whitey]

Ndithandazela inkululeko ye Kmt nabantu base Kmt bonke ngokunjalo-
I pray for Kmt's freedom and for all Kmtyws world wide!
contributed by Kerileng-Blackrose

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woman/man/family

woman=umfazi in xhosa/zulu
woman=mosadi in tswana

man=indoda in xhosa/zulu
man=monna in tswana

child=umtana in xhosa /child=ingane in zulu
child=ngwana in tswana

family=united snakespho in xhosa
family=motsi in tswana

a home=i khaya in xhosa n zulu
a home=legae in tswana /a home =lehae in sotho

mother=u mama in xhosa/mother=u ma in zulu
mother= mme in tswana n sotho

father=u tata in xhosa/ father=u baba in zulu
father=rre in tswana/ father=ntate in sotho

brother=ubhuti in xhosa
brother= aubuti in tswana

sister=u sisi in xhosa
sister= ausi in tswana

young woman=intombi in xhosa
young woman=ngwanyana in tswana

girl=intombazana in xhosa n zulu
young male=umfana in xhosa n zulu
boy=inkwenkwe in xhosa <ud use this word for younger males be4 initiation>
boy=moshimane in tswana <approriate for younger boys sons males etc>

wife=inkosikazi in zulu/ n in xhosa umfazi can be apllied 2 wife as well
wife=mosadi in tswana n sotho are applicable to wife as well

husband=umyeni in xhosa n zulu
husband=monna remains for tswana n sotho

aunt=u makazi in xhosa
aunt=rakgadi in tswana

uncle=u malume in xhosa n zulu/ n in tswana n sotho without the u so only malume!

grandmother=u makhulu in xhosa/grandmother=u gogo in zulu
grandmother=oumama in tswana /grandmother=nkgono or koko in sotho

grandfather=u tatomkhulu in xhosa/ grandfather= u babomkhulu in zulu
grandfather= ntante mokgolo in tswana/ grandfather= ntante moholo in sotho

(all Xhosa, Zulu, Tswana and Sotho contributed by Kerileng-Blackrose)

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Tumi [Twi]
Agbára [Yorùbá]
Doole [Wolof]
Lèndo [KiKôngo]

Power

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Nyansa [Twi]
Ægbôn [Yorùbá]
Xel [Wolof]
Ndwènga [KiKôngo]

Wisdom[whitey]

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Asafo [Twi]
Jagunjagun [Yorùbá]
Xeexkat [Wolof]
N'nwâni [KiKôngo]

Warriors [whitey]

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Amammer[ch949] [Twi]
Às[ch61481]à [Yorùbá]
Cosaan [Wolof]
Kinsikandîlu [KiKôngo]

Tradition/Culture [whitey]

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Asomdwoe [Twi]
Ìd[ch7865]ra [Yorùbá]
Jamm [Wolof]
Yènge [KiKôngo]

htp [mdw ntr]

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Jegna
Amarinya (Amharic)

Jegna

Is It Time for New Black Leadership? A View from the Left
Date: Monday, February 23, 2004
Author: Raymond Winbush

We need more Jegnas.

I first heard the term a couple of years ago from Marimba Ani, the author of "Yurugu" and "Let the Circle Be Unbroken."

Jegna is an Ethiopian (Amharic) word that means "a very brave person who is a protector of a culture, the rights of his or her people and their land."

A Jegna is more than a "leader." She or he is someone who is not afraid to speak truth to power, is uncompromised, full of integrity and at the very core of his or her being sees the welfare and protection of their people as paramount. They are literally prepared to die for the community they represent.

Denmark Vesey was a Jegna. So was Harriet Tubman. Yaa Asantewa. Malcolm X and Martin Luther King.

Where are today's black Jegnas? They are few and far between.

In a recent article in the Village Voice, columnist Thulani Davis writes, "The problem of black leadership is not [Al] Sharpton, but a lack of other voices outside of the presidential contests who could exert enough influence on the Democratic Party to stem the rightward drift that has sacrificed our interests. It's time to throw out some of these cult-of-celebrity tactics and go back to organizing around the real needs in our communities."

She's right. I have always been suspicious since the death of Martin Luther King about "national black leaders" who appear on the scene and never saw a camera they didn't like. Many of them invoke the name of King but neglect King's least written about but most important talent -- organizing at the local level for social change.

I once attended an event where Jesse Jackson said that there are "tree shakers and jelly makers" and then proudly described himself as the former.

The idea of "jelly maker," I suppose, is a long-term commitment to a cause that sees tangible results -- a Jegna if you please. That's opposed to a person who moves swiftly from one issue to the next (tree shaker), draws media attention in large part to him or herself then moves on to the next "cause."

Though the audience around me loudly applauded Jackson's self-description, I winced at it, and thought that drive-by organizing should never replace long-term community involvement.

Jegna (Jenoch, plural form)

"Jegnoch are those special people who have (1) been tested in struggle or battle, (2) demonstrated extraordinary and unusual fearlessness, (3) shown determination and courage in protecting her/his people, land and culture, (4) shown diligence and dedication to our people, (5) produced an exceptionally high quality of work, and (6) dedicated themselves to the protection, defense, nurturance and development of our young by advancing our people, place and culture."

Wade W. Nobles
"From Na Ezaleli to the Jegnoch"

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KiSwahili
Asili

Utamawazo

Utamaroho

According to Dr. Marimba Ani, the asili is the logos of a culture, within which its various aspects cohere. Asili is the developmental germ/seed of a culture, 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 is the cultural structure of thought, how cognition is determined by a cultural Asili, way in which thought of Kmtyws must be patterned if the Asili is to be fulfilled. Utamaroho is the vital force of Kmtyw 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 Kmtyw behavior. Both the Utamawazo and the Utamaroho are born out of the Asili and in turn, affirm it. They should not be thought of as distinct from the Asili but as its manifestations.