August 2011

Our last Tambor at 109 Vaughan Road is for the Orisha Erinle (Inle), tonight from 8 – 11pm.

Erinle is one of the Warriors whose domain is riverine and is a giver of Abundance and is a Healer like the Orishas Osanyin and Obalu (Babaluaye). In fact he is the physician to the other Orisha.

He is sometimes called “the Fisherman”
In the Lukumi faith Erinle is also considered to be a patron of gay people.

In most paths his colours are blue, green, yellow and coral.

Inle is the orisha of health and all medical healing. Inle’s house resides near the coastlines of where the river and 
oceans meet. Inle is a man with fine features as of a woman. He has long silky hair that he puts in 7 braids and wears the finest clothes. For him to look as elegant as he does, he also became the patron of homosexuals. Inle was not, on the contrary as he is married to Abata. Inle has had relations with Yemaya and Oshun. His knowledge of all medical herbs and sticks is very abundant. He learned a lot from Osain and has put his knowledge to use, taking care of the needy and the sick. He is a very humble man and is always tending to ones that are in need of him. Inle as well is a

hunter and a great fisherman. He walks with a tall staff and his fishing hook. He enjoys to sit alongside the waters with his best friend Ochosi and they both catch fishes with ease. Wherever Inle is at, you can always find his best friend Ochosi nearby in hunt. These two go hand in hand. They love to sit at the rivers and drink and converse. Inle is represented in Santeria in a bluish green tureen in which there holds the secrets of Inle. He takes a trident in front of him, who is the spirit of Boyuto. Before his marriage to Abata, Inle had a relationship with Yemaya and due to that, Yemaya speaks for Inle. Inle is not crowned directly on the head of his children. What’s done is Yemaya oro Inle. This means that they are initiated into Yemays’s realm with the additional knowledge of the orisha Inle.

The Pataki of Inle

Inle was walking alongside the seashore noticing the different herbs that grew at the edge of the woods. He was gathering and studying each and every one of them to see what there purpose was in his medical magic.

He was dressed very exotic as he always did, drinking his fine wine and his sweet cakes. He sat on a rock that sat near the ocean and was doing what he does best which is study. He suddenly heard a splash in the water that startled him, but when he turned to look there was nothing there. Days passed by and the same incident kept happening. Not to his knowledge that this splash was being made by the great queen of the ocean, Yemaya. She always knew the time Inle came by to sit on the rocks to study his herbs. Yemaya was intrigued by the beauty that Inle had and deeply wanted to know more of him. Within the days that she saw him, her intriguement fell into love and lust for him.

After Yemaya got her nerves together she saw Inle sitting on the same rock in which he always sits on. Inle heard the splash, but since he was already immune to the fact that every time he turned around there was nothing to see. But this day when he turned, he saw a beautiful mermaid with long black flowing hair with pearls and diamonds that adorned her neck and breast. He was infatuated with this that he kept staring as Yemaya’s body glisten in the sunlight. Yemaya swam close to Inle and said hello in which Inle could not respond because he was gasping for words to respond. Yemaya giggled and asked him his name. He responded to her with his name. They both started to engage in conversation and Yemaya told him how she has watched him walk alongside the seashore everyday. Inle asked her if it was her that he would hear everyday making splashes in the water. Yemaya responded yes and she told him she was just noticing him from afar.

Everyday these two orishas met at the seashore on the rocks and conversed until one day Yemaya leaned to him and gave him a kiss. Inle who was waiting for this was very excited for the great ocean mother was in his grasps. Inle asked Yemaya if she would like to come and live with him in his house as his wife to enjoy the earth’s scenery and life. Yemaya told him she would love to but she was a queen and her castle and reign was the ocean. Inle told her that it was impossible for him to go with her because he could not breathe under water as she could. Yemaya smiled and reminded him who she was. Yemaya grabbed Inle’s hand, and brought him into the water. Inle was very nervous and with a caress of her hand, Yemaya passed her hands over his mouth, nose and lungs. He embraced her and they both kissed as they submerged into the water. Inle at first was scared, seeing that his was going deeper and deeper in the ocean water. Yemaya smiled at him and told him to breathe as she gave him the secret to breath under water. Inle did as she said and they both descended to Yemaya’s castle.

Weeks passed by and the lovers were inseparable. Yemaya showed Inle every loop and crack of the ocean above and below. She took him to where Olokun resided. She took him to parts of the world that he has never seen. She even took him to the river water where her sister Oshun lived. When Oshun saw Inle, she was wrapped in his beauty as well. Yemaya continued to take him everywhere and showed him all the riches and gems that she contains. All her secrets that no one has seen, Inle viewed them all.

Months passed by, and Inle was gliding through the ocean noticing the everyday fishes that swam with the current at the same time in the same place. Inle was sitting near a coral and he saw Elegua who swam up next to him and Elegua noticed that something was wrong with Inle. He’s seen Inle everyday and he noticed that everyday that goes, by his face changes more and more. He asked Inle what was the matter. Inle looked at Elegua and started to tell him that he loved Yemaya but he was not happy where he was at. He was missing his home upon land. He missed the different tree life of the dry land. The birds, the flowers, the different animals, the things that meant a lot to him on the dry land. He missed helping the people with their sickness and he felt bored where he was at. Elegua told him to follow his heart and to be honest with Yemaya. 

A few more days pass and Inle’s demeanor had changed and now the great queen of the ocean is noticing his actions. She asks him what’s wrong but he tells her that he is alright. Confused and worried, she goes to where Elegua is and asks him if he knows what’s wrong with Inle.

 Elegua looked at Yemaya and told her that he didn’t remember what Inle had told him. Yemaya looked at Elegua and told him if she gave him some sweets, will he remember. Elegua jumped up and said yes. Yemaya gave Elegua his sweets and Elegua proceeded to tell Yemaya that Inle was not happy living down here in her watery domain. He went and told her that Inle missed his life on the dry lands. Yemaya was taken back and sort of hurt that her husband felt this way. She was determined to see him happy and if letting him go back to the dry land makes him happy, then she would grant him what he wants.

She approached Inle and asked him if he missed where he came from. Inle told her that yes he did indeed miss the life he had. He told her that he does love her but there’s nothing for him to do down here. No one here needs his expertise here. It’s the same routine everyday, all day. Yemaya asked Inle if he would like to go back to the surface and continue his life. He put his head down and responded to her, yes. Yemaya with a stern face grabbed Inle by his hand and started to ascend to the ocean surface. She took him to the same spot where they met by the rock. When Inle saw the seashore he was happy and he told Yemaya that he does love her but he just can’t deal with the solitude of the ocean. Yemaya nodded her head and told him she understood. Inle was about to jump on the rock, by the seashore when Yemaya grabbed Inle and ripped his tongue out of his mouth. Inle in pain wondered why Yemaya did that. He made signs to her as in why. Yemaya replied to him that she did this so he can never tell anyone about her domain under the sea. She said that her riches and secrets are for her and for the watery world that she lives in. Since he could not bear to stay with her after she introduced him to that lifestyle, then he will not have the tongue to say what she holds far under. And from now on, you can and will only talk through me. Your children will also be my children and initiated through me. With a twinkle from her eyeshe started to swim to the middle of the ocean laughing.

Inle saw Yemaya in the distance as she descended back to her kingdom. He then went back to his home where everyone asked where he was. Since he could not talk, he just nodded his head. He lived mute without the world understanding him.

Inle’s feast day is September 29 which is the same day of the catholic Saint Raphael. Inle loves all fine foods and drinks. He loves precious stones, art, music and the love of healing. His necklace that is worn by the priests of Inle is made up of blue, yellow, green and coral beads. It’s also adorned with multiples precious stones. The children of Inle are usually quiet individuals. They seem to love the medical field and they are known to be nurturing people. His children are made like I said above, through the secrets of Yemaya. To initiate him the person must have Ochosi next to him throughout the entire ceremony. He eats rams, roosters, quails and pigeons. All of his animals are white due to white is pure and clean. He is the patron of doctors and hospitals. He is the medical doctor of Santeria. If you look at Inle’s trident, you will notice that it’s the same symbol used today by all and every medical faculty across the world. It’s a staff that contains 2 serpents wrapped around it.

The family of Inle 


She is the wife of Inle. His helper. You can associate her with the nurse that aids the doctor. She is the one that helps Inle in all of his medical cases. In some houses or ramas, she lives inside the same tureen with Inle and in other’s, she lives in a separate tureen that lives right next to him. Both of these ways are acceptable.


He is the spirit that walks with Inle and he guards the vision of people. He is represented by the fishing pole and the trident that is placed in front of Inle. He is the orisha that brought silver to Obatala. He is also the orisha of mirages (mirages of the desert and sea), He is also known to help people with their vision and also helped Ibu Olodi (path of Oshun) in one of her battles which is the reason why she takes everything double.

Laro/Logun Ede

He is the son of Inle with Oshun. He as his father is an androgynous orisha and contains the secrets and riches of his father.


He is one of the helpers of Inle. He is represented by the fishing hook that one puts on the fishing pole to catch a fish.


He is also a great friend of Inle and accompanies him everywhere.

[post compiled by Beth Peart Weekes]

God/desses of de Metutu [as re/presented in de Metu Neter Vol.1  The Great Oracle of Tehuti and the Egyptian System of Cultivation, a kitabu re/written by Ra Un Nefer Amen] remixed

1.       Maat aka. Aje Chagullia, Lakshmi, Tzadki-El….

She likes aloes en anise and….walks with a papyrus sceptre. She achieves abundance. Maat’s sceptre fuses divine law with de abundance that follows from living it. Its color, green, symbolises abundance and fruitfulness, while de papyrus, which was used for writin’, symbolises de book of de law. She realises that even her enemies are integral parts of de whole; en thus works en shares with them.

Seshat raises her consciousness to de hall of de Metu Neter en realises the ultimate unity of all things. There are no irreconcilable opposites in de world. This is de source of undaunted optimism, faith, en inner joy which reveal themselves in a peaceful genuine smile en relaxed (Hetep) state of being in de midst of setbacks en de greatest of external difficulties.

Maat (de divine law) is de food en drink of Ra (de Life-force). She nourishes her Ra with de divine law, en gives endlessly of her love (shares seeking nothing in return). There is no end to her worldly fortune as her giving is answered from de depths of Nut.

Perseverance in adhering to a belief system based on the cosmological arrangement en synthesis of divine laws, such as achieved through de Tree of Life, leads to success in all undertakings, as de view of unity that is concealed in de midst of de municipalities that life presents to us, is neva lost.

A collection of wise sayings, en divine laws, however true cannot save us, if they are not arranged into an integral system of guiding us in our day to day existence. We have seen how de abstract analogies re/presented in dis blog, especially de symbols of de Tree of Life, serve to unify specifics across general categories. Unless de elements making up our belief system (whether secular, or religious) are unified in dis manner, they become enslaving agents of dogma, instead of vehicles of salvation…..
Biological Correspondences

Physiology: Like Venus, Jupiter is responsible for de conservashun, preservashun, en expansion of de life-force en spiritual powah! It is de establisher of physiological equilibrium en fruitfulness, hence, it is de “Fortuna major” (major fortune) en greater healing force of de body. Its action is centered in de liver where it is in charge of de producshun en storage of blood suga, breakdown of protein waste into urea, etc., en the creashun en regulation of sex hormones. It also exerts a major influence on de arterial circulation en arterial blood itself….

Spiritual Counsel

When you receive a Maat reading, you are being counselled to stop on your forward movement to achieve your goal, en to meditate on de abstract principles that will enable you to acquire a broad view of de subject at hand….

2.       Het-Heru aka. Oshun, Kamalatmika, Nebt-Het, Hana-El….

The arousal of de life-force (Chi, Ra, Kundalini) through joy and pleasure, especially when ecstatic, provides de motive force for de accomplishment of our minor goals, en vitalization of de will. Unfortunately, most people are ignorant of this fact, en surpress their joyfulness waiting for success and overindulge their passions en neva know why they have so much difficulty carrying out their will, concentrating etc….

Esoteric Herbalism:

Baths: yellow roses, honeysuckle, calendula flowers, maiden’s hair, parsley, vetiver, spearmint, sandalwood

Oils: rose, sandalwood, honeysuckle, cinnammon….

Spiritual Counsel

Whenever you receive an Oshun reading you are being reminded that de purpose of indulging pleasurable (or negative) sensations is for de arousal of Ra. When they are combined with your visualisations (daydreams, meditations) of occurrences in your life ( past en future), they are given powah to manifest. In de same vein, you are being warned against wasting your life-force through over-indulgence, in order to avoid weakening your constitution en de ability to achieve your will….

3.       Sebek aka. Elegba, Eshu, Matangi, Apuat, Rapha-El….

However pragmatic en necessary for de manipulashun of physical phenomena, de mastery of definishuns, names en descripshuns – de fundamental elements of our educashun – does not constitute knowledge of reality. Proceeding with awareness of dis limitation will bring us good fortune. Proceeding without awareness of this limitation; misfortune. We speak glibly of de person coming into being in de third month of

gestation; of life arising out of de chance coming together of nonliving particles, in de same breath that we give betta odds to a random assortment of 800,000 words en definishuns on index cards  being tossed in de air en falling in alphabetical order. And with pride we call ourselves scientists.

Special Correlates:

Sebek/Tehuti: To remind people that wisdom is not represented by de accumulation of information, de Kamitic men of wisdom used de dog-headed ape (Auaun), a very cunning, en imitative animal, en hence a Sebek type, to symbolise education as de

 aping (imitation) of wisdom. At best, de most it can do is to inspect de measuring hand of de scale of balance, record de verdicts, en chastise de pig.

Sebek/Maat: Maat is de means of giving order to thinking en provides de “truth premise” that has eluded western logicians from de days of de Greek philosophers.

Sebek/Het-Heru: This is de configurashun of de “Hermaphrodite.” Verbal thinking that is guided by images (description) gain coherence, unity, en a certain degree of objective reality. While we must experience something in order to describe it, we can easily delude ourselves with definitions, which essentially are “hearsay” (verbal explanations not necessarily associated with experience).

Sebek/Auset: All of de beliefs en rationalisations bout life…are based on our identifications with our persons. However lucid, they are sources of self delusion (maya) as they cannot uplift us…..

4.       Auset aka. Yemaya, Dhumavati, Yesod, Gabri-El

Underlying Principles:

+ By devoting ourselves to realising our true self, de indwelling intelligence, we come to realise that de true Self in all beings is none other

than de Supreme Being. Thus we elevate our devotion to uplifting our character, en de caring for others to de highest level of spirituality.

-The ignorance of de divinity of de inner being constituting our true self, en that of others degenerates our caring for ourselves, en others into permissiveness, thus undermining our spiritual development.

Spiritual Counsel

Whenever you receive an Auset reading, you are being reminded that every emotional experience is a mediumistic trance induction which creates or reinforces a conditioning.

From another perspective, you may be reminded that as Auset is de point through which you express your devotion to things – emotional identification! -, it reveals to you what you truly worship. Is Ausar,  de likeness of God in which you are made, what you identify with-care most for-, or is your person-de complex of conditioned thought, and emotional reactions to situations you identify with? Do you know which God/dess you worship?……

Hadithi? Hadithi?

Moyo Wa Africa



with mbira player Ambuya Chiweshe

 Monday August 22nd , 2011 @ 6-9pm

High Park

(just south-west of park entrance at High Park Ave. and Bloor)

Rain Location: 1920 Bloor West

$10-$25 sliding scale (no one turned away for lack of funds). 

Light lunch served

– Registration in advance is required –

To Register, contact or call (647) 340-2265

This workshop is geared towards people of African descent and will involve an in-depth discussion of spirituality and related matters from a Shona cultural perspective.

“The materiality [or materialism] of not only Zimbabweans has become a force that breaks our people away from the spirituality the has been the cornerstone of our societies. The last hundred years has seen such a rise in materiality [or materialism] that it has caused the individual to be more egoistical and ambitious for personal gain, casting aside the spirituality that has been handed down by parents to children.

[This workshop is intended to begin or further a process of renuniting us with the spiritual knowledge and practice that we have been severed from. Workshop participants are invited] to bring all the questions relating to the spiritual world and to our inner selves as African peoples.

There will also be discussion of our different manners and gestures. Nobody chose to be born in the culture they are . It is good to explain to each other so that we can live together in harmony. We will also learn a song together to sing for mother earth.”

-Ambuya Chiweshe

Stella Rambisai Chiweshe is Zimbabwe’s Queen of Mbira and is the great grand daughter of Munaka, the resistance fighter who was hanged by the British during their occupation of Zimbabwe. Mbira is so much a part of Stella’s life that she is almost synonomous with it! Right from the first time she heard the captivating sound of mbira, the traditional ‘thumb piano’, Stella was determined to learn how to play it so she’d be able to hear it all the time, even though it was almost unheard of for women to play mbira.

 In the Shona culture of Zimbabwe there are special ceremonies during which mbira sounds connect with spirits of those who have died. The unwritten lyrics of the songs in Shona can come through dreams and visions and contain deep spiritual and cultural meanings. To begin with, before independence in Zimbabwe, Stella attended these ‘underground’ ceremonies at night and then during the day worked as a maid. After independence she soon assumed a leading role as mbira player and dancer in Zimbabwe and has gone on to have a very successful career internationally.

Moyo wa Africa is a community of Africans on the continent and in the diaspora who are committed to the reclamation of Indigenous African spiritualities, knowledge systems, economic models and resources. Through this work we support our people in a process of resisting and healing from the damage caused by colonialism, and we move towards our vision of rebuilding healthy, independent and sustainable African societies. For more info, please go to 

in de werds of another sista I love, respekt en admire so….

unspoken sentiments

I have such admiration for the diversity of character amongst friends [rafikis].

There are the brutally honest, with no filters for hot, sterilizing tongues-the poison suckers who carry loads too painful for the weak,

the soft spoken listeners who take forever and a day to take a stand, they care less (i guess) about being counted anywhere- they’re everywhere.

There are the mediators, the monotony shakers, the promise keepers, the silence breakers, group facilitators, and those with the patience to explain it all, just one more time…

There are the knowers who need a nudge. The worriers who just won’t budge, nose divers, cautious survivors, carefree caregivers, and self-directed newcomers …in/Compatibilities cause for the most magical web of relations.

Some in the net work, some don’t, some seem like they can’t, while some seem destined, but one thing that I have found is that all are capable of communicating, and love appears to be the strongest coach.

In my life I have learned so many preparations of “truth”

sour, salty, sugar sweet, bland, like sand, enough to save a dying man

fire hot red pepper tears

congestion clears

At this point I can honestly confide: I give thanks for every serving.

U know how many truths u’ve read,

on the tip of my tongue

across my forehead,

in my heated connection,

in my nervous stance

in my silent absence

in my raging dance

and, so much more, behind my words, they hide

let the intelligences amongst us be our guide.

[ase, ase, ase…….]

By yene konjit

[daughta of de most high]

hadithi ya  [remixed excerpts from sassafrass,cypress and indigo by Ntozake Shange]

…& she layed up nights readin’ herstories of ancient civilizations that were closer to her than all that stuff abt England & the wars of the roses. She wrote songs of love & vindication for all the afrikan & indian deities disgraced by the comin of the white man/& loss of land/& cities reflectin’ respect for livin’ things.

“ i yam sassafrass/my fingers behold you i call upon you with my song you teach me in my sleep…”

Cypress opened up a large stained-glass box and pulled out four finely embroidered pieces of cloth.

“Hey, Miz Weaver…Sassafrass.  These are my inheritances for some children I don’t have yet.”

Sassafrass looked over, and saw blocks of minute figures and arrows and circles in different colours. Cypress became terribly excited while she explained that each of the cloths was a complete notation of a dance developed from her own experiences in de Kushites Returned. Sassafrass checked that de stitches were even en de designs exceedingly intricate.

“Cypress, if de white folks knew you were doin’ dis, they’d steal all of it and put it in a museum!”

Cypress was wallowing in Sassafrass’ appreciative statement when she recalled what their mama had said: “whatever ideas you have that’re important to you, write down…but write them so your enemies can’t understand them right off.”

Feeling triumphant, Sassafrass en Cypress did the time step down Fulton Street.

At de bus stop, de two sistas enjoyed one mo childhood pastime: singing rhythm & blues; first, Tina Turner’s “I’m Just a Fool, You Know I’m in Love” and then de Marvelettes: “I saida look, look, heah comes the postman, twistin’ down de avenue…he’s gotta lettah in his hand, an’ I know it’s gotta be from you-who ooooooo” And Cypress announced plans for a whoop-la get-down after the show at her house, with lots of good wine and good, good food. Like maybe……..

Three C’s: Cypress’ Curried Crabmeat

2 tbls vegetable oil                                                                           pinch of cinnamon

1 onion, chopped                                                                             pinch of ground cloves

1 fresh green chilli pepper (seeds removed)                          pinch ground cardamom

½ tsp grated ginger                                                                         2tbls chopped parsley

¼ tsp turmeric                                                                                   2tbls lemon juice

Heat vegetable oil and fry onion until soft. Add chilli pepper and ginger, turmeric, cinnamon, cloves and cardamom, and fry for 3 minutes, sprinkling with wota to avoid burning. Add crabmeat and salt to taste. Stir and cook for 5 minutes. Sprinkle with lemon juice and chopped parsley. (serves 4)


My Mama & Her Mama ‘Fore Her: Codfish cakes (Accra)

4 ounces salt fish (cod)                                                                  1 small onion, chopped

2 cups flour                                                                                         ¼ tsp black pepper

1tsp dried yeast                                                                                1 ½ cups warm wota

2 blades chives, chopped                                                              1 tsp suga


Put yeast en suga in bowl with ½ cup wota, en set aside. Soak fish for ½ hr, remove skin en  bone. Pound fish, chives, onion, en pepper until very fine. Sift flour with yeast mixture and add rest of wota; stir until a soft batter is formed. Let stand in a warm place. Add fish mixture en beat for 2-3 minutes. Spoon fish into smoking oil. Drain, and serve with hot floats.


De Floats Be-fore de Fish

1 pound flour                                                                     1 tsp dried yeast

4 ounces shortening                                                       1 tsp suga

 1 ½ tsp salt                                                                         warm wota

Mix yeast, suga and a little wota in bowl en set aside for a few minutes. Sift flour en salt together; add shortening, yeast mixture, en enough wota to makea soft dough. Knead until smooth. Put to rise in a warm place for 2 hrs or until dough has doubled. Punch down. Knead again, cut dough into small pieces, en roll pieces into balls. Put to rise again for 20 minutes. Flatten balls out to 1/8-inch thickness en fry in smoking hot oil. Drain en serve hot.

Cypress’ Sweetbread: The Goodness

Use any kind of cornmeal, add cooked beans and mashed sweet potatoes, baking soda, salt, a dash of cinnamon, en ¼ cup honey. Cook in pan as ordinary cornbread. Eat hot or cold 

There is a story I know.  It’s about the earth and how it floats in space on the back of a turtle.  I’ve heard this story many times, and each time someone tells the story, it changes.  Sometimes the change is simply in the voice of the storyteller.  Sometimes the change is in the details.  Sometimes in the order of events.  Other times it’s the dialogue or the response of the audience.  But in all the tellings of all the tellers, the world never leaves the turtle’s back.  And the turtle never swims away.

One time, it was in Tdot, I think, a young girl in the audience asked about the turtle and the earth.  If the earth was on the back of a turtle, what was below the turtle?  Another turtle, the storyteller told her.  And below that turtle?  Another turtle.  And below that?  Another turtle.The girl began to laugh, enjoying the game, I imagine.  So how many turtles are there? she wanted to know.  The storyteller shrugged.  No one knows for sure, he told her, but it’s turtles all the way down…….King’s hadithi always inspires such positive transformashun because it’s told with such big love en truth. Always reminds me where I yam…in another place (where de indigenus folk still taking back their land), not here (in Afreeka, where massives still working for justice)…

Here we can trace de evolushun of de gradual alteration of facts in textbooks that will mold de opinion of high school en university students. This is all de more serious because de great mass of knowledge to be acquired, in de modern world, leaves de younger generashun, with de exception of professionals, no time to consult original sources en to appreciate de gap between de truth en what they have been taught. On the contrary, a certain tendency to laziness encourages dem to be satisfied with de textbooks, as if from a catechism…

To Amelineau (Abbe Emile) we owe de discovery of Osiris’ tomb at Abydos, thanks to which Osiris could no longer be considered a mythical hero but an historic personage, an initial ancestor of de Pharaohs, a Black ancestor, as was his sista, Isis. Thus we can understand why de Egyptians always painted their god/desse/s black as coal, in de image of their ‘race’, from de beginning to de end of their hirstory. It would be paradoxical en quite incomprehensible for a white people neva to have painted its gods white, but to choose, on de contrary, to depict its most sacred beings in de black color of Isis en Osiris on Nubian monuments. This fact reveals one of de contradictions of de (neo)‘modernists’ who assert dogmatically that de white race created Egyptian civilization with an enslaved Black race living by its side….

So it is dat Amelineau, after his tremendous finds en his in-depth study of Nubian society, reaches de following conclusion of major importance for de hirstory of wombankind:

From various Egyptian legends, I have been able to conclude that the populations settled in Nile Valley were Negroes, since the Goddess Isis was said to have been a reddish-black woman. In other words, as I have explained, her complexion is cafe au lait (coffee with milk), the same as that of certain other Blacks whose skin seems to cast metallic reflections of copper.

[Prolegomenes a l’etude de la religion egyptienne.Paris: Ed.Leroux, 1916]

….De political unification of de Nile Valley was effected for de first time (maybe) from de south, from de kingdom of Nekhen in Upper Egypt.

Narmer’s Tablet, re-discovered by Quibbell in Hierakonpolis, retraced its various episodes……

King Narmer was de legendary King Menes depicted on Plate 5.

De capital of de united kingdom was transferred to Thinis near Abydos. This was de period of de first two Thinite dynasties (3000-2778).by the Third Dynasty (2778-2723), centralization of de monarchy was complete. All de technological en cultural elements of Egyptian civilization were already in place en had only to be perpetuated…….

de first cycle of Egyptian hirstory ended with de collapse of de Old Kingdom. It had begun with feudalism that preceded de first political unification; it closed in anarchy en feudalism…when we consider the failure of a revolution during Antiquity, it is evident that the non-revolutionary character of the social structure is less important than de size factor….

By de third cycle…for de third time Egypt sank into feudalistic anarchy that lasted bout three centuries: 1090 to 720 B.C.  It did not end until a Sudanese Nubian intervention ignited a rebirth of national consciousness. With de entire Egyptian people behind them, de Pharaohs whose reigns formed de Twenty-Fifth Dynasty then stimulated a veritable national renaissance…

that thrives today still, depending on de hadithi we retell, kama remixed excerpts from The Truth About Stories: A Native Narrative by Thomas King & The African Origin of Civilization: Myth or Reality by Cheikh Anta Diop.

Hadithi? Hadithi? Hadithi Njoo….

Sassafrass was running all thru herself lookin foh some way to get into her secrets en share, like Richard Wright had done en Zora Neale Hurston had done….de way de Lady gave herself, every time she sang.

Do Nothing till you Hear from Me

Pay no Attention to What’s Said

From out de closet came Billie, de Lady, all decked out in navy crepe en rhinestones. She was pinning a gardenia into her hair, when Sassafrass realised wot was happening.

De Lady sighed a familiar sigh. Sassafrass tried to look as calm as possible en said, “I sho I’m glad to see you – why you haven’t come to visit me since Mama used to put me to bed singing ‘God Bless The Child,’ en you would sit right on my pillow singing with her.”

De Lady smiled sort of haughty en insisted Sassafrass listen carefully to everyting she was going to say.

 “It’s de blues, Sassafrass, dat’s keepin’ you from your writing, en de spirits sent me because I know all bout de blues….dat’s who I yam: Miss Brown’s Blues….” De Lady was holding a pearl-studded cigarette holder dat dazzled Sassafrass, who could hardly believe what she was hearing. De Lady went on en on. “Who do you love among us, Sassafrass? Ma Rainey, Mamie Smith, Big Mama Thornton, Freddie Washington, Josephine, Carmen (DeLavallade), Miranda? Don’t you know we is all sad ladies because we got de blues, en joyful womben because we got our songs?

Make you a song, Sassafrass, en bring it out so high all us spirits can hold it en be in your tune. We need you, Sassafrass, we need you to sing as best as you can; that’s our nourishment, that’s how we live. But don’t you get all high en mighty ‘cause all us you love so much is hussies too, and we catch on if somebody don’t do us right. So make us poems en some stories, so we can sing a liberation song. Free us from all these blues en sorry ways.”

De Lady turned to de doorway on her right en shouted, “Come on, y’all,” en multitudes of brown-skinned dancing girls with ostrich-feather headpieces en tap shoes started doing

de cake-walk all around Sassafrass, who was trying to figure out de stitching pattern on their embroidered dresses, en trying to keep them from jumping up en shaking her ass when, in unison, de elaborately beaded womben started swinging their hips towards her, singing: SASSAFRASS IS WHERE IT’S AT, SASSAFRASS GOT A HIPFUL OF LOVE, A HIPFULOF TRUTH….SASSAFRASS GOTTA JOB TO DO, DUES TO PAY SO SHE COULD DANCE WITH US….WHOOEEE!

And all of a sudden de chorus line disintegrated….en Sassafrass gathered all there was that was mo to her than making cloth. Just as she was about to slip out of de room, Sassafrass turned to de Lady to capture jus a lil mo of de magic, en de Lady only murmured, 

“We need  you to be Sassafrass ‘til you can’t hardly stand it….’til you can’t recognise yourself, en you sing all de time.”

……Sassafrass had made an appliquéd banner saying jus’ that, en hung it over de stove:



De visiting Padrinos & Madrinos could be heard beginning de rites foh Shango’s day of birth. Caboe. Canta para Ebioso. De Abaqua. Drums & chanting ran through de lush backwoods of Louisiana.

Sassafrass liked to think de slaves would have been singing like dat, if de white folks hadn’t stole our gods. Made our god/desses foreign to

us, so de folks in Baton Rouge nevah came near those “crazy fanatic niggahs” out there.

Mama Mbewe’s voice raced through de forests, de makeshift cabins where weavers, potters, painters, musicians, dancers en ordinary folks seeking another life had made home

                             Shango para icote

Shango para icote

O de mata icote

A la ba obaso icote

A la ba obaso icote

Drums, drums. Drums, welcoming de faithful. Pulling them to move to dance…..

Hadithi? Hadithi? Hadithi njoo…

[kama] Remixed excerpts from Sassafrass, Cypress & Indigo, a kitabu written by Ntozake Shange

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