blogger’s note: you probably already know this story, references to ancient Afrikan cultures are all over the net en the world….so here’s another one of them…of the gran (primeval) mama of us all  (emphasis on ‘the capital’ in the Q werd)

Adapted from http://www.ancientegyptonline.co.uk/hathor.html

Hathor is one of the most ancient Egyptian goddesses. She was known as “the Great One of Many Names” and her titles and attributes are so numerous that she was important in every area of the life and death of the ancient Egyptians. It is thought that her worship was widespread even in the Predynastic period because she appears on the Narmer palette. However, some scholars suggest that the cow-headed goddess depicted on the palette is in fact Bast (an ancient cow goddess who was largely absorbed by Hathor) or even Narmer himself. However, she was certainly popular by the Old Kingdom as she appears with Bast in the valley temple of Khafre at Giza. Hathor represents Upper Egypt and Bast represents Lower Egypt

She was originally a personification of the Milky Way, which was considered to be the milk that flowed from the udders of a heavenly cow (linking her with Nut, Bat and Mehet-Weret). As time passed she absorbed the attributes of many other goddesses but also became more closely associated with Isis, who to some degree usurped her position as the most popular and powerful goddess. Yet she remained popular throughout Egyptian history. More festivals were dedicated to her and more children were named after her than any other god or goddess. Her worship was not confined to Egypt and Nubia. She was worshipped throughout Semitic West Asia, Ethiopian, Somlia and Libya, but was particularly venerated in the city of Byblos.

She was a sky goddess, known as “Lady of Stars” and “Sovereign of Stars” and linked to Sirius (and so the goddesses Sopdet and Isis). Her birthday was celebrated on the day that Sirius first rose in the sky (heralding the coming innundation). By the Ptolemaic period, she was known as the goddess of Hethara, the third month of the Egyptian calendar.

Hathor was also the goddess of beauty and patron of the cosmetic arts. Her traditional votive offering was two mirrors and she was often depicted on mirrors and cosmetic palettes. Yet she was not considered to be vain or shallow, rather she was assured of her own beauty and goodness and loved beautiful and good things. She was known as “the mistress of life” and was seen as the embodiment of joy, love, romance, perfume, dance, music and alcohol.

Hathor was especially connected with the fragrance of myrrh incense, which was considered to be very precious and to embody all of the finer qualities of the female sex. Hathor was associated with turquoise, malachite, gold and copper. As “the Mistress of Turquoise” and the “lady of Malachite” she was the patron of miners and the goddess of the Sinai Peninsula (the location of the famous mines). The Egyptians used eye makeup made from ground malachite which had a protective function (in fighting eye infections) which was attributed to Hathor.

As the “lady of the west” and the “lady of the southern sycamore” she protected and assisted the dead on their final journey. Trees were not commonplace in ancient Egypt, and their shade was welcomed by the living and the dead alike. She was sometimes depicted as handing out water to the deceased from a sycamore tree (a role formerly associated with Amentet who was often described as the daughter of Hathor) and according to myth, she (or Isis) used the milk from the Sycamore tree to restore sight to Horus who had been blinded by Set. Because of her role in helping the dead, she often appears on sarcophagi with Nut (the former on top of the lid, the later under the lid).

She occasionally took the form of the “Seven Hathors” who were associated with fate and fortune telling. It was thought that the “Seven Hathors” knew the length of every childs life from the day it was born and questioned the dead souls as they travelled to the land of the dead. Her priests could read the fortune of a newborn child, and act as oracles to explain the dreams of the people. People would travel for miles to beseech the goddess for protection, assistance and inspiration. The “Seven Hathors” were worshiped in seven cities: Waset (Thebes), Iunu (On, Heliopolis), Aphroditopolis, Sinai, Momemphis, Herakleopolis, and Keset. They may have been linked to the constellations Pleiades.

However, she was also a goddess of destruction in her role as the Eye of Ra – defender of the sun god. According to legend, people started to criticise Ra when he ruled as Pharaoh. Ra decided to send his “eye” against them (in the form of Sekhmet). She began to slaughter people by the hundred. When Ra relented and asked her to stop she refused as she was in a blood lust. The only way to stop the slaughter was to colour beer red (to resemble blood) and pour the mixture over the killing fields. When she drank the beer, she became drunk and drowsy, and slept for three days. When she awoke with a hangover she had no taste for human flesh and mankind was saved. Ra renamed her Hathor and she became a goddess of love and happiness. As a result, soldiers also prayed to Hathor/Sekhmet to give them her strength and focus in battle.

Of course, Thoth already had a wife, Seshat (the goddess of reading, writing, architecture and arithmetic), so Hathor absorbed her role including acting as a witness at the judgement of the dead. Her role in welcoming the dead gained her a further husband – Nehebkau (the guardian of the entrance of the underworld). Then when Ra and Amun merged, Hathor became seen as the wife of Sobek who was considered to be an aspect of Amen-Ra. Yet Sobek was also associated with Seth, the enemy of Horus!

She took the form of a woman, goose, cat, lion, malachite, sycamore fig, to name but a few. However, Hathor’s most famous manifestation is as a cow and even when she appears as a woman she has either the ears of a cow, or a pair of elegant horns. When she is depicted as entirely a cow, she always has beautifully painted eyes. She was often depicted in red (the color of passion) though her sacred color is turquoise.

It is also interesting to note that only she and the dwarf god Bes (who also had a role in childbirth) were ever depicted in portrait (rather than in profile). Isis borrowed many of her functions and adapted her iconography to the extent that it is often difficult to be sure which of the two goddesses is depicted. However, the two deities were not the same. Isis was in many ways a more complex deity who suffered the death of her husband and had to fight to protect her infant son, so she understood the trials and tribulations of the people and could relate to them. Hathor, on the other hand, was the embodiment of power and success and did not experience doubts.

While Isis was merciful, Hathor was single minded in pursuit of her goals.

When she took the form of Sekhmet, she did not take pity on the people and even refused to stop killing when ordered to do so.

to be continued……

Are these the real Jews?

Story by ANTHONY NYONGESA

“Make sure you remove your shoes when we arrive at the main entrance into Jerusalem. It is a holy place and if you ignore my advice, you will be doing it at your own peril. You will receive no blessings and probably be cursed instead”, the boda boda (bicycle taxi) rider warns me as I get off.

We are approaching the compound where Elijah Masinde, the legendary Bukusu leader, self-proclaimed prophet and founder of the Dini ya Musambwa sect, hid in the early 1940s to avoid arrest by the colonial government.

The place has since been turned into a shrine by the Judah Israeli sect, whose members believe they are the real Jews. According to the sect, River Chesamisi – one of the river that runs down Mt Elgon on Kenya-Uganda border – is the “River Jordan” and every member must be baptised here.

“God revealed himself to Africans in 1920s and told them they were the Israelites,” says Moses Wafula, the high priest and self-styled representative of the Biblical Moses.

According to Wafula, “spirits” have shown that Jesus was an African, not a Semite.

“His second coming will be in Kenya, specifically in Bungoma, which is our area,” he claimed during an interview in “Jerusalem”, the church’s headquarters near Chesamisi High School, about 10 kilometres from Kamukuywa shopping centre.

To get to “Jerusalem” from the Bungoma-Kitale road, you can walk or hire a boda boda at Kamukuywa shopping centre since there are no public service vehicles on the Kamukuywa-Chesamisi route.

The sect is among the many independent religious groups that sprung up during the colonial days as an alternative to the mainstream churches, which had banned polygamy and female circumcision. It still encourages polygamy.

The sect’s offices are built above a tunnel where Masinde and other Africans considered dangerous by the colonialists hid for some time before they were captured and jailed.  

Immediately after Masinde’s capture in 1944, the tunnel was sealed. But it was re-dug by the sect members in 1998 and turned into a basement where religious implements are stored. It is here that the head of the church, Binti Zion Sarah Nafula, mediates with God on behalf of her people.

“Elijah Masinde, one of the founders of this church, came here as the Messiah to spread the gospel but began engaging in evil practices before he quit to form Dini ya Musambwa (Belief in Ancestors in the Bukusu language), which was banned by the colonial government.

“Under the umbrella of the Anglican African Israel church, Masinde was one of the six members filled with the “Spirit” to speak out against the devil and the colonial masters and they would hide in the tunnel whenever the colonial officers came looking for them,” explains Samuel Wanyama, Mfalme wa Israeli (King of the Israelites).

Later, Masinde and his colleagues formed Judah Israeli, only to abandon it after a short while to form Dini ya Musambwa.

Wanyama says that Masinde’s deviation from God’s work to form Dini ya Musambwa was a rebellion not only against his followers but also against God, and that was why he ended up being captured by the colonial forces in collaboration with African chiefs.

“Unlike in mainstream churches, where members fight for positions in the church, God anoints us through Binti Zion (Kiswahili for daughter of Zion),” says Peter Wafula, the church’s Kamukuywa branch chairman.

Twice a year, the sect members, dressed in flowing robes and their heads bent in supplication, climb Mt Elgon, which is 4,321 metres high, to offer sacrifices to God.

“We sacrifice doves, lambs and bulls that have not yet started mating. That is what God instructed his people to do,” offers Wafula, the high priest. They are supposed to make the offerings every month but only do so twice a year due to financial constraints, says Wafula.  

Before they set off for Mt Elgon, they slaughter a lamb in “Jerusalem” and smear its blood on the religious implements that are to be carried up the mountain.

On their way to the top, they bathe in the “living waters”, a warm spring on the mountain side that is believed to cure diseases and ward off bad luck in the community.

It is at this point that Binti Zion reads out the names of the followers who will make up the heavenly kingdom. Those whose names do not appear have to wait and see if they will make it to the heavenly kingdom during the next pilgrimage.

After several days on the mountain, the pilgrims head back to “Jerusalem” where they are welcomed with song and dance. After the celebrations, a bull is sacrificed at a special spot near the church building set aside just for that purpose.

“Jerusalem” is always a beehive of activity, with tourists, historians, journalists and other curious visitors thronging the compound to tour Masinde’s hideout -turned – shrine.  

In addition to the shrine, several huts have been built in the compound to house homeless families, widows and widowers, spouses separated from their partners, and elderly people who have no relatives to care for them.

“Before we give them accommodation, we try to establish whether or not the person is telling the truth about their having nowhere else to go,” asserts Wafula.

“Since time immemorial, this has been a place of refuge, that is why Masinde and others opposed to the colonial rule travelled all the way from Maeni in Kimilili to hide here,” he goes on to explain.

Unlike in other mainstream churches, the Juda Israeli sect operates on a very strict code of conduct. For example, a woman is not allowed to speak directly to a man inside the church. “If a female church member has a pressing issue to put across, she has to ask for permission to speak and that request must be made while kneeling on the floor,” says Ezekiel Waswa, a church official, adding that this is meant to enhance discipline in women.

“Our church seeks to maintain African culture not just in attire but also in deed. In the traditional African setting, women respected men and knelt whenever a man was talking to them or when giving men something, say water or food,” he asserts.

In another notable diversion from mainstream churches, the priest is not allowed to face the congregation while delivering his sermons, which take place on Fridays.

“It is only Jesus who will face his followers the way he did his disciples. No one in the church should face the congregation as is the case in mainstream churches. Those that do so will be held responsible for the sins of other church members on the day of judgment,” asserts Wafula.  

So, while delivering the sermon, the priest walks between the rows of seated members – men sit on the right side of the church while women sit on the left.

When they are not on duty, priests sit among the congregation, but never at the front or back of the church.

“Ours is a case of doing things simply, as instructed by the Bible. We are out to serve, not to be served,” says Waswa, who usually leads the pilgrims’ procession to Mt Elgon.

The land where the church and other houses are built was donated by local people, who were captured and beaten by white soldiers to reveal Masinde’s whereabouts when he started crusading against colonial rule. Those who donated land include Yonah Mukanda, Henry Khaemba and Joel Namanguva – all now dead.

Surprisingly, although Juda Israeli is one of the oldest sects in the country, it has only a few branches in Bungoma and Trans Nzoia districts, and one in neighbouring Uganda.

Publication Date: 04/02/2004
http://www.nationmedia.com/dailynation/nmgcontententry.asp?category_id=31&newsid=5459

blogger’s note: so no technically this story is not about elijah masinde. yes, it’s about judah israeli, en I assure you, there is a reason you’ve got to know about juda israeli if you want to know more about dini ya msambwa. so, if you’re still reading this story, then you have some background on a (supposedly) mysterious, elusive indigenous Afrikan religion, depending on who tells the story……like here’s another hadithi…..

2001-AUG-28: Kenya: About 300 members of the banned ‘Dini ya Musambwa’ (‘Religion of Tradition‘) faith group have refused to allow their children under five years of age to be vaccinated against polio. They believe that vaccinations are “ungodly.” They prefer to use traditional healing techniques. 

blogger’s note: en before you assume this is just history, read the truth in the signs, like in this hadithi…..

http://africanpress.wordpress.com/2007/10/15/scrambling-to-be-recognised-by-dini-ya-musambwa-kenya-sect/

The battle for the crucial Western Province vote has taken an unprecedented twist as Former Vice-President Musalia Mudavadi and Ford-Kenya chairman Musikari Kombo scramble over a notable prophesy on Luhya leadership.

With the Local Government minister accused of having overlooked its relevance, the ODM running mate appears to have stolen the region’s political grip from the noose of Kombo. Now the Ford-Kenya brigade has embarked on a belated move to visit the shrine of the Dini ya Musambwa prophet, the late Elijah Masinde, to seek blessings and guidance.

According to the Masinde prophesy made over four decades ago, the leadership of the Luhya community was to come from Lake Victoria. The Luhya were also to realise the presidency through the community’s third leadership.

Despite earlier requests by the Masinde family to the Ford-Kenya fraternity for consultation over various issues, the leaders never turned up.

But the political equation has suddenly changed, with Mudavadi becoming the running mate of ODM presidential candidate Raila Odinga, which has some bearing on Masinde’s prophesy.

Subsequently, Mudavadi last month visited Masinde’s shrine and held a lengthy discussion with the sect members and Bukusu elders, who endorsed him as the third Luhya leader.

They also gave him a baton as a symbol to lead the community.

But in a bid to restore their dwindling political fortunes, Ford-Kenya leaders plan to perform a ceremony at the shrine to appease the ancestors and seek blessings ahead of the General Election. Kanduyi MP Wafula Wamunyinyi said Kombo had sanctioned him to prepare the big cleansing ceremony to ensure they remain politically relevant.

But Masinde’s family has told Ford-Kenya to consult with them before visiting the shrine.

The family spokesperson, Mzee Lucas Watta, warned that the party leaders were not welcome to the shrine.

“We have blessed the Orange family and given Musalia the baton to be the third Luhya leader. We cannot alter this and Ford-Kenya must be ready to carry its own burden,” said Watta.

At an elaborate ceremony presided over by a prominent elder, Patrick Chaka, at the shrine, Mudavadi beat Kombo to the game by sitting on the special stool.

The late Masinde Muliro and the late Vice-President, Michael Wamalwa also sat on the stool signifying their new role as leaders of the Bukusu and the Luhya community as a whole.

Dini ya Musambwa myths

But Ford-Kenya allied politicians are putting up a spirited fight to reverse this notion. They argue that the Masinde prophesy is Bukusu-specific and not for the entire community.

Reacting, Bumula MP, Mr Bifwoli Wakoli, said: “I am a staunch Catholic and do not subscribe to the myths and legends of Dini ya Musambwa, which is a totally different religion.”

While acknowledging the existence of an ODM wave that is “quickly spreading around urban locations” in the former larger Bungoma District, Wakoli says he is not sure whether it is linked to the Masinde prophesy.

Nonetheless, the Ford-Kenya parliamentary whip maintains that his party still enjoys massive support in the rural areas.

Meanwhile, Mudavadi is expected to receive civic leaders from Narc-Kenya and Ford-Kenya from Malava constituency on Tuesday.

The Masinde factor aside, ODM hopes to take advantage of Ford-Kenya’s absence from the ballot paper in the December polls to win the Bungoma votes.

Mr Kibisu Kabatesi, ODM Presidential Campaign’s Director of Communications and Public Relations, says Ford-Kenya supporters had expected that their party would remain independent. But its being “consumed” by PNU has led to confusion and apathy.

It is probably because of this that a splinter party, New Ford-Kenya, led by Cabinet ministers Mr Soita Shitanda and Dr Mukhisa Kituyi hopes to ride on the voters’ apathy by offering an alternative.

Although a member party of PNU, New Ford-Kenya leaders will field candidates independently. The trick may just work considering that the party’s name resonates with that of the original Ford-Kenya party.

ODM’s popularity in the region, argues Kabatesi, is partly hinged on this development. He points out at the latest Steadman opinion poll figures, which indicate an increase of five points from 66 per cent to 71 per cent in favour of ODM in Western Province.

“This gain has mainly been made in the former Bungoma District, as the other parts of the Province are solidly Orange,” says Kabatesi.

Published by API/APN africanpress@chello.no tel +47 932 99 739 or +47 6300 2525 source.standard.ke

Hadithi? Hadithi?

In the beginning, is too far away to start from…..but in keeping with ‘easter’ traditions, where better to turn to than the ‘original’ bible,

 1.     To everything there is a season, and a time to every purpose under the heaven:

2.     A time to be born, and a time to die; a time to plant, and a time to pluck that which is planted;

3.     A time to kill, and a time to heal; a time to break down, and a time to build up;

4.     A time to weep, and a time to laugh; a time to mourn, and a time to dance;

5.     A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing.

6.     A time to get, and a time to lose; a time to keep, and a time to cast away;

7.     A time to rend, and a time to sew; a time to keep silence, and a time to speak;

8.     A time to love, and a time to hate; a time of war, and a time of peace.

Ecclesiastes 3: 1-8

blogger’s note: like this series, the chosen quotes are relevant because they’re not new. So, if nothing is new under this sun….it doesn’t matter who said these words or where they were written. The sentiments are nothing more or less than afrikan feminist principles indelibly re/marked in/to every grand monument we have of our ‘progress’….en where better to continue looking than in our own backyard/s?

we’re doing it like makmende coz makmende is bigger than the past, bigger than yo’ mama(‘s) stories.

Osa Otura asks what is ‘truth’ I ask what is truth?. Truth is the word that cannot fall.

Orunmila says truth is the Lord of Heaven who guides the world rightly.

Osa Otura asks what is ‘truth’ I ask what is truth?

Orunmila says truth is the Unseen One guiding the world in the right way. The wisdom that Olodumare uses, great wisdom, abundant wisdom.

Osa Otura asks what is ‘truth’ I ask what is truth?

Orunmila says truth is the nature of Olodumare

ESE IFA, OSA OTURA

Hadithi? Hadithi?

Nilipotoka zaria, nilienda baharini kuongea na Olokun…naye akanichukua ayiti, nipe mji!

we (re)introduce the holy trinity of the Q werd…these, (Our) stories of wo/myn, you probably already knew, (en if you didn’t well then now you know that these hadithi) are derived from indigenus myths of divinities like Asiis, Fatima, Mumbi, Nambi, Nomkhulwana, among millions of other legends that have walked…

queen of stars

Yemoja (Iemanja Yemaja, Imanja, Yemayá, Jemanja, Yemalla, Yemana, Yemanja, Yemaya, Yemayah, Yemoja, Ymoja, Nanã, La Sirène, LaSiren, Mami Wata) – divine mother

la siren-e

Yemoja is the “Mother of the Children of Fishes.” As such, she is the penultimate symbol of motherhood. Yemoja is the all encompassing mother; like the sea, her ability to nurture is vast. Though associated with the ocean in the African Diaspora, in Yorubaland, Yemoja is the Orisa of the Ogun river. Yemoja is associated with the top layers of the ocean- Olokun is considered the deep, deep realm of the Ocean. The Ocean is the largest environment for life on the earth, therefore Yemoja is viewed as the mother who gave birth to civilization and who continues to sustain us. 

nomkhulwana

of the most high

Oshun is the Orisa associated with fresh water. The name Oshun translates to mean “spring” or “source.” As the Orisa of fresh water, Oshun is the source of all life. She is the owner of the Osun river in Oshogbo, Nigeria. She is a powerful healer, especially as it concerns to issues of conception, women’s health and love relationships. Oshun is a great diviner and is said to own sixteen cowrie divination. Oshun is the champion of women and protector of mothers. Like the river, this Orisa has many faces. As it is said, “the river is calm, but it also rages.”  Oshun is the spark of creation; she is abundance and joy and reminds us that we are meant to have abundance, joy and love in our lives.

Oya is the complex Orisha who guides transformation and change in life.  As the Goddess of the Winds, she can come as a fierce tornado or hurricane or as a cool breeze on a hot summer day.  In her transformative mode she is always moving toward ideal justice for all.  She wants the best for each of us, and sometimes that means taking away our illusions about the world regarding things and people.  Oya is also known as the keeper of the Ancestors.  In this capacity she serves as the guardian of Egun (Ancestors) at the outskirts of the cemetery, serving as mediator between the living and the sacred dead.  There is a Yoruba prayer for Oya that says, “ Ajalaiye, Ajalorun, fun mi ire,” translated as “the winds of Earth and Heaven bring me good fortune.”  She moves heaven (ancestors) and earth (living) to create communication between the realms.  Finally, as Patron of the Marketplace, Oya is a shrewd businesswoman who reigns over commerce and exchange.  Invoke her before you go shopping.  Take an offering to her and leave it at the opening to a flea market, and she will smile upon your bargaining.  She is also called Iyansan (The Mother of Nine), particularly in Brazil.  Her number is nine, and she loves eggplants and red wine.  Oya- Iyansan is a complex warrior deity who will go to battle for her children out of love and justice…….

en makmende hepad all of them en went for nana buluku instead……

 to be continued.

ct2

ct2

this poetry is not a luxury

this poetry is not a luxury