the divine consciousness that I yam

ni infinitely grateful for the magic of growing vijiji,evolushunary revolushunaries

20150724_133249blessings of he/artfully cocreating a world with courage, compassion

20150725_181210en responsibility to each other, captured in moments kama


riding with overflowing abundance ya upendo

on the quest for a resurgent Afrikan womyn’s activism in Tdot

[some] tings that inspire, restore & sustain me[=we]: kama picha za yesterday, leo na kesho

  1. Dis kinda soul/fullfood strengthens en positively transforms not only me so…..stories of bredrin and sistas gathering in love & solidarity, invoking the spirit of intimacy with each other and those who wished they were t/here but couldn’t make it, god/desse/s calling names of honourable wahenga en elders, sharing multi-layered journeys of big sistas,mamas, and others in our rainbow soup spectrum of identities. nights like watching Sistas in the Struggle with de Network for Pan-Afrikan Solidarity. re/learning from walimu kama Angela Robertson. Yolisa Dalamba. Wariri Muhungi. Kim Crosby.Dionne Brand.Leleti Tamu.Dionne Falconer.Sherona Hall…..

De question that brought me to dis ‘afrikan liberation moon’ gathering was how it took me this long to see this documentary? How did i miss it in all mi research for women’s & sexual diversity studies & feminist philosophy courses back when I was in ‘university’? true say naming IT started in mi belly, took a night of dreaming en a day to put words to, even as I listened to & reflected on versions of these questions in the audience, reminders to re/locate miself – en on the boundaries of this not-for- profit industrial complex within which so many comrades gather – what are the possibilities in sharing more meaningful resources in concrete continental-diasporic exchanges?  Jana, the spaces between, was dancing with de recognition & acknowledgment of big sistas that been teaching, taking care of, liming with & advocating for we in ‘ritualised’ community spaces through generations. Womben that I been listening to, learning from,sharing & building in extended villages with almost de entire decade that I been ‘immigrated’ to Tdot, some – mentors, others that I’d never met before, all warriors on the frontlines of social justice movements, harvesting litanies of survival en notes to belonging…I yam grateful for the builders who maintain positive, safe/r spaces to deepen our connection with the responsibilities of taking care of not only ourselves

network for pan-afrikan solidarity

but others and honouring our ancestors en those yet to come, within dis fundamental context called ubuntu.

What do a film screening & panel discussion organised, in Tdot, by the Network for Pan-African solidarity, an African heritage celebration for Ibeji, have in common with a fundraising drive, organised on the continent, by Fahamu, and a Day to end violence against sex workers, other than, uses of the powah of coalition building or intersectionality?

These are precious tokens of de ‘hirstory-making’ postcards of yesterday that I will remember tomorrow.

2. Stories like these make me so happy….What do Kenya, Tanzania, Ghana, South Africa, Nigeria, Malawi, Zimbabwe, Japan, Belgium, Germany, Sweden, Canada, the Netherlands, the UK, and the USA have in common?

They are home to people who have joined the Friends of Pambazuka and made a donation in the past two weeks. To our new Friends, thank you for your support and welcome to community of Friends. You are the first of many.

To all our other readers: we hope you will accept our invitation to join us in helping to build and support movements for social and political transformation. To do this we need to keep Pambazuka strong, free and independent.

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3. Hadithi like these make me smile so hard

The Water Bird

A water-bird once, in search of food, swallowed the King of the crabs, and the whole tribe of crabs were so enraged that they swore they would have their revenge.

‘We will find this horrible bird,’ they declared, ‘and nip off its legs. We shall not fail to find it, for its legs are bright pink in colour and its feathers are pink and white.’

But the water-rat overheard the crabs plotting and hastened to tell the water-bird.

‘Oh! Oh!’ cried the water-bird. ‘They will nip off my beautiful pink legs, and then waht will become of me? Whatever can I do?’

‘It is very simple,’ replied the water-rat. ‘If you stand on one leg, they will think you are some other creature.’

The bird thanked him and tucked up one leg. When the crabs came, they saw, as they thought, a very tall pink bird with one leg and a large beak.

‘Our enemy has two legs,’ they said. ‘This cannot be he.’ And they passed away.


Reblogged from

asante dada



Boksburg, South Africa

February 15, 2012

The Coalition of African Lesbians (CAL) Condemns the Ugandan Government Closing of an LGBT Capacity Building Workshop in Kampala, on February 13, 2012

**Human Rights Defenders Kasha Jacqueline Nabagesera and Vanja Braathem Escape Arrest**

The Coalition of African Lesbians (CAL), a coalition of lesbians, bisexual women and trans-divers organizations and individuals, condemns the orders of the State Minister of Ethics and Integrity, Hon. Simon Lukodo to close an LGBT Leadership Training workshop on the morning of Tuesday, February 14, 2012.

Furthermore, the coalition condemns the outright intimidation by government officials of the two organizers of this workshop, Human Rights Defenders Kasha Jacqueline Nabagesera and Vanja Braathem. The week-long workshop was due to end tomorrow, February 15, 2012.

Such actions are in direct contravention of the Constitution of Uganda, The African Charter on Human and People’s Rights and the Universal Declaration of Human Rights, amongst other international human rights instruments, all of which strongly promote and protect the rights to freedom of association, assembly, speech, expression and the right to information of all citizens and human beings, without discrimination.

In the middle of the Parliament review of the Anti-Homosexuality Bill, The Coalition of African Lesbians strongly demands that the Government of Uganda protects all LGBT people in Uganda, particularly known and targeted LGBT Human Rights Defenders. It is the responsibility of the government to ensure safety for all who live within its borders.

Activists report that in the morning of February 14, 2012, a government official claiming to belong to the President’s Office walked into the workshop room and sat down. With concern, one of the organizers, Kasha Jacqueline Nabagesera, asked him to move out as he was uninvited to the workshop. The official asked Kasha to follow him to a spot in the hotel. Upon entering that room with him, Kasha met with the Minister and his aides. The Minister demanded to know the purpose of the workshop and Kasha responded that it was about leadership. He further demanded to know what kind of leadership the workshop was addressing and again, Kasha responded to his inquiry. The Minister then asked Kasha to come with him to the workshop room where he began to speak to the participants directly. At that point, the Minister announced that the workshop was illegal and unethical and ordered its closure. There was resistance from the workshop organizers and participants and as a result, the Minister ordered for the arrest of Kasha. Fortunately, Kasha was able to sneak out and run. On reaching her room, the hotel staff called Kasha to inform her that the Minister and police were waiting for her at the hotel lobby. Kasha managed to sneak out of her room and escaped by jumping over the hotel fence. The hotel manager is reported to have been put under gun point to produce Kasha and the Minister left an order for both Kasha and Vanja to leave the country as they are not needed in Uganda. According to further reports from activists, Kasha was summoned by the office of the Minister yesterday afternoon to explain more about the purpose of the workshop which she declined to do for safety reasons. The rest of the participants checked out of their rooms, amidst officials searching for Kasha on every floor of the hotel, and returned safely to their homes. Eight days after the Anti-Homosexuality Bill has been re-tabled, the general sense among LGBT people is that of fear and hopelessness.

For more information please contact;

Kasha Jacqueline Nabagesera
Executive Director
Freedom and Roam Uganda
Tel: +256 772 463161

Moses Kimbugwe
Programs Coordinator
Spectrum Uganda Initiatives
Tel: +256 782 854 391

Victor Mukasa
Advocacy Adviser for East Africa
Coalition of African Lesbians
Tel: +27 11 918 2182
Mobile: +27 78 436 3635

Pamoja Tutafika! Je, huu ni ungwana?

“If I had an hour to solve a problem and my life depended on the solution, I would spend the first 55 minutes determining the proper question to ask, for once I know the proper question, I could solve the problem in less than five minutes.”   —  ALBERT EINSTEIN

 …..Why Don’t We Ask Better Questions?

If asking good questions is so critical, why don’t most of us spend more of our time and energy on discovering and framing them? One reason may be that much of Western culture, and North American society in particular, focuses on having the “right answer” rather than discovering the “right question.” Dis educational system focuses more on memorization and rote answers than on the art of seeking new possibilities.

We are rarely asked to discover compelling questions, nor are we taught why we should ask such questions in the first place. Quizzes, examinations, and aptitude tests all reinforce the value of correct answers. Is it any wonder that most of us are uncomfortable with not knowing?

The aversion in Western culture to asking creative questions is linked to an emphasis on finding quick fixes and an attachment to black/white, either/or thinking. In addition, the rapid pace of our lives and work doesn’t often provide us with opportunities to participate in reflective conversations in which we can explore catalytic questions and innovative possibilities before reaching key decisions. These factors, coupled with a prevailing belief that “real work” consists primarily of detailed analysis, immediate decisions, and decisive action, contradict the perspective that effective “knowledge work” consists of asking profound questions and hosting wide-ranging strategic conversations on issues of substance.

The reward systems in our organizations further reinforce this dilemma. Leaders believe that they are being paid for fixing problems rather than for fostering breakthrough thinking. Between our deep attachment to the answer—any answer—and our anxiety about not knowing, we have inadvertently thwarted our collective capacity for deep creativity and fresh perspectives. Unfortunately, given the unprecedented challenges we face both in our own organizations and as a global community, we need these skills now more than ever. Are there organizations that do place a high value on questions? Consider the ones in y/our communities…..

 [revised excerpts from] THE ART OF POWERFUL QUESTIONS: Catalyzing Insight, Innovation, and Action    by Eric E.Vogt, Juanita Brown, and David Isaacs

[Also what are the stories in our cultures that place a high value on questions? Fafanua…]

HADITHI YA MARAFIKI WAWILI (the story of de two friends)

ONCE upon a time there was a potter and his wife who had one child, a little boy, and as he grew older they were grieved to see that he was different from all other children.

He never played with them, or laughed, or sang; he just sat alone by himself, he hardly ever spoke to his parents, and he never learnt the nice polite manners of the other children in the village. He sat and thought all day, and no one knew what he thought about, and his parents were very sad.

The other women tried to comfort the potter’s wife. They said: “Perhaps you will have another baby, and it will be like other children.” But she said:

“I don’t want another baby; I want this one to be nice.” And the men of the village tried to cheer the potter. “Queer boys often become great men,” they said. And one old man said: “Leave the boy alone; we shall see whether he is a wise man or a fool.”

The potter went home and told his wife what the men had said, and the boy heard him, and it seemed to wake him up, and he thought it over for a few days, and at last one morning at dawn he took his stick in his hand and went into the forest to think there.

All day he wandered about, and at last he came to a little clearing on the side of a hill from which he could look down over the country. The Sun was setting over the distant blue hills, and everything was touched with a pink and golden light, and deep shadows lay on the banana gardens and forests in the distance, but the boy saw none of these things; he was footsore and weary and miserable, and he sat down on a fallen log, tired out with his long day. Suddenly a lion came out on to the clearing.

“What are you doing here all alone?” he said severely.

“I am very miserable,” said the boy, “and I have come into the forest to think, for I do not know whether I am a wise man or a fool.”

“Is that all you think about?” said the lion.

“Yes,” answered the boy, “I think about it night and day.”

“Then you are a fool,” said the lion decidedly. “Wise men think about things that benefit the country.” And he walked away.

An antelope came bounding out on the clearing and stopped to stare at the boy.

“What are you doing here?” he asked.

“I am very miserable,” answered the boy; “I don’t know whether I am a wise man or a fool.”

“Do you ever eat anything?” said the antelope.

“Yes,” said the boy, “my mother cooks twice a day, and I eat.”

“Do you ever thank her?” said the antelope.

“No, I have never thought of that,” answered the boy.

“Then you are a fool,” said the antelope. “Wise men are always grateful.” And he bounded off into the forest again.

Then a leopard came up and looked suspiciously at him.

“What are you doing here?” he asked crossly.

“I am very miserable,” answered the boy; “I don’t know if I am a wise man or a fool.”

“Do they love you in your village?” asked the leopard.

“No, I don’t think they do,” said the boy. “I am not like other boys. I don’t know them very well.”  “Then you are a fool,” said the leopard. “All boys are nice; I often wish I were a boy; wise men mix with their fellows and earn their respect.” And he walked on sniffing.

Just then the big grey elephant came shuffling along the forest path,  “What are you doing here all alone in the jungle when the Sun is setting?” he asked. “You should be at home in your village.”swinging his tail as he walked, and picking a twig here and a leaf there as he passed under the trees.

“I am very miserable,” said the boy. “I don’t know if I am a wise man or a fool.”

“What work do you do?” asked the elephant.

“I don’t do any work,” said the boy.

“Then you are a fool,” said the elephant. “All wise men work.” And he swung away down the path which leads to the pool in the forest where the animals go to drink, and the boy put his head down in his hands and cried bitterly, as if his heart would break, for he did not know what to do.

After a little while he heard a gentle voice by his side: “My little brother, do not cry so; tell me your trouble.” The boy raised his tear-stained face and saw a little hare standing by his side.

“I am very miserable,” he said. “I am not like other people, and nobody loves me. I came into the forest to find out whether I am a wise man or a fool, and all the animals tell me I am a fool.” And he put his head in his hands again and cried more bitterly than ever.

The hare let him cry on for a little while, and then he said: “My little brother, do not cry any more. What the animals have told you is true; they have told you to think great thoughts, to be grateful and kind to others, and, above all, to work. All these things are great and wise. The animals are never idle, and they marvel to see how men, with all their gifts, waste their lives. Think how surprised they are to see a boy like you, well and strong, doing nothing all day, for they know that the world is yours if you will make it so.”

The Sun had set behind the distant hills and the soft darkness was falling quickly over the forest, and the hare said: “Soon it will be chilly here; you are tired and hungry, and far from your village; come and spend the night in my home and we will talk of all these things.”

So they went into the forest again, and the hare brought the boy water in a gourd and wonderful nuts to eat, and made him a soft bed of dry leaves.

And they talked of many things till the boy said: “My father is a potter, and I think I should like to be a potter too.” “If you are, you must never be content with poor work,” said the hare. “Your pottery must be the best in the country; never rest until you can make really beautiful things; no man has any right to send imperfect work out into the world.” “Nobody will believe in me when I go home; they will think I am mad,” said the boy. And the little hare answered: “wo/man’s life is like a river, which flows always on and on; what is past is gone for ever, but there is clear water behind; no man can say it is too late, and you are only a boy with your life before you.”

“They will laugh at me,” said the boy.

“Wise men don’t mind that,” said the hare; “only fools are discouraged by laughter; you must prove to them that you are not a fool. I will teach you a song to sing at your work; it will encourage you:

“When the shadows have melted in silver dawn,
Farewell to my dreams of play.
The forest is full of a waking throng,
And the tree-tops ring with the birds’ new song,
And the flowers awake from their slumber long,
And the world is mine to-day.

“My feet are sure and my hands are strong.
Let me labour and toil while I may.
When the Sun shall set in a sea of light,
And the shadows lengthen far into the night,
I shall take the rest which is mine by right,
For I’ll win the world to-day.”

In the early morning the hare went with the boy to the edge of the forest and they swore an oath of friendship, which is as sacred in the jungle as among men, and the hare said:

“Come back sometimes and see me, and we will spend a long day together in the forest. Come to this place and sing my song, and the birds will tell me you are there if I am too far away to hear.”

So the boy went back to his village, and he found his mother digging in the garden, and he knelt down and greeted her as all nice Baganda children do, and he saw how pleased she was. Then he went to his father, and said: “I want to be a potter; teach me your work and I will try to learn it.” And the potter was very much pleased to think that he would have a son to take on his trade after him, and all the people in the village heard and they rejoiced with the potter and his wife.

And the boy worked hard, and in after years he became a famous potter, and people came from all parts of the country to buy his pottery, for everyone knew that he never sold anything that was not beautiful and well made.

He made beautiful black pottery, and sometimes he put a design in white on it, and everything he made was good.

But sometimes the old black moods would return and he would feel sick of his work and all the people round him, and then he would go away at dawn to the edge of the forest and sing the hare’s song, and the little hare would come running down the forest path, and the two friends would spend a long day together, while the man would shake out his heart and all its sorrows to the hare, and he never failed to get love and comfort and encouragement in return, and went back to his work full of hope.

This all happened many years ago; nowadays men think they are much wiser than the animals, but sometimes you may see a strange look in the eyes of an animal, as if it would say: “That man thinks he is wise, but he is only a fool.” And the animals in the forests and jungles and in our houses watch everything we do, and they marvel when they see how some men waste their lives.

(reposted from

Hadithi? Hadithi? Hadithi njoo, ukweli njoo, Utamu kolea.

Giza ya? Sahani ya? Nipe mji?

Siku Ya Nne: Hello 2004!

1.    Pan-Afrikan Curriculi

Hapo zamani za kale, ilisemwa Ukistaajabu ya Mussa utaona ya Firauni na kuna story najua bout migrashuns ya wa-bantu kutoka mashariki, kaskazini, magharibi na kusini ya Afreeka, na the spaces between akina mama kama Mekatilili wa Menza, Nana Yaa Asantewaa, Wangari Maathai, Ambuya Chiweshe en de great grand-mother of us all, Auset….

rain queen

‘Whether you call her Asiis (Kalenjin) or Aset (the Sudanic Luo) or Ast (the pharaonic Copts), she is the essence of the Nilotic monotheon – whose plethora of divine manifestations appear to the uninitiated as “many gods” and “many goddesses”……

There was only one Deity, Asiis, whose name the Hellenes corrupted into Isis. The Canaanites called her Astarte or Asherah, the Israelites Astoreth or Esther, the Akkadians Ishtar, the Vedic Indians Iswara or Usha and the Gauls Oestre or Easter.

Spreading out of the Nile, she dominated religious thinking from the Limpopo to the Dnieper, from the Hwang-ho to the Shannon, from the Irrawady to the Senegal and, beyond the great sea, to the Arkansas and the Orinoco.

As the “Morning Star” (Venus), Ast was also the origin of such celestial words as “aster”, “Sterne”, “etoile” and “star” itself….’

…Scholars who really understood de mystery of Ast(arte) recognized in her one of de ancient prototypes of the Virgin Mary. In Syria and Nubia her sacred dramas celebrated de rebirth of the solar god from de Celestial Virgin each 25th of December. A newborn child was exhibited, while de cry went up that de Virgin had brought forth…….

2.   Wahenga walinena, leo ni leo asemaye kesho ni muongo…….

According to de Kikuyu myth of origin, God/dess created the primordial parents, Gikuyu and Mumbi, and from Mount Kenya showed them the land on which they were to settle:
West from Mount Kenya to the Aberdares, on to Ngong Hills and Kilimambogo, then north to Gabatula. Together, Gikuyu and Mumbi had ten daughters—Wanjiku, Wambui, Wanjiru, Wangui, Wangeci, Njeri, Nyambura, Wairimu, Wamuyu, and Wangari —but they had no sons. The legend goes that, when the time came for the daughters to marry, Gikuyu prayed to God under a holy fig tree, migumo, as was his tradition, to send him sons-in-law. He instructed nine of his daughters—the tenth was too young to be married—to go into the

forest and to each cut a stick as long as they were tall. When the daughters returned, Gikuyu took the sticks and with them built an altar under the migumo tree, on which he sacrificed a lamb. As the fire was consuming the lamb’s body, nine men appeared and walked out of the flames.Gikuyu took them home and each daughter married the man who was the same height as she was, and together they gave rise to the ten clans to which all Kikuyus belong. (Even though the youngest daughter, Wamuyu, did not get married, she did have children.) Each clan is known for a particular trade or quality, such as prophecy, craftsmanship, and medicine….
[reposted from:]3.   Deconstructing maps to mlangos of no return

cote d'ivoire

Kuna hadithi nyingine najua bout bridges, kutoka moyo wa Afreeka to de diaspora of righteousness, kama mwezi na omens. Literally, signs from de moon. Arts of divination were generally under de aegis of de ancient moon Goddess….

Any omen was numinous, a word derived from nu-men, another Latin rendition of Moon-spirit. Nu-men was the Roman counterpart of Mana.

 Both werds meant revelations emanating from de Moon mama…..

Mana may be compared to Hindu Maya, de Virgin Goddess whose name was “powah”, and Arabic Manat, de Goddess whose name was “fate” and who represented de Triple Moon. In archaic Europe, Mana was de Moon-mama who gave birth to de race of man-that is, of woman, which is what man originally meant.

Mana or Mania became a common name for the Great Goddess as Creatress and Queen of Heaven (moon), because it was intimately connected with de mysterious powahs of womben, like de mwezi itself…


Upper Egypt used to be called Khemennu, “Land of De Mwezi.”….Ashanti people had a generic term for all deities, Boshun, “Mwezi”…Iroquois folks called her “De Eternal One”….ancient rulers of de Tutsi were named (after) Mwezi, “Moon”….

De Moon Goddess created time, with all its cycles of creashun, growth, decline en destruction, which is why ancient calendars were based on phases of de moon en menstrual cycles….Few religious symbols occurred in so many diverse contexts as symbols of de mwezi.

In de runic menological calendar the mwezi sickle stood for de festival of Harvest Home, which de Scots called Kim – from Koreion, moon-virgin Kore-which Christians renamed the Feast of Our Lady of Mercy. In Gaul the crescent moon stood for de druidic Diana. Crescere meant “to grow”, a form of Latin creare, to produce, to create. Hence de crescent. Modern France still makes them, en calls dem croissants, “crescents,” colloquially known as “moon-teeth.” …..

[revised excerpts from The Woman’s Encyclopedia of Myths and Secrets, (as compiled by) Barbara G. Walker]

4.   Wom(b)ans Knowledge of Reality: Iri ukabi itiri Gikuyu. What is in Maasai is not in Kikuyu.

mermaids of de south

The next major determinant of de quality of Wo/man’s life depends on what s/he believes is real. Whether they have articulated it or not, everyone operates from certain ideas regarding what is real and what isn’t. The exposition of Cosmology in de ‘Metu Neter’ [en other indigenous Afreekan oracles] has shown us that reality encompasses a range of states of energy/matter from de unformed, hence imperceptible, to de finite and restrictive physical matter that we are well acquainted with…And that all “beings” are in reality the percolation of one original consciousness through each separate form in the world.

Imagine sunlight flowing through glasses of different colours. The same colorless light will come out yellow, through one, red through the other, and so on. In each case it will have different qualities and limitations, yet they are all separate expressions of the same entity.

In addition, it is important to realize that there is no separation, cannot be any separation

 between the whole (holy!) light entering de glass and de light fragment (of a particular color, wave length etc.)  leaving de glass on de other side. This is de message, stripped of poetry, of  The Tree of Life….

Unlike Western education which seeks to teach people to make better things, the Afreekan traditional educational system aims at making better people…..the exact manner in which de spiritual cultivation of wo/mban is to be undertaken…is shown, once more, by de Tree of Life and de metaphorein (incorrectly called myth) of Ausar, which, incidentally is de oldest recorded initiation doctrine known to (wo)mankind…


According to de hadithi, in de most ancient of times a Kamitic king named Ausar discovered de method of raising his consciousness to de highest division of his spirit, and increasing his spiritual powah to its highest potential. As a result he was able to bring civilization—a spiritually controlled way of life—to de people, with its accompanying social harmony, peace, and prosperity….

It wasn’t long before his youngest brother, Set—symbol of the dedication of our intellectual faculties (logical en artistic) to de service of de sensuous, en emotional nature—became jealous

of all the adulation and homage paid to Ausar. Driven by his lust for powah, en de rebelliousness of de animal spirit against de order en laws imposed by Ausar, Set, with de assistance of a confederacy of no-gooders, killed Ausar. They then hacked his body into fourteen pieces, en scattered them all over de land. It is said that a shrine to a Deity emerged at each place where a part of his body fell. Those with understanding will grasp what is implied regarding “polytheism.”

With Ausar out of the way, Set usurped de Kingship, en proceeded to terrorise de world.

He created de first empire—rule of a foreign powah over others—en replaced the system of maintaining social order through moral cultivation with a policing system; as symbolised by the fragmenting of de body of Ausar into pieces, he separated religion from de state, education, separated God/dess from nature, from Man, separated spirit from physical matter, de divine from de mundane—in short, he alienated Man from God/dess, de world, and himself….

akina dada na mama wa mwezi

Everyone, deities included, feared him. He was invincible in war and violence, which were his chief means of settling differences, as well as de objects of his worship. No one opposed him. many even  basked in de material pleasures with which he bought them off—all except Ausar’s two youngest sistas—Auset and Nebt-Het.

They searched for, en found de dismembered parts of Ausar’s body, reunited them, wrapped de body in white linen (as a mummy), en buried his body at de bottom of de river. They set for his protection, de great Serpent Kematef (Kundalini).

Some say that with werds of powah given to her by Tehuti, others say that with Ausar’s choicest part, she immaculately conceived a son—Heru—to Ausar, who as a legitimate heir to de throne could challenge Set, who had usurped it. And as in

the Christian myth, which was copied from de Ausarian metaphorein thousands of years later, Set, hearing about de birth of a king who could challenge his reign en save de kingdom, sent his agents out to find en kill de child. But Auset was able to elude them en raise Heru to manhood.

Grown into full manhood, he engaged Set in a series of battles that lasted for hundreds of years. Victory slipped in and out of de hands of each combatant. But this stalemate was a victory to Set, for as long as morality and spirituality did not rule de world, he was achieving his goal.

Eventually Heru learned of de existence of a Deity that Set could not bother, who remained aloof of de events going on in de world. This, Deity, Tehuti, it was written, was de only one that could guide Heru to a sure victory over Set. Heru sought

 his guidance, and was thus able to defeat Set. It was not accomplished militarily, but in de court of law, where Set was tricked into accepting the very laws that he had deviced to enslave others—“maintaining law and order,” he called it. As one of Set’s strong points was communication his penalty was to serve as de wind that propels de boat of Ausar—i.e to disseminate de wisdom of Ausar en Auset throughout de worlds

[revised excerpts from The Metu Neter Vol.1, The Great Oracle of Tehuti and the Egyptian System of Spiritual Cultivation by Ra Un Nefer Amen]

There’s a hadithi I know. It’s about de earth en how it floats in space on the back of a kobe, na hapo zamani za kale pia watoto wa Gikuyu na Mumbi, walizaliwa kwenye Mukuru wa Nyagathanga. Hao dada tisa waliitwa Wanjiku, Wanjiru,

 Wanjeri, Wambui, Wangari, Wacera, Waithera, Nambi na Nyambura. Hadithi? Hadithi? Hadithi njoo…utamu kolea….

Leo hii epic ni ya nambi na Kintu as told by de Baganda as de hadithi of creashun.

According to this legend, Kintu was de first person on earth.

Kintu the Legend

Hapo zamani za kale, Kintu was de only person on earth. He lived alone with his cow, which

he tended lovingly. Ggulu the creator of all things lived up in heaven with his many children and other property. From time to time, Ggulu’s children would come down to earth to play. On one such occasion, Ggulu’s daughter Nambi and some of her brothers encountered Kintu who was with his cow in Buganda.

Nambi was very fascinated with Kintu and she felt pity for him because he was living alone. She resolved to marry him and stay with him despite the opposition from her brothers. But because of her brothers’ pleading, she decided to return to heaven with Kintu and ask for her father’s permission for the union.

Ggulu was not pleased that his daughter wanted to get married to a human being

and live with him on the earth. But Nambi pleaded with her father until she persuaded him to bless the union. After Ggulu decided to allow the marriage to proceed, he advised Kintu and Nambi to leave heaven secretly. He advised them to pack lightly and that on no condition were they to return to heaven even if they forgot anything. This admonition was so that Walumbe, one of Nambi’s brothers should not find out about the marriage until they had left, otherwise he would insist on going with them and bring them misery ( walumbe means that which causes sickness and death). Kintu was very pleased to have been given a wife and together they followed Ggulu’s instructions. Among the few things that Nambi packed, was her chicken. They set out for earth early the next morning.

But while they were descending, Nambi remembered that she had forgotten to bring the millet that her chicken would feed on. “I have left my chickens’ millet on the porch, let me return and fetch it,” she begged Kintu. But Kintu refused and said, “Don’t go back. If you do, you will meet Walumbe and he will surely insist on coming with you.” Nambi, however, did not listen to her husband, and leaving him on the way she returned to fetch the millet. When she reached the house, she took the millet from the porch, but on her way back, she suddenly met Walumbe who asked: “My sister, where are you going so early in the morning? Nambi did not know what to say. Filled with curiosity, Walumbe insisted on going with her. Therefore Kintu and Nambi were forced to go to earth together with Walumbe.

It did not take long for Kintu and Nambi to get children. One day, Walumbe went to Kintu’s home and asked his brother-in-law to give him a child to help him with the chores in his (Walumbe’s) house. But remembering Ggulu’s

warning, Kintu would not hear of it. Walumbe became very angry with Kintu for refusing him the simple favor he had asked. That very night, he went and killed Kintu’s son. Naturally, this caused a deep rift between them. Kintu went back to heaven to report Walumbe’s actions to Ggulu. Ggulu rebuked Kintu, reminding him of the original warning he had disregarded. Kintu blamed Nambi for returning to get the millet. Ggulu then sent another of his sons, Kayikuuzi, to go back to earth with Kintu and try to persuade Walumbe to return to heaven or if necessary return him by force.

On reaching earth, Kayikuuzi tried to persuade Walumbe to go back to heaven but Walumbe would not hear of it. “I like it here on earth and I am not coming back with you” he said. Kayikuuzi decided to capture Walumbe by force, and a great fight broke out between them. But as Walumbe was about to be

overpowered, he escaped and disappeared into the ground. Kayikuuzi went after him, digging huge holes in the ground to try and find his brother. When Kayikuuzi got to where he was hiding, Walumbe run back out to the earth. Further struggle between the brothers ensued but once again Walumbe escaped into the ground. The famous caves that are found today at Ttanda in Ssingo are said to be the ones that were dug by Kayikuuzi in the fight with his brother Walumbe. (Kayikuuzi means he who digs holes).

The struggle went on for several days and by now, Kayikuuzi was close to exhaustion. So he went and talked to Kintu and Nambi as follows: “I am going back into the ground one more time to get Walumbe. You and your children must stay indoors. You must strictly enjoin your children not to make a sound if they see Walumbe. I know he is also getting tired so when he comes out of the ground, I will come upon him secretly and grab him.” Kintu and Nambi went into their house, but some of the kids did not go in. Kayikuuzi once again went underground to find Walumbe.

After a struggle, Walumbe came back out to the surface with Kayikuuzi in pursuit. Kintu’s children who were outside at the time saw Walumbe coming and sreamed in terror. On hearing the screams, Walumbe went underground once again. Kayikuuzi was furious with Kintu and Nambi for not having followed his

instructions. He told them that if they did not care to do the simple thing he had asked of them, he was also giving up the fight. Kintu in his embarrassment had nothing more to say. So he told Kayikuuzi “You return to heaven. If Walumbe wants to kill my children, let him do so, I will keep having more. The more he kills, the more I will get and he will never be able to kill off all my children”. Ttanda, where the fight between Walumbe and Kayikuuzi allegedly took place is figuratively referred to as the place of death (i.e. Walumbe’s place).

So that is the legend of creation, and how sickness and death started. Nonetheless, Kintu’s descendants will always remain as Kintu said in his last words to Kayikuuzi. Hence the Kiganda saying “Abaana ba Kintu tebalifa kuggwaawo”. Which means that Kintu’s children (i.e. the Baganda), will never be wiped off the face of the earth.

More about Kintu @

[Remixed excerpts from our open] source:

Hadithi? Hadithi?

Nipe Mji?

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