Madisebo University

Genesis and Conceptualisation of Madisebo University

Genesis and Conceptualisation of Madisebo University
Mocholoko Dr. Zulumathabo Zulumathabo © 2021

Listen to a podcast at the end of this post of 702 FM Radio interview with an indefatigable DJ, Refiloe Mpakanyane who interviewd me on Saturday January 23, 2021 about Pre-Thwasa Counselling.

The great Refiloe Mpakanyane of 702 FM Radio who interviewed Mocholoko Dr. Zulumathabo Zulu. Siyathokoza Makhosi amahle! **Picture Credit**: 702 FM Radio.

The Preamble

Madisebo University in the great land of endless sunshine of Azania (South Africa) is an independent institution of indigenous African teaching and learning based on the tertiary principles of the Mophato school system of the Basotho ancients and the modern Corporate University training model. Madisebo University is a new paradigm case intended to emancipate and to empower Thari (Bana Ba Thari / Abantwana Be Mbeleko / The Descendants of the Melanin) to be free from miseducation; free from conflict; free from immorality; free from poverty and free from pestilence.

The independent Madisebo University is inspired by the tertiary principles of the Mophato school system of the Basotho erudite ancestors who have gone before us. Ntho tse ntle di ya iketsetswa. Mphempe e ya lapisa, motho o kgonwa ke sa haye. **Picture Credit**: Z. Zulu.

It behooves Thari to retake their inalienable role as the unbought and unsold architects of destiny as it was meant to be by the erudite African ancestors who have gone before us. We give massive thanks to the erudite and selfless African ancestors who have watered the tree of freedom with their unblemished and sacred blood teaching us to resist and to break the chains of those who seek to subjugate us; to rape the African Motherland and to rob us of our natural resources that were bequeathed to us by the African ancients who have gone before us.

The Genesis of a New School

to retake the destiny
stolen by the entity.
They miseducate Emory
To misinform about reality
To believe the unbelievable
To accept the unacceptable
Hence, the genesis of a new school

massive data of cyberspace,
needs a metaphysical case.
To train a knowledge consumer
To think like knowledge engineer
Unbought and unsold liberators
Unimpeded by deprivation
To build the new school

Contextual Commentary

From the preamble of the Teaching and Learning Charter of Madisebo University we read the following as a contextual commentary of the literary piece The Genesis of a New School:

“The melanated mother buffalo teaches the melanated buffalo child at the buffalo school [1] that was birthed by the buffalo ancients who have gone before her. The learning begins in the primordial waters inside her stomach through the cultural and metaphysical cues of her environment. The brain of the child is wired through the cultural environment of the buffalo clan. When the buffalo student is ready after viviparous landing, the griot professors make a glorious appearing and the doors of the buffalo school open ajar to welcome the effervescent student.

The buffalo school is a geostrategic pipeline that produces the unbought and unsold architects of destiny who are more than ready to tackle and to defeat the killing machines of the mighty lions [2] so that the clan can vibrate as they were intended to vibrate unimpeded by the ever present danger of the terrain in the grasslands.

Herein, the independent Madisebo University has opened her doors like a buffalo school to teach you correctly so that you are not miseducated by the historically colonial schools and the accomplice church in the colonisation and enslavement of the African descendants. Madisebo University curriculum is culturally built upon the pillars of the indigenous knowledge systems and the intellectual achievements of our erudite African ancestors who have gone before us.

Afrocentric school that teaches agentic African Civilisation.
Eurocentric schools that teach Eurocentric Civilisation and kill indigenous African cultural knowledge systems.

The Birthing of Madisebo University

Since the advent of colonization in 1497 led by Vasco da Gama of Portugal using the ECC (Euro-Christian Colonialism); Jan van Riebeeck of Netherlands in 1652 and the British Colonial Administration of England in 1806, the indigenous people of Azania have been consistently and vehemently subjected to a sophisticated; well resourced and institutionalised form of miseducation about the reality of the genocidal holocaust engendered by colonisation; slavery and dispossession forcing the African descendants to believe the unbelievable and to accept the unacceptable.

Madisebo University was born out of the travails of this subliminal and concrete-steel manifestation of miseducation with the intent to reverse this poisoning of the mind that subjects the African descendants to a tragic triad of (1) self-hate and mutual hate; (2) erosion; vilification and extinction of African knowledge; language and identity and (3) perpetual institutionalisation of economic deprivation.

Conceptualised as an anti-colonial; anti-slavery and anti-miseducation institution of higher learning with great veneration to Mophato of the Basotho ancestors, Madisebo University is an independent and disruptive institution premised on the sacrosanct principles of inalienable indigenous African origins and ways of knowing. To ensure the non-existence of miseducation, Madisebo University will train her own teachers as griot professors and knowledge engineers who teach and model the sacrosanct principles of the African origins of knowledge.

The Philosophy of the Triangle. **Artistic Rendition** **Credit**: Z. Zulu.

This pedagogical mechanism is intended to equip the gutsy spirit of Thari with intellectual fighting sticks of Mophato to retake their inalienable role as the unbought and unsold architects of destiny as it was meant to be by the erudite African ancestors who have gone before us.

The New Colonisation

The all or nothing time of do or die has dawned upon us! We perpetually give massive thanks to the highly venerated cosmologic voices of the ancestors urging us to shake off the legitimised axiological chains of miseducation; the ontological chains of economic deprivation and the technological chains of new colonisation and enslavement via the Fourth Industrial Revolution. We must be enterprising and effervescent to shake off these crushing chains so that we can vibrate as we were intended to vibrate unimpeded by the adverse conditions and the perturbations of the terrestrial space.

It is prudent to inform you that these new chains of colonisation are real and are already dangling over you as confirmed by a search for “east India company” on the CIPC (Commission of Intellectual Properties and Companies) of the Government of Azania website in recent times when I was writing this article. The results showed two companies as shown below:

Dutch East India Company
British East India Company

I was stunned beyond shock and awe when I saw these minacious names of companies matching word for word the exact names of the colonial/slave trade companies of the 1600s which brutalised our ancestors through the commando system by exterminating the resisting fathers; violently raping their wives and daughters and taking their children into the crushing chains of slavery thus to subject them to perpetual genocide and holocaust for which reparations are consistently and vigorously vetoed by the colonial and slave trade descendants. Even a powerful and prestigious World body like the United Nations is impotent in this matter like genitalia that is arrested by sexual dysfunction. This is a metaphysical case because a male organ is not able to experience erection when arrested by fear.

As I write these lines, I am arrested by fear of what is coming to us. What are the names of the Dutch East India Company and the British East India Company doing on the CIPC database? The Government has a lot of explaining to do to the people of Azania.

I thought these companies of colonisation and enslavement had ceased to exist long ago and no right thinking entrepreneurs would associate themselves with a dark history of genocidal holocaust. Moreover, I trusted the Government of Azania to blacklist and disallow the registration of such named companies but I was wrong. Thus, Azania, Africa and Diaspora you must wake up and smell the coffee of dangerous things to come in addition to Covid.

The British East India Company was chartered on December 31, 1600. While the ordinary and innocent people of England were celebrating the end of the year and the dawn of the New Year, the sleepless and conniving royal family and their lieutenants were busy at work to strategise and to architect the colonisation and enslavement of our ancestors. The British East India Company became defunct on June 1, 1874 (Wikipedia, 2021).

The Dutch East India Company was chartered two years later on March 20, 1602. While the ordinary and innocent people of Netherlands were celebrating the dawn of Spring, the sleepless and conniving royal family and their lieutenants were busy at work to strategise and to architect the colonisation and enslavement of our ancestors. The Dutch East India Company became defunct on January 1, 1800 (Wikipedia, 2021).

What are they doing with these companies? Are they resuscitating the violent machinery of colonisation and slave trade that ushered the the most brutal Luso-Anglo-Dutch settler colonization in Azania that we found impossible to dislodge completely? Are we seeing the resurgence of the cruel and brutal chains by way of re-colonisation and re-enslavement? Are the Suzerains trying to transform our countries into vassal states so that they can permanently extract fealty from us? Has someone in the Government of Azania sold us out?

This fact needs to be brought to the attention of the great Honourable President Cyril Ramaphosa and his cabinet. They will act promptly on this. We still get teary over the question of colonial conquest and the slave trade. My unbought and unsold brothers and sisters who read these sacred pages of the ancestors please research this fact or any other signs of re-colonisation and re-enslavement and share your independent findings with me. We give massive thanks to the erudite ancestors who have gone before us teaching us to resist the chains of subjugation and foreign occupation!

The Covid Situation

In spite of the killer SARSCov2 virus of 2019 that causes the Covid conditions of pestilence, the unconquerable Thari shall emerge victorious thanks to the protective mechanisms of the molecular structure and the secret code of the Melanin and the taxa of Ditlama (Botanical); Nkukumuwi (Volcanic) and Masika (Ritualistic) medicine that were bequeathed to us by the erudite African ancestors who envisaged these existential perturbations of the terrestrial space as shown below.

masakana a pholo ya Basotho {Ditlama; Nkukumuwi; Masika}
taxa of Basotho medicine {Botanical; Volcanic; Ritualistic}

We were at the home of the unbought and unsold Isanusi, Vusamazulu Credo Mutwa around the night fire on Saturday August 11, 2018 with his beautiful wife Kedisaletse along with the delegations of uMsamo African Origin of Philosophy; Madisebo University; North West University and Durban University of Technology when Isanusi told us in solemn terms about the minacious advent of warlike conditions as foreshadowed hitherto by the lunar eclipse of Friday July 27, 2018 and confirmed hereafter by the advent of Covid-19 in 2020 in Azania. The great Isanusi (may his soul rest in peace) transitioned to the spiritual realm of the ancestors on Wednesday March 25, 2020 on the eve of the military lockdown in the land of Azania.

The substance of his prophetic message was that these adverse conditions were driven by the spirit of war making. Thus, it is not just pestilence as reported by officialdom, it is Moralo wa Lewa (strategic design) to reduce the survival experience of the unconquerable Melanin. May the souls of the departed rest in peace knowing that the explosive prowess of the Melanin shall defeat the Covid conditions of pestilence and retake the land of the ancestors.

The Curriculum System

The advent of the information super highway means that we have access to billions of web pages; research papers and books of knowledge. This massive knowledge base requires new skills of epistemic uptake. Instead of a knowledge uptake by regurgitation as is the case with historically colonial schools, our instinctive need for decolonisation requires a new paradigm approach. The massive knowledge unleashed by the cyberspace necessitates that you think of knowledge as a knowledge engineer and not just a knowledge consumer. You need to go under the hood of knowledge to understand the design principles of knowledge that you consume.

This is where the new Madisebo University steps to the plate. Madisebo University conceptualises about knowledge as a car engine. To understand this engine design metaphor you require a disruptive paradigm shift to think outside the box of the establishment like an engineer. Madisebo University will train you like a knowledge engineer so that you can understand the design principles of epistemic; axiologic and ontic systems and gain mastery of the constitutive components of this knowledge engine directed by African philosophy of transcendence as described in the book The Sacred Knowledge of the Desert: African Philosophical Transcendence in the literary peace Venturesome Kisses as shown below:

“Forbidden grounds of love cast their spell. The naivety of love sweetens the love that exists like a desert flower. Deprived of water, the flower waits underground until, when the rains fall, it springs to life knowing that the rain will soon be gone.”

The new paradigm is existential to our survivability given the fact that knowledge is also packaged as a blackbox so that the internals are hidden from you. You only have access to the interface. This blackbox design allows those who seek to subjugate us to mess with our hearts and minds setting us up to believe the unbelievable and to accept the unacceptable. The blackbox design also requires superior skills of reverse engineering and regression analysis. Madisebo University is well positioned with its massive knowledge base; longitudinal data and intellectual capital to equip you with cutting edge training so that you think like a knowledge engineer and act like one.

To understand this knowledge engineer construct, let’s take an engineering look at a car engine. A car engine is comprised by three layers namely (1) HCL (head cylinder layer); (2) BCL (block cylinder layer) and (3) CCL (crankcase layer). The HCL is the fuel input and brain of the engine; the BCL is the combustion processor and producer of linear motion and the CCL is the transformative output of mechanical motion. For the car to move, the CCL must transform linear motion from the BCL into lateral motion.

The design principles of Madisebo University are congruent with the car engine construct. Madisebo University is comprised by three schools namely (1) School of Cosmology; (2) School of Metascience and (3) School of Metaphysics. Cosmology is about the input of the cosmologic genesis and the identity of the African ancients which provides fuel input to the essence of our being like Diboko/Direto/Izithakazelo/Iziduko. Metascience is about the processing using strategic knowledge of science and healing principles of Ditlama (Botanical); Nkukumuwi (Volcanic) and Masika (Ritualistic) medicine. Metaphysics is about the transformative Nkareteng (scientific study of reality) and the actualisation of our dreams and a better future for those coming after us so that we can vibrate like a car engine that vibrates as it was intended to vibrate.

There will be three designations in terms of training and convocation namely (1) Yellow Belt Knowledge Engineer (equivalent to undergraduate training); (2) Brown Belt Knowledge Engineer (equivalent to Masters training) and (3) Black Belt Knowledge Engineer (equivalent to doctoral training).

702 Radio FM Radio Podcast on Pre-Thwasa Counselling

Pre-Thwasa Counselling on 702 FM Radio

Visit Madisebo University

For inquiries write to us.

References

Zulu, Z. (2014). The Sacred Knowledge of the Desert: African Philosophical Transcendence. Madisebo University College Press: Johannesburg.

Zulu, Z. (2014). A Woman In The Bush. Madisebo University College Press: Johannesburg.

Zulu, Z. (2013). Sesotho Dictionary of Mathematics. Madisebo University College Press: Johannesburg.

Zulu, Z. (2019) “African Metaphysical Science and Decolonisation”, Faculty of Education, North West University – Potchefstroom, North West Province, Azania.

Zulu, Z. (2008). ‘Ontological States of the Object’, Unpublished, Ottawa, Canada.

Zulu, Z. (2009). ‘The African Philosophy of Coexistentialism’, Unpublished, Ottawa, Canada.

Role of Indigenous Medicine in Covid

By Mocholoko Dr. Zulumathabo Zulu

RTS FM Radio podcast at end of this article.

I am hereby sharing a podcast of a broadcast at RTS FM Radio of Kimberly wherein I was interviewed by Mwalimu Kush of RTS FM Radio about the role of indigenous medicine practitioners in the fight against Covid-19.

DJ of RTS FM Radio Mwalimu Kush of Kimberly

This was an important topic given the fact that the whoke narrative on Covid and the SARSCov2, the virus that causes it is dominated by allopathic medical doctors to the exclusion of indigenous African medical doctors.

I would like to say thank you to my North West University student ausi Setshego for reccrding the session for me. Rere hoate! Thokoza Makhosi!

Take a listen and please share your comments. Without further ado, here is the podcast.

RTS FM Radio Podcast

Indigenous Medicine Practitioners & Covid-19

*The efferevescent DJ, Michelle Constant of the SAFM Radio in conversation with Mocholoko Dr. Zulumathabo Zulu on the role of indigenous healers with respect to Covid-19.*

Indigenous Medicine Practitioners & Covid-19

SAFM Radio Poscast

You can listen to the SAFM Radio podcast of this event at the end of this blog article.

Please tune in to SAFM Radio tomorrow Tuesday on January 5, 2021 at 08:30am – 09:00am with the effervescent Presenter Michelle Constant focusing on the role of indigenous medicine healers in the fight against Covid-19 and the the SARSCov2 virus that causes it.

Hitherto, the discourse on Covid-19 has been dominated by Western allopathic medicine practioners at the exclusion of indigenous healing modalities. Join me as I scientifically make the case for African healing modalities with respect to therapeutics and etiology informed by the indigenous strategic knowledge of African metascience.

To learn more about my previous lectures on African Origin of Etiology and Therapeutics and Covid-19 see North West University and Namibia University of Science and Technology conference Youtube video:

Historiography and Indigenous Philosophy of Innovation and Covid-19
https://m.youtube.com/watch?v=T1TEODUGqQ8&t=1343s

SAFM Radio Podcast

Impressionable Canvas of Emory

You can support me and my research expeditions by making a donation through my company Afrodata Solutions via Paypal or you can buy my books on Amazon. Siyabonga ka khulu (Zulu for we are the grateful ones!). Badimo ke bao! Thokoza Makhosi!

Impressionable Canvas of Emory
By Mocholoko (Dr), Zulumathabo Zulu © 2020

The Preamble

Emory is the analog of the Melanin. The canvass is the cortical brain of Emory. Emory refers to an African oak tree that bears black acorns. Thus, Emory is highly melanated!

Emory has allowed Yena to be defined and to be demoralised by the adverse conditions and the hedonistic trappings of the terrestrial space. This has resulted in a convoluted brain that exhibits a privated uptake for an exigent sense of moral code of the ancestors who have gone before us. As a consequence, a sense of cultural and mutual disdain is the indelible insignia of colonial conquest through the subliminal tools of the ECC (Euro-Christian Colonialism).

Emory needs a dramatic moment of manifestation to be energised and meticulous in the pursuit of cosmologic truths that Yena was separated from. This mammoth task requires a stringent set of counter measures to redefine Yena and begin to fix the damage of colonial deprivation.

Demoralisation and ignorance are the most powerful tools in the hands of colonial descendents to perpetuate the state of colonial deprivation and block the reuptake of the cosmologic truths of the ancestors in the land of Azania (South Africa). The beautiful and sacrosanct land of Azania was violently raped and continues to be raped through the sacrilege of the hired guns of the ECC.

The sacred bones of the ancestors of Emory are subjected to violent sacrilege. As a corollary, Emory is unable to retrieve and to defend the sacrosanct bones of the ancestors. Moreover, Emory feels betrayed by the negotiators of 1994 who failed and continue to fail to produce the forensic transcript of the negotiations. This absence of the transcript is congruent with the machinations of the colonial descendants; the chicanery of the political establishment and the sacrilege of the land.

The post-Apartheid democratic dispensation has turned out to be a de facto vicarious administration intended to discharge two mission-critical objectives namely (1) to vigorously defend the Clause 25 constitutional interests of the colonial descendents and (2) to pacify the frustrations and anger of the dispossessed. It is our scientific position that this vicarious system is what is euphemistically referred to as the Rainbow Nation and the survivability of the political dispensation depends on it.

The colonial descendants and their institutions are programmed for an existential sense of survival. They need an overarching adherence to the sacrilegious policy that frustrates; demoralises and miseducates Emory about reality. They block access to the metaphysical reuptake of historic truths in order to engender and to perpetuate the miseducation of Emory and to maintain the MSR (master servant relationship) model so that Emory can believe the unbelievable and accept the unacceptable.

The necessary miseducation of Emory is confirmed by the official curriculum and prescribed textbooks that continuously teach the historical doctrine of Mfecane/Difaqane which our independent research institute Madisebo University College has scientifically proven to be a falsification of history.

In this article we harangue and jog with fervour the sleeping memory of Emory in the literary piece Impressionable Canvas of Emory as shown below:

Impressionable Canvas of Emory
By Mocholoko (Dr), Zulumathabo Zulu © 2020

though pregnant with cruel memory
must abort idee fixe, Emory!
High canvass of royal advent
Shackled by casus of event
Hitherto, was formidable
Hereafter, is impressionable
Wired by treachery of conditions

to impoverish the plasticity
to fixate to the past that faltered
Emory like halted
Canvas wrinkles like faulted
To transcend casus of events
The canvas needs new invariant
To awaken the defiant

Contextual Commentary

As a matter of urgency, beautiful Emory needs three invariants (irreducible set of assertive principles) in order to experience the miracle of rebirth namely (1) the African desert flower; (2) the African fish and (3) the African zebra.

The African Desert Flower

(Unable To Run Away From Adversity)

When the audacious desert flower Mponeng of the great Kgalagadi (Kalahari) remains underground assiduously listening to the slightest indications of the falling rain, Mponeng faces the prospect of decomposing on account of cruel bacterial decomposition.

Mponeng must not allow Yena to be defined by the adverse conditions and must find a way to defeat the bacterial decomposers of the underground. If the anti-bacterial struggle goes awry, the desert flower will succumb to the bacterial disintegration. The decomposers are programmed for destruction and are merely executing the agnostic program encoded in their genome.

Mponeng is programmed for survival and must enhance the survival experience in spite of the adverse conditions. The desert flower has the ability to recover from setback and to preserve its seed for hundreds of years in the subterrain undefined by the adverse conditions.

When the desert rain eventually precipitates, Mponeng springs to life knowing that the evanescent rain will soon vanish into oblivion as if it never rained. Mponeng must internalise and commit the rain to the storage of the succulents to subsequently draw from the reserves of the rain that fell.

The invariant {to remain undefined in the adverse conditions; to transcend the adversity and to find a novel way to solve a problem}.

The constraint {always tethered by the roots to the ground and unable to run away from a situation}.

The Axiom {to enhance the survival experience; to produce the most beautiful flower in the desert and to pass the best traits to the next generation}.

The African Fish

(Unable To Eacape The Environment )

The African fish Tlhapi is born in a highly salted environment but when you catch it, it does not have the salt. In fact you must salt it before you can eat it. Tlhapi does not allow himself to be defined by the adverse conditions of the salty environment and as a matter of stringent principle does not and must never internalise the salt.

Tlhapi understands the dangers of internalising the salt. Internalising the salt would pose an impressive threat to his survivability. The unrestrained salt input has the potency to erode his survival experience. He cannot afford to engage in a survival reducing behaviour. He must resist the salt at all times. As part of stringent counter measures, the African fish does not internalise the salt.

The invariant {to remain undefined by the environment; do not internalise the salt; find a novel solution to the problem}.

The constraint {embedded in the water and unable to escape the environment}.

The axiom {to engender tools of buoyancy; floatation and remote sensing to enhance survivability}.

The African Zebra

(Unable To Escape Conscription)

When Qwaha (the zebra) crosses the mighty African river to the other side, Yena must find a way to defeat the giant crocodile that poses an impressive threat to his crossing. A single kick of the zebra is able to break the jaws of the mighty crocodile. Qwaha can do this in the natural terrain of the crocodile. The implication herein is that the zebra has found a way to defeat the crocodile in its natural terrain.

The moral of the story is that you must not allow yourself to be defined by the environment you find yourself in. This is an extremely important principle of transcendence as defined in my book The Sacred Knowledge of the Desert: African Philosophical Transcendence. I wrote that book to give you the intellectual fighting sticks to defeat the funks that seek to reduce you to servitude of self. It cannot be the case that you are overruled by the typhlotic urges of the self.

The invariant {to enhance the survival experience; to transcend the adverse conditions and to adhere to the collectivist moral code of the zebra clan}.

The constraint {to conscript to the dangerous crossing for greener pastures}.

The axiom {in perpetual pursuit of greener pastures, to embark on lengthy journeys, to break jaws of a crocodile in its natural environment to cross to the other side}.

The Philosophical Implications

In the Impressionable Canvass of Emory we make the thesis that the cortical canvass of Emory is crumpled as a result of accidental events.

On the one hand, when plastic is passed through a squashing environment, it produces an impressive array of wrinkles as memory impressions of the adverse forces that came to bear upon it. In this case, the array is the superset of the wrinkles produced and the smooth part is the subset of the superset, a clear case of the plastic being defined by the impressive environment.

On the other hand, when you squash a high quality cloth of Thetane (Basotho female cloth made from Tsikitlana plant), it only produces a sparse array of wrinkles while most of the cloth remains uncrumpled. The wrinkles in this case, are a small subset of the effect of the environment and for the most part the cloth is not wrinkled. Thus, the small array of wrinkles is the subset of uncrumpled superset.

This is Thethana designed and made from Tsikitlana (Gazania) by the Basotho women to create an ethnic skirt for virgin girls and older women of chastity. My beautiful sisters Selina and Alina of Matamong (Afrikaskop, Eastern Free State) proudly wore Thethana designed and created by the great Mmaketsa. Tsikitlana of Matamong grew along the river banks near the mountain of Torofeiye. It is herein that the historic Batle of Groenkop took place as described in my book Kgolaboloko: African Roots of Cosmic Genesis. Unfortunately, like anything Azanian, this Tsikitlana tradition is already in its twilight days as most Basotho women no longer design Thethana. Today Thethana is used more as a dance costume and people now use synthetic materials instead of Tsikitlana to produce Thethana. The botanical knowledge of medicine plants is fast disappearing along with those who depart from the planet. The people are not proud and bold enough to vehemently protect and defend their culture and teach it to the next generation. **Picture Credit**: Morija Museum, Lesotho.

Since these impressions reflect the environment which the plastic passed through, it stands to reason that the plastic is highly impoverished since it only reflects the environment for the most part and does not contribute new input into the environment.

This is Tsikitlana (Gazania) used by the Basotho women to create the Thethana dress for virgin girls and older women of chastity. **Picture Credit**: HitroMilanese, Wikipedia.

This is the reason why I wrote the book The Sacred Knowledge of the Desert: African Philosophical Transcendence wherein I present the metaphor of the undefined desert flower and the African philosophy of transcendence. In the book, transcendence is defined as “undefined”. This means the desert flower rhizome and the desert flower seed are able to remain undefined in the desert in spite of the adverse conditions like the water shortage; the killer sun rays; the dust storms; the gusty winds; the sand particles and the bacterial decomposition.

The philosophy of transcendence is mirrored in others like the African zebra and the African fish.

The fish is born; raised and socialised in the salty environment and yet when you catch it for food it has no salt. This is the case because the fish does not allow itself to be defined by the adverse conditions of the salt. The fish understands that excessive salt into its system poses an impressive threat to survivability. It must have the invariants in place to disallow the unrestrained intake of the salt. Thus, the fish does not internalise the salt as a result of the irreducible invariants of transcendence. It is herein that we pay deserved tribute to the erudite ancestors of Batlhaping teaching us to venerate the spirit of the fish.

The zebra is an interesting case of transcendence. Forced to a conscripted life of long distance migration and having to encounter deadly crocodiles in pursuit of green pastures, the great zebra must find a novel way to defeat the crocodile in its natural water terrain.

The zebra is able to break the jaws of a giant crocodile in Africa’s giant rivers and still cross unscathed with babies. This has got to be the most miraculous event in the life of the audacious zebra. We give massive thanks to the philosophical transcendence of the mighty zebra! In the books Sesotho Dictionary of Mathematics and A Woman In The Bush in the literary piece The Crossing To The Other Side we read these lines:

“The colossal crocodiles lie in ambush
To destroy those easy to fleece
Yet a diligent zebra’s kick is fierce
To crush ambushing jaws to fragments
Never more to be victimized by the ambush”

In the Contextual Commentary of the literary piece, we read the following:

“The teachings of the African zebra exist forever. These teachings are held to be true in perpetuity. Her unconquerable spirit powers the imagination of many generations on a long and arduous road in the quest to reach their destination where the land is teeming with diversity of vibrant life. As a teacher and professor emeritus, the grandmother zebra has gathered the young to instruct them about the myths and legends of those who have gone before them”.

Emory must take a page and be highly inspired by the new philosophical invariants from the desert flower Mponeng; the zebra Qwaha and the fish Tlhapi. La lucha debe continuar! (The struggle must continue); Rendirse no es una opcion! (Surrender is not an option); Nunca jamas! (Never never); El destino es nuestro! (The destiny is ours). Tsamaroko! Ezamathongo! (For the ancestors); Thokoza Makhosi! (High Veneration to the Ancestors).

Reference

Zulu, Z. (2014). The Sacred Knowledge of the Desert: African Philosophical Transcendence. Madisebo University College Press: Johannesburg.

Zulu, Z. (2014). A Woman In The Bush. Madisebo University College Press: Johannesburg.

Zulu, Z. (2013). Sesotho Dictionary of Mathematics. Madisebo University College Press: Johannesburg.

Zulu, Z. (2019) “African Metaphysical Science and Decolonisation”, Faculty of Education, North West University – Potchefstroom, North West Province, Azania.

Zulu, Z. (2008). ‘Ontological States of the Object’, Unpublished, Ottawa, Canada.

Zulu, Z. (2009). ‘The African Philosophy of Coexistentialism’, Unpublished, Ottawa, Canada.

Thapelo ya Maroko – Badimo Ba Baholo!

Thapelo ya Maroko – Badimo Ba Baholo!

Selelekela

Redumedisa Bana Ba Thari ya Tshepe! Ke ngola mona ka puwo ya Bonkgono le Bontatemoholo. Sepheyo sa maqephe ana ke hoarolelana Thapelo ya Maroko le lona hore le ntlafale; le matlafale le be le cheseho ya hobuisana le Maroko molemong wa Moloko o tlang.

Harere Maroko, rebuwa ka Badimo. Leroko ke Sedimo. Haorobala, Basotho ba kgale bare “Reisa masapo ho beng”. Beng bana ke bo mang? Ke Maroko! Badimo ba ba tle! Bonkgono le Bontatemoholo! Hape lentswe la roko le tsamaelana le lentswe la roka eleng hoithoka. Thoko hase thothokiso fela. Ke thapelo. Mamela hareithoka tjena jwale Lekgolokwe:

Ke Lekgolokwe ke Lekotswana
La hlaba kgoho ka lemao
Ke ise ho Morena Mokgolwane kgorong
Kere bona morena ke hlabile
Ke motho wa kgetsi sedutla majwe
Ya hlahang Bopedi ha Matso
Wa Mokgatluwa Tloopo

Ka tsela ena re entse thapelo ya Maroko! Re kgahlisa Maroko ka tsela ena. Habathabile, ba ya re hauhela bese ba retshella mafura. Ke Dikakapa tse kgolo. Reya ba hlompha Batho bao!

Dikakapa tse kgolo Nkgono Mantsopa Makhetha!

Ha ke tla ngola thapelo ena, ke ne ke susumetswa ke hore kerapela Maroko fela honale dinako tseo eleng hore keya balabala empa ke sa elellwe kapa hona hoiphapanya ka hobalabala. Ebe hobalabaleng haka, a ke kenye kepa hohlaolela thapelo thapelo ya Motsheyo. Hobalabala ke lehola lehlokang hohlaolwa. Thapelong ena ke buisana le Maroko ka taba ena. Ntle le hosenya nako ya letho, ke ena thapelo ya Motsheyo eleng Thapelo ya Maroko – Badimo Ba Baholo!

Thapelo ya Maroko – Badimo Ba Baholo!

Re chorisa Maroko a matle le bohalaledi ba bona! Badimo! Dikakapa tse kgolo! Re inehetse holona ka botlalo hobane re ka se sebeletse marena a mabedi. Re e ntse kgetho ya lona fela. Ha motho a lebisa thapelo ya haye ho Modimo, Tlhatlhamacholo, yena o fetisetsa ka ho lona a le botsa ka hore “Leya motseba na motho enwa? Le ya e kena taba ya haye na?”. Ha Maroko a latola motho enwa, Modimo ha a na matla! O nyahlatsa hohle ebe Thapelo eo e ya moyafala. Motho o tlameha hoitseba hore ke mang; hoithoka; hophetha masika a Bonkgono le Bontatemoholo; hoitshetleha bonneteng ba sedimo sa Thari Entsho le hoba karolo ya Seboka sena sa Thari.

Re halaletsa boteng ba Maroko ka dinako tsohle. Jwale ka Batho ba maikutlo; madi le nama, re kopa hoinelwa matsoho metsing ka hobalabala re ntse re tseba hore retlameha hochorisa lerato le mohau wa lona hare kena thapelong ya Motsheyo. Leya re hauhela ka dinako tsohle. La re bontsha mehlolo bonyaneng ba rona le dimakatso jwale ka Sefaufau sa mollo Matamong le pere e tshweu nokeng ya morwallo. Nese re le timelong ya hometswa ke metsi a morwallo. Fela ra bolokeha ka hojarelwa mefokolo ka pere e tshweu ya sethole ya Matamong. Re nale bopaki botletseng ba mohau wa lona o makatsang ka hosafeleng. Re re le seke la re fella pelo ka hobalabala ha dipelo tsa rona le hotekateka nakong tse ding kapa hona hohulana hare wele moya. Rekopa tshwarelo moo re le sitelang teng le moo re le fahlang ka lehlabathe le babang e se ka morero.

Thari ke ya rona! E tla lokiswa ke rona ba amehang jwale ka Bana Ba Thari ya Tshepe. Retlaesebeletsa jwang kapa jwang Thari ena. Thomo ya lona e ya makatsa. Re mahlahahlaha ka thomo ena. Re boka hoba bakgwethwa ba Maroko! Badimo ba batle! Retlaetsahatsa thomo ena entle jwang kapa jwang hophetha letoto la mantswe a na a latelang:

“Ntho tse ntle diyaiketsetswa”
“Mphemphe eya lapisa; motho o kgonwa ke sa haye”.
“Motho ke motho ka batho”.
“Seboka se nesa pula”.
“Ngaka haeboyele Badimong le ditaola. Etlameha hodisiya le basetseng. Fela hape Ngaka e ka sesiyi ditaola le bao ba dikgesang. Etla tlameha hotsamaya le tsona. Ditla kgutla ka hokgutla ho hong”.
“Bana Ba Thari ba jarelana mefokolo”.
“Haba phahame horala marangrang a Mafisa molemong wa moloko o tlang”.
“Tsebo ya nnete ke tsebo ya letswele”.
“Ha ele mading, e tla dula ele teng”.
“Ha ele siyo mading, haeyo”.
“Ha ba sa e nyanya, ke lefela la mafela”.

Rethabela Mponeng palesa ya lehwata! Reithutile tse ngata ho yena. Le ha a le tlasa kgatello ya lebatama; komello; tlala; lenyora le ditsokotsane tsa marole, Mponeng ha dumelle hofetolwa ke maemo a thata. Mponeng o tshwana le tlhapi ya Thari e sesang mawatleng a letswai empa ha o e tshwara haena letswai hobane haedumelle hokenelwa ke sekgahla sa letswai. Tlhapi ya Thari e nale kwetliso ya hore letswai le lengata le diya moya hape leya bolaya. Rona Bana Ba Thari ha reya tlameha hodumella hokenelwa ke letswai la mayemo a thata hobane maemo ana aya qhwadisa hape aya bolaya.

Hareya tlameha holaolwa ke ditshusumetso tsa nama. Masakana a Ditaelo tse tharo are (1) Hoila; (2) Hohlweka le Hoboka. Hona hotiisa taba ya hore Modumedi yeo Baholo ba haye ba tswang dinaleding ha laolwe ke ditakatso tsa nama. Modumedi wa Nalane ya mahodimo o thakgisa ditakatso tsa nama hore di seke tsa molaola. Ditakatso tsena ditshwana le mollo wa kganare. Mollo ke mohlanka e motle fela hape ke morena e mobe. Re thakgisa ditshusumetso tsa nama hore di dule ele bahlanka ka dinako tsohle hontlafatsa bohlweki ba Modumedi.

Maroko a matle! Rethabela hore le ya tseba re buwa botebong ba dipelo le maikutlo a rona. Tsamaroko! Ezamathongo! Badimo ke bao! Thokoza Makhosi! Mocholoko, Zulumathabo Zulu.

References

Zulu, Z. (2014). The Sacred Knowledge of the Desert: African Philosophical Transcendence. Madisebo University College Press: Johannesburg.

Zulu, Z. (2014). A Woman In The Bush. Madisebo University College Press: Johannesburg.

Zulu, Z. (2008). ‘Ontological States of the Object’, Unpublished, Ottawa,

African Philosophy of Transcendence

African Philosophy of Transcendence: The Teachings of the African Desert Flower
By Mocholoko Dr. Zulumathabo Zulu

The Preamble

This informs you of the lecture African Philosophy of Transcendence: The Teachings of the African Desert Flower as my topic for Tuesday November 10, 2020. I will be addressing a Brazilian audience of the African Diaspora, thanks to the Honourable Princess Tshepi Motloung of Batlokwa Royal House who is hosting this event.

Public lecture on **African Philosophy of Transcendence: The Teachings of the African Desert Flower**

This topic is intended to recharge the African spiritual batteries; to boost the morale of Batho Ba Thari / Abantu Bembeleko / The People of the Melanin and to showcase our authentic; pre-colonial and pre-slavery original African philosophy that has enabled our unconquerable forbearswho have defeated the most genocidal; most brutal and most cruel forms of oppression ubder the sun.

In this lecture we draw from the sacrosanct philosophical principles of those who have gone before us to retake our inalienable role as the unbought and unsold architects of destiny and to vibrate as we were intended to vibrate in accordance with cosmic resonance. In this way, to ensure that the African Motherland and the African Diaspora are free from miseducation; free from poverty; free from pestilence; free from conflict and free from immorality and to rise and to prosper through an African cultural revolution for the survival benefit of the future generations as it was meant to be.

The lecture **African Philosophy of Transcendence: The Teachings of the African Desert Flower** is inspired by this amazing and timeless book.

The Melanin must take a page from the desert flower Mponeng. La lucha debe continuar! (The struggle must continue); Rendirse no es una opcion! (Surrender is not an option); Nunca jamas! (Never never); El destino es nuestro! (The destiny is ours). Tsamaroko! Ezamathongo! (For the ancestors); Thokoza Makhosi! (High Veneration to the Ancestors).

References

Zulu, Z. (2014). The Sacred Knowledge of the Desert: African Philosophical Transcendence. Madisebo University College Press: Johannesburg.

Zulu, Z. (2014). A Woman In The Bush. Madisebo University College Press: Johannesburg.

Zulu, Z. (2019) “African Metaphysical Science and Decolonisation”, Faculty of Education, North West University – Potchefstroom, North West Province, Azania.

Zulu, Z. (2008). ‘Ontological States of the Object’, Unpublished, Ottawa, Canada.

Zulu, Z. (2009). ‘The African Philosophy of Coexistentialism’, Unpublished, Ottawa, Canada.

Anti-Black Man Sentiment

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Anti-Black Man Sentiment
By Mocholoko (Dr), Zulumathabo Zulu © 2020

The Preamble

As a metaphysical scientist, I have great interest in tackling topics that are not necessarily comfortable and yet are vital in the elucidation of reality for social discourse and the sanity of society. One such topic is why is there a state of antipathy towards a Black man?

I have always wondered about the antipathy towards a Black man from some White man. As if that is not bad enough, I have also wondered about the antipathy of the Black boy towards a Black man.

Antipathy of White Guy To Black Man

First, the antipathy of a White guy towards the Black man. If you were to read books like Black Skin, White Masks by Frantz Fannon; The Cress Theory of Color Confrontation by Frances Welsing and The White Establishment (unpublished, Canada) by Zulumathabo Zulu, there are respectively three reasons why a White guy feels the need for antipathy towards a Black man namely (1) the sexual prowess of a Black man; (2) the recessive gene of a White man and (3) the breastfeeding by the White mother.

Fannon makes the point that a Black man is perceived as a biological threat by the White man as a result of his superior athletic skills as in lightening speed; sexual performance and the dance floor, among others.

In my ad hoc experiments with students and faculty members in Azanian universities after delivering the lecture African Mathematical Systems, I have observed that White women and White men have trouble with eye, hand, cognitive and angular coordination using a mathematical game of Diketo. This game requires the player to count and subtract rocks from a pit without looking at the rocks. The cognitive challenge is the computation that must happen in concurrency. I have not come across White people who can do this. Black students and faculty members do this flawlessly. This experimental test confirms that the neuromelanin gives an African a cognitive advantage in this experimental task. These results agree with the adhoc expetiments I carried out in Canada’s geriatric and hospital institutions using a water glass experiment. An aged White Canadian spills a glass when full of water but a Black Canadian of the same mean age does not. It has to do with the functional brain chemistry of neuromelanin in the substantia niagra.

In the ethnographic research I carried out in Canada, I noticed that racist behaviour was congruent with a certain number of quantifiable triggers. The most explosive trigger was an agoraphobic trigger wherein a Black man was seen with a White woman. This agoraphobic trigger is of the highest intensity. You can be attacked and even killed in broad daylight in the presence of Canadians and no one will come to your rescue.

This was the case with a young Black man who was repeatedly stabbed to death in broad daylight by a group of White guys in front of his White girlfriend at a picnic by the lake in Toronto. He was attacked in the presence of many picnic goers but no one came to his defence. By the time the police came to the scene, nobody knew what happened. This type of hate is the result of repeated social conditioning by a particular family. Thus, EDP (environmental design purpose) is very powerful in rewiring the brain to think in a particular orientation.

This confirms that an agoraphobic fear as a result of a bi-racial relationship can escalate very quickly into deadly violence. A White man will kill a Black man for that.

This taboo of sex between a Black man and a White woman is very intense in Azania as it is in countries like Canada. As a result, the bi-racial relationships in Azania are usually between a White man and a Black woman. Our longitudinal observation shows this phenomenon to be the result of a Black maternal instinct embedded in the deep subconscious mind of the White man of Azania. When this White man sees a Black woman, his Freudian phallus gets hard. Most White man practices sexual repression in order to deny expression to this Black maternal instinct that cannot be deleted. Extreme devotion to religious discipline plays a role in the supression of these unwanted sexual urges.

Coming back to the question of sexual agoraphobia. Why does a White guy experience agoraphobia when seeing a Black man and a White woman together? The answer to this question is provided by Frances Welsing in her book Cress Theory of Color Confrontation. Her biological thesis says the fundamental issue is a recessive gene. This means that if a White guy has a baby with a Black woman, the baby carries the phenotypic traits of a Black woman but when a Black man has a baby with a White woman, the baby carries the phenotype of the Black man. This means that the White guy is not able to propagate his phenotype in this way. This poses an impressive perceptual threat to the survivability of the White guy. This explains the deep source of antipathy towards a Black man.

In the book The White Establishment, I noticed that the White man’s antipathy towards a Black man was due to breastfeeding. The White guy was conditioned to have antipathy towards a Black man as a result of an intense Pavlovian social environment. The White guy is conditioned to hate the Black man.

This is confirmed by the fact that the Canadian society does not tolerate racist behaviour. It is some indvidual families that inculcate this racist behaviour in their children. Barring this reality, the Canadian society is arguably the greatest society to live in.

According to the thesis of this ethnographic ontology, a human behaviour is shaped by two environments namely (1) the amniotic environment and (2) the social environment. The amniotic environment has the prior art position in terms of sequencing the chromosomes. I refer to this as ODP (original design purpose). The social environment has a postcript position in the sequencing of the chromosomes. I refer to this as EDP (environmental design purpose). The EDP is allowed to re-sequence the chromosomes. In fact the cell membrane is designed to sense the social environment for purposes of adapting to the external forces. Internal cellular mechanisms need to be triggered by the external environment for initialisation.

Antipathy of Black Guy To Black Man

What about the antipathy from a Black boy towards the Black man? We conduct longitudinal studies through our research institute Madisebo University College. Our tentative findings point to the father absence as major factor in the hateful behaviour of the boy towards the Black man.

The father absence comes in many forms namely (1) the non-presence of father; (2) the physically present but psycho-emotionally absent father and (3) the abusive father.

Without further ado, we present the literary piece Anti-Black Man Sentiment.

anti-Black man sentiment,
birthed by the environment.
Black hate by predicament
White hate by commitment
Black boy angered by absence
White boy angered by presence
Anti-Black man sentiment, nonetheless!

to self-sacrifice for Whiteness,
to exterminate the Blackness.
White boy wired to exterminate!
Black boy wired to self-attenuate!
Devoid of ancestral identity,
Black boy destined to self-destruct!
Anti-Black man sentiment, all the same!

Contextual Commentary

The White man’s anti-Black man sentiment and the Black man’s anti-Black man sentiment have the same explosive ingredients but are dialectically sourced from different material conditions. The first stems from the need to exterminate the Black man as a result of the misanthropist teachings facilitated for uptake by the mamary glands of the White mother’s breast. The latter stems from the fixation of irreversible anger as a result of the Black father absence. Case 1 is unprovoked and Case 2 is provoked but the poison is the same. One is from the White supremacist ideology and the other is from the Black subservient ideology.

The White boy is socialised by the White mother to think of himself as an overarching strategist and master of destiny who needs to actualise his own dream at the expense of the Black man because a Black man is expendable. The Black boy is socialised by the Black mother to chase after the dream of the White man instead of strategising and chasing his own dream. The following Basotho axioms of Azania (South Africa) are ignored:

Ntho tse ntle diyaiketsetswa. Izinto ezinhle ziyazenzelwa. The good things you must do yourself.
Mphemphe eya lapisa, motho o kgonwa ke sahaye. Ukugcela njalonjalo kuya lambisa, umuntu ukholiswa esakhe. Frequent begging creates hunger and the human is satiated by own produce.

The Black mother’s emotional investment in the source code of linear programming of the psyche of the Black child is compiled at run time (when yena grows up) by the interpreter of the three hypnotic images, namely (1) the ECC* church that promotes the superiority of Eurocentric ideas; (2) a White god that says that a White man is a god and (3) a White doll that inculcates subliminal messages of deep seated fascination with White morphology.

*Euro-Christian Colonial.

The cummulative effect of these powerful images is the unquestioning obedience; the adherence and the fanaticism with respect to White beauty; White credentials; White institutions; White education; White fashion; White food; White acceptance; White medicine; White lifestyle; White appeasement; White language; White ideals; White systems; White vallues and White methods of knowing and doing. As a consequence, the essence of the Melanin is diluted!

From the book A Woman In The Bush in the literary piece Diluted Existence we read these lines:

“To degrade like bad cadence
To fail to act in accordance
To lead a diluted existence
Tendencies to disobey the voices
To disaffirm the voice of instinct
To render existence more succinct
Instinct is better than the mind
Instinct is always as divined
Its path never to be confined”.

Philosophical Transcendence

When I landed in the vast expanse of Kgalagadi (Kalahari desert), I experienced a transformative manifestation in accordance with a breathtaking philosophy of transcendence when I saw an African desert plant Mponeng showing some green in the face of the killer sun rays in spite of the absence of the source of water. I was spellbound on account of the miracle appearing in the gutsy spirit of the graceful; vivacious and pulchritudinous desert flower Mponeng. I became born again as a result of this powerful manifestation, thanks to the indefatigable desert flower Mponeng.

The metaphysical cases of this sublime experience were more than enough to recharge my rechargable spiritual batteries. It was aweinspiring, in spite of the life killing desert of a savage colonial conquest, to know that we also have the power to gracefully rise like formidable resisters from the iron-clad clutches of the White establishment to retake our role as the inalienable architects of destiny unimpeded by the crushing chains stemming from the vestiges of apartheid; colonialism and slavery.

In this way, we can vibrate as we were intended to vibrate in accordance with the cosmic resonance to birth the advent of the permanet emancipation to ensure the African Motherland and the African Diaspora are free from miseducation; free from immorality; free from conflict; free from poverty and free from pestillence and to rise and to prosper as the unbought and the unsold architects of destiny as it was meant to be by the African ancients and to vibrate as we were intended to vibrate unimpeded by the ever present danger of the invasive tentacles of the conniving Suzerains who seek to subjugate us and to rob us of our natural resources using their Roman textbook methods of DAC (divide and conquer).

Like the great desert flower Mponeng that remains undefined despite the savagery of the harsh conditions of the punishing desert, Bana Ba Thari / Abantwana Be Mbeleko / The Children of the Melanin must vibrate as they were intended to vibrate unimpeded by the perturbations of the terrestrial space.

Mponeng has the highest sense of the moral code and does not permit the physical urges to override the higher purpose but restrains them in the iterative traversal of the heavens for the slightest indications of the coming rain. Mponeng springs to life upon the first instinctive grasp of the desert rain. Mponeng dances like effervescent in the desert rain wearing some green but without getting transfixed in a permanent trance on account of the orgasmic ecstacy of the falling rain. Mponeng internalises the rain knowing that the rain does not sojourn forever. The evanescent rain will soon be gone!

Mponeng is the scarred observer of the metaphysical cases wherein the desert rain left no trace of the rain that fell. In some cases, the wet traces of the rain vanished into the ephemera and the following day there was no sign of the rain that fell.

It is for this reason that Mponeng has an exigent sense of survivability under the most extreme conditions. The Melanin must take a page from the desert flower Mponeng. La lucha debe continuar! (The struggle must continue); Rendirse no es una opcion! (Surrender is not an option); Nunca jamas! (Never never); El destino es nuestro! (The destiny is ours). Tsamaroko! Ezamathongo! (For the ancestors); Thokoza Makhosi! (High Veneration to the Ancestors).

References

Fannon, F. (1967). Black Skin, White Masks. Glove Press: USA.

Welsing, F. (1973). The Cress Theory of Color-confrontation and Racism (White Supremacy): A Psycho-genetic Theory and World Outlook. C-R Publishers: USA.

Zulu, Z. (2014). The Sacred Knowledge of the Desert: African Philosophical Transcendence. Madisebo University College Press: Johannesburg.

Zulu, Z. (2014). A Woman In The Bush. Madisebo University College Press: Johannesburg.

Zulu, Z. (2019) “African Metaphysical Science and Decolonisation”, Faculty of Education, North West University – Potchefstroom, North West Province, Azania.

Zulu, Z. (2008). ‘Ontological States of the Object’, Unpublished, Ottawa, Canada.

Zulu, Z. (2009). ‘The African Philosophy of Coexistentialism’, Unpublished, Ottawa, Canada.

Zulu, Z. (2001). ‘The White Establishment’, Unpublished, Ottawa, Canada.

African Metaphysics and Cultural Knowledge

I discussed the African Metaphysics and Cultural Knowledge on the SAFM Radio with the indefatigable DJ, Phemelo Motene on Tuesday, September 29, 2020.

I am sharing the podcast of this Radio broadcast as follows:

SAFM Radio Pocast

African Philosophy and the Moral Code

Listen to a podcast at the end of this article!

Toonight Thursday September 24, 2020 I am on 702 FM Kwantu Radio show with the indefatigable DJ, Aubrey Masango at 10pm.

The indefatigable DJ of 702 FM Radio show of Kwantu, Aubrey Masango. Picture Credit: 702 FM Radio.

We are discussing the topic *African Philosophy and the Moral Code* wherein I foreground the existence of indigenous African philosophy inspired by our cosmologic research among the Basotho people and other nations of Azania and to draw the principles of morality that we can use to address the moral decadence that has sadly arrested our modern society

Ezamathongo! Tsamaroko! Thokoza Makhosi!

702 FM Radio Podcast

Continue reading “African Philosophy and the Moral Code”

African Philosophical Transcendence

The Preamble

The Basotho philosophy known as Nahanosene boasts five categories of rich and deep philosophical thought namely (1) Phe; (2) Tse; (3) Ra; (4) Pha and (5) Tshe. For purposes of this segment of the article, we confine ourselves to Category 4 of Pha.

Pha refers to an ontological primacy of transcendence. Philosophical constructs like Phahama (arise); Phahamela (transcend); Phaphama (awake from sleep); Phahla (offer libation to the ancestors); Phapha (take to the sky to climb to greater heights) and Phaphatha (venerate the gods) awaken our consciousness to the higher science of cosmologic reflection.

It is when we reflect like this that we are in a position to break the shackles that have been crushing our souls for too long! More than 523 years of being shackled by the vestiges of the ECC (Euro-Christian Colonial) system is the most brutal experience a human being can ever be subjected to. No remorse on the part of the colonial descendants! No reparations on the part of the colonial descendants! For them it is business as usual.

As a corollary, we are defined by the machinations of the hegemonic systems in the hands of the misanthropists. They have no remorse for the criminal aggression against the African Natives through no fault of their own on account of the Pavlovian conditioning they have received from their breastfeeding experience. Everyone who finds themselves under the circumstances would turn out the same (me included). It would be inhuman not to be shaped by the omnipresent Pavlovian environment.

About Pavlovian Theory

A Pavlovian environment refers to the utilization of a Pavlovian Theory of the Russian experimental scientist Ivan Pavlov wherein there is a case of paired conditional stimulus and conditioned or learned response as a result of the neural association on the part of the subject between the stimulus (object or event) and the response (social behaviour). In the case of Pavlov, he paired the food (the conditional stimulus) and the bell (neutral stimulus) to trigger a conditioned response (dog salivation). Whenever Pavlov’s dog heard the bell ring, it secreted a mouth saliva to show that over time it had learned to associate a non-food acoustic stimulus with food.

I modified this experiment using brown bread inside a plastic bag after discovering that dogs love brown bread. Overtime, they associated the acoustic sound of unwrapping the plastic bag with food even when the plastic bag is hidden from them. Whenever, I unwrapped a bread plastic bag, they started humming; wagging their tail and salivating. This pairing of a conditional stimulus with a conditioned response is a very powerful principle of reinforcement.

Notwithstanding, when one is defined by the environment then one has no control over one’s destiny. It cannot be the case that we are on this planet as the architects of destiny and yet we do not have the wherewithal to become the architects of destiny. We must vibrate as we were intended to vibrate in accordance with the sacrosanct vibration of the erudite ancestors who have gone before us.

Our challenge is to understand the interfaces of the blackbox that we have been dealt. We have to work with the cards that we are dealt until such time that we can deal the cards. There is no written manual for the blackbox. Our ability to retake our role as the inalienable architects of destiny necessitates that we gain an instinctive grasp of the permuted interfaces of the blackbox. This calls for an enterprising spirit that resists the urges of the flesh and defers self-gratification for future success. As destiny would have it, the enterprising spirit is always rewarded in accordance with the inputs made.

The enterprising spirit must have the superior processing skills of a cybernetic design so that some outputs are re-entered as new inputs like a regression analysis in order to accumulate the interpolation data points that are closer to the regression line. It is this kind of thought processing that will produce the right outcome for the benefit of the future generations. In this way, the African Motherland and the Diaspora shall be emancipated so that Mother Afrika is free from ethnic/religious/civil conflict; free from poverty; free from pestilence; free from immorality and free from miseducation and thus to rise and to prosper as an inalienable architect of destiny. Under the conducive circumstences, Mother Afrika can vibrate as she was intended to vibrate unimpeded by the colonial; apartheid and slavery experience of the past for the survival benefit of the future generations of Thari/Imbeleko/The Melanin. Without further ado, we present the literary piece Philosophical Transcendence.

gutsy spirit risk traverse,
undefined by the adverse.
To render inconsequential
As if there was no problem
Hitherto, a sightless anger
Hereafter, never to linger
Clarity of mind transcendence

to subdue the vexation,
to depart from fixation.
Provocation like non-exist
Muted struggle with agonist
To preserve the identity
To chart the independence
To resist the Suzerain

Contextual Commentary

In this segment of the article, we discuss the three entanglements of adversity and the Basotho philosophy of transcendence.

The Three Entanglements

The thesis of pessimism is premised on three factors namely (1) time; (2) space and (3) iteration.

The Stranglehold of Time

Every time you take the time to give credence to pessimism, you allow pessimism to have a temporal stranglehold on you. Once you are in the timeline of pessimism, you extend time to attract more pessimism. We refer to this as a stranglehold of time on the pessimist

The Spatial Stranglehold

In addition to a temporal hold on you, pessimism also needs a spatial hold so that you are inextricably bound inside the space. For this to happen, you need to create a space for pessimism and the pessimistic thoughts. You are the source of energy which pessimism requires to exhaust your spiritual batteries. It is this space that creates a spatial stranglehold on the pessimist.

The Iterative Stranglehold

The third most important factor for pessimism is the iteration. This calls for you to rehash the pessimistic experience over and over. There is never an end to this iteration. When you are in a social discourse, you find a way to inject the pessimistic narrative. The iteration turns your mind into an iterator that traverses the endless loops of pessimism. It is this loop that creates an iterative stranglehold on the pessimist.

Defining The Transcendence

Transcendence is defined as “undefined” in the book The Sacred Knowledge of the Desert: African Philosophical Transcendence: Madisebo University College Press. The philosophical principle of transcendence is inspired by Nahanosene (Basotho Philosophy) in the taxonomy of the Basotho Origin of Philosophy. The infinitive of Nahanosene with respect to transcendence is to make a metaphysical commitment so that “to transcend” is “to undefine” the clutches of adversity. The transmundane maxim of transcendence reduces the material consequence of misfortune for the survival benefit of the enterprising desert flower Mponeng. This is like disassembling the molecular structure of adversity so that adversity has no fangs to inject its lethal toxins.

The Sacred Knowledge of the Desert: African Philosophical Transcendence book.

The implication herein is that Mponeng is in an enviable position to conceptualise about the adverse situation like an exiguous phenomenon that has no override on the will to stay alive. The shackles of the adverse conditions are disabled for Mponeng as a result of espousing the higher science of philosophical transcendence. It is unshakably confirmed that Mponeng is unshackled. The effect of misfortunes has expired and has no amplitude; weight or vestigial arrest on the enterprising spirit. The hallowed spirit sets in motion the invocation of a vertical lift to climb to greater heights to enhance the imperative survival experience in the terrestrial space unmindful of the harsh perturbations which the agnostic troposphere agitates to slow down and to confuse the voyager.

The undefined principle of transcendence is confirmed by other organisms such as the undefined African fish that is born and socialised in a salty water environment but when you catch it, it does not have the salt. The African fish refuses to be defined by the salty environment. The fish does not internalise the Trojan environment. The fish does not allow the salty particles to penetrate the internals of its being. The fish that is covered in the protective mucus membrane maintains a flawless distinction between the perturbation of the environment and the tranquillity of the internals of its sacrosanct spirit. In this way, the African fish vibrates as it was intended to vibrate unimpeded by the adverse conditions of the salty bodies of water.

La lucha continua! (The struggle continues); No rendirse! (No surrender); Nunca jamas! (Never, never); El destino es nuestro! (The destiny is ours); Ezamathongo! Tsamaroko! (For the Ancestors); Siyathokoza Makhosi! (High Veneration to the Ancestors).

References

Zulu, Z. (2014). The Sacred Knowledge of the Desert: African Philosophical Transcendence. Madisebo University College Press: Johannesburg. (2014).

Zulu, Z .(2009). ‘The African Philosophy of Coexistentialism’, Unpublished, Ottawa, Canada.

Zulu, Z. (2019) “African Metaphysical Science and Decolonisation”, Faculty of Education, North West University – Potchefstroom, North West Province, Azania.

Zulu, Z. Ontological States of the Object, Unpublished, Ottawa, Canada.

Zulu, Z. Nahanosene: Basotho Origin of Philosophy, Unpublished, Madisebo University Press, Azania (South Africa).