Three Nile Valley Scholars speak on Orientation

I have selected these three Scholars to speak on Orientation so that you can understand the Secret of the Ankh better. All three speak of Paradigms in which I will discuss letter.

From Dr. Jacob Carruthers, Chapter I of Essays in Ancient Egyptian Studies:

But to arrive at the proper estimation of the cultural values of any society, it is necessary to grasp first the philosophy or rather the metaphysical attitude which underlies these values. History and archeaology show that there has been in Africa a Civilization which extended from Egypt to Angola, from Timbuctu to Zimbabwe. This Civilization consisted of a complex of cultres which in their structure showed a marvelous formal and thematic uniformity to be observed in their literature and mythologies.

Mongameli Mabona’s statement presents the basic challenge which is confronted by those who are attempting to redeem Ancient Egypt as a vital part of the heritage of African people. The grasping of this “philosoply or metaphysical attitude” may well be the final phase in reestablishing “Egypt as an interal part of the Black Past”.  We certinly have a great start in this direction because starting in the first half of the 19th Century the great minds of the African Race have constantly kept alive this endeavor. Hosea Easton, Henry Highland Garnett, Martin Delany, Edward Wilmont Blyden, Bishop Henry McNeal Turner abmong others were men who carried the torch that guided us along this path.

In the 20th Century, Marcus Garvey, Willis Huggins, John Jackson, Chancellor Williams, John Henrik Clarke, Yosef ben Jochanan, Theo Obenga and Cheikh Anta Diop among others have continued this tradition in such a fashion that we can now begin to approach the challenge as a community of scholars rather than as lone pioneers. Such a collective enterprise is now necessary if we are to redeem Africa.

Dr. Maulana Karenga, Introduction to Essays in Ancient Egyptian Studies:

I have argued since the 60’s and still contend that the key crisis in Black life is the cultural crisis, i.e., the view and value crisis. It is a crisis which reflects itself in a deficient view of self, society and the world and in values or categores of commitment and priorities which diminish our human possiblities. Liberation as a human possiblity must express itself as both an intellectual and social situation and practice. But cultural or intellectual liberation precedes and makes possible social liberation. In a word, until we break the monopoly the oppressor has on our minds, liberation is not only impossible, it’s unthinkable. For one is not likely to achieve what one cannot even conceive.

Sensing and accepting the turth of this, Dr. Carruthers, like those scholars who preceeded him, John. H. Clarke, Yosef ben Jochannan, John G. Jackson,  Chancellor Williams, and others, have decided to initiate and sustain an intellectual offensive. Such an intellectual offensive has two dimension. First, it challenges the existing order by merciless criticism which punctures its illusions, demystifies its sacred contentions and reveals the Euro-centric character of its claims to universality. Secondly its poses an alternative paradigm based on my solid grounds.

Dr. George G.M. James from the Stolen Legacy

This New Philosophy of Redemption consists of a simple proposition as follows: ‘The Greeks were not the authors of Greek philosophy, but the Black people of North Africa, The Egyptians.’ Now, in order to explain the value of this proposition, three questions must be asked and answered.
(a) As a simple proposition, what is its significance?
Its significance lies in the fact that it is a statement of an important truth, which is the exposure of Greek dishonesty.
(b) Why is this proposition called a philosophy?
A philosophy is an accepted belief, and this proposition is a philosophy because it is offered as a belief, worthy of acceptance.
(c) What is a philosophy of redemption?
A philosophy of redemption is not merely an accepted belief; but a belief that is also lived in order to enjoy the benefits of its teaching. This proposition will become a philosophy of redemption to all Black people, when they accept it as a belief and live up to it. This brings us to our final question and that is, how to live up to this philosophy of redemption? In other words, how shall the Black people work out their own salvation? From the outset my readers and co-workers in the solution of a common problem, must be reminded that our philosophy of redemption is a psychological process, involving a change in belief or mentality to be followed by a corresponding change in behaviour. It really signifies a mental emancipation, in which the Black people will be liberated from the chain of traditional falsehood, which for centuries has incarcerated them in the prison of inferiority complex and
world humiliation and insult. This mental emancipation or redemption, it must be remembered, has two functions. It is general, when, on the one hand, the phenomenon of our unwholesome race relations is regarded as a general problem needing a general emancipation of both races in order to affect a solution. In this general sense emancipation transcends the limitations and boundaries of race, and therefore includes the whole world, White and Black people, since we are all victims of the same chain of the traditional falsehood, that has incarcerated the modern world. On the other hand, emancipation or redemption is specific, when we refer to the effects of the phenomenon of unwholesome race relations upon the Black people. It is freedom from such conditions that constitutes the specific function of emancipation or redemption.
We digressed somewhat in order to explain the terms philosophy and philosophy of redemption, believing it to be necessary before proceeding to answer the next question: how to live up to this New Philosophy of Redemption? How must it be worked out?

Being liberated from inferiority complex by their New Philosophy of Redemption, which is destined to destroy the chain of false tradition which has incarcerated them, the Black people must face and interpret the world according to their new vision and philosophy. Throughout the centuries up to our modern times, world conditions have been influenced by two phenomena which have affected human relations.
(i) The giving of false praise to the Greeks: a custom which appears to be an educational policy conducted by educational institutions. This has led to the false worship of Socrates, Plato, and Aristotle, as intellectual gods in all the leading universities of the world, and in support of this intellectual worship, these institutions have also organized what are known as Greek lettered fraternities and sororities, as the symbols of the superiority of Greek intellect and culture.
(ii) The second phenomenon is Missionary enterprise whereby the Black people’s culture has been caricatured in literature and exhibitions, in such specimens as provoke disrespect and laughter. Never let us forget that the Roman Emperors Theodosius and Justinian were responsible for the abolition of the Egyptian Mysteries that is the culture system of the Black people, and also for the establishment of Christianity for its perpetual suppression. Likewise,
never let us forget when we are reviewing this bit of history that the Greeks called the Egyptians Hoi Aiguptoi which meant Black people. In living up to their New Philosophy of Redemption, the life of the Black people will have to be
one of counteraction against these two sets of conditions. In the first place the Black people must adopt a negative attitude towards this type of phenomena, because they have become fully aware that these phenomena are the result of a false tradition, and therefore also partake of the nature of falsehood and insincerity. In this negative attitude the Black people of the world must shun the false tradition and must teach the truth, which is their New Philosophy of Redemption. This must be done in the home to young children; in the colleges and schools to students; from the pulpits and platforms to audiences; and in the fraternities and sororities to young men and women. This New Philosophy of Redemption, being a revelation of truth in the history of Black people’s civilization must become a necessary portion of their education, and must be taught for generations and centuries to come; in order to fill them with inspiration and pride and liberate them from mental servitude. In the second place, in this negative attitude the Black people must demonstrate their disbelief in the false worship of Greek intellect. This should be done in the following three ways: (i) They must discontinue the practice of quoting Socrates, Plato and Aristotle in their speeches
as intellectual models; because we know that their philosophy was stolen

(ii) They must relinquish membership from all Greek lettered fraternities and sororities and

(iii) They must abolish all Greek lettered fraternities and sororities from all colored colleges because they have
been a source of the promotion of inferiority complex and of educating the Black people against themselves.

We come now to the counteraction of the second set of phenomena, the missionary activities in defamatory literature and exhibitions which provoke disrespect for and laughter at the Black people. Just as in the first set of phenomena, so is it in the second, the Black people must adopt a negative attitude in their attempt to live up to their philosophy of redemption. Of course, they are perfectly well aware that the activities of missionaries are the result of their own miseducation through the medium of a false tradition about Black people; but since their problem is also one of emancipation from certain social evils, the Black people feel that they are entitled to a change in Missionary policy. For these reasons I suggest that the negative attitude of the Black people should consist first of a boycott of missionary literature and exhibitions, and secondly, of a perpetual protest against these forms of missionary policy, until a change is brought about. For as long as Missionary enterprise maintains its policy of militancy against African culture, the Black people will be disrespected. This is the least that the Black people are entitled to: respectful
treatment, because they are the representatives of the oldest civilization in the world, from which all other cultures have borrowed. I have frequently seen in the parish magazines of some European churches, pictures of the following description: An African Chief, dressed in a new silk hat, a long shirt, but no trousers, a frock coat and barefeet; probably to provide amusement for the parishioners and to excite their pity. This is what the Black people must protest against and this is how they must live up to their philosophy of redemption and work it out.

In conclusion, let us remember that the unfortunate position of the modern church in being associated with the drama of Greek philosophy is excusable; because her missionary function has been due to the erroneous mandates and edicts of secular Princes and Emperors, who ruled the church, when it was only a department of state. This bit of ecclesiastical history should be well known to the early branches of the Christian church and consequently, they are the ones whom our enlightened age expects to initiate a change in missionary policy, which would free themselves from the error and superstition of human relations.

This lead of the various branches of Catholicism should be followed by Protestantism, so that the entire church of Christ on earth should be united in this racial reformation, and carry to the mission field a practical gospel of happiness; that is happiness that must begin while we are here on earth; a gospel that is interested in the total welfare of the people. A gospel which ignores the social and economic rights of natives and emphasizes only happiness in an unknown world is one-sided, misleading, and contrary to Christian tenets and practice. It was early Christianity that
established a diaconate for the express purpose of solving the economic problems of its adherents; so that they might begin in their earthly life to experience what happiness really meant.

It is evident that the benefits of religion are intended to be coextensive with human needs and unless the Christian religion changes its missionary policy with respect to the Culture of the Black people, it would be difficult for them to obtain complete emancipation from the social injuries created by Ancient Rome.

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