Post by jew85em on Dec 25, 2017 11:12:16 GMT -5
This all research from the book "Africa's History & Migrations 200,000bc-3,000bc" by Akan Takruri link
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www.amazon.com/dp/1976711592
Twa tribe God Bes found all over Asia in Singapore
African migrations to Australia
I was shocked to find while I was researching the history of Australia, that there were not an abundance of cultural and religious artifacts as I would have liked to find. This is due to murder of their people by invading British. Most of those artifacts were destroyed. I looked for, in particular the religious artifacts that connect this group of people to Africa. What I found was hard to find, but I was lucky and thankful for the find. The first thing was that the people of Australia wear the same grass skirts as the Twa of Africa. This is due to them being the same group of people, while migrating out of Africa as the CT DNA group. They settled in Southern Asia around parts of Malaysia before traveling to the area that they are now. You find much of the same tribal culture, and Pygmied people from Malaysia to Papau New Guinea. Another thing that I found was a mase that is also used by the people of the Fiji Islands. The one in particular, was shaped like the Phallic symbols most commonly found in Ethiopia, by the Ormo, and varius other parts of Africa. Another connection were the mask that they wear. It may or may not be the Twa deity Bes, which is commonly found around theglobe. I had hoped to find him in abundance, because in the Pacific Islands, Bes is like Jesus Christ to them. I found this mask in its common form, showing Bes with fangs, and toungue sticking out. A bone was pierced through the nose. This is worn by both Aboriginals and Paupaians, so I am unclear if this mask is technically Aboriginal Australian. It is unclear to me weather the Aboriginals are direct descendants of the CT group mixed with a different hominid. Or they could be the Negrito people mixed with a different hominid. Regardless, they are the people from the same area as the negritos in the Malaysian area. Another connection is the language. You can find many language similarities to the languages spoken in Australia and languages spoken in Southern Asia along the Maylasian territory all the way out to New Zealand. These same language connections can be found in East Africa, in particular with languages like Swahili.
Migrations
It is believed that migrations started around 40,000bc. I accept this time, if the Aboriginals came from the Negrito people. If they came directly from the CT group then they could have come earlier or come in waves. They have found stone tools and settlements in the area that date back to 45,000 to 50,000 years. Tasmania which was connected by a land bridge was inhabited since about 30,000bc. It is thought that migrations were achieved by island hopping or by way of land bridges.
Pygmies
Pygmies were found on this large Island. This confirms that the Aboriginals are either group of Twa from the CT and CF Negrito family. With the Jarwa d group being the only other pygmies in the area. I show images of the same exact body paintings found with the Twa pygmies in the Congo in Africa. They also wear the same exact grass skirts and use them in dancing ceremonies. Other than that they are both hunter gatherer tribes, that even build some of the same type of building structures.
Some of the tribes that pygmies were found in are. Kongkandji tribe, Yidinjdji tribe, and Barbaram
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Both describe them, respectively, as having “small stature and spirally curled hair” and as a “short, slightly-built people with dark skin and woolly hair”, but both decline to include photographs like those published here, which immediately convey just how dramatically different from other Aborigines they are. Similarly, the latest edition of Ronald and Catherine Berndt’s standard text in anthropology, The World of the First Australians, briefly discusses people from northeast Queensland who “might have negrito affinities”
They also knew that, since the nineteenth century, there had been a number of theories about the origins of the Aborigines and the migration of ancient peoples to the Australian continent. In 1927, in his book, Environment and Race, the controversial Sydney geographer, Griffith Taylor, had speculated that several waves of Aboriginal migrants had swept before them an even older “Negrito” race. Maybe these rainforest people held the key to the story.
Tindale and Birdsell examined and measured 52 adults and children at Cape Grafton and 95 at Kuranda. Most adult males were between 140 and 150 centimeters tall (four feet six inches to five feet). The women were shorter by 15 to 30 centimeters (six to twelve inches). Tindale and Birdsell concluded they were not just small but were radically unlike any other Aborigines in Australia. They named them Barrineans, after nearby Lake Barrine.
Fire farming
One neat trick that ancient Aboriginal Australians used, was the use of fire farming. Fire farming was used as a tool to drive game to fresh new growth in the forest. Plants like eucalyptus, acacia, banksia, casuarina and grasses, became in abudance using this method.
Funeral practices the same as the Twa
The Aboriginals practice of burials is the same as The Twa in Africa, because they are one in the same. All you are seeing is just distance and time being the only separator with them.
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Death in Aboriginal religion in some aspects may seem like it has some Western traditions in regard to having a ceremony and mourning the loss of the person that is deceased. However, that is really the only thing that this religion has in common with Western religion as far as death is concerned. "For Aboriginal people when a person dies some form of the persons spirit and also their bones go back to the country they were born in". "Aborigine people believe that they share their being with their country and all that is within it". "So when a person dies their country suffers, trees die and become scarred because it is believed that came into being because of the deceased person".
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When an Aborigine person dies the families have death ceremonies called the "Sorry Business". "During this time the entire community and family mourns the loss of the person for days". "They are expected to cry together and share grief as a community". If someone was out of town and arrives after they have had a ceremony for the deceased, the entire community stops what they are doing and goes and tells them and mourns with them. "The family of the deceased all stay in one room and mourn for their loved one".
"Naming a person after they have died is not allowed in the Aborigine religion". "To say someone's name after they die would be to disturb their spirit ". Photos of the deceased are not allowed for fear of disturbing the spirit also. Many Aborigine families will not have any photographs of their loved ones after they die. "A smoking ceremony is also conducted when someone dies". "The community uses smoke on the belongings and also the residence of the deceased to help release the spirit". "Identifying the cause of death is determined by elders who hold the cultural authority to do so, and the causes in question are usually of a spiritual nature". "The ceremonies are likened to an autopsy of Western practice".
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Ceremonies and mourning periods last days, weeks and even sometimes months depending upon the social status of the deceased person. It is culturally inappropriate for a non-Aboriginal person to contact and inform the next of kin of a person’s passing. When someone passes away, the family of the deceased move out of their house and another family then moves in. Some families will move to "sorry camps" which are usually further away. Mourning includes the recital of symbolic chants, the singing of songs, dance, body paint, and cuts on the bodies of the mourners. The body is placed on a raised platform for several months, covered in native plants. Sometimes a cave or a tree is used instead. "When nothing but bones are left, family and friends will scatter them in a variety of ways. They sometimes wrap the bones in a hand-knitted fabric and place them in a cave for eventual disintegration or place them in a naturally hollowed out log".
The Aboriginals believe in a place called the "Land of the Dead". This place was also commonly known as the "sky-world", which is really just the sky. As long as certain rituals were carried out during their life and at the time of their death, the deceased is allowed to enter The Land of the Dead in the "Sky World". The spirit of the dead is also a part of different lands and sites and then those areas become sacred sites. This explains why the Aboriginals are very protective of sites they call sacred. The Aboriginals believe that life is a never-ending cycle. You are born, you die, you are born again as an animal, human or other life form .
The rituals that are performed enable the aborigine to return to the womb of all time which is another word for "Dream Time". It allows the spirit to be connected once more to all nature, to all their ancestors, and to their own personal meaning and place within the scheme of things. "The Dreamtime is a return to the real existence for the aborigine". "Life in time is simply a passing phase – a gap in eternity". It has a beginning and it has an end. "The experience of Dreamtime, whether through ritual or from dreams, flowed through into the life in time in practical ways". "The individual who enters the Dreamtime feels no separation between themselves and their ancestors". "The strengths and resources of the timeless enter into what is needed in the life of the present". "The future is less uncertain
Religion
I made a post that dealt into the origins of African religion. What I came across was that religion could be as old as human imagination, or as old as hominid imagination. Looking at dreamtime religion. I see the connection between dreaming, the imagination and religion. This confirms how religion was constructed, by people who lived so long ago. Its just that with the Aboriginal Australians they give a detailed account of human imagination being one of the key elements of religion through spirits, and dreamtime lands that existed before time. This is a very interesting find, because it is the only group of people who identify with dreaming in the religion. Not to be taken wrong, you can find examples in Africa of the spirit transforming into new form after death and, some of the very same elements in African religion, but for a group of people to belive that the minds ability to dream and imagine is holy, and they boldly state this, its simply amazing. Most religions state that this and that character is real, but Australians religion is more of an imagination type of religion then anything to me.. It is more stating that there is a science behind your dreams, your dreams and imagination are real, they can transferr, and always exists in the human on Earth, even after death.
When you look at their burial practices and the meanings behind them, you can see religion centered all around this. You find almost the same exact burial practices, practiced with the Twa tribe of the Congo in Africa. Now remember the Aboriginal Australians were originally the Twa tribe. They migrated out of Africa as the CT DNA group. Then they later developed from the Negritoes that had been around since 50,000bc. So the dates of migration of these people had to have occurred around the 50,000bc time period. With any earlier migrations being directly from the CT DNA group. So technically at this point in time , most groupes of Africans were the CT DNA group. So if we want to be technical, we can make claim that our early DNA grouping was the first human group to migrate to Australia. Lets also not forget that the Aboriginals have pygmies within them, just like the Twa. Lets not also forget that they have been found to have mixed with a different hominid group along the way. You can see it in the exstended browline. If it wasn’t for this factor, they would look similar to the Negritos found in Asia today.
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because the individual feels their life as a continuum linking past and future in unbroken connection". Through Dreamtime the limitations of time and space are overcome. For the Aborigine people dead relatives are very much a part of continuing life. It is believed that in dreams dead relatives communicate their presence." At times they may bring healing if the dreamer is in pain". "Death is seen as part of a cycle of life in which one emerges from Dreamtime through birth, and eventually returns to the timeless, only to emerge again. It is also a common belief that a person leaves their body during sleep, and temporarily enters the Dreamtime".
The creator
In Australian Aboriginal mythology, Bunjil is a creator deity, culture hero and ancestral being, often depicted as a wedge-tailed eagle (or eaglehawk). In the Kulin nation in central Victoria he was regarded as one of two moiety ancestors, the other being the trickster Crow. Bunjil has two wives and a son, Binbeal the rainbow. His brother is Balayang the bat. He is assisted by six wirmums or shamans who represent the clans of the Eaglehawk moiety: Djurt-djurt the nankeen kestrel, Thara the quail hawk, Yukope the parakeet, Dantum the parrot, Tadjeri the brushtail possum and Turnong the gliding possum.
According to one legend, after creating the mountains, rivers, flora, fauna, and laws for humans to live by, Bunjil gathered his wives and sons then asked Crow, who had charge of the winds, to open his bags and let out some wind. Crow opened a bag in which he kept his whirlwinds, creating a cyclone which uprooted trees. Bunjil asked for a stronger wind. Crow complied, and Bunjil and his people were blown upwards into the sky. Bunjil himself became the star Altair and his two wives, the black swans, became stars on either side.
Aboriginal deities
New South Wales
Birrahgnooloo, Kamilaroi goddess of fertility who would send floods if properly asked to
Dirawong, Bundjalung creator being this is a 'Djurble' and 'increase site' a totemic being not a creator being
Wurrunna, culture hero
Northern Territory
Adnoartina, the lizard guard of Uluru
Altjira, Arrernte sky god who created the earth
Ankotarinja, first man of Arrernte mythology
Onur, Karraur lunar deity
Bamapana, Murngin trickster spirit who creates discord
Banaitja, creator deity
Barnumbirr, Yolgnu creator spirit
Barraiya, creator of the first vagina
Bobbi-Bobbi, benevolent Binbinga snake deity
Djanggawul, three creator-siblings of northeast Arnhem Land mythology
Galeru, rainbow snake in Arnhem Land mythology who swallowed the Djanggawul
Djunkgao, group of sisters associated with floods and ocean currents
Julunggul, Yolgnu rainbow snake goddess associated with initiation, fertility, rebirth and water
Karora, creator god
Kunapipi, mother goddess and the patron deity of many heroes
Malingee, malignant nocturnal spirit
Mamaragan, lightning deity
Mangar-kunjer-kunja, Arrernte lizard deity who created humans
Mimi, fairy-like beings of Arnhem Land
Minawara and Multultu, legendary ancestors of the Nambutji
Namarrkon, Lightning man, makes lightning appear and creates roars of thunder in storms
Mokoi, evil Murgnin spirit who kidnapped and ate children
Ngintaka, Pitjantjatjara creator being
Nogomain, god who gives spirit children to mortal parents
Manuriki, god of beauty
Papinijuwari, a type of one-eyed giant which feeds on the bodies of the dead and the blood of the sick
Ulanji, snake-ancestor of the Binbinga
Wala, solar goddess
Wawalag, Murgnin sisters who were swallowed by Yurlungur, only to be regurgitated
Wollunqua, snake-deity associated with rain and fertility
Wuluwaid, rain god of Arnhem Land
Wuriupranili, solar goddess whose torch is the sun
Wurugag and Waramurungundi, first man and woman of Gunwinggu legend
Yhi, Karraur solar goddess associated with light and creation
Yurlungur, Murgnin snake deity who swallowed and regurgitated the Wawalag sisters; associated with initiation and rebirth
Eastern (Queensland)
Anjea, fertility goddess or spirit, in whom people's souls reside between their incarnations
Dhakhan, ancestral god of the Kabi
I'wai, culture hero of the Kuuku-Ya'u
Yalungur, god of the first baby
South Australia
Akurra, great snake deity of the Adnyamathanha people
Bila, cannibal sun goddess of the Adnyamathanha people
Bunyip, mythical creature said to lurk in swamps, billabongs, creeks, riverbeds, and waterholes
Mar'rallang, mythical twin sisters
Muldjewangk, water spirit or spirits inhabiting the Murray River
Ngintaka, Pitjantjatjara creator being
Tjilbruke, Kaurna creation ancestor
Tasmania
Willauk, giant demon that inhabited Lake Derwent
Tebwem, flesh-eating ghost of southern Tasmania
Pioial, giant scorpion like creature
Victoria
Crow (Waa), Kulin trickster, culture hero and ancestral being
Baiame, southeast Australian creational ancestral hero
Balayang, bat deity and brother of Bunjil
Binbeal, Kulin rainbow deity and son of Bunjil
Bunjil, Kulin creator deity and ancestral being, represented as an eagle
Bunyip, mythical creature said to lurk in swamps, billabongs, creeks, riverbeds, and waterholes
Daramulum, southeast Australian deity and son of Baiame
Gnowee, solar goddess who searches daily for her lost son; her torch is the sun
Karatgurk, seven sisters who represent the Pleiades star cluster
Kondole, man who became the first whale
Nargun, fierce half-human, half-stone female creature of Gunai legend
Pundjel, creator deity involved in the initiation of boys
Thinan-malkia, evil spirit who captures victims with nets that entangle their feet
Tiddalik, frog of southeast Australian legend who drank all the water in the land, and had to be made to laugh to regurgitate it
Wambeen, evil lightning-hurling figure who targets travellers
Western Australia
Bagadjimbiri, a pair of Karadjeri creator-spirits
Dilga, Karadjeri goddess of fertility and growth, and mother of the Bagadjimbiri
Julana, lecherous Jumu spirit who surprises women by burrowing beneath the sand, leaping out, and raping them
Kidili, Mandjindja moon deity who was castrated for attempting to rape the first women, who in turn became the Pleiades
Kurdaitcha (or kurdaitcha man) is a ritual "executioner" in Australian Indigenous Australian culture (specifically the term comes from the Arrernte people).
Ngariman, Karadjeri cat-man who killed the Bagadjimbiri and was drowned in revenge
Njirana, Jumu deity and father of Julana
Ungud, snake deity associated with rainbows and the fertility and erections of the tribe's shamans
Wagyl, Noongar snakelike creator being
Wati-kutjara, a pair of western Australian lizard-men
Wondjina, Mowanjum cloud or rain spirits
Pan-continental
Rainbow Serpent, a common feature of the art and mythology of Indigenous Australian cultures
Unknown
Kinie Ger, evil half-man, half-quoll beast
Thardid Jimbo, cannibalistic giant
Yara-ma-yha-who, monstrous bloodsucking dwarf
Bluetongue Lizard, an elderly trickster
The great flood story
A Bunurong story tells of a time of conflict among the Kulin nations, when people argued and fought with one another, neglecting their families and the land. The mounting chaos and disunity angered the sea, which began to rise until it had covered the plains and threatened to flood the entire country. The people went to Bunjil and asked him to help them stop the sea from rising; Bunjil agreed to do so, but only if the people would change their ways and respect the laws and each other. He then walked out to the sea, raised his spear and ordered the water to stop rising.
African migrations to New Zealand
African migrations to New Zealand
New Zealand is a very interesting place for research. What makes this place standout, is that they use the African deity from the Congo called Bes, in just about everything within the confines of the Māori tribe. Going back on a genetic path and a migrational path, these groups of people left out of Africa, as the Twa DNA group called the CT DNA group. These people were one of the Pygmy groups that carried the Twa God Bes out of Africa. When they made contact with Asia, the elevation levels, created the DNA groups CF, which are the Negrito people. Then the C DNA group was created, which are the Asian Mongoloids. You also had different groups like o,N, and F that made up the majority of tribes in southern Asia. The Maori tribe, traveled by conoe from the Taiwon area between 1250 and 1300ce. Some of the Indegenous tribes that they might have come from are, Amis Atayal Bunun Hla'alua Kavalan Kanakanavu Paiwan Puyuma Rukai Saisiyat Sakizaya Seediq Tao Thao Tsou Truku, Babuza Basay Hoanya Ketagalan Luilang Makatao Pazeh/Kaxabu Papora Qauqaut Siraya Taivoan Taokas Trobiawan.
Looking at the housing structures, the Maori, build houses exactly like Negritos. They build stilt houses just the same. You usually find these houses associated with Pygmies all over the world. So It is neat to see tribes hang on to some of the same practices as they travel the globe.
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Evidence from archaeology, linguistics, and physical anthropology indicates that the first settlers came from east Polynesia and became the Māori. Language evolution studies and mitochondrial DNA evidence suggest that most Pacific populations originated from Taiwanese aborigines around 5,200 years ago (suggesting prior migration from the Asian or Chinese mainland). These ancestors moved down through Southeast Asia and Indonesia
Religion
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Traditional Māori religion, that is, the pre-European belief system of the Māori, was little modified from that of their tropical Eastern Polynesian homeland (Hawaiki Nui), conceiving of everything, including natural elements and all living things as connected by common descent through whakapapa or genealogy. Accordingly, all things were thought of as possessing a life force or mauri. Illustrating this concept of connectedness through genealogy are the major personifications of pre-contact times: Tangaroa was the personification of the ocean and the ancestor or origin of all fish; Tāne was the personification of the forest and the origin of all birds; and Rongo was the personification of peaceful activities and agriculture and the ancestor of cultivated plants. (According to some, the supreme personification of the Māori was Io; however this idea is controversial.)
list of Māori deities.
Ara Tiotio – god of whirlwinds and tornadoes
Ārohirohi – goddess of mirages
Auahitūroa – personification of comets, and the origin of fire
Haumia-tiketike (Haumi) – god of wild or uncultivated food
Hine-nui-te-pō – goddess of night and death, and ruler of the underworld
Ika-Roa – the fish that gave birth to all the stars in the Milky Way
Ikatere – fish god; father of all sea creatures
Io Matua Kore - supreme being; personification of light and the world of the living and the forest
Kiwa – divine guardian of the ocean
Kui – chthonic demigod
Mahuika – fire goddess
Makeatutara – father of Māui and guardian of the underworld
Maru – fresh maori water
Māui – demigod and culture hero
Papatūānuku (Papa) – primordial earth mother
Pūhaorangi – celestial god
Punga – ancestor of sharks, lizard, rays and all things ugly
Ranginui (Rangi) – primordial sky father
Rehua – star god with the power of healing
Rohe – goddess of the spirit world and wife of Māui
Rongo Mā Tane – god of cultivated food
Rongomai – the name of a number of separate beings
Ruaumoko – god of volcanoes, earthquakes and seasons
Tama-nui-te-rā – personification of the sun
Tānemāhuta – god of forests and birds (Also known as Tāne, and Tāne Nui Te Rangi)
Tane-rore – personification of shimmering air
Tangaroa – god of the sea
Tangotango – celestial goddess
Tāwhaki – supernatural being associated with thunder and lightning
Tāwhirimātea – god of weather, thunder, lightning, rain, wind and storms
Te Uira – personification of lightning
Tinirau – guardian of fish
Tūmatauenga – god of war
Tū-te-wehiwehi – father of all reptiles
Uenuku – god of rainbows
Whaitiri – personification of thunder
Whiro – lord of darkness and embodiment of evil
I wanted to show this social concept, because I have seen similar practice in Egypt, and in West African nations, before slavery and colonization. Some of these practices are similar to the African tribute system.
Social concepts
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A key concept regulating social and economic exchange was utu, which is sometimes translated as revenge but better translated as "reciprocity" or "balanced exchange". Economically, this took the form of gift exchange. This was governed by three basic principles. Firstly giving had to have the appearance of being free and spontaneous, without stipulation of a return present. Secondly a strict system of obligation was in force whereby the receiver was bound to not only reciprocate but to increase the value of the reciprocated gift. Thirdly the system demanded that further social obligation had now been established to continue the exchanges. Failure to respond meant loss of mana or influence. Where parties had traveled a long way to give a present it was expected that the return gift be immediate but often due to seasonal food supplies it was accepted that a return gift would be given at some later date when supplies allowed.
While a gift conveyed an obligation to return the favour, so did an insult. The response might be a martial one. Historian Angela Ballara describes warfare as a "learned, culturally determined [response] to offences against the rules of Māori society."
Historian Judith Binney says that maintaining and increasing the mana of whanau and hapu and loyalty within the group are unquestionably at the heart of Māori cultural concepts. She says that Māori cultural history is confusing to the uninformed as it consists of narrative-myths that stretch far back in time. Also confusing is that chronological time is irrelevant or distorted to the Māori cultural story, so a person living in the present may narrate a story about their family or hapu that happened centuries ago; nonetheless, the narrator appears as a contemporary figure in the myth. A key element of cultural leadership is to link the narrator to a well known historical figure with mana (prestige/authority power). This is why being able to recite the family history is so important. In Māori culture names of people and places are fluid. Individuals may change their name several times or have several different names that they use depending on the cultural situation. In the past, hapu changed names if they moved to another area where an alternative name was more positive. One of the main reasons for name fluidity was access to resources. As a hapu moved seasonally to utilise different resources its name changed to reflect an ancestor who had historical cultural rights to that resource. Binney says that being connected to a powerful hapu with many well known ancestors was important for protection and survival. As Māori communication was almost totally oral until well into the contact period, oral myth-narratives became more varied to match the needs of each hapu or whanau.
Sample text in Māori language
Ko te katoa o nga tangata i te whanaungatanga mai e watea ana i nga here katoa; e tauriterite ana hoki nga mana me nga tika. E whakawhiwhia ana hoki ki a ratou te ngakau whai whakaaro me te hinengaro mohio ki te tika me te he, a e tika ana kia meinga te mahi a tetahi ki tetahi me ma roto atu i te wairua o te noho tahi, ano he teina he tuakana i ringa i te whakaaro kotahi.
West Africa origins Pt3: Migrations East
One thing that I want to show is that Africans started off into about 4 major groups then migrated, mutated, and mixed. This is designed to connect those dots. The other
thing is to show origins and explain how these tribes originated from one another and borrowed from each other. Most of these tribes are siblings on the DNA chain.
We have found multiple language connections and cultural connections, so lets explore.
I wanted to re-visit the fact that West African Bantus are from Central Africa Congo region, between the Great Lakes that once stood strong.
That DNA comes from the Twa, and during the end of the last ice age, mass migration moved to the East African mountain location.
That brings us to where we are today. The first area that I want to explore is origins of the East africa. One thing to note is that the DNA groups A like tribes the San were already around
in the mountainous area. A tribe Nilotes are extremely old as well and they traveled around. Ok now lets focus on the migration back to The Ethiopian mountains that Diop speaks of.
20,000bc marked mass ice sheet melting and migrations from the congo carrying E1b1 Bantu Genes migrated to The Ethiopia and Kenya area. Note that at this time the human population on the
planet was only the size of Los Angeles, Ca which is about 4 million . The tribes I want to focus on are Kalenjin tribes like Kikuyu, Maasai, and Samburu. Ethiopian tribe Oromo, and some Nilotes which Kalenjin are a mix with Bantu
The Kikuyu is a Bantu tribe that migrated to Kenya. They share the same Indian type look that the Oromo tribes sport. So I wanted to take a look at the languages and see how they look. What I saw was definite comparisons.
I also saw that the Oromo language was more Nilotic looking than anything. Egyptian language looks similar to both Bantu and nilotic, but I think they created these languages at times when they were all in areas of close proximity.
Just taking a look at the similarities of Bantu alone you have. Ancient words Ra, Re, Ptah, Ta, Pa, Se largely resonate in Bantu languages for word FATHER and sometimes used to endow respect to men of dignity and Deities. The word for
father in the Southern-Soto-Tswana-Bantu language is given as Ra, re, rarae and even rara. Thus Re kglo means the great father or the great chief. In ancient Egyptian’s polytheistic beliefs, Ra was worshiped as the creator God by most
blacks at Heliopolis and along the Nile valley. These followers believed that Ra was self-created, while other followers of Ptah or Ta believed that Ra was created by Ptah.. Ra is also accredited with the creation of the seasons, months,
plants, and animals.In later Egyptian dynastic times, Ra was merged with the god Horus, as Re-Horakhty (“Ra, who is Horus of the Two Horizons”) term vaguely remain in southern Africa as Re kglo. He was believed to rule in all parts of the
created world: the sky, the earth, and the underworld. The Sotho, Xhosaand Tswana people use terms Ra, and Re to confer ultimate respect to male figures and leaders.
Love: Re-ra-ta or Rerato means Love in southern Africa Bantu languages.Love was associated with the divine so the perfect word for the feeling was to combine all words known that described the all-seeing God Ra.
RWANDA, BURUNDI IMN-R,Amun-Ra, Amen-Ra, ImanRa=imanrwa=imandwa=imanrwanda=Imana, EMANRWA which translates God.
You can directly look at the Egyptians and see where their style and culture originated from. The Samburu, Maasai, and Ormo have a similar dress type. Even the same color system that Egyptians share Kalenjin tribes share
Kalenjin Maasai colors
Red:… Represents bravery, strength, unity and the incredible challenges Maasai people face each day
Blue:………. Symbolizes energy and sustenance and the color of the sky which provides water for the people and their cattle
Green:……… Symbolizes nourishment and production, representing the land that provides food for the people and their livestock while also symbolizing the putting down of roots and the protection of one’s territory
Orange……….: Symbolizes warmth, friendship, generosity and hospitality, representative of the color of a gourd which is used to share milk with guests and welcome visitors into one’s home
Yellow:………. Symbolizes fertility and growth, representing the color of the sun which helps grow the grass to feed the livestock and sustain life
White………….: Represents purity and health symbolizing the color of cow’s milk that provides sustained nourishment
Black: ………….Symbolizes unity, harmony and solidarity, representing the color of the people
Egyptian colors
Red ……..life, fire, victory, anger, hostility, and chaos
Yellow…..Imperishable, eternal and indestructible (ra, the sun rey)
Green……fertility, vegetation, new life, joy, growth and regeneration
Black…….death,night, endurance, stability
White…..Purity, cleanliness and simplicity
The Oromo Tribe mostly uses 3 colors to define thier world view.
The 1st color is black. It repersent devine power and sprituality and also it repersents the image of God.
The second one is Red color. It repersents sacrifice and heroism of Oromo people to defend thier country and culture.
The 3rd one is White color wich repersents peace, hope and tranquillity.
On top of these colors there is symbol of tree called Oda. It is evergreen tree with many branchs. The symbol of this
tree mainly reperents mother nature and also it is a sign of ever fertility . It also represents the kinds of love & respect
that the Oromo people have for the natural habitat, equality of human being, truth and justice. This tree also where the spirit
of God is located and heard and also where the generous man for the first time began teaching 10 commandments of God.
Heres some of the religions to look at for comparison
The Maasai believe in one God, whom they call Ngai. Ngai is neither male nor female, but seems to have several different aspects. For instance, there is the saying Naamoni aiyai, which means "The She to whom I pray". There are two main manifestations of Ngai: Ngai Narok which is good and benevolent and is black; and Ngai Na-nyokie, which is angry and red, like the British. For a story which has them as separate gods, see Thunder and the Gods.
Ngai is the creator of everything. In the beginning, Ngai (which also means sky) was one with the earth, and owned all the cattle that lived on it. But one day the earth and sky separated, so that Ngai was no longer among men. The cattle, though, needed the material sustenance of grass from the earth, so to prevent them dying Ngai sent down the cattle to the Maasai by means of the aerial roots of the sacred wild fig tree, and told them to look after them. This they do to this day, quite literally taking the story as an excuse to relieve neighbouring tribes of their own livestock.
In Kikuyu religion Ngai is the creator and giver of all things, 'the Divider of the Universe and Lord of Nature'. He gave birth to the human community, created the first Kikuyu communities, and provided them with all the resources necessary for life: land, rain, plants and animals. He - for Ngai is male - cannot be seen, but is manifest in the sun, moon, stars, comets and meteors, thunder and lighting, rain, in rainbows and in the great fig trees .Yet Ngai is not the distant God that we know in the West. He had human characteristics, and although some say that he lives in the sky or in the clouds, they also say that he comes to earth from time to time to inspect it, bestow blessings and mete out punishment. When he comes he rests on Mount Kenya and four other sacred mountains. Thunder is interpreted to be the movement of God, and lightning is God's weapon by means of which he clears the way when moving from one sacred place to another.
Now check this out
Other people believed that Ngai's abode was on Mount Kenya, or else 'beyond' its peaks. Ngai, says one legend, made the mountain his resting place while on an inspection tour of earth. He then took the first man, Gikuyu, to the top to point out the beauty of the land he was giving him.
So with that being said, did Ancient Egyptians create Pyramids to be the resting place or the Human made mountains of the Gods on Earth?
Oromo of Ethiopia and The Yoruba of West Africa both wear the same head pieces its fully unclear to the meaning of the
headgear worn by oduduwa father of yoruba people. In Oromo of Ethiopia its called a Qallacha, and its meaning is “Ancestral Spirituality Laws, Beliefs & Rituals”. Also, as person Qaallu or Qaallacha is “Generationally Fist-Born & Holy Wise Father or Head of Rituals”’.
, and in Egypt its called a Uraeus,stylized, upright form of an Egyptian cobra (asp, serpent, or snake), used as a symbol of sovereignty, royalty, deity and divine authority in ancient Egypt.
The main Bantu tribes in Kenya are Kikuyu.Meru.Kisii.Embu.Kamba.Luhya.Swahili.Mijikenda. If you noticed they have a tribe called Meru or Ameru, and that was
the name of an ancient city.Some say it was in Ethiopia, others say in Nubia, but the capital moved from that location
to Nubia as Meroe. We find the use of that naming all down in Central and south America, with African migrational findings in the Americas.
Now one thing to look at is to google all of these Bantu tribes of Kenya. Now look at the images of each tribe. Now take these images and place them next to Egyptian
images. Do you see much difference? Thats why I stress that Egypt was a Bantu tribe. IMN-R,Amun-Ra, Amen-Ra, ImanRa=imanrwa=imandwa=imanrwanda=Imana, EMANRWA which translates God.
Imn R – was Egyptian supreme God of the universe in whom Imn and Ra were merged; also principal deity during Theban supremacy. Imn or Amen is mentioned in the Bible as the utmost. (Rev. 3;14-15.)
Ancient Tutsi’s worshiped Imn-Ra (Amen-Ra). The term Amen-ra was pronounced by Bantus and San/Twa people of east and central Africa as Imanarwa or Imandwa. It was formally IMANA Y’IRWANDA. It remained
Imana even after European introduction of Christianity into the central African region.People adjusted in their way of worship to suit to the new religion but with similar reverence and unchanged esteem to Imana..,
note that Christianity too applies term AMEN at every end of every prayer said! suggesting that western religion is subliminally rooted in ancient African worship of Amen Ra.
Imana/or “Amen” who ancient writings described as the hidden one had to merge with Ra,.. a part of him that is in the form of a star or Sun to manifest self in many life forms on earth.Without Ra, Amen can not be seen
or manifest physically. In other words, life on earth or anywhere else similar in the universe can not exist.Everything that exists on earth is Amen in somatic form by the power and will of Ra in a form of the Sun.It is the
reason why Rwandans describe Ra as the creator thus Ra urema or R’urema/ R’uhanga. If the Sun dies, Amen loses his manifestations on our planet and life as we know it ends.
Other Bantu tribes include Baganda from the central region and, the Batooro, Banyoro, Bakiga, Bafumbira, Bakonjo, Bamba, Banyarwanda and Batwa from the western region, plus the Basoga, Banyuli, Bakenye, Bagishu, Bagwe, Bagwere from the eastern region. There are Bateso, Jopadhola and Karimojong, Kumam.
The Kikuyu have a long history in Ethiopia as well, heres some quotes
(quotes)
African elders are not in a hurry when it comes to divulging their history. After many years of silence, they are revealing the proto-
Gikuyu akin to the present Kikuyu community and who were known as " Kabiru” (Hebrew). They had come from Baci ( Ethiopia ) at a place called
Hakum ( Axum ). They had to leave Axum because Tunyaga (the people of the Cross) or Nguo Ndune (the red costume) had conspired to steal Managi
and Ikunjo (scrolls). In the escape to hide the treasure, war erupted and was fought through to Thagana ( Tana Island ). From Tana islands the
war entered Somalia coast, Kaya Forests down to Kwale. In Digo, a fabricated covenant box was broken into pieces. The original Managi was presumed
to have been broken into pieces to down play the interest in the search. The Seers say despite that, the war intensified as it took the direction of
the mainland. The Kabiru hurriedly buried Managi and the scrolls in secret locations in Mount Kenya . They recount how the proto-Gikuyu settled down to
become the present communities around Mount Kenya . Others remained behind in the area of Coast Province . This war lasted for two generations, it fulfilled
the prophesy of King David when he said "The Ethiopians will raise their hands in prayer to God". As a rule, they oriented their doors to face Mount Kenya and
in payers they raised their hands up facing Mount Kenya . This reminds one of the book of Exodus Chapter 19 and 20 in the Old Testament. courtesy of Mt. Kenya College of Seers
The comparison of Kikuyus to the Jews may sound like a mere joke; however, a closer look into the migratory myths of the Kikuyus to their current location may actually confound many.
History has it that the Kikuyus like other Bantu groups migrated from the West Africa. However, the history is not very clear how the Kikuyu people eventually settled on the area around
Mount Kenya. More so, history suggest that the Kikuyus followed the same migratory route that other Bantu groups followed, that is along the great lakes via mount Kilimanjaro down to the coast.
That route does not make sense of how actually Kikuyus eventually settled on the foot of Mt. Kenya.
However, some Kikuyu migratory tales as narrated by the earlier generations seams to indicate that the Kikuyus may actually have migrated to their current location from a place called Axum in Ethiopia.
it is said that after the break up of Axum, the kikuyus migrated southwards together with the covenant and hid it on Mt. Kenya, that is why they normally regarded Mt. Kenya as a seat for their God.It is
a well known fact that the ancient Axum Empire was occupied by group of communities which had blood relationship with the Jews through the famous queen of Sheba. More so, the southward migration from Axum
to the eventual current settlement at the foot of Mt. Kenya appears to make more sense than the West, Southwards and then Northward kind of movement.
Kikuyus thirst for Business and investment is not only restricted to the Kenyan Borders, their business acumen stretches across the world. Including, far flung places such as USA, S.Africa, United Kingdom etc.
Kikuyus have no raw desire for power the only reason why they wish to control political happenings is to ensure that the entrepreneur spirit in them is not dampened by careless and un -favorable policies or poor governance.
Source: African elders.
There is a misconception of by the writer of this article that Kikuyus came from Ethiopia, and yet still they are Bantus. Bantus are a people with the Congolese Pigmy gene and the Yoruba gene, tracing their ancestry from
west Africa, and it can never be two ways around. secondly Ethiopians have a specific gene that is entirely east African and though Kikuyus also have the gene, the Maasai have more genetic attribution to specifically pin point
there origin somewhere around northern Kenya or Ethiopia considering Northern Kenya was part of Ethiopia. Ethiopians have no Bantu genes, Maasai have minimum Bantu genes mostly from intermarriages with other Bantu groups. Kikuyus
have almost 50% bantu genes and 50% east African gene and as we all know, Kikuyus are a result of intermarriages and assimilation to Maasais, Ogiek and Kalenjin tribes which are the source to the East African gene. They may have
also originated from Tanzania in the south, and may have a history of intermarriages with the Sandawes who are akin to south African bushmen and have the characteristics that makes them different from other Bantu groups. Lastly,
as Maasais have significant Hamitic gene, the Tusti to also having the same gene, tall and with a ritual of jumping which are significally Ethiopian attributes, Kikuyus have no such attributes, which may suggest that they are
related to the Nilotic Cushites groups like Kalenjin and Ogieks.
Like, Old Egyptians, Kalenjin was a monotheistic society. They believe in one God who has so many names. Asis is the deity of the Kalejin. This is Isis. Asis or Aset among the Barabaig of Tanzania was believed to be a woman. Other
names we brought from Egypt include Illat-the God of Justice. Some other people later corrupted to Allah or Illay among the Somalis of Kenya and Ethiopia. Chebo-Amoni is another name of our deity which the Greeks corrupted to Amoni.
The Kalenjin word osirun means to resurrect, to wake up from sleep or to cross a bridge. Apeso is also the name of our Deity, known as Apis.
The Kalenjin used to refer to themselves as children of Miot or Myoot, known in Ancient Egypt as Ma-at, another deity of Old Egyptians.
Now look at Serer tribe or Jolof. They had the same type of building styles as Kenya, and Ethiopia. The wide style huts. In their oral tradition they migrated from the East headed north towards egypt, then took
the northern sahara route landing in Mauritania, then eventually landing furthur south in West Africa. There are many linkages to other parts of Africa, specifically ancient Kemet, in the religion of Serer. It seems
possible that the Serer found the sacred city of Kaon upon their arrival in Sine – Saloum as a replica of the Egyptian city of the same name. In addition, the name of the deity Roog suggests Ra. Indeed, Roog was often
complemented by the national epithet, Sen. Kemetologists have seen in the Serer name Sar, a widely used Serer name, the idea of nobility, because in ancient Kemet (Egypt), the term Sa Ra meant Son of God. The oral tradition of the Serer states that they traveled from the Upper Nile to West Africa. One of the reasons that Cheikh Anta Diop claimed that the Serer were able to reject Islam, being one of the few African groups in the West African Sahel region to do so successfully, might be because of their strong connection to their ancient religious past. Scholars have long believed that the route of the Serer from their ancient homeland in East Africa can be traced by upright stones found along the latitude they traveled from East to West, from Ethiopia to the region of Sine-Saloum.
Linked to the religious beliefs of the Serer is the fact that their ancestors came through the Sudanese village of Tundi-Daro and erected upright stones in the shape of a phallus and a female organ. It is believed that this was an agrarian practice that symbolized the ritual union of the sky and Earth as a way to give birth to vegetation, their daughter. The vegetation from this divine union was a cosmic trinity that harks back to the African trinity of Ausar-Auset-Heru. Thus, the ancestors to the Serer carved stones of two sexual organs to invite the divinities to couple and give them good harvests. It was the desire to ensure material existence that drove humans to this process of ritualizing the divine union.
The Serer people still retain the deity service to the upright stones. At one time during the 14th century, they planted pestles that were used as altars for libations, called dek-kur, by the Wolof who have mixed with many of the Serer. Indeed, the idea of dek-kur means anvil or receptacle. The ancient town of Tundi-Daro means, in Wolof, the hill of sexual union in a ritual sense, affirming much of the Serer oral tradition.
If you look at The Dogon, they have the same similar building structures as Egypt. Their oral tradition has them making the same route as the Serer. Most researchers believe this route for tribes were meet by multiple invasions of Egypt
so it caused migrations to occur westward.
When we look at the migration from Central Africa to east, we have to note that there was a mix of Bantu and Nilote cultures. So when we look at Egyptians, Berber, Nubians etc etc, its only 2 cultures, or a mix of cultures.
So your only dealing with 2 bloodlines. I think we over complicate Africa, and I think that is purposely done through white supremacy.
We put additional labels on different tribes and ethnic groups, like at the end of the day we are not talking about the same group of people. If you do a dna test its going to show your dna all over every region of Africa. Thats not a mistake
the test is showing you that you are the same group of people. The way dna works is you have parent dna, and you have child and sibling dna. so now if you know that, and i tell you that there are only
2 major groupings in bantu and nilotes, and the cultures mixed, then wouldnt that mean that at the end of the day you are just looking at the same group of people? Now you ask what about the Tamil and semetic mix?
Not to leave the Tamil, but they started migrating out so long ago, and it seems like the last of them migrated out around 3000bc So yes they have their influence and were master builders., but again
they had influence from the 2 groups as well. I also have a theory that from the Twa, who are the oldest builders, the Bantu are the second oldest builders, then the Tamil. With more research into the civilizations in south Africa
that predate any previous civilizations, and the Pyramids and Spinx found in Niger, I am most confident we will find Bantus building influence.
Heres some language connections between Serer tribe descendants in Sengal Wolof, and The Egyptian language
Pharaonic Egyptian - Wolof; (Wolof meaning)
aam - aam : seize (take this)
aar - aar : paradise (divine protection)
Aku - Aku : foreigners (Creole descendants of European traders and African wives)
anu - K.enou : pillar
atef - ate : a crown of Osiris, judge of the soul (to judge)
ba - bei : the ram-god (goat)
bai - bai : a priestly title (father)
ben ben - ben ben : overflow, flood
bon - bon : evil
bu - bu : place
bu bon - bu bon : evil place
bu nafret - bu rafet : good place
da - da : child
deg - deega : to see, to look at carefully (to understand)
deresht - deret : blood
diou - diou rom : five
djit - djit : magistrate (guide, leader)
Djoob - Djob : a surname
dtti - datti : the savage desert (the savage brush)
Etbo - temb : the 'floater' (to float)
fei - fab : to carry
fero - fari : king
iaay - yaay : old woman (mother)
ire - yer : to make
itef - itef : father
kat - kata : vagina (to have sexual intercourse)
kau - kaou : elevated, above (heaven)
kau - kau : high, above, heaven
kaw - kaw : height
kef - kef : to seize, grasp
kem -khem : black (burnt, burnt black)
kemat - kematef : end of a period, completion, limit
khekh - khekh : to fight, to wage war, war
kher - ker : country (house)
kwk - kwk : darkness
lebou - Lebou : those at the stream, Lebou/fishermen Senegal
maat - mat : justice
maga - mag : veteran, old person
mer - maar : love (passionate love)
mun - won : buttocks
nag - nag : bull (cattle)
nak - nak : ox, bull (cow)
NDam - NDam : throne
neb - ndab : float
nen - nen : place where nothing is done (nothingness)
nit - nit : citizen
Ntr - Twr : protecting god, totem
nwt - nit : fire of heaven (evening light)
o.k. - wah keh : correct, right
onef - onef : he (past tense)
ones - ones : she (past tense)
onsen - onsen : they (past tense)
pe - pey : capital, heaven (King's capital)
per - per : house (the wall surrounding the house)
pur - bur : king
ram - yaram : body, shoulder (body)
rem - erem : to weap, tears (compassion)
ro - ro : mouth (to swallow)
sa - sa : wise, educated, to teach
seh - seh : noble (dignitary)
seked - seggay : a slope
sen - sen : brother
sent - san : sister
set - set : woman (wife)
shopi - sopi : to transform
sity - seety : to prove
sok - sookha : to pound grain (sokh - to strike, beat)
ta - ta : earth, land (inundated earth)
ta tenen - ten : first lands (clay of first humans)
tefnit - tefnit : to spit
tem - tem : to completely stop doing something
tn.r - dener : to remember (to imagine)
top - bop : top of head
twr - twr : libation
uuh - uuf : carry
wer - wer : great, trustworthy
Complete Sentence Comparisons:
"a good place has become an evil place"
Egyptian - Bu nafret su em bu bon
Wolof - Bu rafet mel ni bu bon
Egyptian - mer on ef, "he loved"
Wolof - maar on ef, "he loved passionately"
Egyptian - mer on es, "she loved"
Wolof - maar on es, "she loved passionately"
Egyptian - mer on sen, "they loved"
Wolof - maar on sen, "they loved passionately"
Egyptian and Wolof Demonstratives
(ie > this, that, these, those)
Egyptian (p>b) Wolof
pw - bw
pwy - bwy
pane - bane
pafe - bafe
pafa - bafa
pa - ba
ipatw - batw
ipatne - batne
ipatafe - batafe
www.amazon.com/dp/1976711592
Twa tribe God Bes found all over Asia in Singapore
African migrations to Australia
I was shocked to find while I was researching the history of Australia, that there were not an abundance of cultural and religious artifacts as I would have liked to find. This is due to murder of their people by invading British. Most of those artifacts were destroyed. I looked for, in particular the religious artifacts that connect this group of people to Africa. What I found was hard to find, but I was lucky and thankful for the find. The first thing was that the people of Australia wear the same grass skirts as the Twa of Africa. This is due to them being the same group of people, while migrating out of Africa as the CT DNA group. They settled in Southern Asia around parts of Malaysia before traveling to the area that they are now. You find much of the same tribal culture, and Pygmied people from Malaysia to Papau New Guinea. Another thing that I found was a mase that is also used by the people of the Fiji Islands. The one in particular, was shaped like the Phallic symbols most commonly found in Ethiopia, by the Ormo, and varius other parts of Africa. Another connection were the mask that they wear. It may or may not be the Twa deity Bes, which is commonly found around theglobe. I had hoped to find him in abundance, because in the Pacific Islands, Bes is like Jesus Christ to them. I found this mask in its common form, showing Bes with fangs, and toungue sticking out. A bone was pierced through the nose. This is worn by both Aboriginals and Paupaians, so I am unclear if this mask is technically Aboriginal Australian. It is unclear to me weather the Aboriginals are direct descendants of the CT group mixed with a different hominid. Or they could be the Negrito people mixed with a different hominid. Regardless, they are the people from the same area as the negritos in the Malaysian area. Another connection is the language. You can find many language similarities to the languages spoken in Australia and languages spoken in Southern Asia along the Maylasian territory all the way out to New Zealand. These same language connections can be found in East Africa, in particular with languages like Swahili.
Migrations
It is believed that migrations started around 40,000bc. I accept this time, if the Aboriginals came from the Negrito people. If they came directly from the CT group then they could have come earlier or come in waves. They have found stone tools and settlements in the area that date back to 45,000 to 50,000 years. Tasmania which was connected by a land bridge was inhabited since about 30,000bc. It is thought that migrations were achieved by island hopping or by way of land bridges.
Pygmies
Pygmies were found on this large Island. This confirms that the Aboriginals are either group of Twa from the CT and CF Negrito family. With the Jarwa d group being the only other pygmies in the area. I show images of the same exact body paintings found with the Twa pygmies in the Congo in Africa. They also wear the same exact grass skirts and use them in dancing ceremonies. Other than that they are both hunter gatherer tribes, that even build some of the same type of building structures.
Some of the tribes that pygmies were found in are. Kongkandji tribe, Yidinjdji tribe, and Barbaram
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Both describe them, respectively, as having “small stature and spirally curled hair” and as a “short, slightly-built people with dark skin and woolly hair”, but both decline to include photographs like those published here, which immediately convey just how dramatically different from other Aborigines they are. Similarly, the latest edition of Ronald and Catherine Berndt’s standard text in anthropology, The World of the First Australians, briefly discusses people from northeast Queensland who “might have negrito affinities”
They also knew that, since the nineteenth century, there had been a number of theories about the origins of the Aborigines and the migration of ancient peoples to the Australian continent. In 1927, in his book, Environment and Race, the controversial Sydney geographer, Griffith Taylor, had speculated that several waves of Aboriginal migrants had swept before them an even older “Negrito” race. Maybe these rainforest people held the key to the story.
Tindale and Birdsell examined and measured 52 adults and children at Cape Grafton and 95 at Kuranda. Most adult males were between 140 and 150 centimeters tall (four feet six inches to five feet). The women were shorter by 15 to 30 centimeters (six to twelve inches). Tindale and Birdsell concluded they were not just small but were radically unlike any other Aborigines in Australia. They named them Barrineans, after nearby Lake Barrine.
Fire farming
One neat trick that ancient Aboriginal Australians used, was the use of fire farming. Fire farming was used as a tool to drive game to fresh new growth in the forest. Plants like eucalyptus, acacia, banksia, casuarina and grasses, became in abudance using this method.
Funeral practices the same as the Twa
The Aboriginals practice of burials is the same as The Twa in Africa, because they are one in the same. All you are seeing is just distance and time being the only separator with them.
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Death in Aboriginal religion in some aspects may seem like it has some Western traditions in regard to having a ceremony and mourning the loss of the person that is deceased. However, that is really the only thing that this religion has in common with Western religion as far as death is concerned. "For Aboriginal people when a person dies some form of the persons spirit and also their bones go back to the country they were born in". "Aborigine people believe that they share their being with their country and all that is within it". "So when a person dies their country suffers, trees die and become scarred because it is believed that came into being because of the deceased person".
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When an Aborigine person dies the families have death ceremonies called the "Sorry Business". "During this time the entire community and family mourns the loss of the person for days". "They are expected to cry together and share grief as a community". If someone was out of town and arrives after they have had a ceremony for the deceased, the entire community stops what they are doing and goes and tells them and mourns with them. "The family of the deceased all stay in one room and mourn for their loved one".
"Naming a person after they have died is not allowed in the Aborigine religion". "To say someone's name after they die would be to disturb their spirit ". Photos of the deceased are not allowed for fear of disturbing the spirit also. Many Aborigine families will not have any photographs of their loved ones after they die. "A smoking ceremony is also conducted when someone dies". "The community uses smoke on the belongings and also the residence of the deceased to help release the spirit". "Identifying the cause of death is determined by elders who hold the cultural authority to do so, and the causes in question are usually of a spiritual nature". "The ceremonies are likened to an autopsy of Western practice".
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Ceremonies and mourning periods last days, weeks and even sometimes months depending upon the social status of the deceased person. It is culturally inappropriate for a non-Aboriginal person to contact and inform the next of kin of a person’s passing. When someone passes away, the family of the deceased move out of their house and another family then moves in. Some families will move to "sorry camps" which are usually further away. Mourning includes the recital of symbolic chants, the singing of songs, dance, body paint, and cuts on the bodies of the mourners. The body is placed on a raised platform for several months, covered in native plants. Sometimes a cave or a tree is used instead. "When nothing but bones are left, family and friends will scatter them in a variety of ways. They sometimes wrap the bones in a hand-knitted fabric and place them in a cave for eventual disintegration or place them in a naturally hollowed out log".
The Aboriginals believe in a place called the "Land of the Dead". This place was also commonly known as the "sky-world", which is really just the sky. As long as certain rituals were carried out during their life and at the time of their death, the deceased is allowed to enter The Land of the Dead in the "Sky World". The spirit of the dead is also a part of different lands and sites and then those areas become sacred sites. This explains why the Aboriginals are very protective of sites they call sacred. The Aboriginals believe that life is a never-ending cycle. You are born, you die, you are born again as an animal, human or other life form .
The rituals that are performed enable the aborigine to return to the womb of all time which is another word for "Dream Time". It allows the spirit to be connected once more to all nature, to all their ancestors, and to their own personal meaning and place within the scheme of things. "The Dreamtime is a return to the real existence for the aborigine". "Life in time is simply a passing phase – a gap in eternity". It has a beginning and it has an end. "The experience of Dreamtime, whether through ritual or from dreams, flowed through into the life in time in practical ways". "The individual who enters the Dreamtime feels no separation between themselves and their ancestors". "The strengths and resources of the timeless enter into what is needed in the life of the present". "The future is less uncertain
Religion
I made a post that dealt into the origins of African religion. What I came across was that religion could be as old as human imagination, or as old as hominid imagination. Looking at dreamtime religion. I see the connection between dreaming, the imagination and religion. This confirms how religion was constructed, by people who lived so long ago. Its just that with the Aboriginal Australians they give a detailed account of human imagination being one of the key elements of religion through spirits, and dreamtime lands that existed before time. This is a very interesting find, because it is the only group of people who identify with dreaming in the religion. Not to be taken wrong, you can find examples in Africa of the spirit transforming into new form after death and, some of the very same elements in African religion, but for a group of people to belive that the minds ability to dream and imagine is holy, and they boldly state this, its simply amazing. Most religions state that this and that character is real, but Australians religion is more of an imagination type of religion then anything to me.. It is more stating that there is a science behind your dreams, your dreams and imagination are real, they can transferr, and always exists in the human on Earth, even after death.
When you look at their burial practices and the meanings behind them, you can see religion centered all around this. You find almost the same exact burial practices, practiced with the Twa tribe of the Congo in Africa. Now remember the Aboriginal Australians were originally the Twa tribe. They migrated out of Africa as the CT DNA group. Then they later developed from the Negritoes that had been around since 50,000bc. So the dates of migration of these people had to have occurred around the 50,000bc time period. With any earlier migrations being directly from the CT DNA group. So technically at this point in time , most groupes of Africans were the CT DNA group. So if we want to be technical, we can make claim that our early DNA grouping was the first human group to migrate to Australia. Lets also not forget that the Aboriginals have pygmies within them, just like the Twa. Lets not also forget that they have been found to have mixed with a different hominid group along the way. You can see it in the exstended browline. If it wasn’t for this factor, they would look similar to the Negritos found in Asia today.
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because the individual feels their life as a continuum linking past and future in unbroken connection". Through Dreamtime the limitations of time and space are overcome. For the Aborigine people dead relatives are very much a part of continuing life. It is believed that in dreams dead relatives communicate their presence." At times they may bring healing if the dreamer is in pain". "Death is seen as part of a cycle of life in which one emerges from Dreamtime through birth, and eventually returns to the timeless, only to emerge again. It is also a common belief that a person leaves their body during sleep, and temporarily enters the Dreamtime".
The creator
In Australian Aboriginal mythology, Bunjil is a creator deity, culture hero and ancestral being, often depicted as a wedge-tailed eagle (or eaglehawk). In the Kulin nation in central Victoria he was regarded as one of two moiety ancestors, the other being the trickster Crow. Bunjil has two wives and a son, Binbeal the rainbow. His brother is Balayang the bat. He is assisted by six wirmums or shamans who represent the clans of the Eaglehawk moiety: Djurt-djurt the nankeen kestrel, Thara the quail hawk, Yukope the parakeet, Dantum the parrot, Tadjeri the brushtail possum and Turnong the gliding possum.
According to one legend, after creating the mountains, rivers, flora, fauna, and laws for humans to live by, Bunjil gathered his wives and sons then asked Crow, who had charge of the winds, to open his bags and let out some wind. Crow opened a bag in which he kept his whirlwinds, creating a cyclone which uprooted trees. Bunjil asked for a stronger wind. Crow complied, and Bunjil and his people were blown upwards into the sky. Bunjil himself became the star Altair and his two wives, the black swans, became stars on either side.
Aboriginal deities
New South Wales
Birrahgnooloo, Kamilaroi goddess of fertility who would send floods if properly asked to
Dirawong, Bundjalung creator being this is a 'Djurble' and 'increase site' a totemic being not a creator being
Wurrunna, culture hero
Northern Territory
Adnoartina, the lizard guard of Uluru
Altjira, Arrernte sky god who created the earth
Ankotarinja, first man of Arrernte mythology
Onur, Karraur lunar deity
Bamapana, Murngin trickster spirit who creates discord
Banaitja, creator deity
Barnumbirr, Yolgnu creator spirit
Barraiya, creator of the first vagina
Bobbi-Bobbi, benevolent Binbinga snake deity
Djanggawul, three creator-siblings of northeast Arnhem Land mythology
Galeru, rainbow snake in Arnhem Land mythology who swallowed the Djanggawul
Djunkgao, group of sisters associated with floods and ocean currents
Julunggul, Yolgnu rainbow snake goddess associated with initiation, fertility, rebirth and water
Karora, creator god
Kunapipi, mother goddess and the patron deity of many heroes
Malingee, malignant nocturnal spirit
Mamaragan, lightning deity
Mangar-kunjer-kunja, Arrernte lizard deity who created humans
Mimi, fairy-like beings of Arnhem Land
Minawara and Multultu, legendary ancestors of the Nambutji
Namarrkon, Lightning man, makes lightning appear and creates roars of thunder in storms
Mokoi, evil Murgnin spirit who kidnapped and ate children
Ngintaka, Pitjantjatjara creator being
Nogomain, god who gives spirit children to mortal parents
Manuriki, god of beauty
Papinijuwari, a type of one-eyed giant which feeds on the bodies of the dead and the blood of the sick
Ulanji, snake-ancestor of the Binbinga
Wala, solar goddess
Wawalag, Murgnin sisters who were swallowed by Yurlungur, only to be regurgitated
Wollunqua, snake-deity associated with rain and fertility
Wuluwaid, rain god of Arnhem Land
Wuriupranili, solar goddess whose torch is the sun
Wurugag and Waramurungundi, first man and woman of Gunwinggu legend
Yhi, Karraur solar goddess associated with light and creation
Yurlungur, Murgnin snake deity who swallowed and regurgitated the Wawalag sisters; associated with initiation and rebirth
Eastern (Queensland)
Anjea, fertility goddess or spirit, in whom people's souls reside between their incarnations
Dhakhan, ancestral god of the Kabi
I'wai, culture hero of the Kuuku-Ya'u
Yalungur, god of the first baby
South Australia
Akurra, great snake deity of the Adnyamathanha people
Bila, cannibal sun goddess of the Adnyamathanha people
Bunyip, mythical creature said to lurk in swamps, billabongs, creeks, riverbeds, and waterholes
Mar'rallang, mythical twin sisters
Muldjewangk, water spirit or spirits inhabiting the Murray River
Ngintaka, Pitjantjatjara creator being
Tjilbruke, Kaurna creation ancestor
Tasmania
Willauk, giant demon that inhabited Lake Derwent
Tebwem, flesh-eating ghost of southern Tasmania
Pioial, giant scorpion like creature
Victoria
Crow (Waa), Kulin trickster, culture hero and ancestral being
Baiame, southeast Australian creational ancestral hero
Balayang, bat deity and brother of Bunjil
Binbeal, Kulin rainbow deity and son of Bunjil
Bunjil, Kulin creator deity and ancestral being, represented as an eagle
Bunyip, mythical creature said to lurk in swamps, billabongs, creeks, riverbeds, and waterholes
Daramulum, southeast Australian deity and son of Baiame
Gnowee, solar goddess who searches daily for her lost son; her torch is the sun
Karatgurk, seven sisters who represent the Pleiades star cluster
Kondole, man who became the first whale
Nargun, fierce half-human, half-stone female creature of Gunai legend
Pundjel, creator deity involved in the initiation of boys
Thinan-malkia, evil spirit who captures victims with nets that entangle their feet
Tiddalik, frog of southeast Australian legend who drank all the water in the land, and had to be made to laugh to regurgitate it
Wambeen, evil lightning-hurling figure who targets travellers
Western Australia
Bagadjimbiri, a pair of Karadjeri creator-spirits
Dilga, Karadjeri goddess of fertility and growth, and mother of the Bagadjimbiri
Julana, lecherous Jumu spirit who surprises women by burrowing beneath the sand, leaping out, and raping them
Kidili, Mandjindja moon deity who was castrated for attempting to rape the first women, who in turn became the Pleiades
Kurdaitcha (or kurdaitcha man) is a ritual "executioner" in Australian Indigenous Australian culture (specifically the term comes from the Arrernte people).
Ngariman, Karadjeri cat-man who killed the Bagadjimbiri and was drowned in revenge
Njirana, Jumu deity and father of Julana
Ungud, snake deity associated with rainbows and the fertility and erections of the tribe's shamans
Wagyl, Noongar snakelike creator being
Wati-kutjara, a pair of western Australian lizard-men
Wondjina, Mowanjum cloud or rain spirits
Pan-continental
Rainbow Serpent, a common feature of the art and mythology of Indigenous Australian cultures
Unknown
Kinie Ger, evil half-man, half-quoll beast
Thardid Jimbo, cannibalistic giant
Yara-ma-yha-who, monstrous bloodsucking dwarf
Bluetongue Lizard, an elderly trickster
The great flood story
A Bunurong story tells of a time of conflict among the Kulin nations, when people argued and fought with one another, neglecting their families and the land. The mounting chaos and disunity angered the sea, which began to rise until it had covered the plains and threatened to flood the entire country. The people went to Bunjil and asked him to help them stop the sea from rising; Bunjil agreed to do so, but only if the people would change their ways and respect the laws and each other. He then walked out to the sea, raised his spear and ordered the water to stop rising.
African migrations to New Zealand
African migrations to New Zealand
New Zealand is a very interesting place for research. What makes this place standout, is that they use the African deity from the Congo called Bes, in just about everything within the confines of the Māori tribe. Going back on a genetic path and a migrational path, these groups of people left out of Africa, as the Twa DNA group called the CT DNA group. These people were one of the Pygmy groups that carried the Twa God Bes out of Africa. When they made contact with Asia, the elevation levels, created the DNA groups CF, which are the Negrito people. Then the C DNA group was created, which are the Asian Mongoloids. You also had different groups like o,N, and F that made up the majority of tribes in southern Asia. The Maori tribe, traveled by conoe from the Taiwon area between 1250 and 1300ce. Some of the Indegenous tribes that they might have come from are, Amis Atayal Bunun Hla'alua Kavalan Kanakanavu Paiwan Puyuma Rukai Saisiyat Sakizaya Seediq Tao Thao Tsou Truku, Babuza Basay Hoanya Ketagalan Luilang Makatao Pazeh/Kaxabu Papora Qauqaut Siraya Taivoan Taokas Trobiawan.
Looking at the housing structures, the Maori, build houses exactly like Negritos. They build stilt houses just the same. You usually find these houses associated with Pygmies all over the world. So It is neat to see tribes hang on to some of the same practices as they travel the globe.
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Evidence from archaeology, linguistics, and physical anthropology indicates that the first settlers came from east Polynesia and became the Māori. Language evolution studies and mitochondrial DNA evidence suggest that most Pacific populations originated from Taiwanese aborigines around 5,200 years ago (suggesting prior migration from the Asian or Chinese mainland). These ancestors moved down through Southeast Asia and Indonesia
Religion
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Traditional Māori religion, that is, the pre-European belief system of the Māori, was little modified from that of their tropical Eastern Polynesian homeland (Hawaiki Nui), conceiving of everything, including natural elements and all living things as connected by common descent through whakapapa or genealogy. Accordingly, all things were thought of as possessing a life force or mauri. Illustrating this concept of connectedness through genealogy are the major personifications of pre-contact times: Tangaroa was the personification of the ocean and the ancestor or origin of all fish; Tāne was the personification of the forest and the origin of all birds; and Rongo was the personification of peaceful activities and agriculture and the ancestor of cultivated plants. (According to some, the supreme personification of the Māori was Io; however this idea is controversial.)
list of Māori deities.
Ara Tiotio – god of whirlwinds and tornadoes
Ārohirohi – goddess of mirages
Auahitūroa – personification of comets, and the origin of fire
Haumia-tiketike (Haumi) – god of wild or uncultivated food
Hine-nui-te-pō – goddess of night and death, and ruler of the underworld
Ika-Roa – the fish that gave birth to all the stars in the Milky Way
Ikatere – fish god; father of all sea creatures
Io Matua Kore - supreme being; personification of light and the world of the living and the forest
Kiwa – divine guardian of the ocean
Kui – chthonic demigod
Mahuika – fire goddess
Makeatutara – father of Māui and guardian of the underworld
Maru – fresh maori water
Māui – demigod and culture hero
Papatūānuku (Papa) – primordial earth mother
Pūhaorangi – celestial god
Punga – ancestor of sharks, lizard, rays and all things ugly
Ranginui (Rangi) – primordial sky father
Rehua – star god with the power of healing
Rohe – goddess of the spirit world and wife of Māui
Rongo Mā Tane – god of cultivated food
Rongomai – the name of a number of separate beings
Ruaumoko – god of volcanoes, earthquakes and seasons
Tama-nui-te-rā – personification of the sun
Tānemāhuta – god of forests and birds (Also known as Tāne, and Tāne Nui Te Rangi)
Tane-rore – personification of shimmering air
Tangaroa – god of the sea
Tangotango – celestial goddess
Tāwhaki – supernatural being associated with thunder and lightning
Tāwhirimātea – god of weather, thunder, lightning, rain, wind and storms
Te Uira – personification of lightning
Tinirau – guardian of fish
Tūmatauenga – god of war
Tū-te-wehiwehi – father of all reptiles
Uenuku – god of rainbows
Whaitiri – personification of thunder
Whiro – lord of darkness and embodiment of evil
I wanted to show this social concept, because I have seen similar practice in Egypt, and in West African nations, before slavery and colonization. Some of these practices are similar to the African tribute system.
Social concepts
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A key concept regulating social and economic exchange was utu, which is sometimes translated as revenge but better translated as "reciprocity" or "balanced exchange". Economically, this took the form of gift exchange. This was governed by three basic principles. Firstly giving had to have the appearance of being free and spontaneous, without stipulation of a return present. Secondly a strict system of obligation was in force whereby the receiver was bound to not only reciprocate but to increase the value of the reciprocated gift. Thirdly the system demanded that further social obligation had now been established to continue the exchanges. Failure to respond meant loss of mana or influence. Where parties had traveled a long way to give a present it was expected that the return gift be immediate but often due to seasonal food supplies it was accepted that a return gift would be given at some later date when supplies allowed.
While a gift conveyed an obligation to return the favour, so did an insult. The response might be a martial one. Historian Angela Ballara describes warfare as a "learned, culturally determined [response] to offences against the rules of Māori society."
Historian Judith Binney says that maintaining and increasing the mana of whanau and hapu and loyalty within the group are unquestionably at the heart of Māori cultural concepts. She says that Māori cultural history is confusing to the uninformed as it consists of narrative-myths that stretch far back in time. Also confusing is that chronological time is irrelevant or distorted to the Māori cultural story, so a person living in the present may narrate a story about their family or hapu that happened centuries ago; nonetheless, the narrator appears as a contemporary figure in the myth. A key element of cultural leadership is to link the narrator to a well known historical figure with mana (prestige/authority power). This is why being able to recite the family history is so important. In Māori culture names of people and places are fluid. Individuals may change their name several times or have several different names that they use depending on the cultural situation. In the past, hapu changed names if they moved to another area where an alternative name was more positive. One of the main reasons for name fluidity was access to resources. As a hapu moved seasonally to utilise different resources its name changed to reflect an ancestor who had historical cultural rights to that resource. Binney says that being connected to a powerful hapu with many well known ancestors was important for protection and survival. As Māori communication was almost totally oral until well into the contact period, oral myth-narratives became more varied to match the needs of each hapu or whanau.
Sample text in Māori language
Ko te katoa o nga tangata i te whanaungatanga mai e watea ana i nga here katoa; e tauriterite ana hoki nga mana me nga tika. E whakawhiwhia ana hoki ki a ratou te ngakau whai whakaaro me te hinengaro mohio ki te tika me te he, a e tika ana kia meinga te mahi a tetahi ki tetahi me ma roto atu i te wairua o te noho tahi, ano he teina he tuakana i ringa i te whakaaro kotahi.
West Africa origins Pt3: Migrations East
One thing that I want to show is that Africans started off into about 4 major groups then migrated, mutated, and mixed. This is designed to connect those dots. The other
thing is to show origins and explain how these tribes originated from one another and borrowed from each other. Most of these tribes are siblings on the DNA chain.
We have found multiple language connections and cultural connections, so lets explore.
I wanted to re-visit the fact that West African Bantus are from Central Africa Congo region, between the Great Lakes that once stood strong.
That DNA comes from the Twa, and during the end of the last ice age, mass migration moved to the East African mountain location.
That brings us to where we are today. The first area that I want to explore is origins of the East africa. One thing to note is that the DNA groups A like tribes the San were already around
in the mountainous area. A tribe Nilotes are extremely old as well and they traveled around. Ok now lets focus on the migration back to The Ethiopian mountains that Diop speaks of.
20,000bc marked mass ice sheet melting and migrations from the congo carrying E1b1 Bantu Genes migrated to The Ethiopia and Kenya area. Note that at this time the human population on the
planet was only the size of Los Angeles, Ca which is about 4 million . The tribes I want to focus on are Kalenjin tribes like Kikuyu, Maasai, and Samburu. Ethiopian tribe Oromo, and some Nilotes which Kalenjin are a mix with Bantu
The Kikuyu is a Bantu tribe that migrated to Kenya. They share the same Indian type look that the Oromo tribes sport. So I wanted to take a look at the languages and see how they look. What I saw was definite comparisons.
I also saw that the Oromo language was more Nilotic looking than anything. Egyptian language looks similar to both Bantu and nilotic, but I think they created these languages at times when they were all in areas of close proximity.
Just taking a look at the similarities of Bantu alone you have. Ancient words Ra, Re, Ptah, Ta, Pa, Se largely resonate in Bantu languages for word FATHER and sometimes used to endow respect to men of dignity and Deities. The word for
father in the Southern-Soto-Tswana-Bantu language is given as Ra, re, rarae and even rara. Thus Re kglo means the great father or the great chief. In ancient Egyptian’s polytheistic beliefs, Ra was worshiped as the creator God by most
blacks at Heliopolis and along the Nile valley. These followers believed that Ra was self-created, while other followers of Ptah or Ta believed that Ra was created by Ptah.. Ra is also accredited with the creation of the seasons, months,
plants, and animals.In later Egyptian dynastic times, Ra was merged with the god Horus, as Re-Horakhty (“Ra, who is Horus of the Two Horizons”) term vaguely remain in southern Africa as Re kglo. He was believed to rule in all parts of the
created world: the sky, the earth, and the underworld. The Sotho, Xhosaand Tswana people use terms Ra, and Re to confer ultimate respect to male figures and leaders.
Love: Re-ra-ta or Rerato means Love in southern Africa Bantu languages.Love was associated with the divine so the perfect word for the feeling was to combine all words known that described the all-seeing God Ra.
RWANDA, BURUNDI IMN-R,Amun-Ra, Amen-Ra, ImanRa=imanrwa=imandwa=imanrwanda=Imana, EMANRWA which translates God.
You can directly look at the Egyptians and see where their style and culture originated from. The Samburu, Maasai, and Ormo have a similar dress type. Even the same color system that Egyptians share Kalenjin tribes share
Kalenjin Maasai colors
Red:… Represents bravery, strength, unity and the incredible challenges Maasai people face each day
Blue:………. Symbolizes energy and sustenance and the color of the sky which provides water for the people and their cattle
Green:……… Symbolizes nourishment and production, representing the land that provides food for the people and their livestock while also symbolizing the putting down of roots and the protection of one’s territory
Orange……….: Symbolizes warmth, friendship, generosity and hospitality, representative of the color of a gourd which is used to share milk with guests and welcome visitors into one’s home
Yellow:………. Symbolizes fertility and growth, representing the color of the sun which helps grow the grass to feed the livestock and sustain life
White………….: Represents purity and health symbolizing the color of cow’s milk that provides sustained nourishment
Black: ………….Symbolizes unity, harmony and solidarity, representing the color of the people
Egyptian colors
Red ……..life, fire, victory, anger, hostility, and chaos
Yellow…..Imperishable, eternal and indestructible (ra, the sun rey)
Green……fertility, vegetation, new life, joy, growth and regeneration
Black…….death,night, endurance, stability
White…..Purity, cleanliness and simplicity
The Oromo Tribe mostly uses 3 colors to define thier world view.
The 1st color is black. It repersent devine power and sprituality and also it repersents the image of God.
The second one is Red color. It repersents sacrifice and heroism of Oromo people to defend thier country and culture.
The 3rd one is White color wich repersents peace, hope and tranquillity.
On top of these colors there is symbol of tree called Oda. It is evergreen tree with many branchs. The symbol of this
tree mainly reperents mother nature and also it is a sign of ever fertility . It also represents the kinds of love & respect
that the Oromo people have for the natural habitat, equality of human being, truth and justice. This tree also where the spirit
of God is located and heard and also where the generous man for the first time began teaching 10 commandments of God.
Heres some of the religions to look at for comparison
The Maasai believe in one God, whom they call Ngai. Ngai is neither male nor female, but seems to have several different aspects. For instance, there is the saying Naamoni aiyai, which means "The She to whom I pray". There are two main manifestations of Ngai: Ngai Narok which is good and benevolent and is black; and Ngai Na-nyokie, which is angry and red, like the British. For a story which has them as separate gods, see Thunder and the Gods.
Ngai is the creator of everything. In the beginning, Ngai (which also means sky) was one with the earth, and owned all the cattle that lived on it. But one day the earth and sky separated, so that Ngai was no longer among men. The cattle, though, needed the material sustenance of grass from the earth, so to prevent them dying Ngai sent down the cattle to the Maasai by means of the aerial roots of the sacred wild fig tree, and told them to look after them. This they do to this day, quite literally taking the story as an excuse to relieve neighbouring tribes of their own livestock.
In Kikuyu religion Ngai is the creator and giver of all things, 'the Divider of the Universe and Lord of Nature'. He gave birth to the human community, created the first Kikuyu communities, and provided them with all the resources necessary for life: land, rain, plants and animals. He - for Ngai is male - cannot be seen, but is manifest in the sun, moon, stars, comets and meteors, thunder and lighting, rain, in rainbows and in the great fig trees .Yet Ngai is not the distant God that we know in the West. He had human characteristics, and although some say that he lives in the sky or in the clouds, they also say that he comes to earth from time to time to inspect it, bestow blessings and mete out punishment. When he comes he rests on Mount Kenya and four other sacred mountains. Thunder is interpreted to be the movement of God, and lightning is God's weapon by means of which he clears the way when moving from one sacred place to another.
Now check this out
Other people believed that Ngai's abode was on Mount Kenya, or else 'beyond' its peaks. Ngai, says one legend, made the mountain his resting place while on an inspection tour of earth. He then took the first man, Gikuyu, to the top to point out the beauty of the land he was giving him.
So with that being said, did Ancient Egyptians create Pyramids to be the resting place or the Human made mountains of the Gods on Earth?
Oromo of Ethiopia and The Yoruba of West Africa both wear the same head pieces its fully unclear to the meaning of the
headgear worn by oduduwa father of yoruba people. In Oromo of Ethiopia its called a Qallacha, and its meaning is “Ancestral Spirituality Laws, Beliefs & Rituals”. Also, as person Qaallu or Qaallacha is “Generationally Fist-Born & Holy Wise Father or Head of Rituals”’.
, and in Egypt its called a Uraeus,stylized, upright form of an Egyptian cobra (asp, serpent, or snake), used as a symbol of sovereignty, royalty, deity and divine authority in ancient Egypt.
The main Bantu tribes in Kenya are Kikuyu.Meru.Kisii.Embu.Kamba.Luhya.Swahili.Mijikenda. If you noticed they have a tribe called Meru or Ameru, and that was
the name of an ancient city.Some say it was in Ethiopia, others say in Nubia, but the capital moved from that location
to Nubia as Meroe. We find the use of that naming all down in Central and south America, with African migrational findings in the Americas.
Now one thing to look at is to google all of these Bantu tribes of Kenya. Now look at the images of each tribe. Now take these images and place them next to Egyptian
images. Do you see much difference? Thats why I stress that Egypt was a Bantu tribe. IMN-R,Amun-Ra, Amen-Ra, ImanRa=imanrwa=imandwa=imanrwanda=Imana, EMANRWA which translates God.
Imn R – was Egyptian supreme God of the universe in whom Imn and Ra were merged; also principal deity during Theban supremacy. Imn or Amen is mentioned in the Bible as the utmost. (Rev. 3;14-15.)
Ancient Tutsi’s worshiped Imn-Ra (Amen-Ra). The term Amen-ra was pronounced by Bantus and San/Twa people of east and central Africa as Imanarwa or Imandwa. It was formally IMANA Y’IRWANDA. It remained
Imana even after European introduction of Christianity into the central African region.People adjusted in their way of worship to suit to the new religion but with similar reverence and unchanged esteem to Imana..,
note that Christianity too applies term AMEN at every end of every prayer said! suggesting that western religion is subliminally rooted in ancient African worship of Amen Ra.
Imana/or “Amen” who ancient writings described as the hidden one had to merge with Ra,.. a part of him that is in the form of a star or Sun to manifest self in many life forms on earth.Without Ra, Amen can not be seen
or manifest physically. In other words, life on earth or anywhere else similar in the universe can not exist.Everything that exists on earth is Amen in somatic form by the power and will of Ra in a form of the Sun.It is the
reason why Rwandans describe Ra as the creator thus Ra urema or R’urema/ R’uhanga. If the Sun dies, Amen loses his manifestations on our planet and life as we know it ends.
Other Bantu tribes include Baganda from the central region and, the Batooro, Banyoro, Bakiga, Bafumbira, Bakonjo, Bamba, Banyarwanda and Batwa from the western region, plus the Basoga, Banyuli, Bakenye, Bagishu, Bagwe, Bagwere from the eastern region. There are Bateso, Jopadhola and Karimojong, Kumam.
The Kikuyu have a long history in Ethiopia as well, heres some quotes
(quotes)
African elders are not in a hurry when it comes to divulging their history. After many years of silence, they are revealing the proto-
Gikuyu akin to the present Kikuyu community and who were known as " Kabiru” (Hebrew). They had come from Baci ( Ethiopia ) at a place called
Hakum ( Axum ). They had to leave Axum because Tunyaga (the people of the Cross) or Nguo Ndune (the red costume) had conspired to steal Managi
and Ikunjo (scrolls). In the escape to hide the treasure, war erupted and was fought through to Thagana ( Tana Island ). From Tana islands the
war entered Somalia coast, Kaya Forests down to Kwale. In Digo, a fabricated covenant box was broken into pieces. The original Managi was presumed
to have been broken into pieces to down play the interest in the search. The Seers say despite that, the war intensified as it took the direction of
the mainland. The Kabiru hurriedly buried Managi and the scrolls in secret locations in Mount Kenya . They recount how the proto-Gikuyu settled down to
become the present communities around Mount Kenya . Others remained behind in the area of Coast Province . This war lasted for two generations, it fulfilled
the prophesy of King David when he said "The Ethiopians will raise their hands in prayer to God". As a rule, they oriented their doors to face Mount Kenya and
in payers they raised their hands up facing Mount Kenya . This reminds one of the book of Exodus Chapter 19 and 20 in the Old Testament. courtesy of Mt. Kenya College of Seers
The comparison of Kikuyus to the Jews may sound like a mere joke; however, a closer look into the migratory myths of the Kikuyus to their current location may actually confound many.
History has it that the Kikuyus like other Bantu groups migrated from the West Africa. However, the history is not very clear how the Kikuyu people eventually settled on the area around
Mount Kenya. More so, history suggest that the Kikuyus followed the same migratory route that other Bantu groups followed, that is along the great lakes via mount Kilimanjaro down to the coast.
That route does not make sense of how actually Kikuyus eventually settled on the foot of Mt. Kenya.
However, some Kikuyu migratory tales as narrated by the earlier generations seams to indicate that the Kikuyus may actually have migrated to their current location from a place called Axum in Ethiopia.
it is said that after the break up of Axum, the kikuyus migrated southwards together with the covenant and hid it on Mt. Kenya, that is why they normally regarded Mt. Kenya as a seat for their God.It is
a well known fact that the ancient Axum Empire was occupied by group of communities which had blood relationship with the Jews through the famous queen of Sheba. More so, the southward migration from Axum
to the eventual current settlement at the foot of Mt. Kenya appears to make more sense than the West, Southwards and then Northward kind of movement.
Kikuyus thirst for Business and investment is not only restricted to the Kenyan Borders, their business acumen stretches across the world. Including, far flung places such as USA, S.Africa, United Kingdom etc.
Kikuyus have no raw desire for power the only reason why they wish to control political happenings is to ensure that the entrepreneur spirit in them is not dampened by careless and un -favorable policies or poor governance.
Source: African elders.
There is a misconception of by the writer of this article that Kikuyus came from Ethiopia, and yet still they are Bantus. Bantus are a people with the Congolese Pigmy gene and the Yoruba gene, tracing their ancestry from
west Africa, and it can never be two ways around. secondly Ethiopians have a specific gene that is entirely east African and though Kikuyus also have the gene, the Maasai have more genetic attribution to specifically pin point
there origin somewhere around northern Kenya or Ethiopia considering Northern Kenya was part of Ethiopia. Ethiopians have no Bantu genes, Maasai have minimum Bantu genes mostly from intermarriages with other Bantu groups. Kikuyus
have almost 50% bantu genes and 50% east African gene and as we all know, Kikuyus are a result of intermarriages and assimilation to Maasais, Ogiek and Kalenjin tribes which are the source to the East African gene. They may have
also originated from Tanzania in the south, and may have a history of intermarriages with the Sandawes who are akin to south African bushmen and have the characteristics that makes them different from other Bantu groups. Lastly,
as Maasais have significant Hamitic gene, the Tusti to also having the same gene, tall and with a ritual of jumping which are significally Ethiopian attributes, Kikuyus have no such attributes, which may suggest that they are
related to the Nilotic Cushites groups like Kalenjin and Ogieks.
Like, Old Egyptians, Kalenjin was a monotheistic society. They believe in one God who has so many names. Asis is the deity of the Kalejin. This is Isis. Asis or Aset among the Barabaig of Tanzania was believed to be a woman. Other
names we brought from Egypt include Illat-the God of Justice. Some other people later corrupted to Allah or Illay among the Somalis of Kenya and Ethiopia. Chebo-Amoni is another name of our deity which the Greeks corrupted to Amoni.
The Kalenjin word osirun means to resurrect, to wake up from sleep or to cross a bridge. Apeso is also the name of our Deity, known as Apis.
The Kalenjin used to refer to themselves as children of Miot or Myoot, known in Ancient Egypt as Ma-at, another deity of Old Egyptians.
Now look at Serer tribe or Jolof. They had the same type of building styles as Kenya, and Ethiopia. The wide style huts. In their oral tradition they migrated from the East headed north towards egypt, then took
the northern sahara route landing in Mauritania, then eventually landing furthur south in West Africa. There are many linkages to other parts of Africa, specifically ancient Kemet, in the religion of Serer. It seems
possible that the Serer found the sacred city of Kaon upon their arrival in Sine – Saloum as a replica of the Egyptian city of the same name. In addition, the name of the deity Roog suggests Ra. Indeed, Roog was often
complemented by the national epithet, Sen. Kemetologists have seen in the Serer name Sar, a widely used Serer name, the idea of nobility, because in ancient Kemet (Egypt), the term Sa Ra meant Son of God. The oral tradition of the Serer states that they traveled from the Upper Nile to West Africa. One of the reasons that Cheikh Anta Diop claimed that the Serer were able to reject Islam, being one of the few African groups in the West African Sahel region to do so successfully, might be because of their strong connection to their ancient religious past. Scholars have long believed that the route of the Serer from their ancient homeland in East Africa can be traced by upright stones found along the latitude they traveled from East to West, from Ethiopia to the region of Sine-Saloum.
Linked to the religious beliefs of the Serer is the fact that their ancestors came through the Sudanese village of Tundi-Daro and erected upright stones in the shape of a phallus and a female organ. It is believed that this was an agrarian practice that symbolized the ritual union of the sky and Earth as a way to give birth to vegetation, their daughter. The vegetation from this divine union was a cosmic trinity that harks back to the African trinity of Ausar-Auset-Heru. Thus, the ancestors to the Serer carved stones of two sexual organs to invite the divinities to couple and give them good harvests. It was the desire to ensure material existence that drove humans to this process of ritualizing the divine union.
The Serer people still retain the deity service to the upright stones. At one time during the 14th century, they planted pestles that were used as altars for libations, called dek-kur, by the Wolof who have mixed with many of the Serer. Indeed, the idea of dek-kur means anvil or receptacle. The ancient town of Tundi-Daro means, in Wolof, the hill of sexual union in a ritual sense, affirming much of the Serer oral tradition.
If you look at The Dogon, they have the same similar building structures as Egypt. Their oral tradition has them making the same route as the Serer. Most researchers believe this route for tribes were meet by multiple invasions of Egypt
so it caused migrations to occur westward.
When we look at the migration from Central Africa to east, we have to note that there was a mix of Bantu and Nilote cultures. So when we look at Egyptians, Berber, Nubians etc etc, its only 2 cultures, or a mix of cultures.
So your only dealing with 2 bloodlines. I think we over complicate Africa, and I think that is purposely done through white supremacy.
We put additional labels on different tribes and ethnic groups, like at the end of the day we are not talking about the same group of people. If you do a dna test its going to show your dna all over every region of Africa. Thats not a mistake
the test is showing you that you are the same group of people. The way dna works is you have parent dna, and you have child and sibling dna. so now if you know that, and i tell you that there are only
2 major groupings in bantu and nilotes, and the cultures mixed, then wouldnt that mean that at the end of the day you are just looking at the same group of people? Now you ask what about the Tamil and semetic mix?
Not to leave the Tamil, but they started migrating out so long ago, and it seems like the last of them migrated out around 3000bc So yes they have their influence and were master builders., but again
they had influence from the 2 groups as well. I also have a theory that from the Twa, who are the oldest builders, the Bantu are the second oldest builders, then the Tamil. With more research into the civilizations in south Africa
that predate any previous civilizations, and the Pyramids and Spinx found in Niger, I am most confident we will find Bantus building influence.
Heres some language connections between Serer tribe descendants in Sengal Wolof, and The Egyptian language
Pharaonic Egyptian - Wolof; (Wolof meaning)
aam - aam : seize (take this)
aar - aar : paradise (divine protection)
Aku - Aku : foreigners (Creole descendants of European traders and African wives)
anu - K.enou : pillar
atef - ate : a crown of Osiris, judge of the soul (to judge)
ba - bei : the ram-god (goat)
bai - bai : a priestly title (father)
ben ben - ben ben : overflow, flood
bon - bon : evil
bu - bu : place
bu bon - bu bon : evil place
bu nafret - bu rafet : good place
da - da : child
deg - deega : to see, to look at carefully (to understand)
deresht - deret : blood
diou - diou rom : five
djit - djit : magistrate (guide, leader)
Djoob - Djob : a surname
dtti - datti : the savage desert (the savage brush)
Etbo - temb : the 'floater' (to float)
fei - fab : to carry
fero - fari : king
iaay - yaay : old woman (mother)
ire - yer : to make
itef - itef : father
kat - kata : vagina (to have sexual intercourse)
kau - kaou : elevated, above (heaven)
kau - kau : high, above, heaven
kaw - kaw : height
kef - kef : to seize, grasp
kem -khem : black (burnt, burnt black)
kemat - kematef : end of a period, completion, limit
khekh - khekh : to fight, to wage war, war
kher - ker : country (house)
kwk - kwk : darkness
lebou - Lebou : those at the stream, Lebou/fishermen Senegal
maat - mat : justice
maga - mag : veteran, old person
mer - maar : love (passionate love)
mun - won : buttocks
nag - nag : bull (cattle)
nak - nak : ox, bull (cow)
NDam - NDam : throne
neb - ndab : float
nen - nen : place where nothing is done (nothingness)
nit - nit : citizen
Ntr - Twr : protecting god, totem
nwt - nit : fire of heaven (evening light)
o.k. - wah keh : correct, right
onef - onef : he (past tense)
ones - ones : she (past tense)
onsen - onsen : they (past tense)
pe - pey : capital, heaven (King's capital)
per - per : house (the wall surrounding the house)
pur - bur : king
ram - yaram : body, shoulder (body)
rem - erem : to weap, tears (compassion)
ro - ro : mouth (to swallow)
sa - sa : wise, educated, to teach
seh - seh : noble (dignitary)
seked - seggay : a slope
sen - sen : brother
sent - san : sister
set - set : woman (wife)
shopi - sopi : to transform
sity - seety : to prove
sok - sookha : to pound grain (sokh - to strike, beat)
ta - ta : earth, land (inundated earth)
ta tenen - ten : first lands (clay of first humans)
tefnit - tefnit : to spit
tem - tem : to completely stop doing something
tn.r - dener : to remember (to imagine)
top - bop : top of head
twr - twr : libation
uuh - uuf : carry
wer - wer : great, trustworthy
Complete Sentence Comparisons:
"a good place has become an evil place"
Egyptian - Bu nafret su em bu bon
Wolof - Bu rafet mel ni bu bon
Egyptian - mer on ef, "he loved"
Wolof - maar on ef, "he loved passionately"
Egyptian - mer on es, "she loved"
Wolof - maar on es, "she loved passionately"
Egyptian - mer on sen, "they loved"
Wolof - maar on sen, "they loved passionately"
Egyptian and Wolof Demonstratives
(ie > this, that, these, those)
Egyptian (p>b) Wolof
pw - bw
pwy - bwy
pane - bane
pafe - bafe
pafa - bafa
pa - ba
ipatw - batw
ipatne - batne
ipatafe - batafe
