Friday, February 24, 2017

Origins of West Africa Pt2

The West African E1 grouping started developing in Twa territory approximately 60,000 years ago. Between what once was an area of 2 large great lakes of Lake Congo, and Lake Chad. After the Earths axis shifted the monsoon rain clouds in the area shifted further down south drying the area up. So not only did they have lush jungle, but they had 2 great lakes, and used boats to cross the small river to enter different areas of the Twa Territory.
After E1b1 developed the common West African grouping e1b1a developed around 30,000 years ago. So that means, West Africans were around during the last Ice Age, the development
of the first calendar, the Earths Axis shift, and the first farming. WEB Duboise stated that African tribes outside of Nubia use to enter. Outside of Nubia is the congo/central african republic area or Mbuti Twa area. The oldest residence to the area are the Mbuti Twa.
They are only 4ft tall but can have full sized adults. Scientist say that all early humans started off as Pygmies, then developed into what we are now. The people of the congo have 100% west african e1b1a dna. So ancient tribes like the Mandinka Noks, and Bantu tribes wouldve have developed over time in that area. It is said that the larger tribes started exspanding,  that
forced the Mbuti to move furthur into the jungle. So the fight for space couldve caused migration.the Nande tribes of The Congo have 100%. The Nande of Congo have a patron–vassal relationship with the Efé Pygmies.They are apart of the Mbuti. In the Central republic of Africa they found evidence of an advance civilization that may date back to 3500bc called "The Bouar Megaliths". Now could this
be the civilization The Twa were talking about when they said they attempted to build civilization, but it was too much of a head ache for them? other early dates place people from that area migrating to the Sahara area before it was a desert. See the same rainfall clouds that create the jungles of central
and west africa created the same type of environment in the Sahara. A shift in the earths axis caused the rain clouds to be located in a different location down further into the ocean. Not having that rainfall and increased heat on that area formed the desert. There are found communities and civilizations in areas under the desert. The ones that I know of were centered around lakes that were located under the desert. Note, West Africans time period on the planet starts in the mid Upper Paleolithic. This is where our research into our people
should be researched. We did not start before slavery, nor did we start at the beginning of popular other groups of peoples in Africas beginnings. We must uncover the truth.
Most of the time the information is sitting right in front of our eyes, but we are conditioned to not see the truth.Things to note and search is the Mousterian Pluvial around the 50,000bp mark
when our e1b1 parent was around,Fauresmithian culture 30,000bc, 30,000 BC, Stillbayan culture, and 10,000 BC, Lupembian culture. Also make note that those same rain clouds responsible for creating vegetation in the desert, also supplied the lakes with ample water in the area. The Mandinka are noted as being some of  the earliest explorers along with the Twa. Some of them migrated up to Greece, and were the first inhabitants of Greece. They say scattered populations of West Africans
Occupied West Africa around the the 10000bc range. I have always thought of those tribes to be The Twa or Mandinka. The Mandinka live along The Sahahl so the migration was just right outside their original territory. I stated before that a valcanic eruption in  Marrah Mountains, also occurred in that area approximately around the 1500bc area. The Noks were the first group of West Africans to migrate at approximately 1000bc, followed by the Ghana Empire then the Serer
Note that the Fulani, and Dogon carry E1a in them.So West Africans actually have a longer history of being outside of Nubia long before it was established. Lets also make note that The Egyptians DNA mutated from the same parent DNA as west Africans. So for the parent to developed that DNA, they had to migrate to the high elevation areas of Ethiopia where the Egyptian DNA grouping developed.So they looked like everyday West Africans before the migration, and the migration most likely was caused by raised water levels from the Ice Age ending.
So that whole thing of trying to label them  to everything but black is garbage. Their ancient DNA traces back to West African looking people.
Not only that but they were a melting pot of the spectrum of black.So you say but how is that when scientist say everything started in Ethiopia? Ethiopia seems to be the go to location to avoid natural disasters and changes that the planet went through. The mountains in
that area provide perfect shelter to get though tough situations. So with ice age changes and great floods etc etc people and different hominid groups would find shelter in that area, then later migrate out. The oldest tribes actually to the East Africa area are the Nilotes AKA, the Dinka, Neur, etc.
I want to do more research on them, because they are an extremely old group.  I'm going to layout some approximate dates on the groupings just to show samples of how old certain tribes are, I'll have a DNA chart attached, so if you know a tribes DNA grouping you can trace
back the ethnic grouping of that tribe. It wont necessarily mean that the tribe is that old, because the people come first then the tribe. Also note that the Mbuti Twa are the only Twa that speak the original language. We need to get a hold
of this language because that wouldve been our early language. I also will have a list of different locations around the world that need to be researched due to them coming forth on the planet at the same time
as our African grouping entered the planet from the Upper Paleolithic time period.

DNA age

a00 over 150,000
a2 over 125,000
bt over 125,000
b2.5 over 75,000 years old
dt over 75,000
de 75,000
d 60,000
e1.4 60,000
 j 40,000
r1b 25,000

Paleolithic time period sites to research

Central and east Europe:
32,000 BC, Gravettian culture in southern Ukraine.[32]
30,000 BC, Szeletian culture
20,000 BC, Pavlovian, Aurignacian cultures
11,000 BC, Ahrensburg culture (Western Germany, Netherlands, England)
10,000 BC, Epigravettian culture

North and west Africa, and Sahara:
30,000 BC, Aterian culture (Algeria, Libya)
10,000 BC, Ibero-Maurusian (a.k.a. Oranian, Ouchtatian), and Sebilian cultures
8000 BC, Capsian culture (Tunisia, Algeria)

Central, south, and east Africa:
50,000 BC, Fauresmithian culture
30,000 BC, Stillbayan culture
10,000 BC, Lupembian culture
9000 BC, Magosian culture (Zambia, Tanzania)
7000 BC, Wiltonian culture
3000 BC, beginning of hunter-gatherer art in southern Africa

West Asia (including Middle East):
50,000 BC, Jabroudian culture (Levant)
40,000 BC, Amoudian culture
30,000 BC, Emireh culture
20,000 BC, Aurignacian culture
10,000 BC, Kebarian, Athlitian cultures
South, central and northern Asia:
30,000 BC, Angara culture
9000 BC, Khandivili culture

East and southeast Asia:
80,000 BC, Ordosian culture (Inner Mongolia, China)
50,000 BC, Ngandong culture
30,000 BC, Sen-Doki culture
c. 14,000 BC, Jōmon period starts in Ancient Japan
10,000 BC, pre-Jōmon ceramic culture (Japan)
8000 BC, Hoabinhian culture (Northern Vietnam)
7000 BC, Jōmon culture (Japan)

40,000 BC, Whadjuk and Noongar culture (Perth, Australia)[33]
35,000 BC, Wurundjeri, Boonwurrung and Wathaurong culture (Melbourne, Australia)[34]
30,000 BC, Eora and Darug[35] culture (Sydney, Australia)[36]
30,000 BC, Arrernte culture (Alice Springs, Central Australia)[37]

Note: One more thing that I have to add, and it is just a theory. I have always thought that the Bantu like the Zulu look like Nubians because they were from the Nubia area, but after furthur research I think it is the other way around now. The Bantus were in the area maybe 10,000 years before the Nubians, and the Nubians would've actually been the ones to have come on the Bantus territory. So I guess the actual question needs to be where did Nubians come from? hmmm

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Tuesday, February 21, 2017

Valcanic eruptions and West African migration

Valcanic eruptions and West African migration
Ok I stated before that the Twa were among the first humans and birthed West Africans.
One thing that I wanted to look at is migration of the Noks. I stated before that
W.E.B Dubois stated that African tribes outside of Nubia use to enter Nubia. Outside of Nubia are the Twa 
Mbuti tribes, the Efe, Asoa, and kango. The Efe are known to make mends with other tribes, and make partnership
deals. I have to do more research because I think at one ancient time, there was a small
group of Twa situated in Nubia, and Ethiopia. I brought this up because if the Twa birthed West Africans, in which there
DNA is found in the Twa. Its a high percentage chance that The Noks came from this area, in knowing the relationships tht the Efe have in the area.
Ok so that brings us to the volcanic mountain found in the exact same area. The name of the Marrah Mountains.
The last time it erupted was in 1500bc, note that times in ancient times are all approximations. If you know anything
about the first Migrational tribe to West Africa, then you know they were The Nok Culture, approximately around
1000bc. So could this have been a reasoning for West African migration in The Noks? hopefully we will one day fully know.
One other area I wanted to explore in this same time period, is the invasion of the Hyksos in Egypt.
I know that during this approximate time period around 1500bc, Pharaohs fled, and found refuge in Ethiopia.
My question is what exact army did The Egyptians gather to defeat The Hyksos? Along with the Egyptian army, did they gather
surrounding African tribes? Could this be how oral tradition would land tribes like Serer, Dogon, & Akan in Egypt? We
know that Egypt took in some tribes during famine. The other thing is to search Nubian Pharaoh records to see if they wrote
about any surrounding tribes. We have already found some possible Mandinka language connections to Ethiopia, meaning that possibly a small migration settled there, and I've stated before that the Aari tribe of Ethiopia look just like them and they migrated from Nubia, but DNA and further research is needed. Theres also a possible
connections of the Igbos to the Ethiopian region as well.

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Saturday, February 18, 2017

Origins of West Africans Pt1

Origins of West Africans Pt1

E1b1a trackings in Twa, and other tribes that might have birthed West Africans

Ok I'm going to be doing a series of post over time, and I'll update the new information as I come across it. This will
be part one.

I wanted to trace the E1b1a DNA haplo group in the Twa and other tribes around the areas that the Twa live. I got the idea
because E1b1 is the father DNA haplo group. E1b1a is said to be the first offspring from the parent grouping. You can find that
grouping in West Africans. E1b1b is the sibling to E1b1a and it can be found in the East African highland areas. The E1b1b DNA Haplo group comes from
High elevation, weather, and lower sun intensity levels. E1b1b is found in Ethiopians and also The Ancient Egyptians, because that is their place of origin.
Ok the first thing to examine, that stood out to me was the mixing of The Twa and The Hutu tribe. They are known to mix, and when they mix
The Hutu become just slightly larger than the Twa, but near the same height range. I thought that was interesting, because most tribes are said to not want to
mix with The Twa for that reason. Then when I did the research on the DNa I found something interesting. The Hutu have 83% E1b1a in them. Now I
found this interesting because when I first heard about The Twa and Hutu mixing, it stood out to me. I thought how did they become so cool with each other to
mix? They must be at the least recent relatives. The Hutu could be, the large Twa that hit their growth spurt.
They could have just branched off and started their own tribe. More research is needed for that, and like I said, this will be ongoing.
The Eastern Twa Mbuti have 34% E1b1a in them. Now I dont know if thats from mixing or from mutation, but it possibly could be from mutation, and its a homegrown part
of their DNA. The western Twa have 28.3% E1b1a in them. Now the Nande tribes of The Congo have 100%. The Nande of Congo have a patron–vassal relationship with the Efé Pygmies.
I might be able to get samples of the original language from the Nande. The Nande of Congo and the Konjo people of Uganda are a single ethnic group, which they call Yira (Bayira).
They trace their origins to the Ruwenzori Mountains. Note, as I stated before, I dont have samples of the Twas language, but I do have samples of their religions, and their original
religion has everything in their original names, that come from their original language.

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Somalian ancient law system

Somalian ancient law system

Somalians are quoted in talking about there law system in saying, " Xeer will never stop being used, Xeer is stronger than any government's laws. The government laws don't satisfy the people; they do not bring about a sufficient justice, and so they do not bring peace between the groups.”
So there you can see from the people themselves that they view the system as a highly effective system
Somalia's customary law, the Xeer legal system. It's what has defined Somalia since its inception and is more than thirteen centuries old. It has been and still is the principal way for Somalis to resolve their disputes despite the introduction of the Shari'a (which by the way is widely used for common civil cases like marriage, divorce, inheritance, etc.) and the Italian colonial government's attempt to get rid of traditional laws before the independence. The Xeer is considered to be completely indigenous and is perhaps the most evolved form of polycentric legal system still in use today. In spite of all the political instability, piracy and other problems plaguing this country, Somalia's economy is thriving compared to most other African nations and some people are attributing that to their customary law. Even the government of the autonomous Somaliland region have tried to make themselves more legitimate in the eyes of their citizens by appointing elders (the Xeer system's judges) into the upper house of parliament, but that apparently didn't worked so well. I must note that Xeer's popularity in that part of Somalia is more pronounced as a consequence of the more relaxed British attitude toward their colonies. Since the Somalis gained their independence in the sixties, the state of Somalia had introduced various civil law systems, but the Xeer always prevailed, even with Siad Barre efforts to forbade clanism and promote centralization.
The law is defined in terms of property rights, which make it more compensatory than punitive. This characteristic by itself position this system as a great example of the previously defined concept of polycentric law. Another aspect is shown in the way fines are being paid, not to a court or the government, but directly to the victim(s). There's also many traditions that aren't polycentric, like bigger fines for prominent members of society than for commoners and a staunch opposition to any form of taxation. It's a very secular system too, keeping religious concerns out of the way. It also normally takes precedence over the Shari'a, even though both systems generally occupy different niches. There's a saying in Somalia that say:
Diinta waa labaddali karaa, xeer se lam baddali karo
That means "One can change his religion, one cannot change the law", which shows how secularism is ingrained into Somalis collective consciousness, especially when considering the predominance of a single religion in that country for centuries. But their secularism go even further than what is known elsewhere, as the law is even considered to be separated from the government. The Xeer system is administered and enforced by civilians, not government officials.
There's an insurance mechanism not unlike the bohr surety system. Generally the family of the offender is designated to be responsible for its actions, thus rehabilitation of criminals is the business of their respective family. In extreme cases, the family can disown one of its member, who then automatically becomes an outlaw. In such case, the only option left for the criminal is to leave the country. The way everything works can bear surprising resemblance to modern systems of law. There is specialized functions that can be related to the common court and law enforcement functions:
  • Odayal (Judges)
  • Xeer Boggeyaal (Jurists)
  • Guurtiyaal (Detectives)
  • Garxajiyaal (Attorneys)
  • Murkhaatiyal (Witnesses)
  • Waranle (Police officers)
Each Somali is appointed an Odayal at birth, chosen after long deliberation by the elders of the clan. That title can be lost at some point if the community decide so, making judges more careful and taking the interest of the collectivity before their own clan. The way everything work is intimately tied to the complex Somali family clan structure. This system is even scalable, as the Xeer not only rule disputes inside and between clans, but also across regions, between alliances of clans called jilibs. I won't go into the details of court procedures as this is pretty boring stuff (comically googling "pretty boring stuff" yields `Pretty Boring Stuff': District Judges and Housing Possession Proceedings as first result!) One thing to note is the preponderance of oaths to settle complex situations, for instance when the witnesses contradict each other or if there's not enough witnesses to confirm a story. In these times, the person in question is asked to take an oath like "I swear by my virility." or "I swear by Allah.". Some oaths can even have consequences like the divorce oath that, if broken, make a marriage vow null and void. There's also a oath of innocence that the accused must take when the plaintiff fails to convince the judge of the validity of his case.


In ancient Somalian religion  The Ayaanle in Ancient Somalia were known as the good spirits or Angels and acted as mediators between God Eebe ) and Humans. They were said to be bringers of luck and Blessings from Eebe in somali what they call today is Ayaanlayaal

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Friday, February 17, 2017

Egyptian ancient law system

Egyptian ancient law system

I always stress ancient African law systems and society construct. You can see the Egyptian system below, that the whole entire family operated as a unit. So if you
Committed a crime, it cost your whole family. If the crime was bad enough, you could risk exile
"When punishment was carried out, often the entire family of the guilty suffered as well.
For example, when individuals were sentenced to exile, their children were automatically outlawed along with them.
If a relative deserted from military service, or defaulted on the labor demands of the state, the entire family might be imprisoned."
With this system around, you didnt have much room to play around. I wish we had these old systems today. It would force
the actual raising of the family, and promote teaching.
"Simple corporal punishment could involve a hundred strokes of the cane and in more serious cases, 5 bleeding cuts added,
or brands as a sign of permanent dishonor. The Pharaoh himself might very well decide the most important criminal cases,
or at other times he might appoint a special commission with full authority to pass judgement. Depending on the severity of the case,
being exiled to Nubia or the Western Oasis, or sent to to labor in the distant mines or quarries was not uncommon. Some crimes were punished
with mutilation consisting of cutting off a hand, tongue, nose or ears. In extreme cases, capital punishment was inflicted by implement on a stake,
burning alive, drowning or decapitation. Because the guilty had violated Ma'at, it was also assumed the individual would suffer failure, poverty, sickness,
blindness or deafness, with the final settlement awaiting in the Court of the Dead."

The Tale of The Eloquent Peasant

There was a man, Hunanup by name, a peasant of Sechet-hemat, and he had a wife, name. Then said this peasant to his wife: "Behold, I am going down to Egypt to bring back bread for my children. Go in and measure the grain that we still have in our storehouse,............bushel." Then he measured for her eight bushels of grain. Then this peasant said to his wife: "Behold, two bushels of grain shall be left for bread for you and the children. But make for me the six bushels into bread and beer for each of the days that I shall be on the road." Then this peasant went down to Egypt after he had loaded his asses with all the good produce of Sechet-hemat.
This peasant set out and journeyed southward to Ehnas. He came to a point opposite Per-fefi, north of Medenit, and found there a man standing on the bank, Dehuti-necht by name, who was the son of a man named Iseri, who was one of the serfs of the chief steward, Meruitensi.
Then said this Dehuti-necht, when he saw the asses of this peasant which appealed to his covetousness: "Oh that some good god would help me to rob this peasant of his goods!"
The house of Dehuti-necht stood close to the side of the path, which was narrow, not wide. It was about the width of a ............-cloth, and upon one side of it was the water and upon the other side was growing grain. Then said Dehitu-necht to his servant: "Hasten and bring me a shawl from the house!" And it was brought at once. Then he spread this shawl upon the middle of the road, and it extended, one edge to the water, and the other to the grain.
The peasant came along the path which was the common highway. Then said Dehuti-necht: "Look out, peasant, do not trample on my clothes!" The peasant answered: "I will do as you wish; I will go in the right way!" As he was turning to the upper side, Dehuti-necht said: "Does my grain serve you as a road?" Then said the peasant: "I am going in the right way. The bank is steep and the path lies near the grain and you have stopped up the road ahead with your clothes. Will you, then, not let me go by?" Upon that one of the asses took a mouthful of grain. Then said Dehuti-necht: "See, I Will take away your ass because it has eaten my grain."
Then the peasant said: "I am going in the right way. As one side was made mpassable I have led my ass along the other, and will you seize it because it has taken a mouthful of grain? But I know the lord of this property; it belongs to the chief steward, Meruitensi. It is he who punishes every robber in this whole land. Shall I, then, be robbed in his domain?"
Then said Dehuti-necht: "Is it not a proverb which the people employ: >The name of the poor is only known on account of his lord?' It is I who speak to you, but the chief steward of whom you think." Then he took a rod from a green tamarisk and beat all his limbs with it, and seized his asses and drove them into his compound.
Thereupon the peasant wept loudly on account of the pain of what had been done to him. Dehuti-necht said to him: "Don't cry so loud, peasant, or you shall go to the city of the dead." The peasant said: "You beat me and steal my goods, and will you also take the wail away from my mouth? O Silence-maker! Give me my goods again! May I never cease to cry out, if you fear!"
The peasant consumed four days, during which he besought Dehuti-necht, but he did not grant him his rights. Then this peasant went to the south, to Ehnas to implore the chief steward, Meruitensi. He met him as he was coming out of the canal-door of his compound to embark in his boat. Thereupon the peasant said: "Oh let me lay before you this affair. Permit one of your trusted servants to come to me, that I may send him to you concerning it." Then the steward Meruitensi, sent one of his servants to him, and he sent back by him an account of the whole affair. Then the chief steward, Meruitensi, laid the case of Dehuti-necht before his attendant officials, and they said to him: "Lord, it is presumably a case of one of your peasants who has gone against another peasant near him. Behold, it is customary with peasants to so conduct themselves toward others who are near them. Shall we beat Dehuti-necht for a little natron and a little salt? Command him to restore it and he will restore it."
The chief steward, Meruitensi, remained silent---he answered neither the officials nor the peasant. The peasant then came to entreat the chief steward Meruitensi, for the first time, and said: "Chief steward, my lord, you are greatest of the great, you are guide of all that which is not and which is. When you embark on the sea of truth, that you may go sailing upon it, then shall not the.........strip away your sail, then your ship shall not remain fast, then shall no misfortune happen to your mast then shall your spars not be broken, then shall you not be stranded---if you run fast aground, the waves shall not break upon you, then you shall not taste the impurities of the river, then you shall not behold the face of fear, the shy fish shall come to you, and you shall capture the fat birds. For you are the father of the orphan, the husband of the widow, the brother of the desolate, the garment of the motherless. Let me place your name in this land higher than all good laws: you guide without avarice, you great one free from meanness, who destroys deceit, who creates truthfulness. Throw the evil to the ground. I will speak hear me. Do justice, O you praised one, whom the praised ones praise. Remove my oppression: behold, I have a heavy weight to carry; behold, I am troubled of soul; examine me, I am in sorrow."
[Barton: Meruitensi is so pleased with the eloquence of the peasant that he passed him on to another officer and he to still another until he came before the king. Altogether the peasant made nine addresses. His eighth address follows.]
This peasant came to implore him for the eighth time, and said: "Chief steward, my lord, man falls on account of............ Greed is absent from a good merchant. His good commerce is......... Your heart is greedy, it does not become you. You despoil: this is not praiseworthy for you.........Your daily rations are in your house; your body is well filled. The officers, who are set as a protection against injustice,---a curse to the shameless are these officers, who are set as a bulwark against lies. Fear of you has not deterred me from supplicating you; if you think so, you have not known my heart. The Silent one, who turns to report to you his difficulties, is not afraid to present them to you. Your real estate is in the country, your bread is on your estate, your food is in the storehouse. Your officials give to you and you take it. Are you, then, not a robber? They plow for you......... for you to the plots of arable land. Do the truth for the sake of the Lord of Truth.You reed of a scribe, you roll of a book, you palette, you god Thoth, you ought to keep yourself far removed from injustice. You virtuous one, you should be virtuous, you virtuous one, you should be really virtuous. Further, truth is true to eternity. She goes with those who perform her to the region of the dead. He will be laid in the coffin and committed to the earth; ---his name will not perish from the earth, but men will remember him on account of his property: so runs the right interpretation of the divine word.
"Does it then happen that the scales stand aslant? Or is it thinkable that the scales incline to one side? Behold, if I come not, if another comes, then you host opportunity to speak as one who answers, as one who addresses the silent, as one who responds to him who has not spoken to you. You have not been.........; You have not been sick. You have not fled, you have not departed. But you have not yet granted me any reply to this beautiful word which comes from the mouth of the sun-god himself: >Speak the truth; do the truth: for it is great, it is mighty, it is everlasting. It will obtain for you merit, and will lead you to veneration.' For does the scale stand aslant? It is their scale-pans that bear the objects, and in just scales there is no.............. wanting.
" [Barton: After a ninth speech on the part of the peasant, the tale concludes as follows.]
Then the chief steward, Meruitensi, sent two servants to bring him back. Thereupon the peasant feared that he would suffer thirst, as a punishment imposed upon him for what he had said. Then the peasant said.............
Then said the chief steward, Meruitensi: "Fear not, peasant! See, you shall remain with me."
Then said the peasant: "I live because I eat of your bread and drink your beer forever."

Then said the chief steward, Meruitensi: "Come out here............" Then he caused them to bring, written on a new roll, all the addresses of these days. The chief steward sent them to his majesty, the king of Upper and Lower Egypt, Neb-kau-re, the blessed, and they were more agreeable to the heart of his majesty than all that was in his land. His majesty said, "Pass sentence yourself my beloved son!" Then the chief steward, Meruitensi, caused two servants to go and bring a list of the household of Dehuti-necht from the government office, and his possessions were six persons, with a selection from his.........., from his barley, from his spelt, from his asses, from his swine, from his

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Tuesday, February 7, 2017

Ethiopias ancient law system Seera Gumaa Oromo

Ethiopian Ancient law system
Seera Gumaa Oromo

Ethiopian Ancient law system
Seera Gumaa Oromo
Ok so we have the judicial system in America, and its not designed for African Americans. Its setup as a way to make money, or it is a for profit corporation. That’s crazy in itself if you look at the fact that black people created the judicial system. I wanted to explore more of the ancient law systems that were setup. We are always told this lie that Africans invented slavery. That’s hard for me to believe when you can trace back these ancient tribes and they had these systems in place thousands of years ago. Ok lets look at two controversial situations in history. One is Egyptian slavery of The Hebrew, and the other is Egyptian slavery of The Nubians. With the African systems they had in place for law, it would have been no place for slavery in that system. Now lets say The Hebrew were the Hyksos as prisoners of war. They wouldn’t have kept them there for that length of time, nor would they have had them anywhere near sacred Pyramids or structures. Plus the Bible is not a History book. Secondly lets look at the inscription in the Palermo Stone. It says that the Egyptians and the Nubians got into a war with each other, and Egypt won the battle. This was before the dynasties formed. They later made amends and formed a nation. The only thing about that is people try to say Nubians were slaves to the Egyptians. So lets examine that. In the Palermo Stone it says Egypt won the war and received 200,000 herds of cattle. Now if you know anything about African ancient law and its tribute system, you know that losers of battles were in major debt to the winner, not only spoils of war, but an extended period beyond that. This might have been the system that was in place, and through them paying tribute, they might have made an agreement to unite.
One other area to look at is African judicial system being enforced by families, because remember at one time in Africa everyone moved as individual families. If crimes were committed, it effected the whole family, because it would take away from the families saved livestock and agriculture that they had planned out to get through a certain time. So you could imagine that they would keep each other in line, because last thing you want, is for a crime to be committed and you have to offer up over half your livestock through a time of famine. I can imagine this could cause families to break off from the tribe if a crime was committed, or if they were charged with a crime, they did not commit. This would be another reason for migration of a tribe from one area to the next.
Ok now lets talk about Ethiopians ancient law system and tribute system called Seera Gumaa Oromo
By: Getachew Ch. Nadhabaasaa
What is Seera Gumaa Oromoo?
Seera Gumaa is Oromo people’s long-continued conventional body of rules of blood compensation for making and restoring peace. It enforces and reinforces the killer/murderer (the offender) to pay symbolic balance of compensation (in former times in kind, for example heads of cattle, nowadays in cash) to the nearest relatives of the person one had killed (victim). When the killer is influenced and enforced to pay compensation, members of the victim’s clan, the lineage group in particular, are solemnly appeased to accept the compensation for peace. They accept the peace not only for themselves but for those biologically and socially interconnected Oromo clans, who are not localised but dispersed all over the Horn of Africa.
Seera gumaa Oromoo also stipulates mechanisms that can deter potential threats of conflict escalation to perpetual retaliation. As an institution, it lays fundamental rules governing behavioural activities to be followed, that the Oromos are timely urged to follow and work on it for reconciliation (araara).Both parties, the offenders as gumaa payers, and the defenders as gumaa receivers, are governed by the rules and procedures of Seera Tumaa Oromoo (in this case seera gumaa) in restoring peace. It is an impressive institution, in its intensity, very ideal to the Oromo people of the Horn of Africa that crowns the positive rule of peace.
Procedures of Conducting Gumaa for Peace
 The process of conducting gumaa for peace essentially requires the involvement of three important bodies (in some cases four)
1. The Hayyuus: Magistrates of the Gadaa System
 The hayyuus are the ones who are acting on behave of peace (nagaa/nagayaa) of the nation at large. They are peace-makers who take initiative and start a go between two feuding parties for peace. They are not for jaarsumma who would work as fact finders and read the final verdict. They are working on the discernible existing facts. They exert their cumulative knowledge, wisdom, patience and effort to defuse the vibrating tension before its explosion to retaliation. The hayyuus are the ones who can revitalise the ailing peace of the nation to normal life.
The Power of Oromo Sacred Objects
 The hayyuus are accompanied by Oromos’ powerful sacred objects. Among them: Kallacha, Caaccuu, Alangee, Cokoo (ritual spear) inherited from past ancestors, and bridled horses (cancala/luugama). These are indispensable sacred objects, carried by appropriate persons that accompany the hayyuus whenever they go to the victim’s village for peace. The sacred power for araara is essentially believed to have been encapsulated in these millennium old Oromo sacred objects. They persist to exist and continue to offer their sacred services in cleaning the polluted peace of the people despite condemnation to extinction by foreign-injected elements against their sacredness.
2. Clan members of the killer (an offender)
These are groups of gumaa payers and peace givers. It is not only the individual who has committed the murder whose hand is believed to be full of blood. The action he has taken against the life of the man is also believed to have contaminated hands of his clan members. They are the ones who bear primary obligation to clean the spoiled hands of their brother (direct committer of the crime) and themselves, too
3. Clan members of the victim (a defender)
These are gumaa receivers, peace accepters and restorers. It is viewed as if members of the victim’s clan are also killed. As a reason, they may raise their spears against the killers for revenge if they are not instantly intervened and deterred by the reconciling power of the hayyuus.
Preliminary Requisites
 The gumaa norms of conduct for reconciliation require the defender’s party (victim’s family/clan) to accept the appeasement of the hayyuus for araara (reconciliation).It requires patience and wisdom of knowledge on the part of the hayuus to persuade them, in particular, those near relatives of the victim’s paternal lineage. It may not be an easy task to get their consent at initial stages. However, since they cannot be above the conventionally agreed upon norms of the society, they ultimately come to comply with the rules of the institution in exchange for symbolic compensation.
The victim’s family (clan) cannot ask the hayyuus to fix either the maximum or the minimum amount of compensation they accept or reject, nor do they appeal to their “foes” for compensation. Its procedural activities are regulated as enshrouded in the seeraa gumaa Oromoo tradition for peace. It is neither for punishment nor a debate of a win-to-win solution.
Members of the killer’s clan, if they are truly in need of peace, may urgently appeal to the hayyuus to undertake the gumma peace process. They, members of the killer’s clan, by themselves, cannot directly go to the families of the victim and appeal to them for peace; or acknowledge the man’s offensive action against life. They do not even directly look at their faces, especially at members of the victim’s paternal lineage. They have to strictly control their feet not to trespass upon the areas where lineage members of the victims are living. Failure to strictly follow these custom-regulated rules can thwart the beginning of the peace process, leave alone to come to reconciliation.
The Buyyaa Ceremony: The Final Chapter of the Peace Process
By holding what is known as the buyyaa ceremony, the gumaa reconciliation process will be coming to an end, which will be held at meadow where abundant green grasses, trees and a river that flows throughout the year are available. On this day, the payment of blood compensation, as decided by the hayyuus in light of seera gumaa, will be officially announced and handed to the nearest relative of the deceased (killed) person. If it is committed in self-defence or happened by accident, the amount will be less than the intent one. The killer’s clan cannot ask the hayyuus for revision. What the hayyuus could do is to ask the victim’s clan (gumaa receivers) to reduce for them certain amounts which is, in most cases, acceptable.
In the process of gumaa payment for peace, the other important point to be stressed is that, the killer is totally deprived of paying, even a single cent, out of his handhuuraa (private property), even if he is a millionaire. He is enforced to solicit for contribution tying his hands with chain. The chain shows the impurity (pollution) of his hands, contaminated by the pure blood of the man he had deliberately or desperately a cause to spill. He is now begging other innocents to help him clean his “xurii” (=dirty) out of his hands.
It is on this ceremony, that the killer(s) is officially presented to the public. In areas where the Waataa communities are living among the Oromos, the man is brought to the ceremony by Waataa ritual leader, the guardian of Waataa’s sacred object called botowaa. Until this day comes; the man stays under Waataa’s full protection. No one dares to attack him or molests him as far as he is under Waataa’s protection.
At this place, a ram is immolated whose meat is left only for birds of prey. The killer and the victim’s near relative will go to the house of the killer, sit side by side and sleep together at night. An exultant woman, with honey full of sour gourd, receives them at the gate. An uncastrated steer is immolated at the gate. At night, they sleep together. Their toes are tied to each other by a piece of intestine from the immolated steer. In the morning one of the killer’s sisters cuts the intestine from their toes with a sharp edge of a spear. The End!
The buyyaa ceremony celebrates the true face of gumaa for the restoration of peace, deterring and liquidating all possibilities of retaliatory vengeances. It ushers the termination of looking each other as “foes” (blood feuds) or seeking for revenge. It signifies the return of peace to its equinoctial position. It radiates a luminous peace to all members of the community at large.
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Monday, February 6, 2017

Twa first civilization builders

Twa first civilization builders,
West African Nok Tribute system
According to The Twa Pygmies, they started building cities and civilization, but it became too much for them so they went back to the hunter gather jungle life. I wish we could know what happened to the first ever cities, and what type of structures they were. W.E.B. Dubois said that there were wild African tribes outside of Nubia that use to enter the city. We know that the Mbuti Twa are right outside of Nubia. I could only find a map for 3000 years after West African migration showing tribes outside of Nubia. The Noks were the first to migrate and they had the same iron smelting techniques as the Nubians. Could the Noks and other tribes outside of Nubia just be the normal size members of the tribe that branch off and create their own tribes? The Twa mention this in their religion stating that the tall members start their own tribes. Tribes like The Tutu are short statured, and mix with The Twa. Could this be another fairly new descendant of the Twa?
Now lets take another look at the first West African migrants around 1000bc. We know that there were already small populations in the area. I think The Mandinka, Twa, and Berbers occupied that area because they are known travelers. The Berbers were verified already in northern Africa, and in the Islands outside of Africa called The Canary Islands.
Like many other tribes around Africa, The Noks had a tribute system. A tribute system is built into religion and it is law. This is what kept Africa peaceful. It is sometimes confused with slavery and indentured servitude, but it is much more than just the two. With a tribute system if there were problems in agriculture for that year a tribute would be made to the creator, in forms of cattle or valuable goods. This also was used as a peace agreement among tribes. Notably the Asante, Dahomey, and Oya were practicing it when colonizers came. This made it easy for colonizers to collect slaves, and they took full advantage of the system.
You can read about the Noks judicial system below, were the tribute system was incorporated.
"It is a known fact that the Nok’s judicial system pre-dates the western judicial system. The Nok people created classes of courts used for adjudicating cases from minor civil cases, such as family disputes and false allegations, to criminal cases such as stealing, murder and adultery. The people believed that every crime attracts a curse which was capable of destroying whole family and therefore must be uncovered to avoid the consequences.
The suspect was brought before an open court for traditional oath taking, which involved standing between two monoliths facing the sun, the most supreme god called Nom. The suspect then swore to tell the truth. Cases that cannot be resolved in the open court are taken to the high court which sits within an enclosed shrine.
The court was presided over by the Chief Priest and various clan heads. Anyone found guilty was fined goats and chicken for sacrifice to the gods and local wine for the chief priest. The town would then declare a day of celebration on which the people would thank the gods for their graces in successfully resolving the issue and averting doom for the people".

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Thursday, February 2, 2017

Origins of totem poles explained

Origins of totem poles, Indian connections, & lost Pygmie languages
Twa Pygmies traveled over to America around 30,000bc and found it as home. They stretched from Canada down to Mexico.
With East AFRICANS migrating as well down to Peru. One thing that I was looking into was Indians the origins of Totem poles.
The name totem is Ojibwe, that is the name of the group of indigenous Indians in North America. They live in Canada and the
United States and are one of the largest Indigenous ethnic groups north of the Rio Grande. Which they actually arnt the Indigenous people knowing that Twa Pygmies are. They mixed in with the Eskimo population and were known as Scraelings. The thing that stood out to me about the name Ojibwe, is that it looks African. This particular tribe is neighbors with the Sioux tribe, I have covered this tribe in the past and pointed out that they
use a similar language to the East African language spoken in Ethiopia. They use WAKAN TANKA and in Ethiopian Oromo its Waaqa Takka. So I wanted to investigate the
Twa Pygmie language. The Twa language that they speak currently, is not the language of ancient times.
They have borrowed neighboring tribes languages and that what they currently use is Nilo-Saharan or Niger–Kordofanian language. So basically they are located
between East and West Africa, and share the two coast languages. Their original language is called
Mbenga forest vocabulary which is shared by the neighboring Ubangian-speaking Baka and Bantu-speaking Aka (there is no such common Mbuti vocabulary) and the Rimba dialect
of Punu which may contain a core of non-Bantu vocabulary. Now this becomes a problem, because if we want to make a connection of The Twa and the cultures that they influenced around
the world, its going to be hard. We dont know if other Pygmy tribes spoke other forms of the forest language or not. Thats a big disappointment and its something that needs furthur investigation.
So now lets exaimine Indian totem poles and African totem poles, because that is the whole reasoning for bringing up the Indian tribe Ojibwe. If you take a look it East African tribes like Kenya's Kalenjin tribes
,Ethiopias tribes, most notably The Oromo and mbuti pygmies which were right outside of Nubia/Sudan and Kenya, you see multiple connections just by the style of dress alone. Theirs multiple language and religious connections. These groups of people can be traced back as a tribe to around
the 7000bc area. The desert formed around this time period, and in Kalenjin religion they believe in the desert being Hell. So that might indicate maybe how old they are as a group,
but that might just be the time period when they decided to incorporate the desert as Hell. We know in Egytian religion that they made multiple changes to their religion throughout time. The Kalenjin
from my research share some of the most similar attributes with Egyptians religion and culture. Ok so lets get back to the totem poles of East Africa. They used them as a way to remember the lineage of the ancestors, and to show respect
to much powerful animals that were forbidden to hunt. Now if we trace back Pygmies like Mbuti they are of some of the first humans alive on the planet, so its no question that they hold the totems origins. Most likely like religion, they inspired other African cultures
with the use of totem poles.
Now lets look at the use of Totem Poles in the Native American Culture. Many have believed that totem poles are religious symbols but this is false. Carvings will represent the tribal nation and will convey the tribes’ history. Many times
the story of a totem pole will be passed down from generation to generation. Having the story documented will help keep this tradition recognized n our history. Now thats almost the same exact use of the Totem pole. You probably ask
well what about other cultures in Asia? Well I'm not going to be covering them because they came about the Totem Poles the same way Native American Indians did, and they are just at the end of the day Mongols that migrated.

I hoped to find more information on this subject, but hopefully in the near future we will have more resources to the Pygmy language.

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