Afrikan Culture

The highest cultural form in the world is Afrikan culture. Naturally, it is the primary culture emerging for the superb creative genius emerging from the first of humanity. Here, cultural development and shaping is forged from the deepest and most profound depths of spirit expression from this marvellous and unique spirit people. Logically, the Afrikan has had the longest cultural development period of any other people, for humanity is birthed in Afrika thousands upon thousands of years prior to anywhere else in the world. Coming out of a people naturally endowed with the most magnificent resources and abundance that a rich and plentiful environment gives, this powerful culture is a sophisticated maximally life enhancing fabric for its own Afrikan people.

With its unshakeable pinnacle status Afrikan Culture is an essential core for the unfolding of life for this great and magnificent people, it is an organic fabric that is woven to produce supreme excellence throughout the spheres of life. It guides and shapes the Afrikan in the ever-ascending collective climb towards perfectibility with intrinsic shared knowing of what is best and making that best manifest. This has been so since the earliest of times hence the emergence of the greatest and longest lived civilisations the world has ever seen. The Afrikan from time immemorial has emitted the most fantastic and incredible genius-filled creative expressions with the powerful and dynamic rhythmic vibrancy that only his or her soul can produce.

However, the contemporary interruptions to the natural historical time flow by way of the Maafa (Great Suffering) has had a destructive impact on Afrikan culture. At best this core substance of life has been forcibly subdued. As a result, Afrikan life has been skewed into the realms of a pseudo existence with the bogus intent to turn this amazing people into an objectified resource to serve the interests of others.  Whether described as enslaver, coloniser, oppressor or whatever, the enemies of Afrikan people have attempted to coerce or mis-engineer Afrikans to only see their culture at the aesthetic level of expression. It therefore serves enemy interests to have the Afrikan lulled into reductionism whereby he or she accounts for the totality of their culture by way of types of food, dress, music, dance and so on. Certainly, these are very important to life however, they are cultural expressions of whatever substance underlies their emergence. Of course, with Afrikan people focussing exclusively on cultural expression anti Afrikan forces work in an insidious attempt to control or artificially create the substance that drives those expressions. Therefore, behavioural forms, artistic endeavours coming out of the Afrikan people in this time can be representative of mis-directed genius flow due to enemy induced pseudo-cultural substance.

Despite the wicked manipulations of others, the marvellous Afrikan spirit continues to shine its light of brilliancy. Afrikan people throughout the world in ever increasing numbers are reclaiming their cultural substance in excellent profound organic style. Afrikans continue to reconnect to their true selves by living their culture and knowing that it is an imperative for life beyond rhetoric and theory. Amongst other things values are at the substance level of their culture and as such the Nguzo Saba (seven Principles) has come to the fore as one such reclamation. This essential value system is both powerful and accessible to Afrikan people throughout the world.  

Moreover, cultural observances have always been firm part of traditional Afrikan life where cycles of time are marked by ever-ascending spirals of growth, development and progressive transformation. In contemporary times these have become an empowering imperative of cultural reclamation. A cultural observance can be celebrated with family gatherings, community events and various activities. Holding true to cultural substance and the aesthetic of cultural expression, the vehicles through which cultural observances are expressed are not the observances themselves.  As such vehicles such as community events can be an important and empowering feature within an observance period. However, the event is not the observance itself. Take for example the cultural observance of Kwanzaa where during the wonderful seven-day period between 26th December and 1st January, whether celebrants are at home or at a community gathering – it is Kwanzaa time. It would surely be strange for an Afrikan to leave the home to attend a community gathering to experience this life enhancing cultural observance and then return home to leave the cultural observance behind during this time. For illustration, this would be tantamount to European people asking of themselves what would surely be to them the nonsensical question, ‘Is it time to go to Halloween?’ or ‘Is it time to go to Easter’. Or, for the Arab, ‘Is it time to go to Ramadan?’. Because of the substantive cultural importance of these periods for these other people it is impossible to go to these times. For those people it just is that time of year. Of course, Afrikan people had been charting empowering and wholesome cultural cycles of time for themselves long before these contemporary efforts made by others.

Imagine then, the Afrikan being empowered in this time through their own efforts in order to have cultural observances throughout the year that are organically shaped to maximise Afrikan potential. Picture culturally and otherwise empowering observances becoming an imperative fabric of life in which each time of year simply is that time of year with activities and events being important features to an underlying greater substance. Well, this is a reality in the realms of the Universal Royal Afrikan Nation (URAN). Cultural observances continue throughout the year as detailed in the URAN cultural calendar. The observances are identified using the language of Kiswahili as follows:

Kwanzaa
Omowale Malcolm X Kukumbuko
Kimungu Madhabahuni
Omowale Malcolm X Siku
Afrika Ukombozi Siku
Ujamaa Kiburi Siku
Musa Msimu
Yemanja Siku
Malkia wa Uhuru
Afrikan HIstoria Msimu

To find out about what each of these periods mean and when they occur please visit the URAN website by clicking here.

The vision here is that at home Afrikans may celebrate, ritualise and engage in other activities essential to a particular observance. Community events then become the scaled-up macrocosm of what is already taking place in a person’s life. Thus giving exponentially greater strength, depth of meaning to a total life experience with the eradication of contradictions imposed as a result of the Maafa between what might be deemed personal life and life in the wider Afrikan community.

If you would like to learn more about the Nguzo Saba value system, the book From Pert En Min to Kwanzaa: the Kuumba (Creative) Restoration of Sacred First Fruits is an important resource written by this author. Purchase online by clicking here.

If you would like to learn more about Afrikan cultural or spiritual matters, or would like to have an Afrikan-centred cultural gathering, or ceremony led by this author in his capacity of Afrikan-centred spiritual-cultural practitioner, please click here.

For information about programmes of learning on the wider Afrikan world experience click here.  

Let the spirit people of Afrika continue to shine their eternal light so brightly as to transform themselves and their world to pinnacle ascendency.