Afrikan Language

Afrikan people are blessed with the unique and illustrious position of primacy in human creation. These magnificent first people of the world, in their exceptional growth and development have established culture of the highest order. Naturally, Afrikan people are the first to cultivate the highest expressions of language and communication. In ancient Afrika the Medu Netcher (Divine word), that was identified as hieroglyphs by foreigners has been so beautifully crafted that even at the aesthetic level onlookers have been continually struck with wonderment. The natural creative genius flow of the Afrikan means that writing can carry superb artistic flow. Yet this beauty at the veneer level provides a glimpse of language of exceptional substance with the profound rhythm and spirit that only the Afrikan can express for themselves.

Over the many thousands of years of cultivation Afrikan people have originated the most beautiful and sophisticated languages. Some emerge to convey varying tonal meanings in words, whilst others carry a wonderful array of sounds such as the use of a ‘click’.  Whichever natural language form is expressed, the rich empowering self-determined rhythm of the Afrikan’s own tongue is essential for this great people to excel to their pinnacle levels of their capability. Indeed, Afrikan language from its earliest articulations into eternity carries the voice of the divine – the divinity of this primary people.

With the advent of the Maafa (great suffering) anti-Afrikan forces have sought to destroy the divine natural language expression of the Afrikan. Through the most brutal methods Afrikan people have been subject to the suppression of their own spirit-laden systems of utterance. Both on the continent and throughout the diaspora the pseudo-linguistic forms of others have been imposed for purposes of domination and exploitation. A case in point is this written article that is expressed in the rudimentary and regressive form of English. The enslaver, coloniser, exploiter or oppressor has left a temporary stamp of contempt upon the Afrikan.

As Afrikan people gather ever-greater momentum to a higher knowledge of self it would be a travesty for this mighty people to continue to dream, think, speak or write in the imposed pseudo languages of an alien form as a primary function. This is linguistic genocide, the perpetual and generational impact of which is simply too dire for words. It is no wonder then that Afrikan people have creatively restored linguistic fabric wherever they are located. Thus Afrikan language persists despite physical and cultural displacement. For example, in the islands, the Americas in Europe and so on the rhythmic communication of the Afrikan self can be heard, felt and seen. Unfortunately, misleading labels such as patois, dialect, creole, ebonics mask the fact of these various Afrikan forms.

Whether on the continent or throughout the diaspora, the Afrikan languages from country to country of this special people ought to be elevated to their rightful place at official national status.  Let the cursed abomination of imposed rudimentary form be expunged or relegated to a tertiary foreign language level.

Further, the global Afrikan people have the naturally ordained right to express their own international language whilst at the same time retaining the Afrikan language relevant to any specific locale.  A powerful thrust for this ideal is the progressive embrace of the language of Kiswahili and its extensive use in cultural observance periods such as the wonderful and continually growing participation in the celebration of Kwanzaa.

Kiswahili is an ideal selection for global expanse. For instance, it is the most widely spoken language across Afrikan soil. Here, it is not restricted in its expression to a specific group or society and so amongst much else this highlights its potential as a powerful unifying dynamic.  In the Afrikan context, it is also relatively easy to learn thus for a people imposed upon with foreign pseudo linguistic forms, Kiswahili has massive potential as a progressive and highly accessible vehicle in the imperative reconnection to self.

The creative genius flow of the Afrikan soul is incessant throughout the areas of life and the arena of language and its use is no exception. The whole Afrikan experience highlights the pinnacle importance of the divine mission for liberty and nationhood. Though the present-day hostility persists from anti-Afrikan forces through Afrikan language this people can cultivate the spirit of ascendency in order that it is immovable from the substance of life. A beautiful period such as Kwanzaa demonstrates how the Afrikan makes manifest the context for language to attain and maintain liberty and nationhood. In spiritual cultural essence Afrikans express vital cultural fibre using Kiswahili during the celebratory period. As such the Afrikan can become familiar with the language as an essential of liberty because the context for its use in this way has been creatively restored from the flow of Afrikan genius. In this it becomes a global language of liberty and nationhood for Afrikan souls.

Simply to describe or talk about a celebration such as Kwanzaa, Afrikans are empowered to articulate themselves using Kiswahii from which even the word Kwanzaa originates. What a joy it would be to have the entirety of Afrikan cultural observances throughout the year harnessing the power of language in this way. Where observance names are expressed in Kiswahili with the language form used in each observance expressive of vital cultural fibre.

Well, the Universal Royal Afrikan Nation (URAN) in its progressive spiritual and cultural mission for liberty and nationhood harnesses the power of Kiswahili in this way. To simply identify each of the several cultural observances that are a part of the URAN fabric the beautiful rhythm of Kiswahili is expressed. A process of creative restoration is also applied to give light to other words that are used as fabric for the mission. For example, the greeting that is used by those within the fold of ‘Kimungu Ukombozi’ (Divine Liberation) on a day-to-day basis gives constant energy flow and vitality to spirit substance, purpose and direction. Or the powerful Garveyite mantra:

MUNGO MOJA!  (One Creator)

LENGO MOJA! (One Aim)

DIRA MOJA! (One Destiny)

To learn more about URAN click here

This author in the capacity an Afrikan-centred spiritual and cultural practitioner can provide more information about relevant spiritual and cultural practice. Or , if you are interested to have an Afrikan centred naming or other life ceremony facilitated by the same, click here.

For programmes on the Afrikan world experience click here.