Liberators are Not Misandrists Nor are they Misogynists

Afrikan people are grand monarchs of humanity. Afrikan men are Afrikan men. Afrikan women are Afrikan women. It is the orchestration of the Creator Supreme that the Afrikan man and the Afrikan woman naturally hold different qualities and characteristics. From the most ancient of times Ausar embodied dynamic qualities of masculine Afrikan manhood and Auset embodied feminine Afrikan womanhood with her dynamic qualities of womanhood. Each having their deified role to play in guiding Afrikan life expression. It is the harmonious and complimentary Afrikan male-female union that brings for the various levels of the optimally functional living self from family to nation and beyond. Indeed, it is this union that is a foundational and core unit of Afrikan liberty and nationhood. This means that the Afrikan man brings his natural qualities to the role of liberator and the Afrikan woman brings her qualities to the role of liberator in order to build and secure familyhood into eternity. Unfortunately, in recent times with the advent of the Maafa imposed by others that mean the Afrikan ill, the natural course of Afrikan masculine manhood and Afrikan feminine womanhood has been disrupted. Both the male and female have attempted to destroy and impose dysfunction upon the Afrikan despite whatever issues they have amongst themselves. Therefore, the role of liberator for the Afrikan man and liberator for the Afrikan woman ought to be restored or else liberty and nationhood cannot be brought to full self-determined fruition.

To illustrate the ills of alien imposition with (say) the spread of feminism injected by foreign forces  into the Afrikan world. The following articulations from the following authors decades ago in the 1990s highlight issues that were identified then and hold foresight in relevance to present-day circumstance and challenge.

In 1990 Chinweizu articulated pending issues from the standpoint of the man:

“To understand why men have not revolted in the wake of feminism we ought to note that, in their attitudes to women, there are three types of men: the macho, the musho; and the masculinist. A macho is a brawny, and sometimes brainy, factotum who has been bred for nest slavery, and who is indoctrinated to believe that he is the lord and master of the woman who rules him. A musho is a henpecked version of the macho who hangs like a bleeding worm between the beaks of his nest queen. A masculinist is a man who is devoted to male liberty, and who would avoid nest slavery…the masculinist would end the psychological, social and legal conditions for that slavery, and create instead conditions for equitable relations between the complementary sexes”.

In a 1991 interview  Sharazad Ali articulated pending issues from the standpoint of the woman:

“I do not believe that the man God gave to us as a mate is a naturally bad person and so I wanted to try to examine what goes on with him what’s his side of the story…And I don’t exonerate Black man…We have some wrong standards. We are judging our men sometimes by the wrong value system…as Black women we have been protected and insulated from any kind of examination about what our share of the responsibility is in the breakdown of the Black family…because no one would ever listen to him, they would only listen to us”.

Though it presented in the grotesque and  bogus guise of being beneficial to the Afrikan woman, feminism represents an alien imposition of both misandry and misogyny in the Afirkan community for it destroys Afrikan manhood and destroys Afrikan womanhood at the same time. 

The Afrikan masculine man is never the enemy of the Afrikan woman and the Afrikan feminine woman is never the enemy of the Afrikan man. The natural differences between the two are the purposeful orchestration of the Creator Supreme and necessary to form a functional, progressive and productive union of harmonious complementarity.

For any Afrikan man to say, ‘I hate Afrikan women’ renders that Afrikan man not an Afrikan man. For any Afrikan woman to say, ‘I hate the Afrikan man’ renders that Afrikan woman not an Afrikan woman. The divine essence is the Afrikan soul is in the beingness of the Afrikan man and the Afrikan woman. It is in from this that living thrust for the attainment, maintenance of Afrikan liberty and nationhood can be secured into eternity. Afrikan souls have a responsibility to themselves to purge the alien contaminates of misandry and misogyny from Afrikan life.  

The observances of Omowale Malcolm X Siku (celebration of this great liberator who is known as an Ogun) and Afrika Ukombozi Siku are part of the spiritual and cultural observance calendar of the Universal Royal Afrikan Nation (URAN). Throughout the year (observance to observance) harmonious complementarity is manifest in the holistic fabric of the whole annual cycle. These two observances relate to each other in a number of special ways. One such way is the emphasis of, and imperative connection of the Afrikan Liberator with the process of Afrikan Liberation.  Afrikan souls, being a part of an organ for mission ascendancy is key for both liberator and liberation. The Universal Royal Afrikan Nation is a spiritually and culturally rooted organ for Afrikan ascension.

The Universal Royal Afrikan Nation (URAN) is an Afrikan-centred spiritual and cultural mission for ascendancy that embodies living spiritually and culturally rooted life. To find out more about URAN and its spiritual-cultural mission for liberty and nationhood click here. The exquisite URAN pendant can be obtained online by clicking here.

In his capacity as an Afrikan-centred spiritual cultural practitioner this author is available for further learning in this regard and also for the carrying out of ceremonies such as naming and name reclamation. For details please click here.

Afrikan World Studies programmes are an important forms of study in understanding the Afrikan experience. There are a range of subjects covered on these programmes including History, Creative Production, Psychology and Religion. To find out more about these learning programmes please click here. For the video promo for these learning programmes click here.

The important text: From Ajar to Omowale – The Spiritual & Garveyite Journey of Malcolm X by this author is available to purchase online here. The trailer for this important text can be found online here.

The important text: From Afruika to Afrika Ukombozi Siku: The Living Observance of Afrika Liberation Day, by this author is available to purchase online here.

You can also visit the institution of Yemanja to arrange for a copy of either book.

At nominal cost, also consider acquisition of an a4 laminate poster of articulations by this author when visiting the Yemanja institution to enrol, consult, learn, gather or otherwise.

Also, visit www.u-ran.org for links to Afrikan liberation Love radio programme on Universal Royal Afrikan Radio online.