Celebrate Liberty Observances And Avoid Destruction of Genuine Liberators By Proxy

Far from being merely theoretical, Afrikan self-determined observance periods are special times of the year rooted to spiritual and cultural fabric. Such times are necessarily established as they empower the Afrikan in particular ways in essential cultivation, development, growth and ascension. These are times that also energise reflection and projection, as Afrikan souls vision the journey-cycle ahead and (at the same time) assess the completed cycle that has been in line with the particular focus of the observance period. The cycles (say) on an annual basis, are ever-upward and ascending for Afrikan life as the qualities throughout the levels of the self that are the subject of the observance focus are strengthened for ever-greater progress and elevation. The wonderful observances of Omowale Malcolm X Siku (Day) and its close companion Afrika Ukombozi Siku (Afrika Liberation Day) within the month of May are observance periods that energise the Afrikan liberator and the process of Afrikan liberation respectively. Liberators are the essential components for the process of liberation with both yielding the victorious outcome of Afrikan liberty. Without liberators there can be no process of liberation. Without liberation there is no means for liberator engagement. Void of either the liberator or the process of liberation then Afrikan liberty is denied attainment, maintenance and continued security. Both the role of liberator and the process of liberation is a functional feature of the various levels of the self: the Afrikan person self; the harmonious and complementary Afrikan male-female union; the Afrikan family; the Afrikan community; the Afrikan nation; and the Afrikan world community. As such, the observance periods of May provide energising thrust for the liberator role and its liberation process in pragmatic ways. This of course is relative to the circumstances of any particular self and what is best possible for persons concerned. Naturally, the dynamics, levels and types of engagement will vary from person to person.

Alien forces of anti-Afrikan agency may attempt to thwart the cultivation, development and celebration of the Afrikan liberator-self and the liberation process. The examples, alien efforts of ill are replete throughout the Maafa of recent centuries. Yet, only Afrikan souls themselves can secure their vital liberator role and its self-determined engagement. In this, cultural observance time is key. Hence, the observance periods of Omowale Malcolm X Siku and Afrika Ukombozi Siku exist and are powerfully located within the close proximity within the month of May. This then, is a period of celebration and empowerment of the liberator and liberation and surely ought to be rendered as such throughout the various levels of the self.

With alien contaminant ills of being pushed and peddled by the forces of anti-Afrikan agency, Afrikans can service themselves well by avoiding becoming tools of self-destruction by proxy of foreign forces. This is true all-year-round as well as in the lead up to and during particular observance periods. Here, are summary list of some areas that have previously been broached in greater detail within previous articles that Afrikan souls must surely avoid:

Attempts to wilfully bully or coerce genuine liberators or would-be liberators out of their self-determined mission for liberty.

Attempts to wilfully concoct circumstance to hold genuine liberators or would-be liberators to ransom and pull strings to thwart ascension.

Attempts to wilfully push the genuine liberator into the realms of a genuinely unworkable male-female union to render that liberator or would-be liberator ineffective.

Attempts to wilfully deny the genuine liberator from establishing self-determined male-female union of harmonious complementarity.

Attempts to wilfully push the genuine liberator into a regressive state of a genuinely unworkable former male-female union that had been necessarily been dissolved (even multiple years ago).

Attempts to wilfully manipulate the genuine liberator through false-claims of shared economic assets or attacking of economic assets to tie-up the liberator away from functional operation.

Attempts to wilfully deceive in the guise of social networks or other groupings to cause disorder and thwart ascension.

Attempts to threaten or bully members or prospective members of organs that are not in the clique of disguised destruction posing as a social network or other grouping.

Attempts to wilfully disrupt upright programmes of learning, development and other engagement by wilfully creating disorder.

Attempts to wilfully thwart economic functioning and  growth of the genuine liberator or in the sphere of the genuine liberator. 

The list is intentionally non-exhaustive. However, the genuine and sincere liberator role is special for all Afrikan souls and ought to be cultivated, developed and expressed and safeguarded in the best ways possible. Learning is key beyond crass exclusive intellectual processing and memory recall. Afrikan souls must restore living self-knowingness of who and what they are and their rightful place of centrality in the world. The special times of the year that energise Afrikan liberty are rightfully empowering and necessary. Activity in the lead up to and during such times naturally reflect upright order and positive engagement on the part of the Afrikan. To do otherwise and succumb to alien folly leads to the questions:

‘How many geniune Afrikan liberators or would-be Afrikan liberators will be lost through the festering ills of self-destruction by proxy of alien forces of anti-Afrikan agency?’

'Should the tendencies of such utter wastefulness and self-destruction vilely persist cycle-after-cycle?'