What of Financial Health?

Healthiness has been a core and holistic area of focus and security for the primary people of creation from the beginning. These pioneers of culture and civilisation determined their spiritual and physical optimality in line with the special and unique qualities of their natural beingness. Of course, the various functions of life had their own measure of healthiness to serve their norm of pinnacle and enduring civilisation in the best ways possible. One such area being that of a thriving self-economy with all of its outwardly expressed operational activities and necessary commodities.

In the contemporary period, financial health is a term popularised to describe the state of such outward economy expression. According to a popular mainstream source the term financial health is described thus:

“Financial health is a term used to describe the state of one's personal monetary affairs”.

Of course, the contemporary period for the Afrikan is one that reflects the interruptions and disruptions of the Maafa of recent centuries. As such, their natural norm of self-economy flourishing with all of its necessary facets and expressions have been destructively set upon. Here, the Afrikan may be shoehorned into being a tertiary and expendable subject of outside ‘economy’ rather than being the determinant their natural thriving of rightful order. Dispositioned from their natural self-economy norm, healthiness of it and its facets of functioning suffer to state the least. In such conditions, the commodities of ‘economy’ such as money are deployed to best serve their source. Of course, the Afrikan is erroneously conceived as a commodity or chattel.  

See, health has its natural context. In the days of chattel enslavement Afrikan souls freeing themselves from the plantation were popularly ‘diagnosed’ as suffering from insanity by the self-imposed overlord. What was deemed ‘healthy’ by the enslaver was a scourge of horror to the enslaved. Is then the term financial health as it is popularised in the contemporary disruptive state a descriptor of how ‘well’ souls are operating to exclusively service to the ‘economies’ of others? By the same token, is this term also utilised as an indicator of how neglectful or abandoning souls are of their self-economy? Worst yet, is this term used as a vice of castration by associating it with psychological health, physical health and so on? In other words, does non-compliance with whatever ‘standards’ of ‘financial health’ are popularly peddled mean a soul is automatically ‘insane’ or physically or otherwise ‘unwell’?

Afrikan souls surely have a duty and responsibility to themselves to develop their monetary affairs in the best ways possible given the dictates of circumstance and conditions. So, this is in no way a call to disregard necessary monetary engagements, growth and security. At the same time, void of any semblance of self-economy functioning the Afrikan is at an acute deficit to state the least. Therefore, some level of self-determined effort in the sphere of restoration, building or rebuilding of self-economy can be key in reestablishing meaningful use and healthiness in its outward expression of finance operations. Remembering of course that self-economy is naturally embedded within the culture of this soul people, efforts of restoration and rebuilding ought surely to include focus on the recovery of its rooted foundations.

Efforts of upright progress ought never be abandoned and contributory steps can be made by each soul from whatever station, level or status however large or small in the best ways possible. Also key are measures to safeguard the self from contaminants of ill, self-destructive wrongdoing and the like. This pioneering spirit people of creation who built the greatest and most enduring civilisations ever to exist surely have the capacity to realise their maximal potential and capability to reveal optimal flourishing, all-round healthiness and rightful order for themselves.  

Ujamaa Kiburi Siku is a wonderful part of the spiritual-cultural observance calendar of the Universal Royal Afrikan Nation. It takes place in the first week of June marking the time of significant occurrence both on the continent of Afrika and in the diaspora concerning Afrikan economy. Ujamaa Kiburi Siku as with the other observances on the Afrikan cultural calendar is just that – an observance. Therefore, wherever the Afrikan is whether at home, at a community gathering or elsewhere it can be observed.

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.

Select resources are highlighted online via the website  of Yemanja-O .

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