Atheism is dead

So says a christian

Augustine was wrong and everyone else after him who has repeated the trope

Every human soul longs for union with its creator, whether that soul cares to acknowledge this truth or not. It is why we were created.

has been equally wrong.

If you are African, especially one who follows traditional religion, such a statement makes no sense. The African believes he lives in a religious universe and there is no search for god that man should be doing as they are always in communion with god, but who am I to stop the religious from being absurd.

 

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On loyalty

The type Mark Twain would recommend. He writes

You see my kind of loyalty was loyalty to one’s country, not to its institutions or its Office holders. The country is the real thing, the substantial thing, the eternal thing; it is the thing to watch over and care for, and be loyal to; institutions are extraneous, they are its mere clothing and clothing can wear out, become ragged, cease to be comfortable, cease to protect the body from winter, disease and death. To be loyal to rags, to shout for rags, to worship rags, to die for rags, that is a loyalty of unreason, it is pure animal; it belongs to monarchy, was invented by monarchy; let monarchy keep it.

I don’t even think I have this type of loyalty.

how da women lost da power

to da men.

In Joseph Campbell’s The masks of god: primitive mythology, he writes of this myth  of  the Ona of Tierra del Fuego,of the origin legend of the lodge or Hain of the men’s secret society.

In the days when all the forest was evergreen, before Kerrhprrh the parakeet painted the autumn leaves red with the color from his breast, before the giants Kwonyipe and Chashkilchesh wandered through the woods with their heads above the tree-tops; in the days when Krren (the sun) and Kreeh (the moon) walked the earth as man and wife, and many of the great sleeping mountains were human beings: in those far-off days witchcraft was known only to the women of Ona-land.

They kept their own particular Lodge, which no man dared approach. The girls, as they neared womanhood, were instructed in the magic arts, learning how to bring sickness and even death to all those who displeased them.

The men lived in abject fear and subjection. Certainly they had bows and arrows with which to supply the camp with meat, yet, they asked, what use were such weapons against witchcraft and sickness? This tyranny of the women grew from bad to worse until it occurred to the men that a dead witch was less dangerous than a live one. They conspired together to kill off all the women; and there ensued a great massacre, from which not one woman escaped in human form.

Even the young girls only just beginning their studies in witchcraft were killed with the rest, so the men now found themselves without wives. For these they must wait until the little girls grew into women. Meanwhile the great question arose: How could men keep the upper hand now they had got it? One day, when these girl children reached maturity, they might band together and regain their old ascendancy. To forestall this, the men inaugurated a secret society of their own and banished for ever the women’s Lodge in which so many wicked plots had been hatched against them.

No woman was allowed to come near the Hain, under penalty of death. To make quite certain that this decree was respected by their womenfolk, the men invented a new branch of Ona demonology; a collection of strange beings—drawn partly from their own imaginations and partly from folk-lore and ancient legends—who would take visible shape by being impersonated by members of the Lodge and thus scare the women away from the secret councils of the Hain.

It was given out that these creatures hated women, but were well-disposed towards men, even supplying them with mysterious food during the often protracted proceedings of the Lodge. Sometimes, however, these beings were short-tempered and hasty. Their irritability was manifested to the women of the encampment by the shouts and uncanny cries arising from the Hain, and, it might be, the scratched faces and bleeding noses with which the men returned home when some especially exciting session was over.

He writes also of the Yahgans (or Yamana) who are neighbours to the Ona, that

it was not so very long ago that the men assumed control. This was apparently done by mutual consent; there is no indication of a wholesale massacre of the women such as took place—judging from that tribe’s mythology—among the Ona. There is, not far from Ushuaia, every sign of a once vast village where, it is said, a great gathering of natives took place. Such a concourse was never seen before or since, canoes arriving from the farthest frontiers of Yahgan-land. It was at that momentous conference that the Yahgan men took authority into their own hands.”

and this my friends is why we are where we are today 🙂

 

Africa Writes 2016: Nawal el Saadawi

I don’t listen to podcasts usually but I enjoyed this one too much. It is great. Saadawi is awesomeness personified.

I like her comments on middle east, on identity politics, on academia, on post modernism, on being a doctor and an author. In short, I am, for lack of a better word, in love. I am going to look for her work.

This podcast comes highly recommended.

On African time

Many times I have heard visitors to Africa and even educated Africans complain about our seeming inability to keep time. All these complaints are born of ignorance of the African and their conception of time. It should be understood, as Mbiti writes in African Religions and Philosophy (1969), that time is simply a composition of events which have occurred, those which are taking place now and those which will immediately occur. In our conception, the future is virtually absent because events which lie in it have not taken place, they have not taken place and cannot, therefore, constitute time.

For us, then, time has to be experienced in order to make sense or to become real.

How, then, do we reckon time? We reckon time for a concrete and specific purpose, in connection with events but not just for the sake of mathematics. It is for this reason we had phenomenal calendars, in which events or phenomena which constitute time are reckoned in their relation with one another and as they take place writes Mbiti.

It is for this reason, therefore, it doesn’t what time the sun rises- whether at 5am or at 7am- as long as it rises.

For the technological mind, time is a commodity which must be utilised, sold and bought; but in traditional African life, time has to be created or produced. Man is not a slave of time, instead, he makes as much time as he wants.

As I said in the beginning of this post, many foreigners when they say Africans are always late or wasting time, they are talking from ignorance of what time is in Africa. We are not wasting time, we are either waiting for time or are in the process of producing time.

Next time you are visiting Africa or scheduling an appointment with one, don’t depend too much on your wrist watch, relax. We are never late. Morning is any time between sunrise and midday so be sure we will honour that appointment.

Here is a case of educated African reckoning time linearly 🙂