Our Continent Azania (Part 5) Please fasten your seatbelts. The palm wine has taken effect. The process of the initial illumination is known as awareness or collective consciousness. In many societies it takes the form of a revolution, cultural renaissance, or some other variety of social movement with a finite number of relevant objects representing it. This illumination is based upon the coming into maturity of a knowledge system fashioned out over a specific amount of time, stored, by recursion, in the history of the collective. The first idea in this aware culture is the scope or dimension of the culture itself. That is, a knowledge of self. It is also known as its cosmogony. Until this current idea, documenting the very process of cultural enlightenment has been, at the very least, tedious. However, with the scope of our relevant universe on global earth in grasp of our more powerful processors, and thus, those whose way is fulfilled by observing these powerful processors, it is now possible to understand our continent Azania in a richer fashion. The recursive indices of a collective provide data, and then information, for an initial tradition that is skewed multi-dimensionally (for example, metallurgy, masonry and cyclical understanding). This tradition is a relative global index. Cultural perception aids in promoting the means by which this tradition administers to the needs of the collective, and so the initial tradition of a culture is most relevantly related to the scope of its idea. If it is defective in dealing with the needs of an observable collective, this tradition is refined by cultural ideologists, since the tradition is dynamic and social, then stored in a database of knowledge. Ajantala’s olodus were just such men-astronometrists who used the scope of the relevant universe to provide a system that needed refinement through, as a direct result of itself and the nature of the circumstances that brought it into being, cultural exposition. As soon as the initial enlightenment occurs, the exigency that exists is knowledge that one’s current knowledge is valid. Salt. In our case, we can use salt as an example of the sort of commodity that necessitated more sophisticated and refined socio-economic sensibilities. The effect of salt, in those times, was as unto iron filings sprinkled atop a thin paper that shields our compositely unsymmetrical magnetic socio-economic planet. The migrations of noblemen of that era (such as Shango, Baba Ibn-Ajantala, Ogi-ahmen-re, and as we will see in a more in-depth fashion, Eze), occurred most conveniently via the trading paths that made the major trading cities thrive, necessitating multi-dimensional indices comparing levels of socio-economic stability (i.e. security) and constructions of order such as the configuration around Shango’s royal settlement. The theocratic history of how this noble man became so revered is recorded in legends that are only told through forest birds and subtle facts about the nature of the being of him within the scope of the idea he is. In addition, we must not disabuse ourselves of the notion that what salt represented in those times, other commodities do in these. But more on that much later. More on that much later. For now, the issue of the degree of sophistication of manifest representations of theocratic beliefs through culture obliges us to consider the idea that there exist metrics for the assessment of what some have called the “measured influence” of one culture upon another. But first, we should affirm, in the most cautious tradition of explorers, that we hold all observable cultures to be fundamentally equal given the opportunity to operate in a global market. Is it not how, in fact, we arrived here? In essence, theocracies do not come about in isolation, but are a valid multi-dimensional metric for measuring the growth of any civilization on our global earth. This was true in the case of the rise of Ogi-ahmen-re of Ile Ibn-Obatala as in the case of Oro-emi-aiyeni, both noblemen whose migratory patterns trace a path of classical Azanian civilizations dispersed from the most famous by a lack of sophistication in certain areas. This lack of sophistication is only indicative of the socio-economic conditions that these men were able to bring about in their lifetime, and not a measure of the scope or depth that their societies had the potential to attain. The notion that Ajantala had the technological know-how of metallurgy, but was uninspired to utilize this know-how in certain ways provokes the further idea that his civilization was at a measurable state of the sort of cultural binding that is the lot of the descendants of noblemen who had to devise a common rationale for their continued co-existence as a coherent collective in a global world. This multi-dimensional global index is observable in vast and varied surviving civilizations today–these that ascribe to a fundamental and intuitive doctrine of the necessity for the refinement of a knowledge base because of the value of it. Essentially, without further doubt, the institution of theocracy becomes the most favorable index for measuring the nature of his civilization in relation to others. Taking the examples of history that propose that classical civilizations often borrow and evolve from previous civilizations with physically distant centers, the institution of theocracy that found itself emerging out of Priest Aromolarun’s metallurgical Lokoja, witnessed through its literature, even if dispersed from classical Azanian civilizations in certain areas, exists as perhaps the most coherent form of observation of merin-dilogun and, furthermore, prince Eze the nobleman’s Banubia. The palm wine is still in effect. Given the poor state of the African economy, there is much talk these days about the dearth of substantive and qualitative excursions into the informal anthropology of African socio-economics. So, we introduce our continental Azanian doctrine that the conversation ought to be elevated to the highest levels of cognition. In this way, a clear-cut idea of all civilizations involved in dialog at the table of civilization will emerge of its own free will, exemplifying the highest expression of each observable culture. The birth of a culture, the initiation of cultural order, as seen in the case of Eze and Shango, follows clearly intuitive patterns such as should allow us more succinctly put into perspective the collective will that is ensconced in the land masses where these two megaliths reign. The introduction of Madam Yemoja as a valid part of this initiation, as the introduction of Eve in Jewish lore, is not controversial in the least. Nonetheless, we are better served to first appreciate the context of Time in orbit and the value of space if we are to attain the heights set forth as a goal at the beginning of this series. Studies of antiquity, in a socio-economic context, will provoke the most focused appraisal of the glyphs of Ajantala, Shango and Eze. As always, intuitive order remains distanced from dialectic unity by anomalies. These are embedded in the measurements of Time; further emphasizing that the most accurate Azanian astronometrist is the one aware of the value of space in the context of orbit. Radical thinking, one imagines, until the fullness of the proposal becomes no more clearly expressed than in culture and arts and the less discrete sciences. This is to suggest that all instances of cultural order have the innate ability to be as accurate as the most accurate astronometry with just the understanding of where in Time the most accurate astronometry is. Like I said, there is a reason for the palm wine. In Ajantala’s case, should it not be obvious that his most accurate astronometrist was responsible for administering the quid-pro-quo notion of taxation? Aside from Ajantala, he was the only one allowed to wear gold-embroidered agbadas. By having this most accurate olodu administer taxation, Ajantala effectively promoted a governmental system that thrived off the collective and intuitive cultural will of a people. It also promoted accountability at all administrative levels of the regal theocratic context. The introduction of taxation as the initial indication of a mature theocratic system of noblemen and wealthy merchants occurred only once in the context of Ajantala’s renaissance. That Ajantala’s endeavors were valuable enough to require taxation supplements the idea that even as history provides the opportunities for cultures to evolve, individuals themselves stamp their influence on said cultural evolution of a collective in need of direction. The implementation of Ajantala’s ideas were a social revolution that turned near-upheaval and anarchy into a blooming cultural renaissance. As with most of these, the existing infrastructure attempted to provide its share of sacrificial figures to purge the sins of a theocratic system out of sync with the prevailing sentiment of a collective; that is, a system that disregarded the value of space in the context of time. But Ajantala would have nothing to do with this. His resolve in this regard was translated by the power-brokers of that era as the measure of a wise man and by the fifth Harvest Ceremony during his reign, his gold-embroidered agbada was equal in value to the linen Alaafin Ade-tun-reh dumped on the market. Ajantala knew just what this meant. He would have to find a way to escape before he provoked unsavory feelings from Ade-tun-reh. But before we tackle the now familiar and largely controversial story of how Oro-Emi-Aiyeni escaped to Ogi-ahmen-re’s domain in the heart of Ile Ibn-Obatala, let us take a moment to understand Ajantala’s existence in the context of the value of his talent. Pharaonic Egypt and Renaissance Mecca are often seen, not as twin-civilizations, but dual-determinant recursive social forces that provide the impetus for the implementation of an Azanian continuum based in space, but marked by time. The effects of any center of civilization are clearly obvious, viewing them within the context of physical distance. Yet, as we have often been made aware of, physical distance is not, itself, displaced from distance in Time. Without a unified perspective of space and time, we cannot expect a cohesive socio-economic doctrine to be expressed, let alone flourish. Let us spend little time imagining that, in fact, at the heart of expression is knowledge; and at the heart of knowledge is value. So, the case of Ajantala’s talent as a nobleman, viewed as being dispersed in distance and time from Pharaonic Egyptian sensibilities and the singular deity paradigm of Renaissance Mecca, is indicative of the growth of his civilization and the value of it. In much fewer words than those, a people’s net worth is their culture. Again, a people’s net worth is their culture. One more time, a people’s net worth is their culture. This is the thrust of the introduction to our continent Azania, a people’s net worth and the value of their mind. But, yet, some might see this approach as the “basest form of cultural socio-economic anthropology,” appealing to the random instincts of existence within the confines of symbols and conception. More palm wine, then, is in order. That the initiation of cultural order must, by nature, provide measures of complete symmetry in whatever manner is feasible, does in no way allow less of a harnessing of the fundamental idea witnessed behind the astronometry of the noblemen of that era; that cultural appreciation of conscious order exposes the individual to a series of evolutions which must, too, be symmetrical. Ajantala, the poet, his story almost seems scripted from history’s own theophilic fountain pen. The “Seventh Son” and the physical expressions of this forest spirit. The symbols of order attributed to one whose idea is the product of measured theocratic influences largely from Pharaonic Egypt, but recognizably from Mecca too. His five hands are less than ambiguous as the units of data storage necessary for promoting order in his time, in relation to the manifest cognitive ability of his economic aides. And so the order created by the measurement of the value of this poet against the ambiguity of the currency of the Niger and Benue is an expressive indication of a global index for Ajantala’s own glyphs. One can imagine a wide range of symbols that should be sufficient to give life to Ajantala. We take, as an example, the monetary symbolization of legendary statespeople, and the idea of “cultural direction” adds the requisite dimension to discussions of economic merit. This cultural direction we have spoken of in terms of the refinement of a knowledge base that has matured into being so as to accommodate the socio-economic welfare of a collective. We are, after all, still talking about the currency of our continent Azania–the mind from which African talent springs. From a historical perspective, the collective consciousness of the Niger and Benue, for instance, has been proven to generate enough cultural durability such as should make possible the sustainability of regional progress. Post-independence Azania suffers, however, from a lack of coherence vis-à-vis “cultural direction.” It has become obvious, many times, that a land mass is held to binary laws of existence; it either progresses, or decays. Stagnation is an anomaly, and seems incredibly hard to measure. Yet, these anomalies, dispersed from Superpower Africa of Pharaonic Egypt and modern era Azania, provide both an opportunity for progress and a detriment, some think, to unbalanced global interests. For a minute, let us return to the Alaafin’s linen and his yearly trip to the largest trading cities surrounding the Royal Settlement. Having an understanding of the value of space and the initiation and maintenance of cultural order in time, we should, no doubt, infer that Alaafin Shango’s glyphs, while of equal socio-economic value as Ade-tun-reh et al, promote some of the most cogent astronometric notions such as identification of talent, merit, value, need, order, intuitive cultural symmetry and efficiency. If it is true that Shango lived “ninety-nine years,” then it is also true that the initial efficiency of the systems of order accepted the instinctive value of this Alaafin’s linen wholly and without compromise. And thus, the introduction of Morocco and Banubia as outside forces and forms of government in tune with the continuum that is Azania marked in space and time. Ajantala’s sojourns south-west of the big city, and the obvious Sahelian influences that govern his systems of order are our gateway into the heartland of Sudanese, Ethiopian and Sahelian Banubia, where value was celebrated, but the nature of an Ajantala-like corporate entity, was not taken into account. (Note that we speak of Sudan and Ethiopia utilizing the idiom of the “land of the dark-skinned,” but are not unaware of the actual cultural links between these vast areas of understanding and their manifestations in Western Azania, a la the Niger-Benue confluence). Recalling the reputation of Baba Ibn-Ajantala as “Oro-emi-aiyeni” we had spoken of how he was forced into self-exitle in Ile-Ibn Obatala, the land of his own original ancestry. Here ruled a soft-spoken but much revered Priest by the name of Ogi-Ahmen-Re. Ogi-ahmen-re’s mother was the descendant of the now legendary “Banubian Astronometrist” who established Ile Ibn-Obatala after failing to find the big city. Thus, Ajantala, in that patriarchical hierarchy, was considered Highest Priest and representative of the collective will of the noblemen of times past. Ogi-ahmen-re, happy to see a family member who could provide order in an increasingly chaotic Ile Ibn-Obatala, joyfully allowed Ajantala free reign, choosing instead to indulge his artistic gifts and create the basis for a vast body of cultural exposition that harkens to the days when we had to tell the stories of noblemen in bronze. And so goes that story, of Ajantala the poet–the nobleman when nobility had evolved into a specific sort of government; a time when legends were made from the mettle of a man. And so, now, having finished our introduction to the earliest Azanian theocracies, but before we begin to discuss more contemporary economics, we are ready to begin our discussion of Prince Eze the nobleman of Banubia. More palm wine, as you should consider, is in order.
Posted on: Thu, 26 Sep 2013 12:19:45 +0000
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