Ancestors in Shadows of Wisdom: African Divine Heritage: a Question of Interpretation

By Mukiibi Ssekikubo

Religion and Spirituality being an invaluable tool to contain the indisputable element of fear to survive; this book tackles the most intriguing issues regarding African interpretation of God’s ways; - in bid to seeking divine balance, natural justice, and emphasizing The Creators’ decentralization of divine authority.
This is not only worth a ‘pick’ and worth an inspiration with ancestral techniques of storytelling to stimulate a reading appetite; but a nut worth cracking with objective criticism, logical discussions, and various analytical interpretations of African Theological domain.

• Language: English
• Publisher: AuthorHouse
• Release date: Feb 9, 2021
• ISBN: 9781665512923

Mukiibi Ssekikubo

Mukiibi is a Ugandan based writer and a professionally accomplished psychologist in the area of counsellorship, with a humanitarian knowledge in Restorative Governance. While at Makerere University where he also served as support staff in graphics design, computer maintenance and repair; and materials development, developed a sense of vigilantism to investigate the relationship; African Traditional Religion has with the Colonial Founded Religions (CFR) in Africa. The idea was to create a relative balance and reverse the myths that “before the introduction of CFRs in Africa, Africa was a pagan; and therefore a continent of the lost persons.” Mukiibi’s vigilantism does not only demythologize the fueled and inflated myths but brings to the reader’s attention a fresh insight and rewarding balanced interpretation of African Divine Heritage. This is the only book that you will ever find with all the needed theological concepts that acclaim a universal dimension.

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© 2021 Mukiibi Ssekikubo. All rights reserved.

No part of this book may be reproduced, stored in a retrieval system, or

transmitted by any means without the written permission of the author.

Published by AuthorHouse  02/08/2021

ISBN: 978-1-6655-1294-7 (sc)

ISBN: 978-1-6655-1293-0 (hc)

ISBN: 978-1-6655-1292-3 (e)

Library of Congress Control Number: 2021901284

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and such images are being used for illustrative purposes only.

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Because of the dynamic nature of the Internet, any web addresses or links contained in

this book may have changed since publication and may no longer be valid. The views

expressed in this work are solely those of the author and do not necessarily reflect the

views of the publisher, and the publisher hereby disclaims any responsibility for them.

Contents

Dedication

Acronyms

Preface

Acknowledgments

Introduction

Author’s General Area of Emphasis

Organization of the Book

PART ONE

Chapter 1     African Divine Heritage as a Misunderstood Tradition

Chapter 2     Religions and Their Levels of Tolerance

Chapter 3     Is African Traditional Religion also for Seeking God?

Chapter 4     The Free Restricted Mind

Chapter 5     Religions, in the Shadows of their Roots

Chapter 6     Hunting for Human Capital

PART TWO

Chapter 7     Exploring the Tenets and Principles of AIR

Chapter 8     The Shrine and the Antiquities

Chapter 9     Was the Shrine built for Worshiping God?

Chapter 10   Interpreting Spirituality

Chapter 11   Harmonizing with Creation: Ganda

Chapter 12   Definitions of Common Terms

Chapter 13   Life after Death (LAD)

Chapter 14   Do Human Souls Turn into Evil Spirits?

Chapter 15   The Concept of Holy and Evil Spirit (Sin)

Chapter 16   The Theory of Synchronized Bundles

PART THREE

Chapter 17   The Impact of Religious Intolerance

Chapter 18   How the Ganda People Wrestled Their Kingdom

Conclusion and Suggestions

References

Web Notes

Appendix i: African Names for God

Appendix ii: Numerological Table: –Ganda

Appendix iii: Mwanga II’s Biodata

Appendix iv: Areas of Spiritual Connection

Appendix v: Glossary

Endnotes

Illustrations and Figures

Figure 1: Showing a Tug of war over Theories and Ideologies

Figure 2: Showing the responsibility Religions hold for their unfaithful members

Figure 3: Showing the psychological divide of African Family

Figure 4: The Kasubi Masiro in flames (March 16, 2010)

Figure 5: Buddo Nnaggalabi, coronation Site in flames (August 8, 2012)

Figure 6: The 2,000-year-old temple of Baal Shamin in flames (August 25, 2015)

Figure 7: Showing a crowd witnessing a fire caused by the use of a tongue

Figure 8: Bulamu’s Spear.

Figure 9: The Sixty-Nine Symbol of Creation. Source: Author:

Figure 10: The image of a fingerprint

Figure 11: Showing a Millipede (Ggongolo)

Figure 12: The Nine points of a 3D circle

Figure 13: Showing the image of a Cyclone with a hidden 69 symbol.

Figure 14: The Structure and Color of Life

Figure 15: Embwa ya Nnamaaso

Figure 16: Showing a dog’s bell (Kide) and Mukiibi Ssekikubo with Metallic jingles

Figure 17: The movement of soul in an oily patched pitch. Source: Author.

Figure 18: Showing the Neutrality of God and different Cultures with their paths

Figure 19: Showing the Pre–colonial fixed lines of Communication

Figure 20: Showing a Complete Spiritual Chain of Command from man to God

Figure 21: Showing African Post–Colonial Spiritual confusion

Figure 22: Kisomba Matovu Ladi Nabbi

List of Tables

Table 1 showing core characteristics of religions towards tolerance.

Table 2: Numerology Table

Table 3 Luganda Alphabet and Numerology

Dedication

I dedicate this book to all - still - surviving kingdoms of the world, the children, sympathizers, and world’s elders; – particularly, those that might be wondering why Africans are living with a certain degree of traditional and cultural insensitivity.

When we let the ancestors speak for themselves, they will tell us what we need to hear and what we need to know about them (Josef B. Levi, 2012).

"We can easily forgive a child who is afraid of the dark;

the real tragedy of life is when men are afraid of the light" – Plato.

Acronyms

Preface

This work takes cognisant of the fact that many of our heritages are long lost; and, the assumption; that Africans never believed in God, the Creator of Heaven and Earth, generated an irrepressible desire for the author to reiterate an all-inclusive and balanced African interpretation of God’s ways; since, as human, still live in the epistemological intellect of our respective ancestry.

In effort; to exhibiting the Creator’s presence in the Blackman’s heritage of Africa, the term: Synchronize Bundles; was utilized to serve as a balanced theological tool to assist the understanding of African Divine Heritage (ADH) or African Indigenous Religion (AIR) – commonly known as African Traditional Religion (ATR) in depth.

African Divine Heritage being a misunderstood tradition as having no desirable mechanisms for advancing wisdom, promoting peace, growth and development, this discussion; explicitly, demonstrates how the world’s most renowned creeds avoided a balanced interpretation of the Creator’s purpose for decentralizing divine authority.

The book is illustrated with unique and simple definitions of common terms and examples; to purposely, exemplify the differences in activities of the following categories of individuals; – believed to be the cornerstone of African Traditional Religion. Namely:

a) The category of mediums/diviners, traditional or native healers; natively known as Abassa-mizizo, and popularly, known as Abasamize;

b) The category of herbalists; natively known as Abalezi, and popularly, known as Abasambansiko;

c) The category of prophets or spiritualists; natively known as Abalanzi, and popularly, known as Abalubaale; and;

d) The controversial category of individuals in the ranks of witchdoctors, wizards and sorcerers natively known as Abasezi, and popularly, known as Abalogo; whose inhumane activities were deliberately fused into the aforementioned categories; (a, b and c) to indiscriminately represent African Traditional Religion.

On the other hand, the author acknowledges the presence of those who do not want to be associated with the Black man’s ancestry; or anything linking them to the so-called sinful, satanic, primitive and outdated traditions of Africa; - though, it is everyone’s indisputable luxury to choose a channel of faith through which he/she accesses the Creator’s virtues. Their attachment to distant genealogical perceptiveness regarding access to God’s virtues is understandable, and highly respected.

However, the reader should also bear with the author’s general use of the term Africans. For, the real tragedy lies in filtering Black Africans from the same Black Africans that are honest and appreciative of the Creator’s time and effort for the configuration of their mother traditions.

It is upon us; as Africans, to individually audit our hearts on the merit of sincerity, and judge between lines when it comes to giving an account of ourselves. For, the rebuilding of our nations, the rescue of our ancestry and the repair of our broken lives are demands that must be met by each of us (Dr. Jacob Carruthers).

Nevertheless, the book is not only guided by African User Manuals (traditions) with the ancestral techniques of storytelling to stimulate a reading appetite; but a nut worth cracking with objective criticism, logical discussions, and various analytical interpretations of African theological setting to maintain a balanced fundamental tool for promoting peace and tolerating each other’s unique traditions.

Acknowledgments

On behalf of Abazaawule®1998, I wish to thank the office of the Third Deputy Katikkiro of Buganda and the entire staff; that I cannot mention one by one for the warm care accorded to us during the period (2010–2012), I was part of the team that carried out series of discussion meetings regarding Mother traditions and the religious image of African people at large.

In this regard, I extend my appreciation to the utmost authority of The Kingdom of Buganda through the Minister of State for Culture, Minister Yusuf Wamala Ggaganga and the Minister for Culture, Heritage, Royal Tombs and Tourism; Minister Walusimbi Ssengendo; for having neutrally done your work and welcomed our different views regarding the protection of cultural values; and sustainability of the kingdom’s traditions.

I give my respect to elders: Omutaka Musiira of Mayirye in Mpigi, Mulangira Kampi Abdu Mpologoma of Busambu in Bulemeezi, Mulangira Kayondo of Ddewe in Busiro and Mulangira Herman Kateregga of Bweyogerere; for your parental and invaluable information regarding spiritual interpretations whenever I approached you for consultations.

I owe my gratitude to Bassakimu Association that realized the need to awaken African Divine Heritage and helped in organizing seminars about African Traditional Religion (1997-2003) at Makerere University.

Many thanks go to Dr. Lewis Kiwanuka (rip) and Dr. Lewis Nakato (rip) of African Traditional Herbal Research Clinic for the services, love and care you exhibited while walking in the footsteps of our legendary ancestors. You were such a great resource and your genuine contribution towards the emancipation of the Black Man of the Source of the Nile you will always be remembered. My warmest thanks go to Omutaka Wilson Ssentoogo, of the Luganda Association and author of indigenous literature books. Special thanks go to Kirabira Ssendiwannyo, a Great Grandson to Katikkiro Kayiira under King Suna II (1832– 1856), a writer, and a member of Bassakimu, Makerere University. I appreciate your visionary wisdom for the need to revive the indigenous religion of African peoples; and more importantly, for accepting to help in the translation of this book into Buganda’s mother language.

My appreciation also goes to Nnalongo Nakawuma, a teacher of indigenous traditions and an instructor in the Kisaakaate of Maama Nnaabagereka, The Queen and Mother of the Kingdom of Buganda. I wish to thank Ntambizamukama for being my library. Your personality and approachable character enabled me to learn many amazing things concerning spirituality.

To the colleagues with whom I was able to share knowledge and learn from each other during the numerous meetings we engaged in various venues: Bulange, Lungujja, Makerere University, Kajjansi, Kiteza, Bugiri, Bwerenga, Walusi, Busambu and others: – Prince Israel Kimbugwe, Godfrey Ssengendo, the singled one of Nnambi sacred site. Mulangira Ggolooba, Nnalongo Nassali a rare spiritualist in the domain of Lubowa, Nnalongo Namasuba, the foreteller of Nyiize and other sacred sites, Nnalongo Namata of Walusi and Ssalongo Mutyaba, and a Kabona of Kiteza; Kijjo Kiwanuka Nakabaale Musisi and Maama Nambi, you are a light in the galaxy. Yiga Mubi’azaalwa, a dedicated Munyoro on divine matters, Luttamaguzi, Ssalongo Mulumba, the Kasubi–Masiro Prime Minister, Mawejje Katula Lwere a Musenero, of Kasubi Masiro, Elder Kibuuka Ssemanobe the caretaker of Nnaggalabi, Ssalongo Kibirige of Nnabageya spiritual site in Busiro, Ssegawa Ssekitooleko and Njumba Matovu, the caretakers of Nabageya spiritual site. Elder Ddungu Musisi, a member of Bazzukulu ba Buganda, Elder Nkonge Kiyinikibi, author of the African book of Life, Bulamu; Lugoloobi Lwembaawo (RIP) and Lubanga, of Kiteza, Kawolo Mukono; the pioneers of this struggle to reviving African spirituality; the list is endless. You are indeed ©Heritage Brothers™.

Special gratitude goes to Kisomba Matovu Ladi Nnabbi, a Spiritualist and Traditional healer, your positive attitude will never vacate my memory; and I greatly appreciate the time and care you extended to me during my research; particularly, the information you provided regarding king Mwanga II, during the European establishment of indirect rule and dominance. The individuals you commended to guide me in this investigation were of great resource and I surely promise, never to lose your word on that matter.

I extend many thanks to all Uganda’s traditional healers’ associations headed by Mrs. Sylvia alias Sofia Namutebi; for their open articulation on issues regarding African traditional and cultural practices amidst the inveighing and invective approaches by the very sons and daughters of Africa; though, not every African practicing medium is a genuine African traditional healer. If the postcolonial foreparents had reserved a place in their hearts; and genuinely observed the traditions, African Traditional Religion wouldn’t have looked like an abandoned goldmine with dens of thieves and vampires. A practice, which left many of us with no option; but to run for our lives towards the strategically laid nets of the soul hunters.

In the area of academics, unreserved gratitude is directed to the former workmates at Distance Education; now The Institute of Open Distance & eLearning of Makerere University who were always there for me in the difficult times of writing this book.

All the criticism committed by seasoned professionals like: Dr Anthony M. Mugagga, Dr. R. Kajumbula, Dr. Muyinda P. Birevu, Prof. E. Wamala, Dr. Geoffrey Nuwagaba, Dr. J Bbuye, Prof. L. Babuuza Mukasa; Prof. F. X Naggenda, Dr. Harriet Najjemba, Dr. Samuel N. Siminyu, and Dr. E. K Mugambe; among others is highly appreciated. Your criticism was very instrumental; – particularly, on salient issues that required me to adjust here and there – where, I at times made U-turns for further investigations to enable the authentic production of this book.

Brother Muwanga Mugambe, it is only God who understands a people of golden hearts like you. It is, my humble wishes that God avails you with every opportunity you may desire.

Distant acquaintances in the names of African Voices, and eAfrikaTv of Dr. Kihura Nkuba. Honorably, for Dr. Kihura, I have no words for the lengthy telephone call you arranged for our discussion regarding the struggle for the liberation of the Black man’s mind. I thank you so much; and in this regard, I salute Hon. N. N. Ssempala for that linkage.

N. M. Mutongoi in Kenya, – (mambo vipi?) and the colleague, Jeffrey Morris in the United Kingdom; how is London? Thank you so much for your valuable information on the social platter regarding this subject.

Your encouragement, occasional support, and sporadic commentaries, enlightened my research on related issues; to the extent of learning about a good number of liberal non-Africans (Whites) like: Kelly Beatty, Jeffrey Perry, Carol Scott; and, including organizations like UNESCO that have all along commiserated openly with Africans’ disenfranchised history.

My other thanks goes to Mr. Michael McClain for your positive communication on the subject of numerology, which befittingly, fused in the concept of the Creator’s neutrality and my findings. In this regard, it would have been unrealistic to ignore the efforts of those individuals that are striving to bring harmony, peace, and equality in this world without building on their needful cause.

However, in the case of spelling mistakes, unintended or accidental verbs and phrases that may appear unbending in this book, none of the aforementioned individuals is accountable.

Introduction

The fact that religion was designed to contain man’s indisputable instinct of fear to survive, the term; overseas religions has been extensively used to refer to what Africans call foreign religions/traditions that were brought in Africa; to help the Black man harmonize the interpretation of God’s ways, optimize the concept of uniformity, and live a centralized tradition, which is meticulously controlled and nurtured by the colonising institutions. We are not only going to discuss what the physical world projects in the world of the unknown, but also, use this opportunity to relate with the Creator’s harmless and organic mechanism of decentralizing divine authority.

Independence being the state of living free from outside control, we are privileged to investigate why ever since the colonialists (physically) vacated the continent, the Black man of Africa is still following the same trajectories of demonizing, castrating and suppressing mother traditions.

Since, from birth to the end of one’s corporeal existence the Creator operates on nonpartisan principles, we can arguably insist that the Creator’s decentralization of divine authority in diversity was the cardinal and balanced mechanism of creation; though, as humans are still finding it a challenge to appreciate such a paradigm of natural justice in the physical presence of our harmless differences in diversity.

Could this be the reason Africans never understood the cultural roles played by the ancestors concerning the interpretation of the Creator’s ways? Apart from merely being proud of cultures, is there anything else that can benefit Africans if they are living with the notion of having inherited undesirable traditions from the God of their ancestors? Is it feasible to lament over Africans’ decaying exemplary traditional and cultural values when the divine authority behind the wisdom of African ancestry cannot be recalled for any good cause? Is it possible to develop a patriotic sense of nationalism when Africans cannot uphold to the Creator’s presence in their likeliness? Does it help to cherish the defining factors of cultural identity when they are gradually disappearing for reasons of having inherited a satanic heritage? These and more inquests explicitly strike a desirable balance regarding African interpretation of God’s ways.

And, before we hurriedly jump to different conclusions, it would be unjustifiable to pursue and advocate for the restoration of African traditions without knowing the underlying reason why they were inferiorized and demonized. For, unlike overseas traditions that have continually benefited from the luxury and privileges of operating in a politically backed environment and with media patronage, the indigenous traditions of Africa have stalled with no such opportunities to rejuvenate and establish themselves with a resounding knowledge to distinguish between the healing power of herbs and that of spirituality.

For, investigations have revealed that beyond reasonable doubt, from birth through marriage to the end of one’s corporeal existence (death), cultural protocols of any known "section of humanity¹" on this planet Earth, command a pivotal role in determining one’s wellness and fulfilment of life.

The only tragedy is the demand to reiterate a tradition, which does not have any relationship with African ancestors. In this respect, if we cannot understand that ADH was diplomatically fused into the ever fluctuating cultures to blur the Creator’s presence, then, the examples given in this narrative may be meaningless and insufficient to remove any doubt regarding African interpretation of God’s ways.

History being the indisputable witness to man’s activities on earth and best qualified to reward our investigations, the author intentionally chose to extract a segment of a divine presence from the traditions of the Ganda people; to serve as a mirror for African divine interpretation of the Creator’s ways in general. The author’s choice, was based on the aspect of naturalism, and the relentless impulse of the vibes that are in quest for peace and equality. Hence, the Creator’s indisputable decentralization of divine authority in diversity:

First, these people largely contributed to the formation of a nation called Uganda a.k.a The Pearl of Africa. This issue is very important; because, there are several fundamental issues concerning the manifestation of unity; freedom of expression and worship in this heterogeneous nation, Uganda as explicitly outlined;

Second, these people are in the position of the Heart of mother Africa with a habitable natural environment that enabled them to interpret the Creator’s ways with ease;

Third, these people account on themselves as people that were endowed with amazing divine heritage, which is (above all), parental;

Fourth, these people have a historical and collaborative culture of playing intermediary roles (Oliver R. & Anthony A., 1967:152) in the Greatlakes region, which enabled the colonialists and missionaries to simplify their work of expansionism. Where, as a result, the Ganda came to be known as co-missionaries and co–colonialists (Mullins, 1908);

Fifth and utmost, these people have a wonderful history with a number of unmatched prophets/prophetesses (abalanzi), saints, goddesses (misambwa) and mediums or diviners (balubaale). For, it was their inexplicable spiritual experiences, which enabled them to relate with the overseas’ interpretation of God befittingly (K. N. Ssendiwannyo, 1997; Prof. Ssekamwa J.C., 2016; Elliot D. Green, 2001; Kodesh, N., 2007; Prof. Mbiti E. J. S., 1989), among others.

Some of these mediums; diviners, and prophets, during their active spiritual communication, were able to sit on water, fast longer than a normal human being, resurrect from death, talk to animals, foretell accurate moments of deaths, bend trees with simple commands, communicate prophecies, perform miraculous healings that never needed the sick to make a physical presence in the healer’s shrine; engaged the spirit of the dead to intervene whenever they wanted enlightenment on issues regarding day-today challenges; including and limited to many related legends the author is privileged to share with the reader in this book.

The reason we repeatedly blame and caution ourselves against unlawful and disgracing behaviors suspected to be undermining African traditions and cultural values; is because, as Africans, we are unknowingly living with a religion whose exemplary values were overwhelmed by overseas traditions; that assume to have invented the concept of believing in a single God.

But, (as these pages flip over) this assumption is nailed hard on the floor and set to be challenged by the unshakable traditions of the Ganda people; whose religious experience with overseas traditions avails us with the needed mixed ingredients; in this narrative.

However, in a situation where overseas religions refer to African Divine Heritage as AntiGod (probably due to the unknown relationship they have with God), we can arguably say that the post-colonial elders were faced with a hostile religious environment that could not allow them to exercise the basic social practices of guiding their descendants.

Although, given enough time, everything that is old will become new again (Conway,1997), the author is convinced that Africans have given themselves more than enough time to appreciate the contribution of their foreparents in regard to how the interpretation of God was availed to them. Moreover, unless our discussion is backed by identified strains, which are linked to unfriendly campaigns against African traditions (even) in this era of the 21st century, it might not be easy to demonstrate and justify the circumstances by which African theology was incarcerated; as we are going to see in this book.

To give adequate response to various mythologies and misconceptions intended to undermine the indigenous traditions of Africa, it is imperative to discuss the relationship between overseas religions and African traditions from a wider range of events that includes and not limited to; social, economic and political situations. This will help us as beneficiaries of the traditions by natural design to ascertain whether African cultures still hold value in today’s digitized society. This investigative analysis helps us to identify gaps and strains that pushed our respective ancestors in shadows of wisdom; and eventually forfeited the responsibility of guiding their descendants.

Patent issues discussed include and not limited to knowing the fundamentals of African Indigenous Religion (AIR); how the religion was organized, and the pillars on which it was established. We also need to know why the religion is nonpartisan, non-detrimental; and how the religion defends for truth, exhibits tolerance, promotes peacebuilding and embroidered in Mother Nature. However, most importantly, what has enabled ATR to survive for centuries; against all kinds of deformations and immeasurable condemnations.

Therefore, this narrative is set to bring balance as we try to discuss the causes and consequences of religious prejudices; which do not only create social-divide but also largely serve as the major causes of human suffering under the pretext of fulfilling God’s indisputable virtues. In this case, it is important that we use this opportunity to discuss what actually causes man to suppress or even kill a fellow man despite an unimaginable level of innocence.

However, in the name of social justice, Ancestors in Shadows of Wisdom reiterated the purpose and significance of our similar differences in kind as the cardinal principle of creation. In addition, to emphasize this point, we can start by asking ourselves; whether when we interpret the Creator’s ways and messages under the supervision of innate intercessors; we are risking a crime against a fellow man; or, by disrespecting the supervision of our intercessors is when we actually, act inappropriately against God’s first-time configurations? For, if we do not genuinely address this fundamental question, we might find it so difficult to ascertain the Creator’s purpose and objective in creating everything we see and do not see with our own eyes in synchronized bundles; and moreover, with harmless rigid boundaries. In addition, failure to understand the above question might complicate our desire in seeking spiritual balance, hidden in every single section of humanity.

Nevertheless, healing a society subjected to religious propaganda and deformation; – full of misconceptions of animism and tribal gods (Welbourn F. B., 1962) or (bukatonda) literally small gods; which are constantly rebuked, can be a disturbing approach if there is no proper and balanced interpretation of African theology. This can be a complicated challenge; because, when religions started pulling strings and displaying superiority over each other, we misunderstood the Creator’s main objective of creating helpers/representatives; or the so-called "small gods.

On the other hand, as the situation demands every possible detail regarding African Divine Heritage, Africans ought to realize that their religion; Originated from the soil of Africa. The people were born, nurtured, and they grew in it. It is a tolerant, accommodative and peaceful religion (Ibenwa, C. N., 2014: 149). Adages attached to the so-called small gods in the creation of man like Basikira musaayi naye tebasikira Myoyo. Literally, The heirs are installed for blood, not the Souls. Enda zizaala mibiri naye tezizaala Myoyo. Literally, "People produce bodies, not Souls. Katonda atonda Myoyo, Emisambwa gikola mubiri." Literally, God Creates the Souls and the angels makes Body; they suggest that the small gods are part of the human making process as their fusion into a woman’s womb is a predetermined combination of both the soul’s guardian and the beneficiary of the fresh (soul), which enables them to live together. In other words, life recharges itself from the same Source of Life in a form of a cycle on a meritorious principle of continuity; as this subject has been exclusively discussed in chapter thirteen, under Life after death.

Therefore, when we insist on respecting and protecting our; identity, morals, cultures and traditional values, it becomes a challenge to believe and have trust in our traditions when such values are injudiciously shielded away from the presence of God. Yet, when we cherish those exemplary values, we are not only defending and living with the invaluable pillars of African fixed communication system (religion/faith or belief), but appreciating that our respective cultural differences and identities are rooted in the Creator’s first-time configurations for a better management of creation on this planet Earth. The Creator’s representatives or assigned messengers – commonly known as small gods, watchers or angels, are segmented invisible strings of attachments to a Universal Being from whom all creations evolve. This suggests that our so-called small gods were part of the creation process with a mandate to monitor, pasture, screen and recommend the souls within their assigned domains. Our respective small gods; suitably known as ‘angels’ adapt to our environment so that the soul may yield a dividend that rewards a life.

However, it is puzzling to note that we are still finding it so difficult to understand that the Creator’s harmless rigidity cuts across the universe as a mechanism of protecting our respective kingdoms and their characteristics; be it in plants, animals, planets and us the humans.

All distinctive categories uniquely possess independent characteristics to emphasize orderliness; where in this case, man’s disturbing instinct of fear to survive could not allow him to embrace the significance of synchronicity. This challenge is too deep; – to a point that even when we are revering through our disguised small gods, we shamelessly refer to them as the overall creator of this Universe to conserve dominance, The question is; if what we call Our Living God is the Creator of Heaven and Earth, why did He have to put in a lot of time designing and configuring different cultures and messengers He would later dispute, despise and condemn?

In fact, if we do not examine the faculty of religion/faith or beliefs with wider lenses squarely, we might never understand the Creator’s purpose for synchronizing creation in distinctive bundles; with harmless similar differences.

For instance, when the former Vice President Prof. G. B. Bukenya visited a shrine at Kassewalaga - Masaka district in in 2014, he was bitterly inveighed by the proponents of Western traditions - to extent of arguing that such tours intend to take Africa back in dark ages. On the same note when The Rt. Hon. Rebecca A. Kadaga, speaker of The Parliament of The Republic of Uganda also visited a shrine in Kamuli in 2016, the same condemnation was directed to her! The question: why is it that whenever African dignitaries visit Ancestral shrines are bitterly condemned? To the contrary, and interestingly, in the same year (2016), The Rt. Hon. A. Rebecca Kadaga was condemned, Justin McCurry of the Guardian News in Ise, Japan, reported that:

The millions of people who visit Ise Jingu every year will soon be joined by Japan’s prime minister, Shinzo Abe and other leaders of the world’s richest nations during the G7 summit in nearby Ise–Shima. The shrine, Abe said: is a very good place to get in touch with the Japanese spirit."

When the same African dignitaries spend millions of dollars touring ancestral sites around the world; then that is not an issue. The question: why would African people demonize and turn their cultures into scarecrows against themselves in the name of condemning a blackened Satan? In any case, when African youths come out openly to condemn their mother cultures as satanic (Eby’amasitaani), are considered innocent; because, the beneficiaries behind the application of these invective approaches against mother heritage, are their parents, senior political and respected religious figures of their motherlands.

Despite having God’s name in every African dialect (see Appendix 1), we did not give youths a chance to understand the relationship their cultures and traditions have with God, the Creator of Heaven and Earth. We have not given them even a slim chance to realize that they are standing in the footsteps of their legendary ancestors, whose wisdom enabled the baptism of the ecosystem from dust to wind. This suggest, we should not rush to conclusions before figuring out the underlying reasons for condemning African interpretation of God’s ways in general. Because, if we do, we may actually, fail to understand why instead of promoting our respective cultures for the good of our communities, peace, and unity; we are crippling them in the name of fighting a blackened Satan. Nevertheless, the writings on the wall indicate that Africans only managed to liberate themselves from the physical pain of the chains and yokes of slavery to a partial degree of political independence; which accounts for only 50% of human dignity. But, unconsciously, overlooked the essential need to liberate the remaining 50% of the conscious mind to make a complete and spiritually self-reliant human beings. This means, the members of a given section of humanity cannot; love, develop, give respect to one another with a common bond for reflection; nor have a sense of patriotism when in their social circles are the victim of religious propaganda.

In circumstances like these, leave Africans caged in the middle of a highway with only two options to survive: (a) to either permanently turn against the mother divine heritage and live at the mercy of the cultures that managed to make good use of their intercessors and protect the best interests of the colonising institutions in the name of a religious umbrella or (b) to embrace the mother divine configurations and exhibit the Creator’s presence within the jurisdictions of mother traditions and liberate the remaining vital fifty percent of the conscious mind, and achieve a self-sustained presentation of themselves before God.

Since religions are meant to quantify the meaning of life (obulamu), and guide the souls to the Creator’s unexplored domain, there is need to reclaim the legacies that reflect on the efforts of our respective representatives; such as the invention of speeches in terms of guiding us in this complicated puzzle of interpreting God’s ways within our respective heritages. Because without doing so, there is no way Africans will ever appreciate and promote their cultural intellectualism and dwell in a patriotic environment where they can easily fight against corruption with the pride of being Africans.

Secondly, without realizing that interpreting God’s communication is a puzzle; and that every section of humanity has adequate knowledge to account for her interpretation we shall never appreciate the Creator’s time, effort and the purpose of bundling creation in synchronized bundles. On the other hand, if there are sections of humanity that assume that God gave them authority to subjugate and wrench all civilizations while pursuing for their convictions, forget one thing that the existence of various traditions and beliefs across the globe was the Creator’s predetermined mechanism of managing them. Hence, the decentralization of divine authority. However, basing on the Creator’s impartial providences, there cannot be a tradition that assumes to be the overseer of humankind regarding the interpretation and fulfilment of God’s virtues. This leads us to asking ourselves why would other sections of humanity establish the presence of God within their jurisdictions and Africans could not. This implies that African failure to believing in the Creator’s architectural work for their traditions did not only impede the usability of divine terms but limited the promotion of indigenous knowledge and suffocated the impulse of cultural expression from a genealogical perspective.

Although, Adamson Hoebel in Man in Primitive Society (1958: 570) reiterated that: The languages of even the most primitive people always reveal sophisticated syntax of development – sometimes even bewilderingly more complex than English or any other European languages, Africans failed to comprehend that the Creator also endowed them with all the complex tools good enough to make a concrete, and meaningful divine interventions.

Therefore, in the course of investigating the plight of African Indigenous Religion, we ought to realize that many African invaluable divine terms were swapped to serve in different areas of overseas religions during the time of translating overseas religions into African languages (Africanization). As a result, many words lost meaning and others were detached or discontinued from being applied rightly to impact on the purpose of their application; to the extent that the surplus were left to be demonized or used as scarecrows.

As a result, the invaluable tools for communicating God were oxidized and turned into fairy-tales. For instance, the word Bulamu, understood to be a spiritual presence, and assigned to be in–charge of life has a sister word Walumbe, understood to be the custodian of death. Nevertheless, Walumbe, was mounted to the legends of Kintu and Nambi in bid to align with overseas religions’ interpretation of sin and death. But this; sabotaged the creation oracles of positive and negative annotation of life and death. Where, to separate Bulamu from Walumbe implied that one is an enemy of the other, to push for the proverbial notion of holy and evil. This also questions the spirit in which a number of African postcolonial folk stories concerning the lost fame of African spirituality and related literature were designed.

However, when we compare Bulamu’s definition given above with the English one, Life, as; the condition that distinguishes animals and plants from inorganic matter, including the capacity for growth, reproduction, functional activity and continual change preceding death, we find that inasmuch as both definitions converge towards life and death, Africans’ inner layer of spiritual interpretation of the physical world was aggressively overshadowed by the colonial scientific interpretation of the same.

Another astonishingly disguised word is Lulimi. Also, when we compare the definition of lulimi with the English one Tongue as: a fleshy muscular organ in the mouth of a mammal, used for tasting, licking, swallowing and in humans and articulating speech; we realize that the ancestors’ choice for names, was far beyond the scientific interpretation of the natural world.

Since Africans are victims of European and Arabic conquest, the interchanging of indigenous religious terms during translations affected the primal communication mechanism. For instance, it is now very hard to believe that the name Kibumba for the liver means a regenerating organ and Lulimi manifests mantle of spiritual tasks as we are going to see. This means, the ancestors baptized organs like Lulimi, after discovering that it is capable of divine farming, as a full text laid in chapter eleven of this book explains the ancestral interpretation of the genius works of a tongue.

However, it is also important to note that when the Creator was installing various holy original places of worship on various mountains, with springs of life around the world, He and She made sure that there is no section of humanity, which does not have a sacred place of worship. For instance, Mount Sinai is revered in Judaism, Mount Kaliash in Hinduism, and Mount Ararat in Christianity (Yano, K. 2008:1). Then, the great mountains of St. Thomas in the Rastafarian land of Jamaica, Mount Olympus in Greece, is known as the home of the Twelve Olympian Gods led by Zeus and Hera, Mount Taranaki in New Zealand, is prominent in Māori mythology and is of special significance to the Taranaki tribe, and many others around the world. Now, we ask ourselves; what was the Creator’s intention of bundling creation?

If man, is interested in centralizing and merging spirituality; (which of course, is contrary to the Creator’s – decentralization of divine authority), is man, still on the same page with the Creator? Is it not important for us to know why the Creator evenly distributed watchers and helpers referred to as the localized small/tribal gods around the world? With this indisputable principle of bundling creation and decentralization of divine authority designed to guide and take care of man; should we say; that the Creator could have made a grave mistake? Whereas, for non-Africans, spiritual nomadism is taboo and unacceptable. The question is; why does it seem to be a crime against God whenever (Black Africans in particular) choose to seek spiritual guidance within the configurations of their mother heritages are ironically inveighed and reprimanded by fellow Africans?

Frankly speaking, all sections of humanity that managed to communicate to the Creator without involving alien intercessors progressed and prospered in all aspects of their lives. It did not even matter where they found themselves; – as long as their Ancestry embraced the Creator’s time and effort for the configuration of their traditions and identity automatically illuminated with enlightenment. The question: how can diversity survive if the Creator’s mechanism of decentralizing divine authority with unconditional providences contradicts with man’s mechanism of centralizing divine authority?

As the author submits this question without bias, we ought to remind ourselves that every section of humanity that appreciated the Creator’s time and effort for the configuration of her traditions; is in the right position to proclaim as having seen the light. It is like this because, what we know from the back of our minds is that; the wisdom and guidance of our respective ancestors is the ultimate key to everything that matters in a human life; be it compassionate, love for one another, respect for human dignity, growth and development, and many-core values are blended within our respective heritages. Hence, beliefs.

Therefore, to protect our respective sections of humanity from selfish derogatory conditioning, and bias representation of divine laws, the Creator found it necessary to assign permanent representatives, to be at the services of each other’s needs. These representatives of God are the ones we refer to as helpers, watchers, angels, messengers and to extent tribal/small gods.

By observing the Creator’s organization of creation, we conclude that the so-called tribal or small gods intercede the concerned people; in the language and cultures, they truly understand without bias, which tantamount to the indispensable decentralization of divine authority as a cardinal and balanced mechanism of creation.

Investigations have also revealed that these equally distributed representatives of God (small gods) are the architect of our respective traditions; the masters of our languages; science; norms and traditional values in diversity. However, despite their differences, the services of these equally distributed representatives of God across the globe are identical.

For instance, in the Sangaku Shinko, or Japanese mountain of faith it is believed that all-natural things coexist with the gods, as channels of communication. People can sense messages from the gods through natural signs. If they purify themselves, they can approach closer to where the kami (gods) reside and receive the messages more easily (Yano, K. 2008).

When we compare the Japanese Traditional Religion (JTR) with African Indigenous Religion (AIR), we realize that the Creator’s indisputable justice manifested equality. The Creator’s representatives/messengers or angels and the different terminologies applied to represent similar things are what we think of as our differences that emphasize the Creator’s mechanism of bringing services closer to humankind. This suggests that the differences we see in religions/faiths or beliefs were a predesigned mechanism to maintain effective accountability and balancing of divine authority. Thus, referring to the Creator’s representatives/messengers or angels as our localized or tribal gods; which are only known to the recipients.

In this respect therefore, it was not by mistake that God’s representatives/small or localized gods, are responsible for people’s behavioral therapy, dietary therapy; language therapy, healthy therapy; among other things. This means that if man had realized God’s harmless rigid boundaries intermarriages would not be an interracial control mechanism. It would have been love for love and not love for safety. Therefore, these small gods safeguard the Creator’s divine boundaries (languages) in the name of managing creation in distinctive bundles. However, what we need to know here, bundles interrelate; and respect is the key.

Since truth has never had a room to negotiate with lies, those sections of humanity that respected the worth of God’s representatives in their localities or social settings, are better off with whatever profits they earn because of their direct linkage with God without anyone’s interference. The trust for their intercessors pays; and actually, helps them to overcome domestic challenges as a unit. The achievements (profits) and the capital (wisdom) invested in by the founding ancestors, does not only facilitate wellness; but uplifts the cultural intellectualism and the significance of genealogy in general. Even where there are fundamental changes to shake-up the entire structure and improve on the spiritual atmosphere of such a given section of humanity; say, banning or bringing in some customs and practices, every segment of divine connection for the wellbeing of such a section can be equitably reflected on-demand with no broken ties between them and their roots.

Generally, interpreting God’s ways is a fixed and rigid mechanism and cannot be replaced, interchanged, replicated, or entrusted to anyone outside a particular section’s domain of faith. For, it is a fundamental duty of every section of humanity to work around the means and yield a substantial amount of profit via God-given divine therapy. Moreover, rigidity being part of the Creator’s design for effective management of creation is the very reason religions cannot be like a designer garment where one chooses to try or not to. For, man does not have a luxury of choice for his/her own culture. In reality, using alien intercessors is against the Creator’s mechanism of bundling creation. It is only in Africa where spiritual nomadism is practiced at the expense of Africans’ mother traditions without fear that such traitorous behaviors would attract unfriendly communications from God’s representatives or localized angels; somewhat; small gods.

Therefore, it is quite easy for us to weigh between the Creator’s balanced reactions from the short-tempered and intimidating reactions of our respective small/localized gods towards man’s disobedience that we begin to appreciate their subordinacy before The Highest God; much as they try to hide their subservience from man. But we know that their crosscutting invective and harsh languages have never been kind to any man trying to move in the opposite direction of their guidance; which forces them to always react with vengeance.

Even though, we may try to sugarcoat and disguise the presence of God’s representatives in our respective localities (and tend to dress them in exotic robes to suit different statuses), their crosscutting warnings and vengeful reactions towards man’s mistrusts, disrespectfulness and apostasy are incredibly identical characteristics of small gods. Their authoritative language and traits give us all the energy to conclude that they are under pressure to submit before a Non-Importable Highest God of the Universe in the real sense. In this case, the aggressiveness of the Creator’s representatives in our localities is universally identical. These gods with identical characteristics are traditionally jealous of their fellow gods that happen to be outside the circles of their endowed spiritual domains. Just as we live in bodily life here on Mother Earth. Among other things, none of these gods would want to be a nonperformer or a liability before God; nor would any of them be happy when her people are looking on the opposite side; or acting in contrary to her given guidelines.

These small gods dislike forsaking them for other similar gods with whom they deliver similar assignments onto Mother Earth. The power entrusted to these gods to watch over man is equal; but many are compelled to threaten people in their domain with all kinds of authority to extent of cursing and deploying suffering in the form of punishment for turning against them.

Although, they (small gods) do all these kinds of things, what they will never do for sure, is to be concerned with people who do not reside within their legitimate boundaries; to extent that the faithful ones will even endeavor to emphasize such a noble mandate.

Since these servants of God (our respective angels) are so concerned about their assigned sections, it is inevitable, that in certain situations they act harshly, descend unprecedented authoritative ultimatums and penalties at various levels of man’s utilization of their services. Therefore, when it comes to communicating to God, Africans are at the center of their peril; and therefore, not surprising to seeing that are (psychologically); being bounced up and down like a tennis ball waiting to be hit towards the center of a stretched net.

Earnestly speaking, this Ping-Pong game is happening because there is no political will to appreciate the significance of indigenous religions of Africa and their interpretation of God’s ways; yet, there is no distant outfit ready to provide adequate logistics for the streamlining of African interpretation of God; apart from Africans themselves. It is Africans themselves with the necessary tools and the theological knowhow to fix the deteriorating and decaying civility within their cultural systems. However, the beauty with the Creator’s harmless rigidity is enabling some sections of humanity to thrive in very hot environments; while others can collapse and even die. Yet the reverse is true for those configured to survive in the extreme cold ones. This suggests that in the course of these busy networks, we cannot reprimand any tradition for having inherited a relatively confusing interpretation of God’s ways regarding the messengers; the messages and their environment. For, the trajectories through which every section of humanity negotiates with God’s representatives to benefit from Mother Nature are in varying formations. Hence, diversity.

Thus, affirming the ancestral protective measures, which included penalties (emitango) and punishments (ebibonerezo); when it came to protecting our environment – as we are going to find out later in this book. Therefore, it is very difficult for Africans to demonstrate and interpret the Creator’s ways in a spiritually demonized environment against a decorated history, which has all along advocated; commended, and applauded the services of the colonialists and missionaries for having redeemed the heathens and pagans of the Dark Continent. Nevertheless, the process of restoring the credibility of African ancestry cannot be confined to the historians, journalists, poets, activists, musicians, sportsmen, and women; alone. The vigilant ancestors ought to be part of the enforcement and guide us on where they lost focus or went wrong; so that we can save our sub consciousness on the merit of being humans who deserve to tell our own story about the interpretation of God’s ways on this planet earth. This will help those stuck between commending and condemning African mythologies; particularly those who find difficulties in appreciating Africans’ interpretation of God’s ways from within the domain of their ancestry.

Author’s General Area of Emphasis

a) the Creator has helpers/representatives/messengers/angels; somewhat, small gods;

b) the Creator created each and everything in distinctive bundles and accorded representatives to maintain order with optimum guidance;

c) the Creator designed harmless rigid boundaries (languages) to easily manage creation under the supervision of representatives;

d) the Creator satisfactorily and consistently decentralized divine authority to bring spiritual balance and services closer to all synchronized bundles in the universe.

e) All world religions/traditions or faiths are genuine communication channels; converging to only one Superior Being called God.

Organization of the Book

The book has eighteen chapters divided into three sections:

Part one: has six (6) chapters inclined on the underlying factors that led to misconceptions about African Traditions, and the shattering of Africans’ cohesiveness.

Part two: has ten (10) chapters illustrating the essence of AIR; the common tenets/practices, principles and preferences of African Divine Heritage in general.

Part three: has two (2) chapters; explicitly exemplified to exhibit religious dynamics as they happened and happen on ground as a point of reference to Africa’s religio –political experiences with overseas religions. Finally, conclusion and suggestions.

PART ONE

[Identifying the Underlying factors that led to shattering of African

Cohesiveness and misconceptions about African Traditions.]

CHAPTER ONE

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African Divine Heritage as

a Misunderstood Tradition