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Africa: Final release from the predation of the West

By
Kiatezua Lubanzadio Luyaluka, Ph.D. (Hon.)

Summary:

One of the major problems that Africa faces is the predation of Western lobbies; predation which is today a real servitude. The author in this article shows that this slavery of Africa vis-à-vis the West is primarily of epistemological nature, so that only a migration to the original epistemological foundations of our culture can help us break the predatory influence of the West. To do this, the author advocates spirituality as an essential asset for breaking the grip of the predatory ideology of the West, an ideology whose base is the Western view of knowledge. Therefore only an epistemological migration centered on a scientific view of spirituality and of Black African cosmology can help us to raise the head like the ancient Egypt.

Article:

Africa is today like a patient around whom the anxious intelligences busy themselves to find a cure. If all are unanimous about the fact that the patient is, among others, under the predatory influence of financial powers of the West, nevertheless all do not see the solution for the issue with the same eye.

My training as a theologian and my personal convictions naturally led me to consider the solution on the side of spirituality, although such an approach may be rejected by the majority of Black African elite for reasons of presupposed unscientificity.
Those who are fond of sports know that to properly meet an opponent, it is imperative to know his strengths and weaknesses. It is therefore necessary in the resolution of African problems to wonder: what is the strength of the predatory imperialism that enslaves us?
Three forces are available to man for the resolution of any problem: the divine, the human and the demonic. The divine force is the most powerful and can only be used for the sake of good, since its basis is purity, the sanctification of being; whereas the human force, limited, is a double-edged knife, it can be used to do good or to harm. It is clear that the demonic force can only lend to the accomplishment of evil deeds.
Obviously the demonic and divine forces are antagonistic, so that civilization can not be based on these three forces at the same time, but on the divine / human couple, or human / demon one.

The deepest African culture has always explained the high spirituality as a force which can be gained only by the deep purification of thought. Purity is a key element for the communion with the higher humanities, communion which is the ultimate goal of divine power.

The high Black African spirituality, from ancient Egypt, always involves the liberation of the soul from the clutches of the material body and its travels to higher planes, the world of enlightened ancestors. It is in order to illustrate this freedom that the ancient Egyptians were depicting the ka (soul) as a bird hovering above the head of man. The high Black African spirituality implies also that reality is ultimately spiritual.

It is obvious that a civilization based on materialism, such as the Western, can not be based upon such a vision of spirituality; because this one goes against materialism. History shows us this by teaching us that the great evil result of the influence of Greek thought on Jewish civilization, which was still rooted in its Egyptian heritage, was the denial of the doctrine of the resurrection in the beyond, which in reality is but the negation of the freedom and immortality of the soul. This negation crystallized in the opposition between the Sadducees, who supported the Hellenic Seleucid vision, and the Pharisees, who supported the maintenance of the Black African inherited tradition.

This analysis shows that, as a materialistic civilization, the West can not, for its organization, be based primarily on the high spirituality involved be the Black African culture. Therefore, the West can draw its strength only in the predation, because it can only be based on the human / demonic couple of forces! This predation was first illustrated by the barbarity of the Huns, the Visigoths, Lombards, etc.. The European masses were later the victims of this predation under feudalism; a system in which a dominant minority exploited and reduced the majority to the status of serfs.
The progress of mechanization and the popularization of education eventually led to the freedom of the European masses. However, the discovery of the American continent induced the need of cheap labor that the West could not find at home. The predatory appetite of the West turned toward Africa; it was the beginning of the European slave trade. This trade will be followed by colonization due to the need of raw materials that industrialization induced.

Today few people are inclined to believe that the way out of the Western predation on Africa passes ipso facto through spirituality. This is largely due to the fact that the materialism of the West has brought us a spiritual practice that makes religion nowadays the reign of fantasy, fanaticism, defeatism, mercantilism, quackery, etc...
But the fact remains that we can break the shackles of the West only by using the leverage offered by the Black African high spirituality. To understand this, we must first identify the ideology that underlies Western thought.
Cronk tells us that three elements are at the basis of this ideology: "The attitude of scientific reason, the doctrine of philosophical naturalism and the philosophy of secular humanism."
Modern science, that the West offers us willy-nilly, is interested in the truth, but to the extent that it lends itself to an objective examination by the means of reason and experiment. Naturalism grabbed this vision by saying that the truth thus defined by the empirical-rational science is the only acceptable conception of reality. Now this disqualifies most Black African knowledge, throwing them into the rut of superstition and magic. In addition, the epistemological vision that enthrones experiment implies that religion is outside the realm of science. According to Cronk, secular humanism completes this ideology, claiming that reality, thus defined by naturalists, is the only basis on which we must understand man.
No viable solution to the African problem can be found within this ideology unfavorable to the deep Black African culture. Mabika Nkata is right to say: "One can fight a devastating ideology only with another ideology, as one can not fight a false science only with another science."

With which ideology contrary to that of the West the African elite fight against the predation that enslaves our continent? None; hence Mabika reminds us that: "All our thinking has been structured by the inherent philosophical paradigm of the Western culture. It is important to stress this, because to get rid of this dominant philosophical paradigm constitutes in itself a feat in the history of human ideas.” And getting rid of this paradigm is what Simon Kimbangu, the kongo prophet, implies when he argues that: “The spiritual and moral foundations, as we know them today, will be deeply shaken.”
Therefore, at the base of the Western ideology there is a conception of science. But science is primarily a problem of epistemology. In other words, the foundations of the bondage of Black African are primarily epistemological in its nature. So we need to solve the problem on the epistemological bases if we want to be consistent. However, I must emphasize that the epistemological vision of a civilization are rooted in its spiritual and cosmological beliefs.

It is important to remember that the West has used philosophy for a migration away from the Egyptian epistemological conception, i.e., Black African philosophy, which is its original paradigm, to a materialistic view of the foundations of science. This migration involved the gradual negation of the essential role played by the soul in the acquisition of ideas, the essential role of spirituality in the scientific process, role asserted by the deepest Africa, and culminated in the separation between science and religion.
Then it is clear that Africa can escape the dominant ideology of the West only by migrating to an epistemological approach that is appropriate to it, an approach that has made the glory of ancient Egypt and still characterizes its deep culture.
Cheikh Anta Diop has perceived the necessity of this migration because he said: "African philosophers should participate in the construction of [a] new theory of knowledge, the most advanced and the most exciting of our time. (...) All the conditions seem ripe for an unprecedented epistemological revolution for the complete change our paradigm of the universe."

Some among the Black African elite have understood that to get out of the ideological straitjacket of the West, we need to create alternative school settings different from those imposed by the Western view of science. The Institute des Sciences Animiques which I direct, is an Afrocentric initiatory teaching setting that works with the aim of an epistemological migration of the Black African to a vision that is appropriate to him.
The pragmatic Afrocentric ideology that the ISA introduces for this migration draws its source from the following fundamentals:

1. The reformulation of the Black African spirituality in the context of scientific natural theology. To date, only a Black African religion can see the core of its doctrinal statements stated with the rigor of a formal science! And the scientific formulation of the Afrocentric spirituality is a powerful and essential tool to get rid of the predatory ideology of the West. It also allows Africans to understand Christianity in the non-dogmatic perception which enabled it to emerge: the Black-African thought.

2. The formulation of the Black African epistemology, an epistemology whose bases are more scientific than the presuppositions of modern Western thought.

3. The demonstration of the scientific nature of the cosmological vision of deep Black African culture as evidence of a unity of science and religion, a unity which is essential to the new vision of naturalism and humanism rooted in the high Black African spirituality.
These fundamentals anchor our spirituality and cosmology on scientific basis and thus provide a solid foundation from which we can bravely defend the validity of our migration to a vision of science and philosophy that will enable us to emerge from the predation of the West.

Ancient Black African prophets predicted that the Black man will fall in the shackles of a domination which he will get rid of in this third millennium. Speaking of this release Simon Kmbangu said: "The Black man will become white and White man will become black." This final liberation of the Black man from the yoke of the predation of the West can only be done on the basis of an epistemological revolution whose bases are the high Black African spirituality, a spirituality which was at the core of the glory of the Ancient Egypt.

About the author
An architect by training, Dr. Kiatezua Lubanzadio Luyaluka holds a Ph.D. (Hon.) in Theology (Apologetics) obtained from Trinity Graduate School of Apologetics and Theology, Kerala, India. His doctoral thesis focused on a study of kindoki, the African initiatory mystery falsely called witchcraft.
After a brief but successful career as a lecturer and teacher of Christian Science, Dr. Luyaluka currently heads the Institute des Sciences Animiques, an afrocentric research center whose field of interest are theology, philosophy, Egyptology and spiritual healing. He is the author of the following books:
Published by L'Harmattan, Paris:

  • Vaincre la sorcellerie en Afrique, 2009.
  • La Religion kôngo, 2010.
  • L’Inefficacité de l’Eglise face à la sorcellerie africaine, 2010.

Published by ISA on Kindle Amazon, Kinshasa:

  • Kindoki : an African mystery elucidated, published under the pseudonym of Ne Kiana Mazamba, 2014.
  • Afrocentric spirituality, 2014..
  • Witchcraft and development in Black-African milieus, 2014.
  • The Enigma of the resurrection of Jesus, 2014.
  • The Myth of Nzala Mpânda, 2014.
  • The epistemological bases of Back-African lore, 2042.
  • Theocentric big-bang cosmology, 2015.

Cronk, G., Notes on the nature of religion, www.bergen.edu/phr/121/relnotes6.pdf

Ibidem, p. 10.

    Banzouzi, A., le Kimbanguisme, Paris, 2003, p. 91

Diop, C. A., « les Crises majeures de la philosophie contemporaine », in Revue sénégalaise de philosophie, n°5-6, Janvier-décembre 1984, p. 181. 

    Confer: Luyaluka, K. L., “Religion and Science Conversion Possibility:Towards the Formulation of a Systematic Theodicy of African Traditional Religion and its Reinterpretation of Empirical Cosmology”, in The Journal of Pan African Studies, vol.7, no.7, December 2014.

Confer : Luyaluka, K. L., les Bases épistémologiques du savoir négro-africain, Kinshasa, ISA, 2012.

Confer : Luyaluka, K. L., Theocentric big-bang cosmology, Kinshsa, ISA, on www.amazon.com

Banzouzi, op cit., p. 91.

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05/07/2015

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