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Cultural heritage with Phathisa Nyathi
FOR almost a year now, I have been churning out articles pertaining to African Cultural Astronomy. The terms ‘cultural’ and ‘ethnic’ are used mostly with regard and reference to Africans. It is just like the terms ‘indigenous’ and ‘traditional’ as if Africans are different and unique. Their knowledge is inferior and is best described as Indigenous Knowledge Systems (IKS). I do see some people smiling from ear to ear in extreme glee and excitement when IKS is made reference to IKS.
I have never been and never shall get amused. What is insinuated here is the inferiority of Afro-centric forms of knowledge and ideas. Such racially induced viewpoints never appeal to my heat, my soul and my mind. I have never and shall never be apologetic when it comes to such obnoxious notions.
My argument is that all forms of knowledge and ideas are traceable to some community or society in some part of the world to which it is indigenous. I will argue that all forms of knowledge are indigenous. Yes, different forms of knowledge are available and like all other forms of ideas, they can be pinned down to some group somewhere. My continuing reflections and thoughts on the world’s cultures has opened up and broadened my vistas of knowledge.
In my symbolic ‘Journey to the Stars,’ I have observed both commonalities and diversities regarding community and societal perceptions, as pertaining to astronomy, be it cultural or otherwise. Among the commonalities are ideas that link or connect the heavens and the earth, the cosmos and the world. It is acknowledged that the heavens or the cosmos affect events or occurrences taking place on earth. Movements of stellar and cosmic bodies results in changes that take place on earth. A few days ago, one acquaintance phoned up seeking some answer to her question. What is the English name for isilimela?
Fortunately, I was already au fait with the particular stars. I was quick to answer the question to a point where I gave information beyond what had been asked. It was as if too much information and knowledge were weighing down heavily on me. Responding to the question was like some God-given opportunity that presented itself so I could seize and offload it and feel lighter.
From the origins of the name in Sotho and IsiNdebele, I waxed lyrical and rendered the English name of the stars that mark the seasons-the agricultural season to be precise.
This is not unique to Africa. Virtually all communities regard the cosmic bodies as moving through the firmament. As they do so, they mark seasons and other earthly occurrences. They may herald catastrophes, disasters or diseases and pestilences. The Pleiades, isilimela is no exception.
Communities have observed the designs of cosmic bodies and the shapes of their orbital paths. They have seen their characteristic rhythms that sometimes resonate with bodily and spiritual rhythms.
Africans have expressed these cosmic characteristics through the concept of Ubuntu. Life, according to this philosophical and practical concept and praxis, is all connected. Things tangible and intangible possess life, whose essence is eternal. This is the source of African-inspired concept, theory and practice of conservation. The circle and circularity are expressed through eternity, relatedness and connectedness.
This idea seems to have been universal and was expressed through the circular design in several cultural manifestations. Back then, all the cultural structures were of a circular design. That was the case with Stonehenge in England the Colosseum, the Leaning Tower of Pisa, both in Italy and several megalithic structures of the Aztec, Mayan architectural designs, including that of the Incas.
Cosmic influences on the earth led to the various communities seeking methodologies with which to track movements of stellar bodies. The movements of cosmic bodies underpinned the calendars of events. Standing stone circles such as Nabta Playa in Egypt and the Adam’s Calendar in Mpumalanga, South Africa, were constructed with a view to keeping tabs on the movements of certain stellar bodies, in particular the sun.
Solar position in the firmament was followed by predicted events such as the onset of the rains, the times for maximum potency such as during the summer solstice at Stonehenge when on the longest day the sun’s rays were in line with the Heel Stone, the Slaughter Stone and the Altar Stone. This is the concept behind the calendar-the tracking of certain predictable occurrences on earth that are portended in the aftermaths of appearances of certain cosmic bodies.
This is a universal characteristic of all communities. Events on earth, including global warming and climate change may be the results of changes taking place in the heavens, above the ground. Food production during photosynthesis may cease as there will be no requisite solar energy from the sun.
Presently, the earthlings are in mortal fear of a nuclear war. The consequences are thought to be catastrophic and would annihilate a large human population on earth. The stratosphere may be covered with carbon-based smoke that may block light from the sun. The food-making process of photosynthesis may no longer take place.
There may follow serious food shortages that may result in starvation and death.
The ultimate end of life is death. In fact, some theorists speculate that life and death are two related occurrences within the same cosmic phenomenon.
That there is some connection between death and life I have long observed and postulated. Trees and grasses feed on their dead selves, leaves in the main. Fertile organic manure is derived from dead leaves, grasses and other organic materials. Their lives are derived from death.
We are no exception when it comes to our own lives. Our lives thrive and derive from dead animals’ meat and dead vegetables and grasses. The cabbage we eat may be green, but it is dead. The fruits we eat are dead. We eat meat from dead chickens and cows. We consume death in order to sustain life.
I saw this when I learnt about a supernova, the death of a star. Out of the supernova emerges a new star. I began observing nature more closely. Nature is the best teacher in the world. As I often say, nature announces to us in its own language what the future holds. Nature never fails us. My expression in that regard has been, “In summer the coming winter announces itself. In winter the coming summer announces itself.”
The challenge though is the natural language that we cannot decipher. When we fail to do so, we should not blame nature. We are to blame through regarding ourselves as belonging outside of nature in typical human arrogance. In the end, we shall pay the price.
We shall be taken by surprise. I am not one of such believers. When aliens communicate, we shall make no sense of what they are relaying to us. Many of us strongly believe we are the only beings in the multiverse. Variations, for example, in the forces of gravity from one cosmic body to another translates to anatomical differences induced by inherent different characteristics encountered on different cosmic bodies.
Whereas we are encountering Artificial Intelligence (AI) only now, there is a possibility that there are people who have always known about this. I would not be surprised if Ancient African Science (AAS) may not have known about AI from long ago. I will be patient until I get inspiration from theorists and practitioners in that strongly maligned sphere of knowledge.
The connectedness of phenomena, both tangible and intangible, could be deriving from a common origin. I was reading a piece where it was said for our bones, our blood and us the link between us and ancient knowledge and information is carried in our DNA (Deoxyribonucleic Acid).
I have always argued that Africans have always known about Genetics. They have always held the idea that our link with our ancestral past is through blood. In our blood, there is DNA. Further, bones are held in awe among Africans ancients and indeed other ancients who may not have been Africans. Are we not the ancestors of all humanity, afterall?
Mbuya Nehanda is reputed for saying, “Mapfupa angu achamuka.” My bones shall rise. Bones, unlike flesh, are imbued with eternity. Where the bones of ancestors are buried, through either inhumation or cremation the sites become sacred and holy.
Stonehenge is one such sacred place where cremated human bones were buried. This is true of Africa where graves are perceived as sacred and the living go there to commune and propitiate the dear departed ancestors who are no longer flesh.
They are spiritual and intangible and their surviving bones provide the link between them and the bones.
Don’t the Ndebele say, “Ukuzala yikuzelula amathambo?” This should not be taken literally as meaning to stretch one’s bones as when we get out of bed in the morning.
Through genetics and through blood we give rise to our progeny. Through sexuality, we increase our population and push the lineages into the future. This is what is meant by ukuzelula amathambo. This is usually said when we express gratitude when our children or offspring render assistance to us in one form or another.
Some may use the expression “Ukuzala yikuzimbela.” The dead may or cannot cover themselves with earth. This is in reference to burial. Why is it important to have one’s remains, the corpse buried? Surely when the corpse is left exposed, unburied, the carnivorous animals will consume flesh and bones.
When the bones are devoured, there is no earthly connectedness between the spirit and material worlds. Bones provide the requisite link and connectedness. This is the basis for spirituality that is about communication between the spirit beings in the spirit world and beings of matter and flesh on the material plane.
Online Reporter