Black Power Awards, Conscious, Pan African

Asar Imhotep Joins the 2nd Annual Black Power Awards Celebration Weekend

Asar Imhotep, the founder of the Madu-Ndela Institute for the Advancement of Science and Culture, Published Author, and member of the Amen-Ra Squad will present at the 2nd Annual Black Power Awards Weekend on November 17, 2017 at the Sheraton Downtown Atlanta. The title of Asar’s presentation is: “An African-Centered Critique of ‘Ra Iz Allah: Why Asar Imhotep is Wrong’ and the Problematics of a Maatic Islam”.

In the first part of the presentation, Asar will critically assess the recent publication Ra Iz Allah: Why Asar Imhotep is Wrong(2017), written by Wesley Muhammad, PhD. In this text, Muhammad asserts that the ancient Egyptian deity “Ra,” linguistically and conceptually, is cognate with the Proto-Semitic *ʔ-l (Arabic ʔḷh “Allah”) “God.” This is a modified position from his initial claim that Ra was an Egyptianization of the Semitic Allah in his publication Black Arabia and the African Origin of Islam (2009). From there, Asar will take a closer look at both texts and assess the merits of Muhammad’s claims against the available evidence to highlight the strengths and weaknesses of his arguments. Asar intends to show that despite his claim, this work doesn’t live up to its expectations and falls short of providing the necessary evidence to validate his hypotheses. This is a precursor to a formal written response titled “A Lesson in the Scientific Method: The Case of Allah” (forthcoming).

The secondary focus is an introduction to the Theory of Afrocentricity as a literary critique instrument, and as a framework by which to judge a phenomena’s value. Asar will utilize the precepts of Afrocentricity to analyze the theoretical construct called “Maatic-Islam” as proposed by Prof. Muhammad. “Maatic-Islam” professes to be a synthesis of Egyptian “Maat” and the Arabic religious tradition of “Islam.” As it regards this theoretical construct, Asar asks, “Are the two themes compatible?” Asar argues that there is a fundamental conflict between the two paradigms that are irreconcilable, primarily because they are grounded in two opposing frameworks and goals.

Asar Imhotep is a software programmer, Cultural Theorist and a researcher in the field of Africalogy from Houston, TX whose research focus is the cultural, linguistic and philosophical links between the Ancient Egyptian civilizations and modern BaNtu cultures of central and South Africa. Asar is a noted speaker and philosopher and is currently organizing efforts in a nation-wide venture titled The African-American Cultural Development Project—a national project aimed at creating a framework for an African-American culture which will help vitally stimulate the economic, political, scientific and cultural spheres of African-American life in the United States.

Asar has presented and submitted papers to such conferences as:

  • National Council for Black Studies
  • National Association of Black Psychologists
  • NBUF National Conference
  • National Association of African American Studies
  • Free Minds, Free People National Conference
  • African-American Student Leadership Conference – Texas A&M
  • Women, Children, War and Violence Symposium – Texas Southern University
  • MAAFA featured speaker – New Orleans
  • African American Studies Research Symposium – University of Houston
  • ASCAC International and Regional Conferences
  • Cheikh Anta Diop International Conference – Philadelphia

Asar is also the author of The Bakala of North America, the Living Suns of Vitality: In Search for a Meaningful Name for African-Americans (2009), Aaluja: Rescue, Reinterpretation and the Restoration of Major Ancient Egyptian Themes, Vol. I (2013), Where is the Love? How language can reorient us back to love’s purpose (2015), and Nsw.t Bjt.j (King) In Ancient Egyptian: A lesson in paronymy and leadership (2016).

The 2nd annual Black Power Awards will include 16 powerful workshops, a cultural marketplace, and a Black Power Convention. Please Join us as we celebrate black excellence. Tickets can be purchased at

Nyah Amara-VOF

Courtesy of Asar Imhotep Institute


Introduction To Traditional African Religion

Image result for african ancestor worship

By: Ini-Herit Khalfani

March 20, 2018

Nashville, Tn


“The influence of other religions, especially, Christianity and Islam on African religion cannot be overemphasized. As generation after generation of Africans come under the influence of foreign religions or embrace the foreign religions, one or two things happen: they either cut away completely from the old faith (which may lead to total neglect of the old faith until it gradually disintegrates) or practice the two religions and come out being syncretistic.”

The main objective of this article is to provide a pathway from one school of thought to another by ultimately introducing the reader to Traditional African Religions. Ironically many people demonize African Religions calling them devil worship, pagan, and/or evil. You can easily be called an atheist if you practice anything outside of the state sponsored religions, but our primary focus will be centered around a few key elements in Traditional African Religions. Those elements are ancestor veneration, ancestral worship, altars, and the pouring of libations. The goal is to inform and open a closed-door that has been shut for quite some time with hopes of reuniting the reader with something that rightfully belongs to you!

“Africa, the place of origin of all humankind, is divided into numerous political and cultural regions, reflecting its diverse range of histories, ethnicities, languages, beliefs, attitudes, and behaviors. Its various indigenous spiritual systems, usually called African traditional religions, are many. Every ethnic group in Africa has developed a complex and distinctive set of religious beliefs and practices. Despite their seemingly unrelated aspects, there are common features to these systems, suggesting that African traditional faiths form a cohesive religious tradition.”

Many scholars have drawn parallels between cultural practices from one side of the continent to the other. A lot of this can been due to different migration patterns over the years. “Since there are no sacred books on which to base the study of African traditional religion except on the proverbs, folklores, oral tradition, ethics, and morals of African societies, we shall, in this study, critically analyze some major concepts of African traditional religion in order to establish how Africans reason about the world around them, especially in reference to their religion.”

It is very important to know that in Traditional African Religions science is not separate from spirituality. You’ll hear this saying a lot in Africa “Everything is Everything” or “As above so below,” these saying indicate a perspective to help one understand that we are connected to all which exist or all that once existed.

Africans long ago set out to understand the natural world by any means necessary, and with that understanding grew spiritual systems heavily influenced in that cultural perspective. Centered in this understanding was the fundamental fact that the Ancestors are a crucial part of Traditional African Religions. “The fact that Africans are notoriously religious is no longer an issue for debate among scholars today. This is because various people of Africa own a religious system and a set of beliefs and practices which bind them together to their Ultimate.”

“Ancestors appear more important on a daily basis than the Supreme Deity. It is the ancestors who must be feared, who must be appeased, and to whom appeals must be directed; they are the ones who must be invoked and revered because they are the agents of transformation. In effect, the ancestors know the people; they have lived among them and have a keen insight into the nature of ordinary lives.” In each Traditional African Religion, you’ll see this present and relevant no matter which system it is. Ancestors are venerated some even deified, and becoming an Ancestor had very little to do with age.

“Ancestors are those who once lived in human society and, having fulfilled certain conditions, are now in the realm of the spirits. One becomes an ancestor by living and dying in a particular way. In African religion, to become an ancestor, one must have lived an exemplary life, shown devotion to one’s own ancestors, respected the elders, and had children. Among various ethnic groups, to become an ancestor, one must have died a good death, that is, one’s death must not have been by suicide, accident, or other forms of violence, with the possible exception of heroic deaths on the battlefield.” In the rw nw prt em hrw (The Book of Coming Forth by Day) we can prove that this book is a manual on how to become an Ancestor. “The Ibo of Nigeria believe that the ancestors profoundly influence all actions in society.” All over Africa this interconnectedness is evident when it comes to defining the importance of the Ancestors.

“The veneration of the ancestors is a fundamental part of African religion. There is a clear reason for such veneration. The ancestors are respected and venerated because they are elders and have walked the path that living people will walk. They are predecessors to all of those who are living and are in a spiritual state of existence that gives them power to assist those who are living. People have believed for a long time that the ritualized propitiation and invocation of ancestors could influence the fate of the living. This is a belief and practice that has been brought to a complex and elaborated level by thousands of years of African thinking.”

There are several ways to venerate an Ancestor, and it is very important to honor those that once honored you. In many African Traditions they believe the Ancestors are working just as much or even more in the afterlife as they did in the physical world. You’ll see alters setup specifically dedicated to honoring the Ancestors, or maybe even a mural where one would go to remember, honor, and appreciate the Ancestor or Ancestors.

““We must remember that all civilized people throughout history have venerated their Ancestors. It is what sustained them in times of turmoil. Ancestor veneration is the fabric which holds cultures together. It holds a people together and assists them to become or remain great. With these insights, we will be able to live more fulfilling lives.”

“Everything in life that matters to the order and harmony of society must be approached through the ancestors. This means that in African religion, there is always ancestral priority, presence, and power. The ancestral spirits are the most intimate divinities and must be consulted on important occasions. This is the reason that Africans regard the ancestors as the keepers of morality.”

“Ancestors are venerated; they are not worshiped. Libation and the offering of food to the ancestral spirits are rituals and rites performed to express the esteem and feelings of hospitality that people hold for their ancestors. These acts reflect the firm belief that Africans generally have in the existence of an unbroken relationship that exists between the living and the Dead.”

The pouring of Libations not only is sacred but very important in Traditional African Religions. The symbolism of honoring an Ancestor holds true to the remembrance of that person and the effect they had on your life. “The person conducting the libation asks for the ancestors’ continued blessings and for protection, prosperity, and happiness for the entire community. The ancestors are offered the reasons for which the meeting has been called and request success for the endeavor.” So, the next time you open a drink of any kind and decide to pour some of it out remember your Ancestors and say their name while in the act of pouring.

“When we speak of African Traditional Religion we mean the indigenous religion of the Africans. It is the religion that has been handed down from generation to generation by the forbears of the present generation of Africans. It is not a fossil religion (a thing of the past) but a religion that Africans today have made theirs by living it and practicing it. This is a religion that has no written literature, yet it is “written” everywhere for those who care to see and read. It is largely written in the peoples‟ myths and folktales, in their songs and dances, in their liturgies and shrines and in their proverbs and pithy sayings. It is a religion whose historical founder is neither known nor worshipped; it is a religion that has no zeal for membership drive, yet it offers persistent fascination for Africans, young and old.”

“In African societies, the object that stands between humans and the divine is often made of wood, clay, stone, or metal. In fact, the altar may also be at the base of an ancient tree or the base of a mountain or giant stone. Of course, most altars are built by humans, that is, they are constructed with the idea of god in mind. The idea is that there is a physical connection between humans and the divine, and the altar serves as a repository of the power of the divine. It is not to be considered the site of god, but rather the place where the power of god can be captured and used for the benefit of the society.”

Altars are a sacred place often hidden from people. “The altar is where the human goes to contact the power of the divine. Thus, a priest or priestess is usually the only person allowed to officiate at the altar. Such altars as exist in traditional African religion are often hidden from the masses. There are occasions when the priest or priestess will go to the altar and then return to the people after having made sacrifices and prayers. Shrines to ancestors located in homes may also serve as altars in some cases. Upon this altar might be the traditional objects that were used by a deceased ancestor.”

Altars or Shrines in the home should be setup in an area away from constant distractions. It is uncommon to set up a shrine in your bedroom. Wherever your altar maybe it should be some place where you can go and call on or pay homage to your Ancestors.

“The need to understand religion in the context of African belief system and culture cannot be under-stressed. Man, from its origin is born to worship God in the way his conscience and ability directs him to do. The study of religion is aimed at understanding the similarities and differences in religion, the truth in religion and its relevance to the human society. Africa with its diverse culture has religion as a factor that helps people to live in harmony and work towards corporate development of the environment and the people. Therefore, an understanding of African Traditional Religion will create room for a clear understanding of the African people contextually within the framework of their belief system.”

For the past few hundred years, the African worldview has been stripped away from us, and our understanding of the world has taken a back seat to the ideals of outside influences. We did not need to convert to Traditional African Religions we embody and exemplify everything that helped us understand our natural world. We have tried everything from one invaders spiritual beliefs to another, and to be honest the wait and see program has not only hindered us it has not solved the problems which we face today. Your God is supposed to serve you not you serve it. Culturally speaking we wonder why our prayers go unanswered maybe it’s because we have been calling on the wrong gods. Now is the perfect time to call on our own!




Sources: Lateju, Fola, and E E Inyang. Introduction to African Traditional Religion. Edited by A Adewale, National University of Nigeria, 2008.

Asante, Molefi Kete, and Ama Mazama. Encyclopedia of African Religion. SAGE, 2009.

Eze, Emmanuel Chukwudi. African Philosophy: an Anthology. Blackwell Publishers, 1998.

“Traditional African Religions.” Wikipedia, Wikimedia Foundation, 16 Feb. 2018,

olupano, jacob k. “African Traditional Religions.” Worldmark Encyclopedia of Religious Practices,, 2006,

Olaitan, Chief. Ancestor Veneration. Chief Olaitan. p.o. box 198 sheldon, sc 29941

Photo Source: Adegoke, Yomi. “’Jesus Hasn’t Saved Us’: The Young Black Women Returning to Ancestral Religions.” Broadly, Vice, 13 Sept. 2016,

Pan-Africanism, Womanism

The following are the eighteen culturally derived Africana Womanist characteristics:

The following are the eighteen culturally derived Africana Womanist characteristics:
(1) The Africana womanist can be SELF-NAMING–accessing herself, naming herself and her movement;
(2) The Africana womanist is SELF-DEFINING, which she defines her reality and community in terms of their Africana cultural experiences;
(3) The Africana womanist is FAMILY-CENTERED, as she is more concerned with her entire family rather that with just herself and her sisters;
(4) The Africana womanist is IN CONCERT WITH MALES in the broader struggle for humanity and the liberation of all Africana people. The idea of the intertwined destiny of Africana men, women, and children is directly related to the notion of the dependency upon the male sector in the participation of the Africana womanist’s struggle for herself and her family;
(5) The Africana womanist is a FLEXIBLE ROLE PLAYER. This is a controversial topic today due to the predicament of the Africana man and woman, which dates back to American slavery, when neither partner was free to act out the defined roles of men and women as set forth by the dominant culture;
(6) The Africana womanist GENUINE IN SISTERHOOD. This sisterly bond is a reciprocal one, one in which each gives and receives equally;
(7) The Africana womanist comes from a long tradition of psychological as well as physical STRENGTH. She/he has persevered centuries of struggling for her/himself and family;
(8) The Africana womanist MALE COMPATIBLE, and seeks a relationship in which each individual is mutually supportive, an important part of positive Africana family;
(9) The Africana womanist commands RESPECT for herself in order to acquire true self-esteem and self-worth, which in turn enables her, among other things, to have complete and positive relationship with all people;
(10) The Africana womanist must insist upon RECOGNITION of her humanness so that she may more effectively fulfill her role as a positive and responsible co-partner in the overall Africana struggle;
(11) The African womanist seeks WHOLENESS (completeness);
(12) The African womanist is AUTHENTIC (cultural connected) in her life;
(13) The Africana Womanist is SPIRITUAL and thus, believes in a higher power that transcends rational ideals, which is an ever-present part of Africana culture;
(14) The Africana Womanist demonstrates RESPECT AND APPRECIATION FOR ELDERS, insisting that her young do likewise. This respect and appreciation for elders is another continuum of African culture;
(15) The Africana womanist is ADAPTABLE, and demands no separate space for nourishing her individual needs and goals, while in the twentieth-century feminist movement, there is the white feminist’s insistence upon personal space;
(16) The Africana womanist is AMBITIOUS and demonstrates responsibility, highly important in the life of the Africana womanist, for her/his family, too, depends on these qualities in her;
(17) The Africana Womanist is committed to the art of MOTHERING her own children in particular and humankind in general. This collective role is supreme in Africana culture, for the Africana woman comes from a legacy of fulfilling the role supreme Mother Nature—nurturer, provider, and protector; and
(18) The Africana Womanist is a NURTURER and consistent in doing what must be done for the survival of the family, a commitment grounded in and realized through a positive sense of history, familihood, and security. (Hudson-Weems, 1998).
By: Dr. Clenora Hudson-Weems

The Revolutionary Mind, Body, and Soul!

The human mind has various ways to cope with traumatic experiences. Dissociation is one of those mechanisms. During this process, the victim of trauma develops what are call personas or alter egos that assist them in basic task. It’s a natural process, but extremely destructive. Most of these personalities are driven by the ego and can be very misogynistic, rude, cruel, and violent. Mindfulness is an evidence-based practice that starts the healing process, however many of these people require some type of intervention from a friend, a family member, or the community. In a healthy community the goal is for each member to be healthy in mind, body, and soul, so when you remove this expectation you involuntarily foster mental and physical illness. Don’t be complicit in this trend in the conscious community that rewards unhealthy narcissistic, egotistical behavior driven by self-hatred and internalized racism. Focus on healing, nurturing, and love. An unhealthy personality will display extreme negativity, irritability, back-biting, lying, mental, and poor physical health. As long as we allow these type of personalities into our ranks, the more narcissistic and egotistical our community will become. The only solution is African Centered Psychology focused on the full restoration the African mind evident by a balanced approach to relationships, conflicts, and African liberation. Fake consciousness is a symptom of a fractured consciousness and should not be tolerated. The legacy of the African is one of integrity, resilience, and community. Be excellent, show deference to your brothers and sister, and have compassion, love, and respect for the struggle. #AfricanPsychology

Nyah Amara


United States Politics: The Legacy of Race

The legacy of race in the United States is a permanent reality in the minds of Americans, engraved in the fabric of the culture. The ideology of race superiority was present in America as early as the 14th century, manifested first by the murder and torture of Aboriginals in South America, Native populations in the north, and later the enslavement of Africans. The Declaration of Independence codified the notionof a superior European culture, thereby creating a color cast system based on dichotomous racialized social system that justified colorism, legalized racism, and codified black codes. These codes were adopted by major institutions and shaped the beliefs, attitudes, and social behaviors of all Americans. The Age of Enlightenment also contributed to this process through pseudosciencethat legitimatize ideas of race superiority and those practices that came along with it. During this period, pseudoscientists adopted a deterministic approach, inappropriately designing experiments to support the idea of race as a biological reality. These studies relied heavily on the evaluation of differences in morphological traits such as color, skeletal structure, and geographical distributions of populations in relationships to apes, gorillas, and monkeys. Embedded in this pseudoscience was the idea that non-whites were animals, whereas whites were civilized non-animals. These ideas lead to social polices, laws, and educational curricula that supported mistreatment of nonwhites forever changing the perceptions of race globally. 


Voices of Fire 


Who Is African? 

Race is largely a social construct, therefore the only true race that exist if homo Sapien. Modern Man or homo sapien sapien is the only surviving sub-species of the homo Sapien, however within our sub-species we have different kinds, breeds, variations, and populations. If your your population, kind, breed or variation evolved outside of Africa than you’re “non-African”. Asians, Europeans, Americans, Native Americans, indigenous people of the oceanic, and indigenous Australians are all examples non-Africans who evolved outside of Africa .This is true despite non-Africans shared human history, despite their similarities to Africans, including skin color, or facial features, which are Mostly influenced by environmental factors, including all the mechanism of evolution, diet, and the disease process. As it relates to African Africans or Black people living in America, we evolved inside Africa, making us African. Our ancestors didn’t leave Africa during the first or second migrations out of Africa, but left as a result of the Trans-Atlantic Slave Trade. These facts can be substantiated using proper methods and are not subject to religion, beliefs, oral traditions, or a failure to properly understand or process information. Neither, do these facts disrupt our legacy as Africans, so any claim or tradition that seeks to remove african people from our home and legacy is threat to the survival of African people worldwide. As long as we remember our legacy and what must be done to take back our power, our survival is secured! #selfpreservation  

Nyah Amara


Blak Pantha New Website

On September 20, 2017, Blak Pantha published his website focused on solutions using an African Centered Paradiagm.

“In  an effort to solve problems that plague the black community and the Diaspora in general. It is important to create our on solutions from an African centered paradigm” Blak Pantha”.

“Blak Pantha is a Pan Afrikan, Lecturer, Author, proud member of many organizations and Co founder of the Mossi Warrior Clan. Blak Pantha is an advocate of African Spirituality and uses the principle of these ancient practices to solve problems within the black community and in the diaspora worldwide.

Having traveled to KMT and Senegal he is avid researcher and focuses on sound methodology, primary and well verified secondary sources as his means of providing information.

Blak Pantha is a member of The Amen Ra Squad, Raising Awareness Group, Collective Black People Movement, UNIA Division #421 in Atlanta, RBG Nation, and Us lifting Us economic cooperative.

Blak Pantha was given this name and uses it as a medium to strive for excellence in the black community. Drawing inspiration from the classic comic book he seeks to create a united federated union in Afrika(Wakanda) in which the best of science and traditional African spirituality are present”. Blak Pantha is a strong advocate for the restoration of African culture. Please like, share, and subscribe.


Voices of Fire!