In the third offering we return to our sources in the Arkhive. The Arkhive or the pr m dat, as the pr mdu ntr, is the site where we dispel archival myths enforced by conventional history and legacies of erasure to inform, with memories of before, the greatness of our potential future as guided by Ma'at and Sai. The Arkhive is therefore an exercise in Sankofa, and the reading or interpretation of its meanings can be aided by employing the notion of akhet into our reasoning as well as understanding what is wax from what is gold.

We therefore, at the diverging rivers and valleys of culture and lived experience, practice anew, the tradition of recalling one's ancestors in the spirit of Shabaka, Piye and other figures of the 25th dynasty who did so on the temple walls in Kush.

By calling back those ancestors by collective place name that represents unions of sons, fathers and brothers who contributed to the foundations of masterwork, affirms a timeless ingenuity on the continent linked to unity and collaborative strength in aesthetic yet functional production and construction which is on a personal level is a sign of ufundi or hmw, and on a collective level, umoja, harambee, sema-tawy.

However, we should be aware that this power, which has manifested on the continent in various ways, has often been disrupted, destroyed or dismembered. Therefore nature has always called on its children for further growth and deeper introspection about who we are and where we are in the world.

Once this knowledge is gained we can be fully equipped to unemotionally ward off the negative, pessimistic, nihilistic, insidious and misanthropic perceptions of ourselves and our history borne out of the reasoning of the Western Horizon.

Indeed, like an affirmation which constantly hangs in a cosmic balance, tomorrow is not affirmed. Even in this lack of knowing and certainty, the examples of the ancestors and the spirit of their existence residing in family and meaningful connections based on reciprocity and dignity for the black land and its people has been a simple panacea to ever encroaching foreign norms which has had at times engulfed an indigenous people and made them subservient to the will of those who do not respect their ways nor the ways of natural and cosmic worlds as the Nilotic people saw it.

With long exposure to foreign norms, and dictates, strongly held values began to dissipate and the rise of patriarchal and patrilocal social customs took place.

By finally settling on foreign goods and its superficially sublime packaging yielding empty bargains and unfair terms, Afrikan hospitality and humanness, ubuntu/umunthu/batho/ma’at, was capitalised on and exploited for the ultimate profit of those who wished to claim its internal wealth.

With the general pattern of decentralised, fractal, organic, symbiotic communities and economies within Afrika predicated on growth-centred, self-sustainable, tangible systems of wealth creation. Thus, the market culture, which was known as the domain of the Afrikan woman from Kemet to Mupungubwe, Omo and Timbuktu and everywhere in-between. In this market society, a domain of the matriarchs, there was the need for an agrarian and industrious society as well as a social system which allowed people to generally fulfil their basic needs and therefore have the time to consider storing and bartering with surplus in a number of creative ways.

Thus, the tradition of building ‘the horizon’ whether in permanent or impermanent forms, has a long history in the hands of Afrikan people. This is despite the unrelenting epistemic rupture wrought by economic hitmen signalled by the programmes of structural adjustment which just like in the fields of colonial and globalised religion, anthropology, archeology, history and politics has meant the submerging of authentic Afrikan ideals and memories for capital and opiates, in an intellectual and spiritual sense.

From this Wadi, this low dry valley, we ascend to the plateau where our ancestors recreated through the pyramid structure, the primordial mound, as an horizon of our solar existence and a reminder that our life essence is what is at stake. Health as we know is food based and monumental architecture is a sign of surplus, therefore as we move between the palms of the Nile to Nekhen the royal seat of Upper Kmt or Ta-Shmw.

In Kush we moor off from the heart of D’mt nestled between the Atabara and Shorelines of the dual-lands of the Sabeans, into the coastlines of Punt and to the horizons of Azania to find obsidian and frankincense among other resins for offerings to the ancestors for the meditation to come. We seek to be nestled by our own original Zion, the Dw Wrb, ‘the Pure Mountain’, known today as Jebel Barkal, as we move back to the River valley back into the gift of Upper Kush. This reminds us of the Opet festival in Upper Kmt as it survives today in its root and origin in the Zambezi as the Kuomboka Procession, where boats carrying our ancestors navigated the waters of time with reverence and great Afrikan wisdom.