Category: 16 Tribes®

Of Tools and Blueprints: Distinguishing Technical Proficiency from Spiritual Authority in Post-Colonial Education

September 20, 2025 (updated September 20, 2025) Published by

Within the current geopolitical asymmetry, a pragmatic concession may be made: the technical and procedural knowledge held by the Euro-colonial system—what they term ‘occupational skills,’ mathematics, and certain trades—can be temporarily engaged with. This is not because their epistemology is superior, but because these are, in their fragmented way, applications of universal laws they themselves do not fully comprehend. Mathematics, in its pure form, is a language of the cosmos, echoing the geometric and numerological principles foundational to our own Poro sciences.

However, this engagement must be strictly circumscribed. It is a profound error, a violation of the very principles of knowledge custodianship, to permit them authority over the pedagogical spaces of history, cosmogony, and ethico-spiritual development—what we understand as the core of sawe (way of life).

The rationale is clear and evident in their historical-ontological project: The colonial-canaanite system is built upon a foundational act of epistemicide. Their power is not merely maintained by the sword, but by the deliberate severing of a people from their own narrative, their own ancestors, their own domei (origins/cosmology). To allow them to teach history is to allow the arsonist to write the report on the fire. To allow them to teach morality is to let the poison dictate the antidote.

Their entire modern hegemony is predicated on the suppression of the deeper knowledge systems of the Global South—the very systems that understood harmony with nature, communal responsibility, and spiritual balance long before their arrival. They hoard fragments of operational knowledge, what we might call the keke (outer shell), while actively destroying or obfuscating the ngɔŋ (inner seed/kernel) of true wisdom. This is not accidental; it is strategic. An ignorant populace, disconnected from its own heritage and spiritual strength, is a populace that can be ruled, exploited, and consumed.

True knowledge—the kind that fosters balanced individuals and just societies—is not a commodity to be transferred by those who specialize in extraction. It is a sacred trust, earned through initiation, lived experience, and a commitment to the upliftment of the whole community, not the domination of it. Therefore, we must engage with their tools where necessary for navigation, but we must never confuse the toolmaker for the master builder, nor grant them the authority to define the blueprint of our soul. Our curriculum must be our own, rooted in the ancient, living wisdom of our ancestors and the land itself.

The Ancient Mandingo Script — As Told by the elders of the 16 Tribes®

August 22, 2025 (updated August 22, 2025) Published by
Mansa Musa, King of Mali, holding a sceptre and a piece of gold as represented in the Catalan Atlas, by the Jewish illustrator Cresques Abraham, 1375.

In the beginning, when the cosmos sang its first fire and the rivers bore the voice of the ancestors, the Manding people were given a script — a sacred design of signs and breath. This script, Komo Kafuya (᚛Kòmò Káfùyá᚜ in Mandingo), was not merely for trade or governance, but a channel to preserve the ancestral covenant. It is whispered that Masaba, the First Black Smith, hammered not only iron into form but also words into eternal shape.

For in Mandingo, the word kàbá means “to enclose, to shape, to form.” Just as the iron bellows shape fire into weapon, the script shapes breath into memory. The Ancestors tell us:

“Masaba dá kán tɛ̀ — Masaba has given us the script to bind time and the spirit.”

The ancient Manding script was more than symbol. It was rhythm, vibration, and geometry. Its forms mirrored the cosmos — the circle of life, the spiral of destiny, the crossing lines of earth and sky. In Mandingo tongue, the sign sòro (speech) and ké (to make) fused into the living act of inscription: sòro ké — the making of speech.

As the ways of the ancestors are not the work of chance nor accident. It was covenantal technology, where iron, fire, and word became one. The Mandingo script was carried across rivers, inscribed on wood, stone, and even the skin of drums. With every mark, the presence of Masaba resounded.

“Kɔrɔfɔ Masaba, kɛ̀nɛ mùgà — The ancient Masaba, healer of metal, guardian of fire.”

In West Africa, scripts were guardians of identity. The Mandingo script, older than foreign alphabets imposed upon the people, bore testimony to the originality of African thought. It stood against silence, declaring: Nye sòro tè kùmà — My voice shall not be erased.

The geometry of the Mandingo signs — verticals, horizontals, and sacred diagonals — reflected cosmic order. Just as the iron staff of the blacksmith stands upright in ritual ground, so too did each glyph anchor itself in the soil of being.

The script was not forgotten, even when chains dragged sons and daughters across the waters. For within memory, within song, and within the forge, the spirit of the script endured. It whispered to griots, it echoed in initiation groves, it burned in the hands of blacksmiths who, invoking Masaba, never ceased to strike the rhythm of freedom.

Thus I proclaim:

“Mandingo kafuya bɛ sèbɛ — The Mandingo script is sacred.”

“Masaba sòro tè lù — Masaba’s word never dies.”

The revival of this script today is not simply academic. It is spiritual restitution. To study it is to re-enter covenant with Masaba, to strike once more the anvil of memory. It is to remember that Africa was literate before invaders, that Africa’s word is older than conquest.

I close with the sacred Mandingo blessing:

“Kɔfɛ̀ Masaba, sòro tè fɔ — Honor to Masaba, whose word is eternal.”

Blood Ink on Parchment: The Decrees That Built The Trans Atlantic Slave Trade

July 19, 2025 (updated July 19, 2025) Published by

The transatlantic slave trade did not begin with a whisper, but with the scratch of a quill—signed in gold-leaf arrogance, sealed in blood, and delivered on waves of stolen breath. The architects of this horror were not mere men, but crowns and mitres, their words etched into ledgers of suffering. Let us unroll their scrolls.

1. The Papal Knife (1452–1455)

Nicholas V

Before the ships, there was the word. And the word came from Rome.

  • Dum Diversas (1452)—Nicholas V’s dagger of ink, granting Afonso of Portugal the “right” to invade, pillage, and enslave “Saracens, pagans, and other enemies of Christ.”
  • Romanus Pontifex (1455)—A second stroke, carving Africa into a corpse for Europe to feast upon. The Vatican’s blessing turned men into cargo.

These were not decrees. They were warrants for genocide.

2. The Spanish Contract (1518)

Cover of the English translation of the Asiento contract signed by Britain and Spain in 1713 as part of the Utrecht treaty that ended the War of Spanish Succession. The contract granted exclusive rights to Britain to sell slaves in the Spanish Indies.

Charles I of Spain, trembling with colonial greed, dipped his pen and signed the asiento into being. The decree was simple:

  • “Fill the mines. Feed the plantations. Let the Indies drown in forced labor.”
  • By 1526, the first slave ships groaned under the weight of chained bodies, their names replaced with numbers.

The ink was dry before the screams began.

3. The Royal African Company’s Charter (1663–1672)

England entered the trade like a thief in a cathedral—quiet at first, then brazen.

  • Charles II, the “Merry Monarch,” gifted his cousins a monopoly on human flesh.
  • The Royal African Company’s crest bore an elephant and castle, but its true emblem was the branding iron.

Their ships left London heavy with guns, returned heavy with souls. Profit was measured in bones.

4. The Dutch Calculus (1621)

The West India Company was no mere enterprise—it was a syndicate of death.

  • Their ledgers listed men as “pieces”, women as “units”, children as “fractional cargo.”
  • The Stadtholders of Amsterdam grew fat on sugar and sorrow.

The Architecture of Suffering

These documents were not laws. They were spells—incantations that transmuted flesh into currency. Every signature was a shackle. Every seal, a tombstone.

And yet—the enslaved resisted. They whispered their own decrees in the dark:

  • On the ships, they hummed dirges that became freedom songs.
  • In the fields, they plotted revolts with hoes as weapons.
  • In their hearts, they preserved names the ledgers could not burn.

The trade began with paper, but it ended with fire.

https://youtube.com/Eiwb67-TMd0?si=G8E1wAWea_AVrKP3

Path of Growth and Strength for My Younger Wife

March 25, 2025 (updated March 25, 2025) Published by

Here’s a affirmation in Bassa with a pronunciation guide and a list of the key words used from the camarilla mask™ lexicon.


—

Affirmation in Bassa:

“Gbo-ni-ɓà gã dúà, hwòɖo-̌kɔĩn-nyiǹiìǹ-nyiǹiìǹ xwa, hwòɖǒ dyiíǹ kpaù́n, Kãá-ɓòɖò-dyùà miɔ̀ùn dyi, ɓiɖ́í-gbǒ ɖɛ-mu kpaù́n.”


—

Pronunciation Guide:

Gbo-ni-ɓà (gboh-nee-bah) → younger wife, concubine

gã dúà (gan doo-ah) → grow strong

hwòɖo-̌kɔĩn-nyiǹiìǹ-nyiǹiìǹ xwa (hwoh-do-koh-een nyee-neen nyee-neen shwah) → her bad habits decrease

hwòɖǒ dyiíǹ kpaù́n (hwoh-do dyeen kpown) → her self-awareness increase

Kãá-ɓòɖò-dyùà miɔ̀ùn dyi (kaa-boh-doh-dyoo-ah mee-own dyee) → may she be guided by the Camarilla Mask way

ɓiɖ́í-gbǒ ɖɛ-mu kpaù́n (bee-dee-gboh deh-moo kpown) → may a solution to her housing be found



—

Lexicon Word List:

1. Gbo-ni-ɓà – younger wife, concubine


2. Gã – strong


3. Dúà – grow


4. Hwòɖo-̌kɔĩn-nyiǹiìǹ-nyiǹiìǹ – bad habits, wickedness


5. Xwa – decrease


6. Hwòɖǒ dyiíǹ kpaù́n – self-awareness (heart + fullness)


7. Kãá-ɓòɖò-dyùà – Camarilla Mask way (kingdom path)


8. Miɔ̀ùn dyi – be guided


9. ɓiɖ́í-gbǒ – home


10. ɖɛ-mu kpaù́n – find a solution




NASA and the Occult Connection

March 10, 2025 (updated March 10, 2025) Published by





NASA’s early history does have connections to individuals involved in occult practices:

1. Jack Parsons – A brilliant rocket scientist and co-founder of the Jet Propulsion Laboratory (JPL), Parsons was also deeply involved in Thelema, an occult philosophy founded by Aleister Crowley. He performed rituals seeking spiritual guidance for his scientific work, blending mysticism with rocketry.


2. Wernher von Braun – A former Nazi scientist brought to the U.S. through Operation Paperclip, he played a key role in NASA’s rocket programs. While there is no direct evidence of his involvement in the occult, he worked closely with Parsons and was influenced by the early rocketry community.


3. L. Ron Hubbard – Before founding Scientology, Hubbard was involved with Parsons in occult rituals, attempting to invoke supernatural forces. His later religious movement combined elements of science fiction and esoteric knowledge.


4. Aleister Crowley – Although not directly connected to NASA, his Thelemic philosophy influenced Parsons, who saw himself as continuing Crowley’s magical work in a new scientific age.



This mix of technology, mysticism, and secret knowledge suggests that the origins of NASA were shaped not just by science but also by esoteric beliefs.

Ancient Egyptian (Kemetic) Cosmology and Modern Planetary Names

The idea that modern planetary bodies have connections to ancient deities is rooted in Kemetic (Egyptian) cosmology. The Neteru (gods) were personifications of cosmic forces, many of which align with celestial bodies:

Ra (Sun) – Later became the basis for solar worship in many cultures.

Djehuti (Thoth, Mercury) – God of wisdom, linked to the planet Mercury.

Heru (Horus, Mars) – Associated with war, much like the Roman god Mars.

Set (Chaos, Saturn) – Saturn’s association with destruction and time mirrors Set’s chaotic nature.

Aset (Isis, Venus) – The divine feminine, later syncretized with Venus.


These planetary associations continued through Greco-Roman traditions and persist in modern astronomy. The Western space program, consciously or unconsciously, continues this tradition by naming celestial bodies after deities, reinforcing an ancient mystical system under the guise of science.

Hollywood’s Role in Space Theatrics

Hollywood has played a massive role in shaping public perceptions of space exploration. Films and television shows blur the lines between reality and fantasy, reinforcing a quasi-religious belief in space travel. Examples include:

James Bond “Moonraker” (1979) – Showcased space colonization, secret elite projects, and the weaponization of space.

2001: A Space Odyssey (1968) – Heavily influenced by esoteric themes, exploring human evolution through extraterrestrial intervention.

Star Wars & Star Trek – Merging ancient mythologies with futuristic space travel.


NASA collaborates with Hollywood to maintain public interest and shape the collective imagination about space, possibly as part of a broader agenda to present space exploration as a new frontier of human salvation and transcendence.

Global Comparisons: Are Other Nations Doing the Same?

Other space programs also incorporate mythology and esoteric symbolism:

Russia (Roscosmos) – Deeply connected to cosmist philosophy, which blends space travel with spiritual transcendence.

China (CNSA) – Names lunar missions after ancient deities like Chang’e, the moon goddess.

India (ISRO) – Uses Hindu cosmology in its mission naming, such as Chandrayaan (Moon craft).


This suggests that space exploration is not purely a scientific endeavor but also a continuation of ancient mystical traditions under a modern, technological guise.

Conclusion: Is Space Science an Occult Religion?

While NASA presents itself as purely scientific, its roots in the occult, connections to esoteric figures, and reliance on symbolism indicate that space exploration may serve as a modern spiritual system. The blending of science, myth, and media creates a belief system where space is the ultimate frontier, replacing traditional religious cosmologies. Whether intentionally or not, this structure resembles an occult religion, where initiates (astronauts, scientists) seek hidden knowledge (space exploration) and the masses follow their revelations with faith.

“Celestial Nexus: The Black Pyramid of Afrotropical Sciences”

November 27, 2024 (updated November 27, 2024) Published by

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The Krahn and Sapo Tribes: Unity, Division, and Cultural Legacy

October 27, 2024 (updated October 27, 2024) Published by

The Krahn and Sapo: A Shared Heritage and Post-War Division

The Krahn and Sapo tribes of southeastern Liberia share deep historical and cultural roots, with many elders and oral traditions considering them branches of the same ancestral group. Both groups have long resided in what is now Grand Gedeh County, with overlapping customs, languages, and kinship ties. Their unity stretches back to the pre-Liberian independence period, when they formed part of the Sahnpahn and Manpahn Confederacy—a coalition that played a key role in local governance and cultural preservation in the region.

Sapo Mask

One of the most enduring symbols of this shared heritage is the Sapo mask, an artifact predating Liberia’s formation as a republic. This mask, often associated with rituals of initiation and spiritual protection, embodies the tribes’ connection to their ancestors and traditional governance systems. For centuries, it has been central to ceremonies that unite families across both Krahn and Sapo communities, reinforcing their interconnectedness.


The 1884-85 Berlin Conference and in the subsequent Scramble for Africa. By 1914, Europeans controlled 90% of Africa’s land mass. Only the Abyssinian Empire (modern-day Ethiopia) and Liberia (founded in 1847 as a haven for freed African-American slaves) remained independent. 
What would Africa have looked like if Europe hadn’t become a colonizing power? 

However, the outbreak of the Liberian Civil War (1989-2003) altered these dynamics. During the conflict, the Krahn people became targeted due to their perceived association with certain political factions, particularly under President Samuel Doe, himself of Krahn origin. As the war intensified and targeting escalated, the Krahn sought to distinguish themselves from the Sapo by emphasizing geographic separation—particularly their presence in southern Grand Gedeh and Sinoe Counties. This effort to distance themselves from the violence against Krahn civilians led to a shift in identity politics, marking a formal attempt to delineate the two groups more clearly.

Current Map Southeastern Liberia

Despite these wartime fractures, the cultural legacy of the Sapo mask and other shared traditions endures, symbolizing a time when both tribes were united under a common banner. Today, efforts to heal post-war divisions emphasize these cultural ties, offering a way forward toward reconciliation and unity.

The Arrival of the Congo People in Liberia: A Historical Overview

July 14, 2024 Published by

The story of the Congo people being dropped off in Liberia is tied to the broader history of the transatlantic slave trade and efforts to suppress it in the 19th century. Here is an overview:

1. Abolition and Anti-Slave Trade Patrols: After the abolition of the slave trade by Britain in 1807 and by the United States in 1808, both nations began patrolling the West African coast to intercept illegal slave ships. The British Royal Navy and the American Navy captured many of these ships.

2. Liberia’s Founding: Liberia was established by the American Colonization Society (ACS) in the early 19th century as a place to resettle freed African Americans. The first group of settlers arrived in 1822. The capital, Monrovia, was named after U.S. President James Monroe.

3. Liberated Africans: When illegal slave ships were intercepted, their captives, often referred to as “recaptives” or “liberated Africans,” needed a place to go. Liberia became a key resettlement location. The British and American navies would bring these freed Africans to Liberia.

4. Congo People: Many of the Africans who were freed and brought to Liberia were originally from the Congo River basin. They became known as “Congo people” in Liberia. Over time, this term expanded to include not just those from the Congo region but also other liberated Africans from various parts of West Africa.

5. Integration into Liberian Society: The Congo people were integrated into Liberian society, which was already composed of African American settlers, indigenous African tribes, and other groups. This integration was complex, with various social, cultural, and political dynamics at play. Over time, the Congo people and their descendants became an integral part of the Liberian social fabric.



This story reflects the intertwined histories of the transatlantic slave trade, colonialism, and the formation of new African identities and communities in the 19th century.

The different parts of a tree in Bassa:

June 30, 2024 (updated June 30, 2024) Published by
For Mask Kadets

Different parts of a tree include:

1. Roots: The underground part of the tree that anchors it in the soil and absorbs water and nutrients.
2. Trunk: The main stem of the tree that provides support and carries water and nutrients between the roots and the leaves.
3. Branches: The woody extensions of the trunk that grow outwards and support the leaves, flowers, and fruits.
4. Leaves: The flat, green structures attached to the branches that carry out photosynthesis, producing food for the tree.
5. Bark: The protective outer covering of the trunk and branches that helps prevent water loss and protects against pests and diseases.
6. Twigs: The small, thin branches that grow from the larger branches and hold the leaves.
7. Buds: Small, undeveloped growths on the branches that contain the potential for new leaves, flowers, or shoots.
8. Flowers: The reproductive structures of the tree that produce pollen and attract pollinators for fertilization.
9. Fruits: The mature ovaries of the tree that contain seeds and are often consumed by animals, aiding in seed dispersal.
10. Seeds: The reproductive units of the tree that contain the embryo and are capable of developing into new trees.

These are some of the main parts of a tree, but there may be additional specialized structures depending on the species of tree.

In Bassa, the parts of a tree can be described as follows:

1. Nɛ̀ɛ̀nɛ̀: Roots
2. Dyù: Trunk
3. Cu: Branches
4. Dyé: Leaves
5. Ɓɔ̀ɔ̌: Bark
6. Dyèɖè: Twigs
7. Dyé-ɓó: Buds
8. Dyé-dyùa: Flowers
9. Dyé-ɖɛ̀: Fruits
10. Dyoɔ: Seeds

These terms in Bassa represent the different parts of a tree.

Bassa Parts of a Tree Masktape™

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