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Unlocking the chains of mental slavery

By Professor Kimani Nehusi (12-2003)

Professor Kimani Nehusi What I hate is ignorance, smallness of imagination, the eye that sees no farther than its own lashes. All things are possible …Who you are is limited only by who you think you are.

Ancient Egyptian Book of Coming Forth by Day

This is the last great frontier in the struggle for decolonisation and the prospect of real freedom in the world.

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The major portion of the Africans mind is today still securely imprisoned in the racist value systems of Arabia and Europe that glorify these despoilers of Africa and denigrate Africans and Africa. So the MAAFA continues to this very day in the living consequences of the continuing mental enslavement of most Africans: the assassination important aspects of culture and identity, the loss of language and orientation, the cultural, spiritual, social, economic and political disempowerment, disablement and bondage of Africans everywhere in the world. The MAAFA will continue until Africans free themselves from this, the greatest affliction of all times.

If we are unclear about identity, we will be unclear about everything else

W. E. B. Du Bois, the great Pan Africans intellectual worker, activist and academic, said that the problem of the last century would have been the problem of the colour line. The greatest battle of the new century, and indeed of the entire new millennium, is the battle for the African mind.

The terrible living consequences of the MAAFA is a mass sickness of the mind that deforms the African presence everywhere in the world today. It announces itself as the disconnection from history, breakdown in inter and intra generational dialogues and narratives, decenteredness, confusion, self hate and insecurity. Africans inhabit the jails and mad houses of the west in numbers far out of proportion to their presence in the population. A few years ago conseling for Acute Stress Disorder Syndrome was normally quickly - and correctly - given to Europeans kidnapped in the Middle East. Yet there has never been a programme to deal with the massive psychic, psychological, economic and social stress endured and still endured by Africans people who have survived the MAAFA, which is many many times worse. Even white psychology now admits that stress is passed on and inhabited from generation to generation.

That is why one of the most important developments in today's world is the undertaking by increasing numbers of Africans, at the moment especially but not only in the Diaspora, to educate themselves about their past, which is the formative part of the world's history, and to repossess fully their own Africans identity. Freeing the Africans mind is the most fundamental way of combating the effects of the MAAFA. Some other people, including some Europeans, have joined this movement to overcome the lies and distortions put forward by enslavers as learning. The objective is to repair the deeply damaged human products masqueraded as educated by these very forces of lies and distortion. The predominant view of Africa and Africans as permanently crippled and historically backward has been dealt decisive blows by information and conclusions that are new to most. It is now clear that the notion of backwardness associated with Africa, and the fact of cultural, economic and technological underdevelopment on the continent and among Africans as a generality, have both been created by some as part of their project to colonise Africa and Africans.

But while some people have rehabilitated their views about Africa and indeed about the world, others have remained stuck in the worldview that ultimately supports the enslavement of Africans and the underdevelopment of Africans and their communities across the globe. The clearest statement of this condition of mental enslavement, which is central to this continuing underdevelopment of both people and place, is the negative syndrome of values, beliefs, attitudes and perceptions held by many Africans to their own history, language, culture and so to themselves. It is especially tragic that such beliefs, held by Africans themselves, are the inventions of the oppressors of Africans and have nothing to do with the truth about Africa and Africans, but everything to do with the ravages created by the enslavers, who then point to their handiwork as 'evidence' of the supposed innate inability of Africans.

One aspect of this racist view is that Africans never produced a written language, or a culture, or a religion, or anything worthwhile or at least comparable to the products of Arabs and Europeans. The 'authorities' relied upon to try to substantiate such lies are often the very Arabs and Europeans who were actively involved in this project to enslave and dehumanise Africans. The Dutchman William Bosman is a good example. Bosman was an early European enslaver of Africans and, not co-incidentally, the first Dutchman to begin misrepresenting Africans as less than Europeans and less than human.

Bosman was therefore a clear and direct participant in the worst crime in human history as well as a person who therefore had a direct motive for the denial of the humanity of his victims, that is, of Africans humanity. Bosman produced 'scholarship' purporting to show that Africans were underachievers or no achievers in history. In producing such 'scholarship' Bosman was therefore attempting to protect his economic interests by seeking to 'justify' his crimes. Many other European scholars were not as directly and clearly involved in large-scale terrorism and mass murder as Bosman.

Nevertheless they also sought to 'justify' and so protect the national project of their countries, which was the enslavement and exploitation of Africans and the denial of these crimes. This began the European tradition of falsification and misrepresentation from which Africans still suffer. It is therefore highly illogical to rely upon the word of white supremacist scholars of any colour, for there is no logic in relying upon the word of the worst kinds of criminals and their defenders when trying to arrive at an estimation of the history and character of the criminals' victims. Reliance upon the word of Bosman and other white supremacist scholars, past or contemporary, is really the same and just as sensible as asking the most notorious mass murderers in history to provide character references for their victims.

All branches of knowledge have become infected with the white supremacist worldview: history, literature, science, geography, anthropology, etc. etc. Much of this poison is reproduced in the popular press, the church, schools, other educational institutions, etc. The danger can best be alleviated or extinguished by arming oneself with an awareness of the evasions, inconsistencies and outright lies that characterise this worldview, with the reasons for its invention and also by taking the precaution of consulting and interrogating a wide variety of sources on any topic being investigated. Of principal and urgent importance is the necessity for Africans to consult works written from Africans centered perspectives.

Norman E. Cameron published The Evolution of The Negro in two volumes in 1928 and 1931, right in Georgetown by the Argosy Company Ltd. and connected Africans with the Ancient Egyptians, who were indeed Africans. George G. M. James' Stolen Legacy (1954, reprinted many times) has become essential reading for anyone who wants to know the true basis of Greek achievement, which James shows to be the Africans in Kemet or Ancient Egypt, the first civilization in the world.

This was Egypt before its current demographic domination by Arabs, who moved there en masse in the seventh century of the current era, capturing Cairo in about 1650 AD. Walter Rodney's How Europe Underdeveloped Africa (1972, reprinted many times) and The Groundings With My Brothers (1969, also reprinted many times) are extremely influential works.Ivan Van Sertima has authored and edited no less than thirteen (13) books that overturn various aspects of white supremacist 'history' and was called by the US Congress to testify on these matters. Jan Carew's most influential publication in this area is Fulcrums of Change (1988). Clinton Crawford's Recasting Ancient Egypt In The Africans Context (1996) has also been instructive to many.

This writer has, with Ian Smart, edited Ah Come Back Home: Perspectives on The Trinidad and Tobago Carnival (2000) and provided a chapter which shows that as far as it known the Carnival was first celebrated by Africans in Ancient Egypt, from where it spread to other parts of Africa, to Europe and eventually to the Americas and to Europe again. The most recent work in this area by a Guyanese was edited by Dr. Crawford and is entitled Ebonics and Language Education of Africans Ancestry Students (2001). One chapter provided by this writer shows the genetic relationship among the Medew Netjer (Ancient Egyptian language, commonly called Hieroglyphs), modern Africans languages on the continent and the modern Africans language of the Diaspora called Ebonics and commonly known as Creolese, broken English etc.

Any one of these works would provide much enlightenment on at least one topic in the vast area of Africans history and would hopefully permit one to question any 'facts' rather that accept them blindly. Such a common sense disposition would set anyone on the road to a greater understanding of these matters upon which white supremacist 'scholarship' has sought to maintain a monopoly.

These works amount to a very minute fraction of the studies that overthrow white supremacist stereotypes that imprison the minds and restrict the vision of so many who are often unaware that their vision has been engineered, their perceptions, altered and their actions therefore predetermined. There are myriad other works by numerous other writers, both Africans and non-African, who have taken up the battle against the mental affliction so obviously suffered as a result of ingesting this racist poison.

A common misconception, assiduously perpetuated by this worldview, is that Africans never produced a written language. Perhaps a quote from the chapter submitted by this writer in Ebonics and Language Education provides an appropriate answer:

The myth that Africans do not possess a scribal tradition is exploded by the very fact of the Medew Netjer, which is the first language ever to be written in this world. Further, a number of Africans scripts demonstrate a writing tradition of considerable extent. These include the ancient Moroetic script of Nubia, the Ge'ez and Amharic scripts of Ethiopia, and from more historically recent times, the Manding script in Senegal and Mali, the Vai script in Liberia, the Mende script in Sierra Leone, the Bamoun script in Cameroon … the Nsibidi script in Nigeria … [and] …the Afaka script invented by Afaka, a maroon from Suriname.

To maintain the fiction that Africans do not possess a scribal tradition is effectively to maintain that the inventors of writing could not and did not write (p.60).

The real history of Africa, and therefore of the world, proclaims something quite different. Ausir, whom the Greeks called Osiris, was the world's first risen saviour, close to 5,000 years ago. Murdered by his brother Setekh, whom Greeks called Seth, from which modern Europe gets Satan, Osiris' dismembered body was put together again by his wife Auset (Greek Isis) with the assistance of her sister Nepthys. Ausir is temporarily rejuvenated enough to secure a posthumous paternity with the birth of his son, Heru (Greek Horus). Ausir becomes King of the afterlife and acts in judgement of the soul of everyone. His son Heru becomes temporal king.

Additionally, the writing system of the Benin and Edo people of southern Nigeria has been brought to this writer's attention since the above was published. Even more recent news indicate that there is even more evidence that Africans in Kemet, ancient Egypt, before anyone else, developed writing and what would become the 'Roman' alphabet. So, beginning over 5, 000 years ago - and one must stress before anyone else - Africans have therefore deployed writing for a variety of purposes: spiritual texts, mathematics, literature, accounts, philosophy, indeed for almost anything for which writing is used today. Papyrus, from which the word paper is derived, stone (for carving), bone, bark and leather were some of the materials used to write upon.. Maafa: Audio sample of Dark Voyage

Besides being the obvious prototype of Jesus and His passion, this ancient Egyptian story shows the high regard Africans had for women. It is very important to note that women were equally represented in the hierarchy of spirituality - as in most other things - in Kemet, where, like in the rest of Africa when undisturbed by outside influences, women were generally valued equally with men. It is certainly significant that Arab and European in their religious practise do not include women at the top of their hierarchies.

Putahhotep, Kagemni, Kheti, Neferti and many other ancient Egyptians were outstanding spiritual leaders in Kemet. So too were Ogotemmêli of the Dogon in modern day Mali and numerous others from other parts of Africa. From Kemet we must also note Imhotep, a name which means 'He who comes in Peace', the first multi genius known to the world. He was an architect, builder of the first pyramid, Prime Minister of Egypt and a sage, a medical practitioner and the real father of medicine if there is such a thing, for Hippocrates, who is paraded by white supremacist scholarship as the father of medicine, was, like many other Greek scholars made famous by white supremacy, including Pythagoras and Plato, schooled in Kemet by Africans. Imhotep was deified in Greek tradition as Asklepios. Pharaoh Akhenaton introduced monotheism to the world over 1500 years before Jesus Christ. All of these Africans were, in parlance well known to most Guyanese, big time spiritual heavyweights. It is a pity that so many Africans appear not to know them and many others, for such knowledge undermines the racist white supremacist vision of the world that holds Africans in the worst form of captivity.

The Ten Commandments are a precis of the Declarations of Innocence which were an integral part of Nile Valley spiritual system. Many passages from the Bible are copies from Nile Valley writings that existed long before the time of the Bible. There is compelling evidence for the conclusion of some authorities that Buddah was one of those Africans who lived in India long before the advent there of the Aryans and who provided many of the bases of Indian culture. An enquiring mind, which unfortunately is not to be associated with anyone who accepts the white supremacist worldview, ought to ask some obvious questions of documents easily available to all. For example, what happened to Jesus Christ between the ages of 13, when he disappears from the Bible, and 33, when he reappears to begin his ministry?

Other authorities say that he was in Kemet (Egypt) and India, where he learnt much. Certainly, Christianity, Islam and Judaism are built upon principles and often upon practices first observed by Africans in the Nile Valley thousands of years ago. These include the ideas of Resurrection, Heaven and Hell, Divine Judgement of the soul, the creation myth, divine conception, the trinity, and others. Many of the big time spiritual heavyweights of Christianity and Islam turn out to have been at least heavily influenced by Africans. It will require more space than is available in this entire issue of Emancipation to merely discuss these normally unacknowledged religious borrowings and influences from Africans.

Yet some jaundiced views reduce this tradition to 'tribal' customs, ancestor worship, the worship of trees, stones, snakes and the ocean and other natural forces and elements. The above is enough refutation of this partial and highly misleading view of Africans. However, it would be good to ponder upon what Christians do in relation to Jesus and the saints. Are these latter not ancestors who are worshipped? Of what materials are the Christian crosses, statues and alters made? Do Christians not therefore bow down to wood, stone, etc. when they worship? And what do practitioners of Islam do with regards to the Kaba, the most sacred object to all Muslims? Do we always remember that the Kaba is a black stone? For 1500 years Christians have been busy 'drinking the blood of Christ' and 'eating His flesh', yet falsely accusing Africans and Native Americans of cannibalism.

For those who suffer from this cockeyed view of the world, Africans worship 'idols' while others have 'religious icons'; Africans have 'cults' while others have 'sects'; Africans worship a multitude of gods while others have one god and a number of saints. The examples are not confined to 'religion'; they are almost inexhaustible and cover every aspect of human endeavour. In each one of these instances the only real difference between what Africans are said to do or have is the perception articulated in the terminology, not the material reality. In this racist worldview when Africans do something it is negative, degenerate; when the same thing is practiced by others it is quite okay. This ideology of prejudice is constantly betrayed by such contradictions.

Psychologists of all persuasions recognise a process of mental conditioning they refer to as the Self Fulfilling Prophesy. Simply stated, it says that whenever someone, who is thought to be important by another person, persistently represents that person in a particular way, that person will grow to behave in ways that fulfil and confirm the expectation thus created and predicted. The person thought to be important is called a significant other in this jargon. Africans have been persistently and insistently misrepresented by persons they have been taught to regard as important and who have been and continue to be undoubtedly very influential in their lives. Parsons, parents, teachers and even entire institutions fall into this category. Some of these influential persons are themselves Africans who have been indoctrinated with these negative views of themselves, very often in the form of stereotypes. It does not help that most Africans are unaware of this process. This insidious nature of much of this conditioning makes it more difficult for it to be detected and treated.

The results of this process of mental conditioning through mis-education and faulty socialisation is seen most clearly in the hideously deformed personality type Guyanese will recognise as the Afro Saxon: those Africans who run from their race and try to achieve the impossible and become more European than the Europeans. Anyone who has been convinced that his or her past is empty, backward, shameful and indeed totally negative will normally resist any attempt to revisit that past. Such a person will hate his or her identity, hate himself or herself, his/her culture and his/her heritage, will not knowingly participate in these and will resist any attempt to validate them.

This mindset adds another rung of difficulty to the process of rectification. Franz Fanon, an African born in Martinique, has written profoundly upon the resulting mass psychological illness in Black Skin White Masks. This condition is not undiagnosed by Guyanese. Martin Carter called it 'A Question of Self Contempt' in an article in New World Quarterly,26 May, 1966 and also referred to it as 'the scorn of [the] self', which he linked directly to 'the oppressor's hate' in his famous poem, I come from the Nigger Yard. These and other works that examine this illness ought to be recommended reading for anyone interested in finding out more about the mental condition of Africans in today's world.

Some Africans, particularly those in the Diaspora, have begun to react against this negative view of Africa and of themselves that is so relentlessly propagated. One trend within this reaction is the romantization of Africa and its history, preferring to see only glittering empires and great heroes where there also other, less grandiose but equally accurate statements of the human condition. But it has not been everyone in this growing number of conscious Africans who appear to suffer from this obsession. There has also been more mature and accurate scholarship from within this community of African centered scholars and intellectual workers. Yet this writer would rather have a thousand Africans obsessed by romantization, bad as that would be, than have only one who is completely taken over by the white supremacist view of the world, including oneself and one's own history.

The reason is that the obsession that expresses itself as romantization is the result of Africans moving to reclaim their history, themselves, their future. The white supremacist worldview, on the other hand, ensures that the vast majority of its victims remain bound by ignorance, intellectual, psychological and cultural destitution and spiritual and material poverty - and the misery that arises directly from this condition. It is true, though, that Africans can indeed boast about this glittering past, this line of luminaries and heroes, these traditions and a spirituality going back the longest time. Some have done. But that would be only part of the African truth. For like any other group of people, Africa has had its vagabonds, its misfits and its failures. But Africa has achieved far more that most people have been permitted to recognise or to know.

The one fact that Africans are the first people of this world is of tremendous significance. It means that Africans were the only people on Earth when history was begun, for Africans were the ones who began human history. It is also known that Africans were the inventors of civilisation and so gave humanity its humanity. Similar facts have been advanced to decisively refute white racist myths about Africans in almost every aspect of human endeavour and achievement: mathematics, language, medicine, agriculture, architecture, etc., etc., etc. Unbiased scholarship is demonstrating that Africans, especially in the Nile Valley, provided the basis and prototypes of much of what has been passed off as Greek and western civilisation and had a similar formative effect upon Arab civilization even before then.

It is not merely the 'facts' employed by the white supremacist worldview that cause such grave offense. Below these lurks something far more dangerous and disturbing. That is the values and orientation of the most bigoted, racist and destructive of forces.

It would be fair to sum up the white supremacist position as saying that Africans have achieved little or nothing compared to other people. It must be clear that such views are not only very far from the truth. They also place those who hold them in the company of those who committed the Maafa: the holocaust of Africans, the largest crime in history which continues unto this day, as is demonstrated by the mental condition examined in this essay. Part of the crime is that the criminals try to deny it. And an important part of this denial is the denial of African history, African achievements, African competence, African humanity. The propagators of these views are the worst white supremacists or racists, for such were and are the beliefs of the enslavers of African people, those who committed genocide against Africans, Native Americans, the Aboriginies of Australia and other peoples.

It is evident that this vision of the world is severely limited and is securely bound by Arab centeredness and eurocentricism and white supremacy: a racist view of the world which pretends that Arabs and Europeans are responsible for all or almost all human achievements and that, conversely, other peoples have achieved little or nothing. Once someone accepts this dangerous nonsense then the inescapable conclusion is that Arabs and Europeans are inherently superior and 'others' are inherently inferior. This is the intellectual and ideological basis of Arab and European enslavement of Africans and colonisation of Africa and other, vast areas of the earth; some of the biggest crimes in human history. This is the core of Nazism of Hitler's Germany, the Ku Klux Klan of the USA, apartheid of South Africa, Zimbabwe, Namibia, and other places in the world.

We are not Africans because we are born in Africa, we are Africans because Africa is born in us

Chester Higgins, Jr.

Europeans attempted to justify their barbarism by saying that the peoples they treated inhumanely were not humans or were an inferior branch of humanity. In order to 'prove' this alleged inhumanity or inferiority of peoples subjugated and exploited by force, Europeans produced 'histories' that basically distorted or denied the achievements of the other peoples.

Every institution in Europe and European dominated lands became involved in the propagation of this racist worldview: the church, the academy, the press, the law, etc. etc. After a while it became self- perpetuating. Europeans as well as non Europeans were and continue to be victimised by this scourge of humanity, so that today vast numbers of Europeans and non Europeans believe in this alleged superiority of Europeans and the alleged inferiority of non Europeans.

Many people believe that the dangers posed by colonialism ended with the attainment - or granting - of flags and anthems and the physical retreat of Europeans from positions of political power, but not cultural and economic power, in 'formerly' colonised countries. Part of the great tragedy of countries like Guyana - and many others in the colonised world - is the continuing predominance of a self perpetuating system of values based upon this racism that constantly upholds and reproduces the inferiority of the great majority of the population. And because people believe that they are inferior, whether or not they are conscious of it, they indeed become inferior. You are who you think you are - or have been made to think you are. This is one reason why that particular wisdom saying of Kemet is planted at the top of this examination.

This mental affliction of many Africans is at the very basis of the condition that some Africans themselves decry: the apparent inability of Africans to launch self sustaining development for themselves, their families, communities, countries and continent. Yet is it known that Africans in the Nile Valley (Kush, Kemet, Ta Seti) organised the first civilisation in the world and remained at the forefront for at least three thousand years. Ghana, Mali, Songhay, Kanem Bornu, Monomopata, and others were also world class African civilisations. There is therefore a contradiction between the lowly condition of Africans everywhere and the facts of the African past. Africans are not innately inferior; their condition has been caused. And the cause is the Maafa, the continuing holocaust which denies most Africans self knowledge, a positive self image, a positive self concept and the resulting self confidence to aim high, work hard and succeed on their own and in their own traditions.

Development is a very complex process that is notoriously difficult to define accurately. But more and more experts are now agreeing that cultural independence and authenticity constitute essential ingredients in this process. The Japanese, Chinese and Asian 'Tigers' have all demonstrated in historically recent times how important it is to acquire concepts, technology, etc. from outside but apply then creatively to one's own culture and environment in general. These peoples have retained or regained their own languages and cultures - have retained or, whenever necessary, regained their identities, themselves.

This process of acquiring materials, ideas, etc. from others and applying them creatively in their own environment without compromising their own cultural identity is exactly what Europeans also have been doing over the last six hundred years. This strongly suggests, some will say proves, that the loss of cultural self and of history condemns a people to permanent dependency and underdevelopment. It is therefore imperative that a people remain or regain themselves culturally if they are to develop themselves in any fundamental way.

The above conclusion may be stated another way. That is, that a people cannot acquire the positive vision of themselves, the cultural confidence and the motivation necessary to transform themselves according to that vision, if they remain cultural orphans or the cultural step children of others. Self reliance and motivation spring eternally from cultural security, that is, from authentic cultural identity, and each of these elements is a prerequisite for sustained self development, which is the only secure and so proper form of development.

Africans who continue to suffer from mental enslavement, i. e. from the white supremacist worldview, are therefore in a very vulnerable and dangerous condition. They are incapable of developing themselves, their families, their communities, their people. Can anyone doubt that this has been the condition of the African elite in Africa and its Diaspora from since the time of colonisation? Is it possible to doubt that the relatively backward and underdeveloped nature of African communities and countries around the world provide irrefutable evidence of these truths? Maafa: Audio sample of Dark Voyage

Many African countries received their flags and anthems at about the same time as some of the Asian countries mentioned above. But while the Asian countries have been able to transform their flags and anthems into real independence African countries remain basket cases. Asian countries have developed their own languages and culture and nowhere in Asia is the language of a former coloniser the national language.

In Europe the Académie Française guards French language and French culture from outside influence; the Real Academica de la Lingua Españiola guards the Spanish language and Spanish culture. Similar arrangements are in place in many other European countries. Africans are the converse. They have remained imitators of Europe and Arabia and the languages of Europe and Arabia remain the official languages throughout the African world. This is a central factor in the continuing dominance of the cultural values and models of Arabia and Europe among African people.

The African elite is hardly African in the most fundamental of ways. Culturally, they are mostly Arab or European. These foreign oppressors are the sources of their values, their fashion, their idols, their models, their ideas and ideals. They invent nothing, for those who spend their lives imitating their oppressors cannot create anything. They are mostly not in favour of any fundamental change in the system that delivers some power and privilege to them and death and destruction to the great majority of Africans. They are contented to be the managers of neo colonial enterprises, including state structures, set up by others in the interests of others but in the lands of African people.

Everyone has a worldview, an ideology, a framework of values through which they perceive the world and react to it. This is so whether or not the person is conscious of it, or chooses to state it openly or clearly. Part of the trouble with many Africans is that they are unlikely to be aware of the presence, the origins and the functions of their worldview. Hence it is relatively easier for many to remain securely imprisoned by the worldview handed down by force many centuries ago by some of the worst criminals ever in this world and assiduously propagated since then, completely unaware that often what they see in the world, and almost always how they perceive it and react to it, have been predetermined by this system of values invented by mass murderers and their accomplices to serve their own deeply inhuman purposes. Completely circumscribed by a worldview ultimately handed down by the prejudiced they merely repeat eternally what has been propagated by the prejudiced. A really independent people will have to do better. If they are to stand on their own feet a people - any people - will first have to look at the world with and see the world through their own eyes. They will have to liberate their own minds.

References and further reading

* Theodore Allen. The Invention of the White Race: Racial Oppression and Social Control. New York, Verso, 1994.

* Molefi K. Asante. Erasing Racism: The Survival of the American Nation. New York: Prometheus, 2003.

* Mark Christian. ‘An African-Centered Perspective on White Supremacy’ Journal of Black Studies (33) (2) (November, 2002): 179-198.

* George M. Fredrickson. White Supremacy: A Comparative Study in American & South African History. New York: Oxford University, 1981.

* Cornel West. Prophesy Deliverance: An Afro-American Revolutionary Christianity. Philadelphia: The Westminster Press, 1982.

* Random HouseWebster’s Unabridged Dictionary. New York: Random House, 1998.

Time. ‘Unmasking King Tut’ (May 23, 2005) pp. 66-67.

Source: http://www.africanholocaust.net/html_ah/mentalenslavement.html, accessed, 17/7/2012



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