The Global Afrikan Political Time of Day [Part 4]:
The Seven Aspects of Umoja [P.1]
[Ph.D., Public Policy Analysis]
The Itikadi of an Afrocentric Pan-Afrikanism is then particularly concerned with Umoja as a means of guaranteeing the Udumishaji of the NIWT/Nu.t.
That being the case an Afrocentric Pan-Afrikanism carefully delineates the salient aspects of Umoja which center on seven primary questions.
The questions of primary focus to the NIWT/Nu.t and of vital importance due to the high level of apprehensiveness, solicitude and responsibility which surround Umoja as the means to the survival, thriving and growth of the NIWT/Nu.t are:
1) What is Umoja in relation to the NIWT/Nu.t?
2) Why is Umoja of importance with regards of the NIWT/Nu.t?
3) For whom is Umoja of importance in respect of the NIWT/Nu.t?
4) When is Umoja of importance in respect of the NIWT/Nu.t?
5) Where or in what ways is Umoja of importance in relation to the NIWT/Nu.t?
6) What are the kinds or types of Umoja?
7) How is Umoja operationalized in the interests of the NIWT/Nu.t?
These are the questions which give structure to Umoja and provide meaning to the NIWT/Nu.t as a society of communion.
To the first question dealing with the qualities of Umoja in connection with the NIWT/Nu.t we see that Umoja is the quintessential relationship of Ujima ya Kujitegemea [Kiswahili: Communal Self-reliance].
The institutions of the NIWT/Nu.t are elucidated by Umoja as an organic oneness, an Umoja or wholeness in the sense of holistic completeness as represented by Muumba [Kiswahili: The Creator] and delineated in the Kushite/Kemet spiritual texts concerning NWT/Nu.t [Kush/Kemet: The Divine Creatrix] as an aspect of NTR ‘З/Netcher-aa [Kush/Kemet: The Great God]:
“NTR ‘З/Netcher-aa is the All, the One without NTR ‘З/Netcher-aa no other exists. NTR ‘З/Netcher-aa is the One, the Creator. NTR ‘З/Netcher-aa is the Spirit, existing within all, the Spirit of Spirits, the Supreme Spirit of Kemet, the Beatific Spirit.”
In the religious texts of the way ward religious offsprings of KMT/Kemet, i.e., Judaism and Christianity c. 2941- 4311 KC [c. 1300 BCE – 70 CE], texts which were developed in Kushite KMT/Kemet as well as being extensively and substantively influenced to a significant degree by the Kushite KMT/Kemet HRSŠTЗ/Herseshta [Kush/Kemet: Teachers Adept in the Sacred Wisdom] who were themselves, guardians of the preeminent Afrikan world spiritual system of the leading civilizations of the day; the point of their influence being held to be true especially given the length of residence of the founders of Judaism in Kushite KMT/Kemet purported by the Kushite Hebrew founders of Judaism themselves to be four hundred and thirty years, and the direct correspondence between Kushite KMT/Kemet spiritual concepts dating conservatively to c. 8759 KC [c. 13000 BCE and Christian concepts dating to c. 4311 KC [c. 70 CE], we find the Kushite KMT/Kemet proposition stated as follows:
“Know therefore this day, and consider it in thine heart, that the Lord he is God in heaven above, and upon the earth beneath: there is none else. . .Hear, O Israel: The Lord our God is one Lord.”
The third of the Kushite KMT/Kemet religious prodigal children- Islam whose basic chronicles were the work of the Ethiopians, Bilal and Zalbia Harith c. 4851-4873 KC [c. 610-632 CE] presents the Afrikan idea thusly:
“To Allah belong the east and the west: Whithersoever you turn there is the presence of Allah. For Allah is all-Pervading all-knowing. . .To Him belongs all that is in the heavens and on earth. . .To Him is due the primal origin of the heavens and the earth. . .And your Allah is one Allah: There is no god but He, Most Gracious, Most Merciful.”
In the writings of Lao Tzu, c. 3641 KC [c. 600 BCE] the Kushite KMT/Kemet conceptualization of Umoja is explained in the following manner:
“Conceived of as having no name, it [The Dao, The Way] is the Originator of heaven and earth; conceived of as having a name, it [The Dao, The Way] is the Mother of all things. [The Dao, The Way] produces all things and nourishes them. . .”
This organismic wholeness, which is Umoja is the NIWT/Niu.t expression of sacred relationship as the fellowship of divinities illustrated in the specifically Afrikan Mapokeo explanation which states that the NIWT/Niu.t is people who know how to live well together and not only know but do so as well and are therefore, Walimwengu [Kiswahili: Human Beings].
The Sacred Uhusiano of Umoja is one which has the qualities of Umbuji [Kiswahili: Grace, Elegance], Umbuya [Kiswahili: Genuine Friendship], Taratibu za Mahusiano [Kiswahili: Etiquette, Mapokeo Way of Interacting] and Maasumu [Kiswahili: Blamelessness].
Fostering a sense of sociability, comradeship and mutual support Umoja is thereby an expression of the companionability, comprehensiveness and omnipresence of NWT/Nu.t, an amalgamation of the Mlimwengu microcosm with the NTR ‘З/Netcher-aa macrocosm.
In this sense Umoja is a communion of agreement within the NIWT/Niu.t, the harmony of collective action throughout the whole of the social structure, the symmetry of mutual collaboration, the Mapokeo Mamboleo [Kush/Kemet: Neo-Traditional] coordination of communal cooperation engendering a sense of understanding and consonance of consensus on NIWT/Niu.t needs and the psychical solidarity that grows from the seamless synthesis of complementary reciprocal behaviors.
 From: ‘Kheperu: The Creative Utterance of Nu.t’ [Pre-Dynastic Kemet/Early Dynastic Kush, 8000-4241 KC/BCE] Trans., Ambakisye-Okang Dukuzumurenyi, Arkhet Nti Rekh: Books of Knowing Vol. I (Iringa, Tanzania.: A. Dukuzumurenyi, 2013)
 Gary Greenberg, 101 Myths of the Bible: How Ancient Scribes Invented Biblical History (Naperville, Illinois: Sourcebooks, Inc., 2000)
“Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years. And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt.” From: “Book of Exodus 12: 40-41 The Bible King James Version Complete 4341-5852 KC [100-1611 CE]; Yosef-ben Jochanan, Africa Mother of Western Civilization (New York: Alkebu-lan Books Associates, 1970); Yosef-ben Jochanan, African Origins of the Major “Western Religions” (New York: Alkebu-lan Books Associates, 1970); Yosef-ben Jochanan, Black Man of the Nile (Alkebu-lan Books Associates, 1970); Yosef-ben Jochanan, A Chronology of the Bible: A Challenge to the Standard Version (New York: Alkebu-lan Books Associates, 1973)
 Alvin Boyd Kuhn, Who is this King of Glory? A Critical Study of the Christos-Messiah Tradition (Iringa, Tanzania: A. Dukuzumurenyi, 2013); Alvin Boyd Kuhn, Shadow of the Third Century: A Revaluation of Christianity (Iringa, Tanzania: A. Dukuzumurenyi, 1949/2013); Gerald Massey, Ancient Egypt: Light of the World Vol. I & II, (London: T. Fisher Unwin, 1907)
 Book of Deuteronomy 4:39; 6:4 The Bible King James Version Complete 4341-5852 KC [100-1611 CE]
 "Judaism, Christianity and Islam are innovations on fragments from the periphery of the African cultural and spiritual system." Lecture: [Mzee James Small]
 “The Cow” Sura 2: 115; 2: 116; 2: 117; 2: 163 Holy Quran 4851- 4873 KC [610-632 CE]
 The writings of Lao Tzu 3641 KC [600 BCE] contained in the Dao De Ching were heavily influenced by the writings of Per-aa Amenemope 2841 KC [1400 BCE]. See: Yosef ben-jochanan, Charles Finch, Modupe Oduyoye, Tsegaye Gabre-Medhin and Wayne B. Chandler, African Origins of the Major World Religions Ed. Amon Saba Saakana (London: Karnak House, 1988) pp. xiii-xv
 Lao Tzu, “Chapter 1: 2; 10: 3” Dao De Ching Trans. James Legge (New York:, Dover Publications, 1962)