THE OKRA/OKRAA COMPLEX - The Soul of Akanfo The Okra/Okraa Complex - The Soul of Akanfo is a text wherein we address the nature and function of the Soul/Divine Consciousness which is called Okra (aw-krah') and Okraa (aw-krah'-ah) in Akan culture. The Okra (masculine) or Okraa (feminine) is our personal Obosom (Deity) which resides in our head region. The Okra/Okraa is a Spirit-Entity which always guides us to live in harmony with Nyamewaa-Nyame Nhyehyee (The Supreme Being's Divine Order) and is the foundation for religious practice amongst Afurakanu/Afuraitkaitnut (Africans~Black People). The Okra and Okraa are called the Ka and Kait in ancient Khanit and Kamit (ancient Nubia and Egypt), Ori Inu in Yoruba and Se Lido in Vodoun. The cosmology which is the foundation for understanding the nature and function of the Soul/Divine Consciousness is fundamentally the same for Afurakanu/Afuraitkaitnut (Africans) worldwide. This nhoma (book) will thus deepen one's understanding of the Okra/Okraa by whatever name It is called in our various Afurakani/Afuraitkaitnit (African) cultures. Afurakani/Afuraitkaitnit (African) culture includes those of us who held on to our Ancestral traditions through the horrors of enslavement in the western hemisphere. It was our adherence to our Ancestral traditions, our alignment with our Okra/Okraa, the Abosom (Deities) and our Nananom Nsamanfo (Honored Ancestresses and Ancestors) which gave us the fortitude to free ourselves from enslavement and reconstitute our Ancestral blood-circles.

AKRADINBOSOM: Akan Abosom (Deities) of the Okra/Okraa (Soul) and the 7-Day Akan Week From Ancient Khanit (Nubia) to Afurakanu/Afuraitkaitnut (Africans) in America Volume 1: Nokwaresem - Trustorical Cosmology Our publication of the six volume set, AKRADINBOSOM: Akan Abosom (Deities) of the Okra/Okraa and the 7-Day week – From Ancient Khanit (Nubia) to Afurakanu/Afuraitkaitnut (Africans) in America is the first of its kind. The Akradinbosom are a particular grouping of Abosom, the Akan term for Deities – the Divine Spirit-Forces in Creation. The Akradinbosom, the major Divine Powers Who animate the solar, lunar and planetary bodies which govern the seven-day week have never been addressed in a publication regarding their identity, the nature of their functioning in Creation and their relationship to the Afurakani/Afuraitkaitnit (African) individual in Akan culture. The Akradinbosom are the major Abosom (Deities) who govern all natural cycles in Creation and thus all natural cycles upon Asaase (Earth). We examine the direct relationship that these Abosom (Deities) have with Akan people based on the unique manner in which we have interfaced with them over the millennia. We elucidate how the Akradinbosom are assigned to the Okra/Okraa, the Soul, of each Akan individual pre-incarnation and are thereby directly tied to the Divine function, life-focus, purpose or ‘destiny’ the nkra/nkrabea of every Akan male and female. The super-structure of the nnawotwe, the seven-day week and the Abosom that govern it also governs every aspect of Akan life. This is true of Akan people in the regions of contemporary Ghana and Ivory Coast, West Afuraka/Afuraitkait (Africa) as well as those Akan people who were forced to migrate to the western hemisphere during the Mmusuo Kese, the Great Perversity/Enslavement era. Those of us who reside in North, Central, South america and the Caribbean who are of direct, spiri-genetic Akan Ancestry, have always been directly impacted by the Akradinbosom, the Abosom (Deities) who continue to communicate with us, possess us, heal us, empower us and guide us throughout the course of our lives. In Volume 1: Nokwaresem – Trustorical Cosmology, we address the nokwaresem, the trustory (true-story, true history) of the Akradinbosom, their cosmological place in Creation, the nature of their relationship to the Great Mother and Great Father, Nyamewaa-Nyame, The Supreme Being, and their assignment to our spirits by Nyamewaa-Nyame before we incarnate into the womb and eventually born into the world. We address bebra, reincarnation, in relation to the provenance of the Okra/Okraa, the Soul, as a Deity in its own right assigned to dwell within the head region of the Afurakani/Afuraitkaitnit (African) individual. We examine the relationship of our Okra/Okraa, Soul, and the specific Kradinbosom that governs our Okra/Okraa. We address the spiritual and political ramifications of our adherence or non-adherence to the guidance of our Kradinbosom facilitated through the agency of our Okra/Okraa. We properly define Afurakani/Afuraitkaitnit (African) Ancestral Religion and Culture, Nanasom and Amammere, as critical to our alignment and realignment with Divine Order on a consistent basis through the agency of spiritual alignment and realignment with our Okra/Okraa, Soul and the Kradinbosom governing the Okra/Okraa. We also elucidate the Akan origin of the seven-day week, tracing our roots to ancient Khanit (Khan/Akan land) and Khahnu – ancient Nubia and Libya, our migrations north to settle Kamit (Egypt) and further migrations north into the Near East to establish the civilization of ancient Kangi or Sumer. We demonstrate for the first time that the names and functions of the Deities of the Sun, Moon and Planets in ancient Sumer and Akkad (later Babylon) are found in the Akan language and ritual practices today unchanged. We also show that these are the same Deities with the same descriptive titles and functions in ancient Khanit and Kamit (Nubia and Egypt). The whites and their offspring learned of the seven-day week from our Afurakani/Afuraitkaitnit (African) Ancestresses and Ancestors. The seven-day week was taken into the Near East from Afuraka/Afuraitkait (Africa). In Volumes 2-6: Abosomsem – Spiritual Cosmology, we examine the nature and function of each of the eleven Akradinbosom in various aspects of Creation including their solar, lunar, stellar and Earthly manifestations as well as their shrines within the physical and spiritual anatomy the physical and spiritual organs and organs’ systems of the Akan individual. We also address their manifestations in ancient Khanit and Kamit (Nubia and Egypt) and through a comparative analysis their manifestations in Yoruba, Fon and Ewe culture and religious practice as Orisha and Vodou. In the Hoodoo tradition in North america, the Akradinbosom are recognized and worshipped. As we have demonstrated in our publication HOODOO PEOPLE: Afurakanu/Afuraitkaitnut (Africans) in North America – Akan Custodians of Hoodoo from Ancient Hoodoo/Udunu Land (Khanit/Nubia), the Hoodoo (Ndu) Religion is the Akan Ancestral Religion in North america. It is through a Hoodoo Hwehwemu, a Hoodoo Analysis, that we are empowered by our Nananom Nsamanfo and the Akradinbosom, our Spiritually Cultivated Ancestresses and Ancestors of our direct blood-circles and the Deities who govern our heads, to elucidate the origin, nature and function of the Akradinbosom for the first time. This analysis is corroborated by archaeological, genetic and anthropological, including linguistic, data. This work will be the foundation for many other publications properly delineating the nuanced role of the Akradinbosom in Creation. Odwirafo Kwesi Ra Nehem Ptah Akhan Aakhuamuman Amaruka Atifi Mu Akwamu Nation in North America Odwiraman www.odwirafo.com

AKRADINBOSOM: Akan Abosom of the Okra/Okraa (Soul) and the 7-Day Akan Week From Ancient Khanit (Nubia) to Afurakanu/Afuraitkaitnut (Africans) in America Volume 2: Abosomsem - Spiritual Cosmology - Awusi ne Adwoa (Ausar and Auset) Our publication of the six volume set, AKRADINBOSOM: Akan Abosom (Deities) of the Okra/Okraa and the 7-Day week – From Ancient Khanit (Nubia) to Afurakanu/Afuraitkaitnut (Africans) in America is the first of its kind. The Akradinbosom are a particular grouping of Abosom, the Akan term for Deities – the Divine Spirit-Forces in Creation. The Akradinbosom, the major Divine Powers Who animate the solar, lunar and planetary bodies which govern the seven-day week have never been addressed in a publication regarding their identity, the nature of their functioning in Creation and their relationship to the Afurakani/Afuraitkaitnit (African) individual in Akan culture. The Akradinbosom are the major Abosom (Deities) who govern all natural cycles in Creation and thus all natural cycles upon Asaase (Earth). We examine the direct relationship that these Abosom (Deities) have with Akan people based on the unique manner in which we have interfaced with them over the millennia. We elucidate how the Akradinbosom are assigned to the Okra/Okraa, the Soul, of each Akan individual pre-incarnation and are thereby directly tied to the Divine function, life-focus, purpose or ‘destiny’ the nkra/nkrabea of every Akan male and female. The super-structure of the nnawotwe, the seven-day week and the Abosom that govern it also governs every aspect of Akan life. This is true of Akan people in the regions of contemporary Ghana and Ivory Coast, West Afuraka/Afuraitkait (Africa) as well as those Akan people who were forced to migrate to the western hemisphere during the Mmusuo Kese, the Great Perversity/Enslavement era. Those of us who reside in North, Central, South america and the Caribbean who are of direct, spiri-genetic Akan Ancestry, have always been directly impacted by the Akradinbosom, the Abosom (Deities) who continue to communicate with us, possess us, heal us, empower us and guide us throughout the course of our lives. In Volume 1: Nokwaresem – Trustorical Cosmology, we address the nokwaresem, the trustory (true-story, true history) of the Akradinbosom, their cosmological place in Creation, the nature of their relationship to the Great Mother and Great Father, Nyamewaa-Nyame, The Supreme Being, and their assignment to our spirits by Nyamewaa-Nyame before we incarnate into the womb and eventually born into the world. We address bebra, reincarnation, in relation to the provenance of the Okra/Okraa, the Soul, as a Deity in its own right assigned to dwell within the head region of the Afurakani/Afuraitkaitnit (African) individual. We examine the relationship of our Okra/Okraa, Soul, and the specific Kradinbosom that governs our Okra/Okraa. We address the spiritual and political ramifications of our adherence or non-adherence to the guidance of our Kradinbosom facilitated through the agency of our Okra/Okraa. We properly define Afurakani/Afuraitkaitnit (African) Ancestral Religion and Culture, Nanasom and Amammere, as critical to our alignment and realignment with Divine Order on a consistent basis through the agency of spiritual alignment and realignment with our Okra/Okraa, Soul and the Kradinbosom governing the Okra/Okraa. We also elucidate the Akan origin of the seven-day week, tracing our roots to ancient Khanit (Khan/Akan land) and Khahnu – ancient Nubia and Libya, our migrations north to settle Kamit (Egypt) and further migrations north into the Near East to establish the civilization of ancient Kangi or Sumer. We demonstrate for the first time that the names and functions of the Deities of the Sun, Moon and Planets in ancient Sumer and Akkad (later Babylon) are found in the Akan language and ritual practices today unchanged. We also show that these are the same Deities with the same descriptive titles and functions in ancient Khanit and Kamit (Nubia and Egypt). The whites and their offspring learned of the seven-day week from our Afurakani/Afuraitkaitnit (African) Ancestresses and Ancestors. The seven-day week was taken into the Near East from Afuraka/Afuraitkait (Africa). In Volumes 2-6: Abosomsem – Spiritual Cosmology, we examine the nature and function of each of the eleven Akradinbosom in various aspects of Creation including their solar, lunar, stellar and Earthly manifestations as well as their shrines within the physical and spiritual anatomy the physical and spiritual organs and organs’ systems of the Akan individual. We also address their manifestations in ancient Khanit and Kamit (Nubia and Egypt) and through a comparative analysis their manifestations in Yoruba, Fon and Ewe culture and religious practice as Orisha and Vodou. In the Hoodoo tradition in North america, the Akradinbosom are recognized and worshipped. As we have demonstrated in our publication HOODOO PEOPLE: Afurakanu/Afuraitkaitnut (Africans) in North America – Akan Custodians of Hoodoo from Ancient Hoodoo/Udunu Land (Khanit/Nubia), the Hoodoo (Ndu) Religion is the Akan Ancestral Religion in North america. It is through a Hoodoo Hwehwemu, a Hoodoo Analysis, that we are empowered by our Nananom Nsamanfo and the Akradinbosom, our Spiritually Cultivated Ancestresses and Ancestors of our direct blood-circles and the Deities who govern our heads, to elucidate the origin, nature and function of the Akradinbosom for the first time. This analysis is corroborated by archaeological, genetic and anthropological, including linguistic, data. This work will be the foundation for many other publications properly delineating the nuanced role of the Akradinbosom in Creation. In this volume we examine the nature and function of the Abosom Awusi and Adwoa who are called Ausar and Auset (misnomered Osiris and Isis) in ancient Khanit and Kamit. Odwirafo Kwesi Ra Nehem Ptah Akhan Aakhuamuman Amaruka Atifi Mu Akwamu Nation in North America Odwiraman www.odwirafo.com

In this volume, the author shows how the Akan concepts of sunsum and honhom offer a degree of Christian pneumatological similarity, providing the avenue for translating and contextualizing the doctrine of the Holy Spirit within the context of the Akan people of West Africa.

AFURAKA/AFURAITKAIT - The Origin of the term 'Africa' Numerous scholars over the centuries have attempted to delineate the etymological origins of the name Africa. However, they have failed because of a lack of understanding of Afurakani/Afuraitkaitnit (African) Ancestral Religion, cosmology and culture. Odwirafo Kwesi Ra Nehem Ptah Akhan is the first to elucidate and publish the actual etymological origins of the name Africa demonstrating the name to be derived linguistically and cosmologically from Afuraka/Afuraitkait – the original male and female aspects of the name. This includes showing the actual term written by our Afurakani/Afuraitkaitnit (African) Ancestresses and Ancestors in the medutu (hieroglyphs) of Ancient Kamit (Ancient Egypt) – a discovery which heretofore had never been accomplished. Afuraka/Afuraitkait is an indigenous designation for the continent first propounded by Afurakanu/Afuraitkaitnut (Africans~Black People) prior to the existence of any other people on Earth. The myths put forward by eurasians seeking to locate the origins of the name Africa outside of the continent of Afuraka/Afuraitkait (Africa) and in the greek, latin, sanskrit, arabic, phoenician and other languages, have been shown in this article series to be a deliberate attempt by the non-Afurakanu/non-Afuraitkaitnut (non-Africans/non-Blacks) to misinform Afurakanu/Afuraitkaitnut (Africans~Black People) and dispossess us of our heritage and culture. This is nothing new. We have been and will continue to be at war - culturally, intellectually, spiritually and physically - with the whites and their offspring, their culture and their pseudo-religions (inclusive of all forms of christianity, islam, judaism/hebrewism, hinduism, buddhism, taoism, pseudo-esotericism, etc.) until the whites and their offspring no longer exist in the world. We will always meet the challenge and will emerge triumphant on every level. The proper etymology of the term Africa was first given to us in the 12990s (1990s) by our Nananom Nsamanfo – Akan term for our Honored or Spiritually Cultivated Afurakani/Afuraitkaitnit (African) Ancestresses and Ancestors. It was our Nananom Nsamanfo who would also lead us to the tangible evidence supporting the etymological origins of the term in the languages, cultures and ritual practices of Afuraka/Afuraitkait (Africa) – inclusive of Ancient Khanit and Kamit (Nubia and Egypt). We would subsequently release our publication: KUKUU-TUNTUM The Ancestral Jurisdiction in 13002 (2002), wherein we defined the term Afuraka/Afuraitkait and its cosmological roots in the first section. The release of our article series in 13007-13008 was designed to provide a more detailed analysis of the nature and function of the name Afuraka/Afuraitkait (Africa) as it applies to Black People – and Black People only – and to expose the misinformation which continues to be propagated deliberately by the whites and their offspring, as well as by misinformed Afurakani/Afuraitkaitnit (African~Black) scholars, teachers, authors, etc. This four-part series is the first volume of a greater series. There are numerous manifestations of the term and name Afuraka/Afuraitkait (Africa) all over the continent and in the places we traveled after having migrated away from the continent thousands of years ago for the first time in our trustory. This is an attestation to the ancient spiritual roots of the name Afuraka/Afuraitkait. The information can and will fill many volumes. This is a never-ending project. ©Copyright by Odwirafo Kwesi Ra Nehem Ptah Akhan, 13007, 13008, 13011, 13014 (2007, 2008, 2011, 2014). All rights reserved. www.odwirafo.com

It has been maintained that the secular nature of modern human rights makes them incompatible with the religious orientation of African and non-Western societies. However, in view of the resilience of religion in the global and local public sphere, it is important to explore how religion can contribute to the promotion and enjoyment of human rights. Based on fieldwork conducted in Ghana, Abamfo Ofori Atiemo here establishes a convergence between human rights and local religious and cultural values in African societies. He argues that human rights represent universal 'dream values'. This allows for a cultural embedding of human rights in Ghana and other non-Western societies. He argues that 'dream values' are usually presented in religious language and proclaimed, for example, by prophets and seers or expressed in certain forms of taboo, proverbs or legal norms. He employs the concept of inculturation, adaptation of the way Church teachings are presented to non-Christian cultures, as a hermeneutical tool for developing a model to understand the encounter between universal human rights and local cultures. Offering a new model for explaining the relation between religion and human rights, Religion and the Inculturation of Human Rights in Ghana offers a novel perspective on the links between global trends and local cultures underpinned by strong currents of religious ideas.

Fiction it has been suggested is stranger than history, but the reality is fiction is history. It is either a record of an author’s stimulated imagination, or real events of historical merit with venues, names and dates skewed to protect the innocent. The former being the case for The Balanga Complex A Pilgrim’s Holiday. That is, mostly the case for life experiences can never be totally eliminated from a fictional story. To live is to have a story whether rooted in imagination or accrued from actual happenings. Both being the case for the author of this holiday story and that makes for a more familiar, if not a truer fictional tale.

ANIDAHO - Awareness There is a great deal of misinformation being propagated in the Afurakani/Afuraitkaitnit (African~Black) community regarding the etymological origins of the terms ‘nigger’, ‘nigga’, ‘naga’, ‘negus’ and ‘god’. There are individuals in the Afurakani/Afuraitkaitnit (African) community who propagate this information out of ignorance, attempting to conflate the derogatory term ‘nigger’ and its variation ‘nigga’ with ancient terms from Kamit (Egypt), Harrapa (Ancient Black India) and Ethiopia. In this work we give the proper etymologies of the terms 'nigger/negro' (nigga), Negus, Naga as well as the term 'God'. We demonstrate that the phonetic and conceptual roots of these terms are found in the language, culture and cosmology of ancient Kamit. This is the first publication elucidating these facts. We initially published the articles and the appendix in this publication separately. We have combined them here for ease of study and distribution. Anidaho is an Akan term meannig awareness. It literally means the eye (ani) lies upon (da) the self (ho). We must have awareness of who we are, who our enemies are and how they and their agents exploit our ignorance to keep us enslaved. Only then can we reorganize and move against them effectively.

Modern science informs us about the end of the universe: "game over" is the message which lies ahead of our world. Christian theology, on the other hand, sees in the end not the cessation of all life, but rather an invitation to play again, in God's presence. Is there a way to articulate together such vastly different claims? Eschatology is a theological topic which merits being considered from several different angles. This book seeks to do this by gathering contributions from esteemed and fresh voices from the fields of biblical exegesis, history, systematic theology, philosophy, and ethics. How can we make sense, today, of Jesus' (and the New Testament's) eschatological message? How did he, his early disciples, and the Christian tradition, envision the "end" of the world? Is there a way for us to articulate together what modern science tells us about the end of the universe with the biblical and Christian claims about God who judges and who will wipe every tear? Eschatology has been at the heart of Christian theology for 100 years in the West. What should we do with this legacy? Are there ways to move our reflection forward, in our century? Scholars and other interested readers will find here a wealth of insights.

MOOR MEANS 'DEAD' Excerpt: The whites and their offspring, after invading Afurakani/Afuraitkaitnit (African) civilizations and losing numerous wars to Afurakanu/Afuraitkaitnut (Africans), decided to work on destroying our Ancestral Religion and Culture. This was a means by which they believed that they could disrupt the society, exploit divisions and ultimately divide and conquer. Part of the process was to demonize Black people. This is why all throughout white pseudo-religion black is defined as evil, of the devil, demonic, etc. Black is associated with death in a negative fashion. This goes directly back to ancient Kamit where Merit (death of the crops, flooding of the land, end of a cycle/season) was associated with Mer (pyramids/shrines for the dead) and mer (the dead, those who arrived in port and were mer-ed or moored and also the class of the dead who were damned) [see the related terms: morose, morbid, mortuary, moron, etc. meaning melancholy, psychologically unhealthy – associated with death, sanctuary of the dead, ignorant – mentally dead, etc. – all of which have the same roots in mr and later moor and are pejoratives]. Yet, the association with a social class (slaves, servants – socially dead/bound/moored/fastened to their labor and service) and a spiritual designation for a certain class of the deceased (the damned) was artificially expanded by the whites as a definition of all Black people. Those Afurakanu/Afuraitkaitnut (Africans~Black People) who have embraced the idiocy of ‘moorish’ culture and identity and refer to themselves as ‘moors’, ‘muurs’, etc. are perpetuating the perverse agenda of the whites and their offspring. They are identifying themselves as ‘dead people’. Mru (Moors) – the dead, the damned Many of these individuals perpetuate as well the false notion that the term Black means ‘death’. They therefore do not call themselves Black nor do they understand the proper etymology of the term Afurakani/Afuraitkaitnit (African). They therefore do not recognize nor embrace the reality that they are Afurakani/Afuraitkaitnit (African). Black does not mean death – Moor means death