Dimakatso Discourse – Part 7

By Zulumathabo Zulu © 2016

 

Dimakatso Discourse – Part 1

Dimakatso Discourse – Part 2

Dimakatso Discourse – Part 3

Dimakatso Discourse – Part 4

Dimakatso Discourse – Part 5

Dimakatso Discourse – Part 6

Dimakatso Discourse – Part 7

Dimakatso Discourse – Part 8

Enter Dimakatso Discourse – Part 7. This conversation is part of the discourse analysis after Dimakatso briefed The Creator and Nteterwane about the real impact of colonization and enslavement and the direct impact on the evolution of the future. The rendition of Dimakatso consisted of five segments namely (1) Wounded and Scarred by History, (2) Betrayed by Leadership, (3) Loss of Moral Compass, (4) Loss of Control Over Destiny, and (5) the appeal To Regain the Destiny. The Linguistics Engineer Nteterwane had begun the discursive analysis when he focussed attention on the need to provide scientific evidence for the fact that conquerors often posed as friends when their real attention was to convert the indigenous peoples of the land into submissive private property and slaves and rob them of their natural resources. In this case, Nteterwane is continuing his line of inquiry to broaden the deep understanding with regards to the methods of conquest. In addition to the above, Nteterwane introduces another cosmic guru the Connectomics Engineer Madiepetsane. Madiepetsane is an expert on relational systems and their design. In this discourse, the conversation is mainly between Dimakatso, Nteterwane and Madiepetsane. The conversation is already in progress.

Dimakatso (paying deserved tribute to the gods) – Tlhatlhamacholo! Thokoza Makhosi! Raboka mosa wa hao wa bosafeleng. Reikopela hore mosa oo obe lerona ka dinako tsohle. Mefokolong le hotsoleng ha rona, reapese kobo ya bonatla ba sedimo sa Manneheng hofenya ditlakabetsi le dikgese tse pateileng hore reboke lesedi la tataiso le tsheetso tsa hao. Rentse re sa lebelle hore ore etsetse moo eleng matleng a rona hophetha feela ore tiise moo rehaellwang teng ka moralo. Thokoza Makhosi! Tlhatlhamacholo! Rere, phumula dikgapha tsa mariha hore rese hlokofale kapa ra tshoswa ka maemo a fetofetohang a sehla! (Tlhatlhamacholo! Thokoza Makhosi! We thank your eternal kindness. We ask that your kindness be with us at all times. In our shortcomings and nakedness, cover us with a blanket of the majestic goddess Manneheng to overpower risks and hidden potholes so that we can emerge and celebrate the light of your wisdom, guidance and support without us expecting you to do for us where it is within our power to do but to strengthen us where we come short by design. Thokoza Makhosi! Tlhatlhamacholo! We ask that you wipe away the winter tears so that we are not traumatized or frightened by reason of the caprice of the season!).

My ancestral companion Nteterwane! The great engineering spirit! Thokoza Makhosi! We are forever honoured by your presence. We have become transformed like born again. Thokoza Makhosi! We have now proudly gained the incredible cosmic knowledge and spiritual scholarship. The people of Lefatshe have begun to marvel at the ethical changes they see in our personal lives. Thokoza Makhosi! Like a radical change, our behaviour and thoughts have now moved beyond the physical. We have become cognitively aware of our surroundings with an acute spiritual sense. Thokoza Makhosi! Like the horizon of the East; like the horizon of the West; like the horizon of the North and like the horizon of the South, we are now part of the seamless continuum. Thokoza Makhosi!

We are now spiritually erudite like never before, thanks to you. Thokoza Makhosi! Even our diet has changed. Even our dress code has changed. Like the great masumu shedding his old skin to assume the new one, we have also broken the chains of brain washing by religion and foreign rule in order to assume our rightful place as architects of our sacred destiny. We don’t need foreign religion because our ancestors have given us their philosophical religion. We don’t need foreign education, because our ancestors have designed for us the right education that maximizes our survival experience. We don’t need the foreign structure of the economy because our ancestors have designed for us the Letsema System of Economy that empowers us as architects of our own economic destiny. Thokoza Makhosi! We are now like spiritual beings in a physical temple. Thokoza Makhosi!

My ancestral companion Nteterwane! Your knowledge, experience, skills and encouragements are the greatest source of enlightenment for us. Your superior skills of analysis and your rigour are awe-inspiring. We shall forever pay deserved tribute to your rare combination as an engineer and a linguist. We just can’t get over that! Thokoza Makhosi! We are greatly enlightened, energized and empowered since sojourning here with the powerful gods of the cosmos. Thokoza Makhosi! The sacred crop of Mabele is now the main staple of our diet. Thokoza Makhosi! Mabele, the food of the gods is now our daily bread and our health has consequently improved. Thokoza Makhosi! Now, we live like the gods as it was originally intended to be. Thokoza Makhosi! Arise the ancestors arise to reveal yourselves to the people of Lefatshe so that they can turn the corner and abandon their self-hateful, self-harmful and misanthropist ways and begin to walk the path of cosmic light as architects of their own destiny! Thokoza Makhosi! Siyabonga ka khulu (we are grateful to the highest degree). Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! You now speak like a revolutionary soldier who is championing the revolutionary change in the great struggle for the sacred land of the ancestors! You are not just a revolutionary like a loose canon but a disciplined soldier who is able to scientifically corroborate the ethos of the emancipation struggle. Thokoza Makhosi! To be an architect of your own destiny also requires a commitment to defend the land of your ancestors. Is this sentiment shared by others?

Dimakatso – Thokoza Makhosi! Yes this sentiment is shared by others. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Is this also attested for in some archival history?

Dimakatso – Thokoza Makhosi! The sentiment of fighting for and defending the sacred land of the ancestors is attested for in various accounts. As a specific example, this sentiment is attested for in The Fire of the Village in the book A Woman in the Bush. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Please indulge us in The Fire of the Village from the book A Woman in the Bush. Thokoza Makhosi!

Dimakatso (delivering live poetry to the gods of the cosmos after bowing)

The Fire of the Village

Despite attempts to overtake the village
Hired guns backed away from a searing barrage
To respect the village that refused to bow
Having tasted fire that continued to wow
Startled invaders scrambled for exit
Backing away to be forever transfixed

Despite daring attempts to break them
Despite superguns raining upon them
Indigenous warriors worshipped the land
Disallowing defilement of the motherland
They vowed defense to the motherland
Invoking the gods to accentuate defense
To scorch them that affront the shrines
Snappish fire erupting unforeseeable
To accentuate defense was immutable

Dimakatso (bowing to the audience of the gods) – Thokoza Makhosi!

Nteterwane (in reply) – Thokoza Makhosi! The indefatigable Dimakatso! You are an amazing poet. This is a forceful piece that forces serious thinking in terms of being an architect of one’s fortune. Thokoza Makhosi! It is incredible how your shortcomings have become virtues with a spiritual insight. Your acute spiritual sense is most welcome to us. Thokoza Makhosi! Your life is an exemplary pathway for those who must take a page in terms of changing their ways in order to walk on the pathway guided by the light of the gods of the cosmos.

You have become the ambassador of the heavens. Thokoza Makhosi! May the people of Lefatshe take a page from your instructive life. Your humility, thirst for cosmic knowledge and unconquerable spirit have proven their worth since you are now given access to the sacred gateways of cosmic knowledge. Thokoza Makhosi! As the gods of the heavens, we sanctify those who genuinely seek the wisdom of the gods. Moreover, your people are the only ones on the planet who transform into the gods when they depart. Thokoza Makhosi! You are the chosen ones. Thokoza Makhosi!

Feela hape reya hlokomela ka hoswaba ho hoholo hore Batho bahlajuwe ke tshehlo e babang ya kgatello ya machaba a bokone. Tshehlo ena ekentse bohloko ba chefu ya hoikgesa kahare; hayona e bolla kahare ka hosila bokahare hanghang jwale ka chefu ya Masumu ha mathe a teng a sila bokahare ba nama ka serala sa mathe a yona a teteyaneng. Ke mosebetsi omoholo mahetleng hoba hlabolla hore base bolawe kapa hona hoholofala ka chefu ya tshehlo ena. Feela, ela hloko hore dibakeng tseding batla belaela ka hothwasa hahao hape baothibela bare oyaba thonkga fela wena hatela pele ka tshebetso ya bohalaledi ba phodiso ya polokwe ya Lefatshe. Thokoza Makhosi! (We are however cognizant with great sadness that the people have been pricked by a harsh thistle of foreign oppression by the people of the North. This thistle has injected a venom of self-disdain into the innermost while decomposing inside like the venom of the fearsome Masumu that digests the innermost of the flesh in real-time through the molecular structure of its highly concentrated saliva. It is a great mission upon you to pluck the thistle so that they do not die or become crippled from this prickly poison. However, be cautioned that in some instances they shall question your credentials and even frustrate you by saying you traumatize them with your teachings but you must forge ahead with your sacred mission of healing the terrestrial globe of Lefatshe Planetary System. Thokoza Makhosi!).

Dimakatso (injecting her thoughts) – Thokoza Makhosi! I know I am interjecting. Thokoza Makhosi! I request permission to inject some thoughts into the profound statement you have just made – my ancestral companion Nteterwane. Thokoza Makhosi!

Nteterwane (acknowledging Dimakatso’s thoughts) – Thokoza Makhosi!

Dimakatso (stepping forward to make her thoughtful remarks) – Thokoza Makhosi! My ancestral companion Nteterwane! You are forever cherished by me. Thank you for recognizing me and giving me permission to express my immediate thoughts. Thokoza Makhosi! I can’t help but to rehash the fact that I am greatly honoured to gain access to the gods of the cosmos. Thokoza Makhosi! A person like me who comes from humble beginnings with no trappings to show for, you have made me into one of yours. This is huge for me! I shall carry this and cherish this experience to the grave. Thokoza Makhosi!

Nteterwane (moved by the self-effacing remarks of Dimakatso) – Thokoza Makhosi! You are forever cherished by the gods of the cosmos. That fact shall remain for eternity. It shall be engraved on the sacred pages of the ancestors using the logosyllabric script of those who have gone before you. Thokoza Makhosi!

Dimakatso (pushing back the overflow of tears) – Thokoza Makhosi! I didn’t mean to lose composure but such love from the gods is overwhelming. Thokoza Makhosi! A mere mortal and frail being like me to be cherished in such a profound way is overwhelming. Thokoza Makhosi! You have restored my dignity as a human being and I feel greatly honoured by you. I hereby commit to do whatever I must do to uplift your name and your graceful deeds. Thokoza Makhosi!

Dimakatso (her voice like tripping over her tongue) – Thokoza Makhosi! What you have just said about the venom of the bite of the thistle is most profound. Thokoza Makhosi!

I want to give a specific example of that. Thokoza Makhosi! The family father has disappeared from amongst our people as a result of this venomous bite. That means the father is not there; he is none-existent.The medicine man is not there. The grandfather is not there. This thistle you mentioned is like the wolf of the North. The pack of the wolves of the North launches an attack upon the men and the grandfathers of the defending clan in order to weaken the clan. Once the men and the grandfathers have been destroyed and scattered then the pack moves in to take over the clan.

In this way, the system of colonization and enslavement has weakened the family structures of our people. The tentacles of the colonial and enslavement establishment have managed to exact a venomous punishment upon him so that he could not survive the wounds. He has been reduced to a none-entity and scattered to the far corners of the earth away from his children. He wants to be with them in order to give them the warmth, the love, the healing, the teaching and the protection but he can’t because of the great divide between him and his family. This great divide has been interposed by the post-colonial establishment like the invading pack of the wolves of the North. In the process, the man has suffered economic, moral and intellectual damage. He is now like damaged goods with no iota of dignity to speak of.

Now our defenseless children are raised by the mother; a grandmother for that matter. The medicine man gives us the moral code and the rules so that we can manage, strategize, overcome and transcend chaos whereas the grandmother i.e. the medicine woman gives us the nurturing and the medicine. However, in the absence of the medicine man, she now has become a juggler. Even her medicines are now diluted by reason of juggling. She must juggle the roles of the medicine man and the medicine woman.

The implication here is that she lacks the focal point because of survival requirements of juggling through no fault of her own. Instead of passing a focal point to the children, she can only pass a distributed point. The concentration of energy can only be found in the focal point but now the children are only getting the scattering of the distributed point instead of the concentration of the focal point which only the medicine man can provide. As a consequence, our children are not able to be the success they can be. The absence of the medicine man is the result of the venomous bite you are referring to.

The sophisticated mechanisms of the post-colonial and post-enslavement establishment like the migrant labour system produce a set of causalities like deterministic causality, probabilistic causality and stochastic causality in order to engender the scattering of the medicine man.

If you look at something as simple as education, it is the colonial descendants and the enslavement descendants, through the tentacles of modernity who are teaching our children. Given the fact that their colonial and enslaving ancestors have robbed us of our beautiful land what kind of teaching are they giving to our children other than to teach them to be perpetual servants of their establishment and the structure of the economy? Their education model is that of the master servant relationship model (MSRM).

However, our objective is not to blame the colonial descendants because they are merely doing what they have been programmed to do. It is us who feel the pinching of the shoe who must do something about it in terms of inventing the right solutions to the brutal problem failing which the tentacles of colonization and enslavement will persist into perpetuity. I just wanted to share those thoughts with you my ancestral companion. Thokoza Makhosi!

Nteterwane (thoughtful response) – The indefatigable Dimakatso. What you are saying tugs strongly at our heartstrings as the gods of the cosmos. We are sadly aware of the medicine man missing in action. We want to restore his role so that the train can be restored to the tracks. Right now the train is derailed and it is going to take a lot of effort, time, energy and resources to overcome the derailment. Your reference to the scattering of the distributed point as opposed to the concentration of the focal point is profound. Thokoza Makhosi! This scattering is the big piece of the puzzle that must be solved; do or die. Thokoza Makhosi!

You are not going to solve this puzzle without regaining lost ground. Regaining access to the land is critical to solving this keystone puzzle. In conclusion, another keystone solution is going to require some kind of cultural revolution in order to bring back the moral code. There is no sustainable revolution that can marshal a permanent liberation without some kind of cultural revolution. The systems of oppression rely on some kind of degeneration of moral fibre by injecting the ethos of sleaze, compromize, ego and self-interest. The media establishments like newspapers, magazines, radio, television and the cinema are designed to contaminate and degenerate the moral code. Unless your leadership can espouse the moral code and exemplify the high principles of cosmic knowledge they remain guideless and ineffective in their positions. They will promise the masses but fail to deliver because they are impotent inside the institutions of post-colonial modernity. Thokoza Makhosi!

Nteterwane (introducing Madiepetsane) – Thokoza Makhosi! Now that we have been blessed with profound thoughts from the indefatigable Dimakatso, we would like to introduce another segment of the timeline. Thokoza Makhosi! The indefatigable Dimakatso, we have a pleasant surprise for you. Thokoza Makhosi! Meet a Connectomics Engineer Madiepetsane from the mother planet of Tosa. Tosa le madinyana are yona! (Jupiter and her babies). Madinyana of Tosa are the beautiful young moons of the celebrated mother planet. Thokoza Makhosi! Madiepetsane is one of the greatest engineers in the cosmos; a relational systems engineer in her own right. Thokoza Makhosi!

Madiepetsane, meet the indefatigable Dimakatso also an engineer but also a soldier in the military academy; a rare combination of a fighter and a design analyst. The indefatigable Dimakatso is from the cactus planet of Lefatshe. Thokoza Makhosi! Our celebrated warrior nation Zulu refer to this planet as Umhlaba meaning the thorny planet. Thokoza Makhosi! A cactus planet is right in line with the philosophical constructs of the Zulu nation who have kept and continue to adhere to the cosmic knowledge of genesis. Thokoza Makhosi! Even their doctoral tradition of healing is referred to as Ubunyanga meaning the cosmic state of the moon. As a result, the medicine man among the Zulu is known as Inyanga meaning the moon. It is very important for us as the gods of the cosmos that our cosmic knowledge is the guiding light of genesis. Thokoza Makhosi! Hereby introducing you to Dimakatso the heroic figure of the Lefatshe Planetary System.

Madiepetsane (stepping forward) – Nice to meet you the indefatigable Dimakatso. We have heard great things about you. Thokoza Makhosi! We must also say, you are in safe hands with the Linguistics Engineer Nteterwane. Through him, you gain more access to the gods of the cosmos. Thokoza Makhosi! He is an amazing guru with a rare mastery of the symbolic systems of language and the engineering expertise of design analysis. Whenever we need to gain a numerical analysis of language, he steps to the place. Thokoza Makhosi!

Madiepetsane (saying something about herself) – Thokoza Makhosi! A quick intro about me. Thokoza Makhosi! As already mentioned, I am a Connectomics Engineer. Connectomics means that we have a deep and broad expertise in the area of computational neuroscience that deals with how the neural systems are connected and what we can learn from that connectedness at both micro and macro levels of neural connectivity. Through our specialization in this area of computational neuroscience, we are responsible for a very important scientific knowledge with regards to how the brain was designed. Like Nteterwane, we also assist the different creators when they need to design or re-design the brain systems. As an engineer, like Nteterwane, I am a design expert of systems like molecular and other biological machines.

Dimakatso (unable to hide her excitement about another female engineer) – Thokoza Makhosi! Nteterwane has been very great in our discourse. He has added more ammunition in our discourse by making you part of this paradigm shifting discourse. Dimakatso is now supported by two galactic experts Nteterwane and Madiepetsane. Thokoza Makhosi! Your specialization is intriguing! Please tell me more about Connectomics Engineering. Thokoza Makhosi!

Madiepetsane (smiling but thoughtful as she explains her specialization) – Thokoza Makhosi! Connectomics is about how the neural systems of the brain are connected, related and the kinds of networks or clusters they form and what patterns and structures can be deduced. This is also the reason why humans command an incredible power in pattern recognition. Pattern recognition is the most efficient numerical system as confirmed by the Basotho who count their cows using pattern recognition as opposed to discrete counting. Connectomics is about relational, computational, interactive and dynamic connectivity of the neural systems.

Keep in mind, that all engineers in the cosmos are trained in logic, relations and patterns. In addition to this background, we then specialize in Connectomics Engineering because we think humans and non-humans can be better understood and enhanced if we understand the neural connectivity of their brain systems. Even though I used the word deduce, we actually use inductive and transactional logic in the study of these neural systems. Just as the Ditaola tsa Basotho (the geomancy of the Basotho) deal more with network, relational, cluster and pattern analysis to explain the human destiny, Connectomics also focuses attention on the network connections of the neural systems. It is the synaptic connections and other structural connections that help us to understand the function and design purpose of the brain. We trust this helps to shed light on what we do the indefatigable Dimakatso. Thokoza Makhosi!

Dimakatso (restating for clarification) – Thokoza Makhosi! You are saying that the best way to understand a complex neural system such as the brain, is to focus on how the neurons are connected rather than to be fixated on a reductionist approach that says that this particular part of the brain does this or that? Are we correctly articulating what you say this is all about?

Madiepetsane (in agreement with Dimakatso) – Thokoza Makhosi! Absolutely Dimakatso! You have hit it on the nail. Our specialized expertise is about the neural connectivity of the brain systems. The problem with the so called scientific method at Lefatshe is that they seek to isolate parts and assign function to these parts without understanding the inductive and numerical logic with respect to the fundamentals of neural connectivity which is the relational system underlying the neural system. The Basotho science of Mothati (graphical sequence of the gradience) is extremely vital in this case as part of the investigative tools. This explains why Ditaola is such an important knowledge domain with respect to its epistemic, ontic and axiological paradigm. Halesalahle Ditaola, letla finyella tsebong ya nnete hofeta bana bareng baya tseba. Ditaola diya phedisa. Ke ka moo bareng “Ngaka haeboyele Badimong le Ditaola. Etshwanela hodisiya le basetseng. Feela hape ngaka eka sesiyi Ditaola le bao badikgesang. Etla tshwanela hotsamaya le tsona. Ditla kgutla ka hokguta hohong” Hobane Ditaola tsena diya phela. Habadikgesa diya hlokofala bese dikgetha hoya Badimong le beng batsona. Leha dikasala le bona hadinobaphidisa. (If you do not forsake the geomancy of Ditaola, you shall arrive at true knowledge more than those who claim to know. The time-honoured doctoral expert must bequeath the geomancy to those he leaves behind. On the other hand, the doctoral expert cannot entrust the geomancy to those who despise them. In this case, he must take the geomancy with him. The geomancy shall return in other ways. This is because the instruments of geomancy are alive. When the people despise Ditaola, the geomancy cringes and then decides to return to the gods with their owner. Even if Ditaola were to remain with the survivors, they would not heal them).

Dimakatso – So as a Connectomics Engineer means that you are a relational systems engineer as the great Nteterwane mentioned? Why is the neural connectivity so important for you?

Madiepetsane – Yes, I am a relational systems engineer. Why is this important? When the creator designs a biological system such as an organism, the creator has the design goals that must be met in order for the organism to thrive in its natural or changing environment.

Let’s make an example with a common disease known as cancer. This is the disease of the North but has since spread to the South. The medical scientists then decide to administer radiation in a form of chemotherapy. This is an extremely toxic form of therapy. A therapeutic intervention is a good intention but good intentions are not good enough. The Basotho axiom is instructive in this case: “Le mehopolo e metle e fella dintshing tsa malekeleke” (Even the good intentions end up at the eyebrows of the chasm). Good intentions do not cross the chasm. We must cross the chasm meaning we must deliver a tangible therapy that transforms the organism for the better and enhances its survival behaviour. In the case of chemotherapy, as soon as the patient is showered with this therapy, the patient develops a strong urge to vomit. The medical scientist then administers another drug therapy to suppress the 5-HT receptor that triggers the vomiting. This therapeutic intervention degrades the survival experience of the organism.

What is happening in this case is that the brain monitors the blood of the organism for the presence of toxins and when it detects a particular toxin (foreign body), it then activates one of the 5-HT receptors to trigger vomit so that this poison can be expelled from the system of the organism. This mechanism is designed this way by the creator of the organism. The doctors who have no access to the design knowledge of the organism then decide to go against the design by suppressing the 5-HT receptor in order to force the organism to tolerate this poisonous therapy. The doctors of the North do this because they don’t rigorously understand the neural connectivity of human brain and the design purpose of that connectivity.

It is my job as a Connectomics Engineer or relational systems engineer as you already pointed out to enlighten the Lefatshe people about the value of understanding and adhering to the neural connectivity. The creators want the humans to adhere to the design goals of the organisms. It is a dangerous trend to suppress or deviate from the design goals of creation. A design goal is a sacrosanct precept that must be upheld at all times regardless of the imposing circumstances. The pressing circumstances should not be allowed to erase this sacrosanct instruction of the creator. Like the great desert flower Mponeng of the great Kalahari who refuses to be defined by adversity, we also cannot allow the circumstances to define us. The design purpose of the creators must prevail at all times. Thokoza Makhosi!

Dimakatso – Incredible! Thank you for reminding us about our obligation to adhere to the design goals of the creator. Who are we to redefine the design goals of creation? The design goals of the creator are sacrosanct precepts that must be upheld at all times as you instruct us. Thokoza Makhosi! This is one of the messages we shall take to the Lefatshe so that they understand the teachings and the sacred principles. Thokoza Makhosi!

Your instructive example about radiation therapy is well received. Thokoza Makhosi! We have always wondered about this chemotherapy. Thank you for shedding this clear light on this important matter. Since you are talking about the specific 5-HT receptor that is targeted by the medical scientists of the North to obviate the natural defensive mechanism of the organism, what is the signalling pathway of this 5-HT and what should be done in this case with respect to these invasive interventions in the treatment of cancer?

Madiepetsane – The signalling pathway of the 5-HT We just mentioned uses the ion channel mechanism. We should point out that the majority of the 5-HT receptors use the G-protein mechanism whereas this specific mechanism uses the ion channel. It is prudent to point out from a taxonomical point of view that there are many kinds of 5-HT receptors including their subtypes. Their connectivity is extremely important in understanding their function and design purpose which is what we are concerned about when the doctors of the North arbitrarily create suppressants to override the natural mechanisms that are designed to preserve the survival integrity of the organism. It is extremely important for any type of therapeutic intervention to adhere to the inviolate rules of design by the great creator. Thokoza Makhosi! May the sacrosanct design goals of the great creator be upheld at times. Thokoza Makhosi!

Dimakatso – Thokoza Makhosi! I want to reassure you ….

Madiepetsane (interjecting) – The word “I” does not exist in the cosmic discourse. Thokoza Makhosi! In the big scheme of things we do not use the word “I”. You are not alone in this mission. You are part of the collective. The word “I” undermines the clannish systems of the collective. Thokoza Makhosi! The word “I” should be used sparingly and only under syntactic requirements. Thokoza Makhosi!

Dimakatso (retracting) – Thokoza Makhosi! We hereby, retract. The correction is upheld. We are learning and self-correcting along the way and all the time. Thokoza Makhosi! We want to reassure you that it is part of our sacred mission to enlighten the people of Lefatshe about the critical importance of adhering to the original design goals of the creators. Thokoza Makhosi!

Madiepetsane (pleased with the graceful self-correction of Dimakatso) – Thokoza Makhosi! Your ability to recover from setback and retrace your steps in order to traverse the trajectory of the great cosmos is honourable. Igama la Makhosi malibongwe (May the name of the gods be shown gratitude). Thokoza Makhosi!

Dimakatso (acknowledging) – Thokozani Makhosi a makhulu! (Thokoza Makhosi to the rulers of the heavens). We are greatly blessed to be part of your heavenly plan. For us mere mortals to be invited by the gods that inspire awe and give us access to the awe-inspiring cosmic knowledge without the use of instruments of any kind is the greatest experience that is greater than life itself. Thokoza Makhosi! We know about the baby moons of Tosa without the use of instruments. This confirms we are the descendants of the stars where our ancients originate from. Rebana ba Mokgubu wa Kganare (we are the children of the galactic core). Thokoza Makhosi! We shall live for you. We shall run for you. We shall break and shake off the iron curtains of foreign rule. Thokoza Makhosi! We shall defend your sacred mission to instruct them about the ways of the creator. Thokoza Makhosi!

Dimakatso (returning to the chemotherapy topic) – Your example about 5-HT is instructive. Thokoza Makhosi! This explains why the patient even loses hair when subjected to the poisonous therapy of chemotherapy. Moreover, hair is part of natural beauty and does this mean that the doctors of the North don’t care about natural beauty? Beauty is such a big industry down there!

Madiepetsane – Thokoza Makhosi! We venerate your sacred mission of the collective to go out there where no one has gone before to educate them about the great creator and the sanctity of her creations. Thokoza Makhosi! We understand that in the process of discharging our sacred mission you are also putting your life at risk. We shall provide an impregnable cover for you so that you can succeed in your great mission. Thokoza Makhosi!

The doctors of the North probably care about the essence of natural beauty but they don’t have the ability to incorporate beauty as part of healing. In this case, they sacrifice beauty in order to apply their invasive interventions. They lack the cosmic knowledge which is vital to true healing. Thokoza Makhosi! it is your sacred mission to teach the Lefatshe planet about cosmic knowledge.

They are also not able to reconcile beauty and healing because of their philosophy of ontological materialism that says that there is no external design in nature; nature rather designs itself. This fallacy gives them the power to redefine nature. Ayikho le ndaba! (this matter is non-existent!). The philosophy of ontological materialism is a sacrilege of the highest order and we are pleased that you have made it part of your sacred mission to defeat and correct this poisonous philosophy. The administration of this poisonous therapy must be ended.

Dimakatso – Thokoza Makhosi! We shall go where no one has gone before. We shall traverse all the pathways in the gutsy spirit of bringing light to those who are prevented from seeing it. Your amazing works of creation must be preserved and we can’t allow the doctors of the North to destroy what was designed to thrive naturally using traditional medicine plants and the cleansing rituals that ensure a thriving state of natural health and beauty. Don’t these scientists have an ethical sense towards the organism?

Madiepetsane – Thokoza Makhosi! Any kind of therapy must not subject the patient to toxic effects. This should be the baseline of ethics. This also goes for side effects or contra indications. With respect to your question about ethical sense, these doctors do have ethics committees that consider the ethical merits of their research projects but this is not enough to protect the organisms against toxicity. The reason for this is that the ethics boards use a flawed philosophical method in the assessment of the projects. Moreover, the therapies used are based on invasive treatments. As a way forward, the best therapies are non-invasive.

To underscore Mokgero (deviation) of the ethics systems they use, these medical scientists conduct toxicology tests on the therapies but the patients continue to be administered toxic medication. This represents an antagonistic contradiction inherent in their therapeutic systems. This is where the above mentioned axiom is so germane to this matter that good intentions only end at the eyebrows of the abyss; they don’t cross the abyss. We must go beyond the good intentions. The main problem here is the combination of lack of design knowledge and the profit motive whereby the need to profit outweighs the need to preserve the organism. Perhaps if the medical scientists were privy to design knowledge, it would be enough to trigger their conscience in order to preserve the organism in accordance with the design goals of that organism but we don’t see this to be the case because they are willing to use brute force to force through their therapies. Instead of first seeking design knowledge, they push through brute force to enforce their invasive modality of therapeutic interventions.

Dimakatso – Thokoza Makhosi! We are so glad that you make the connection between the profit motive and the medical science industry. This also goes for pharmaceuticals who are part of the medical establishment. Our people are being sacrificed in the name of scientific progress. We just want to go back on the example you made about chemotherapy to demonstrate the unsafe consequences that occur as a result of not having the design knowledge with respect to the highly complex connectivity of brain systems. Thokoza Makhosi! You talked about isolating parts and then assigning function and this being a misnomer with respect to the design purpose of the organism. In your 5-HT example, you demonstrate that the specific 5-HT receptor i.e. 5-HT3 gets isolated and suppressed in order to override the brain rejection of the chemotherapy. Does something like this also happen with respect to medicines?

Madiepetsane – We have the greatest problem also in the domain of medicine plants as your question correctly raises the issue. Take, as an example, the indigenous Lengana medicine plant. Lengana is one of the greatest medicine plants and a very popular medicine plant among your people used for respiratory, muscle and other skin related problems. Lengana contains a natural toxin which the plant uses as a defence against pests and other predators. When the plant is used in its natural form it does not harm the organism. However, if the active ingredients were to be isolated the toxin in Lengana would be potent enough to kill the organism. This is an example of how the reductionist methodology in the medical science of the North can do more harm than good.

Dimakatso – Thokoza Makhosi! We are glad that you have clarified the need to use medicine in its natural form. Even if we make changes, these changes must adhere to the ethical principles of preserving the survival experience of the organism within the parameters of the design goals of the creator. We must have a sense of awe with respect to the design of the organisms. We must protect and defend the organisms against toxic effects. We must educate the people of Lefatshe about the sanctity of nature, the environment and the organisms. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! We are glad that you guys have begun to strike a common chord with respect to your interests and the specialized expertise of Madiepetsane. Thank you Madiepetsane for joining us and taking an active part in the Dimakatso Discourse meetings. You are now part of the intellectual tradition that adheres to the high standards of rigour with respect to the ontology of philosophical constructs. We would also like to inject language as a powerful form of therapy. Thokoza Makhosi! Language also requires this numerical logic of graphical sequence as part of a relational system. We do realize that we have almost exhausted the time for the discursive analysis of Dimakatso’s update about the people of Lefatshe with respect to colonization and enslavement and the impact of this on the evolution of the future. We shall return to the segment of the discourse but let me make some observational points about the role of language in all of this. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! We are in agreement with Nteterwane on this one. Thokoza Makhosi!

Dimakatso – Thokoza Makhosi! We are also registering my agreement with my ancestral companion Nteterwane. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Now that we have a consensus, we shall proceed thus. Thokoza Makhosi! Language is an extremely important medium of knowledge discipline as in symbolic behaviour, symbolic thoughts and symbolic logic. The people of Dimakatso are the originators of symbolic behaviour. At some point of written history of the North, it was recorded that the people of the North were the originators of symbolic behaviour. This has since been discounted in favour of the people of the South as attested for by celebrated scholars like Henshilwood et al. Thokoza Makhosi! Your people are the creators of language before the people of the North. This historicity of the genesis of language should be a robust platform to empower your people to take a lead in the innovations of natural therapies that preserve the sanctity and integrity of humans. Language is a critical link in the innovation of new therapies. One cannot innovate meaningfully without language. Thokoza Makhosi!

Dimakatso (in telepathic unison) – Thokoza Makhosi!

Madiepetsane (in telepathic unison) – Thokoza Makhosi!

Nteterwane (breaking new ground in terms of role of language) – Thokoza Makhosi! We hereby make three points with respect to the unique role of language namely (1) language as a relational system, (2) language as a philosophical system and (3) language as a healing system.

Language as a Relational System

The Basotho treat language like a system of graphical sequence as in Mothati (non-linear gradient system). For the Basotho, language is better modelled as a graphical system whereby a variety of graphical types and sub-types are connected via a relational system. In this way, language is like a system of Connectomics as elucidated by our venerated Connectomics Engineer Madiepetsane. Using graph theory, we can utilize edges, nodes and graphical sequence to show the complexity of the language.

Suppose we need to understand the graphical sequence of the Sesotho expression Hobuwa ditaba. Here is the relational representation of the expression using set theory using the graphical sequence:

Table of Graphical Sequence for Hobuwa Ditaba

Stem Graphical Sequence Challenges for Speaker
Ho infinitive to, prepositional to, prepositional at, prepositional with, phonological cue, state syntactic, semantic, morphological, phonological, contextual, disambiguation
Buwa speak, skin Morphological, semantic, phonological, contextual, disambiguation
Taba News, issue Morphological, semantic, phonological, contextual, disambiguation

 

The above sentence Hobuwa ditaba actually has four different meanings namely (1) to discuss the news, (2) to discuss the issues, (3) to dissect the news, (4) and to dissect the issues. The meanings can extend beyond four but for now this must suffice as a simple example. If the brain is not provided with a strenuous exercise, it degrades and begins to atrophy. We hereby introduce linguistic medicine. Thokoza Makhosi!

Language as a Philosophical System

Language is a philosophical system. Celebrated philosophers like Noam Chomsky are philosophers as a result of their superior skills in linguistics. Language is their claim to the fame of philosophy. In another example from the Sesotho language, we have the expression Batsamaya. Here you have one word that translates into “They are going”. The English language requires three words to express what the Basotho can express in one word formation. That is the power of the Sesotho language. It does not end there. Thokoza Makhosi!

Batsamaya is a set of expressions as shown below using set theory:

Batsamaya {They are going; they go; they kept on going; they went}

This set gives us four elements of different expression from only one word formation. Thokoza Makhosi! The reason for this is that the Basotho like other natives are inventors of symbolic logic; symbolic behaviour and symbolic thinking. When they invented this symbolic system of language, they intended to encapsulate their philosophical constructs so that a Mosotho child becomes a philosopher by default before even going to a formal school. This is because a home among the Basotho is an extension of a school system. Among the people of the North, the child must go to school in order to learn about philosophy and logic whereas among the Basotho the child already acquires philosophical constructs prior to an admission into a formal school. The English language needs to construct four different sentences in order to capture the meaning of Batsamaya. Amazing isn’t it? Thokoza Makhosi! This demonstrates that philosophy is part of the language and thus a Mosotho is a philosopher by default. Thokoza Makhosi!

Language as a Therapeutic System

The Sesotho language is not only a language but is also a therapeutic system because it is forever presenting a challenge that serves as a mental exercise. We know that mental exercise prevents damage to the brain. Mental exercise thus preserves the integrity and prolongs the longevity of the brain. A language like this is a perfect language for speech therapy and other therapeutic interventions. The brain is like the muscle that needs constant drill challenges in order to have a better muscle tone. Another fact about this kind of language is that it is a collectivist language without any gender pronouns making it the language of the gods. This means the brain of the native speaker of this language is wired to think about others instead of himself. That in itself engenders a therapeutic experience.

Afterwards:

Dimakatso was pleased with the opportunity to narrate the story of her people and also to be introduced to a venerated Connectomics Engineer Madiepetsane. This is the greatest intellectual boost to date. She was pleased with the fact that Madiepetsane is a female engineer with no fear and one of the greatest engineers in the cosmos. Nteterwane gave Dimakatso a new perspective on the role of language as a medicine. She had never thought of language in that way. Dimakatso returned to Lefatshe to take the much needed rest before resuming her duties as a member of the military academy.

To be continued…

7 thoughts on “Dimakatso Discourse – Part 7

  1. Dumela Mohlomphehi!

    Ke tshepa o ntso phela hantle. Ke lebohela karabo ya hao ka thuto ya Dipalo. E ile e a hlakisa mohosa hlakang.
    Re lebohela tsebo ya hao!
    Tswella pele, monghadi.

    Haelale, MoAforika wa sebele!

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  2. The Dimakatso Discourse is so profound as all the other topics within the blog. They make me/us proud of my/our heritage and of Our Ancestors Who We stem from and also envelopes us with confidence. It also confirms the historical truth and tales that Elders like Elijah Muhammad taught our Family in the west and confirms all the scientific basic datas from the Elder of Botswana who gave us a lot of the basic science of Our Ancestor. Thankyou very much Elder!

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    1. The profound Omoasheda,

      We give thanks to the high spirits of the African motherland. Your message to us is profound. It is heartwarming to hear from you and that the message of your leaders over there is synergistic with respect to the ancestral teachings of the African motherland. The historical truths and the teachings are one with us. We have great respect for your elders in the diaspora who have valiantly stood the test of time in their fearless defense of our people over there. We love you; cherish you and espouse your soul so that we walk this arduous path together. We know that the forces of reaction are destructive along the way but we are unconquerable. Thank you about the elder from Botswana.

      Please spread the message over there and get us the support to continue to do this sacred work of the ancestors.

      Siyabonga kakhulu (We thank you to highest degree)
      Zulumathabo Zulu

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  3. Dumela Monghadi Zulu!

    Ke nka lakatsa ho o botsa potso e lengwe feela.
    Ke nale kgahleho ho tabeng tsa moruo le kgwebo. Jwale ke lemoha hore hajwale re sebedisa mokgwa wa ba bophirimela ka ho hweba. Le hape mokgwa ona o bitswang “capitalism” o hlorisa lefatshe ka bophara. Jwale ke hopola o re BaSotho ba kgale ba nale mokgwa wa bona o bitswang “Letsema”. Ele hore o sebetsa jwang? Re nka kgona ho leka ho o sebedisa matsatsing a jwale?

    Ke a leboha,

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    1. Ngwaneso Kabelo,

      Thaaselo ya hao ditabeng tsena tsa bonkgono le baholo diya kgahlisa. Thokoza Makhosi! Teng hojwalo hore renale mekgwa ya rona ya hohweba pele bana babasweu bafihla naheng ya rona. Ke kopa omphe nako hobane honale maqephe antseng kewangola hotla phatlalatswa mona. Hare buwe hape ka mora kgwedi ya Motsheanong.

      Reyaleboha
      Zulumathabo Zulu

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  4. Ao, ke hlatsweile qati ka taba bohlokwa ba puo! Everything happens in language, and the wisdom of our people lies deep in the understanding of our indigenous languages.

    Another topic that deserves more focus is Ditaola tsa Basotho. For it has appeared in more than one blog. It is a delicate subject that deserves further analysis and discussion. Ho tjho nna Ngaka ya Ditaola.

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  5. Ngaka Futhwa,

    Relebohela mantswe a hao. Hoya kgahlisa hao toboketsa bohlokwa ba puo le tsebo etibileng hopuo ya rona. Haholo Sesotho, ke puo etibileng haholo hape efupere mahlale ana anang le botebo le bophara. Hebehebe ya masene a teng akgona hoala taba ka tsela ena emakatsang.

    I am glad you refer to the practice of Ditaola; an extremely important source of Basotho scientific knowledge. I recently delivered a lecture at Phokeng, near Rustenburg in the North West Province sponsored by the North West University. The title of my presentation was The Philosophy of Ditaola. I was inspired by the way people were moved by this original presentation. At some point, I shall share with the people on this platform and I am also working on the book by the same tittle.

    Briefly, the lecture was organized into three topics namely Lewa (strategy), Lekoko (grouping) and Moralo (design). Since I observed my mother Madisebo who was a doctoral expert of Ditaola, and my grandfather Masangane at Mmakwane (QwaQwa) who also was a doctoral expert of the Ditaola profession, I have always been fascinated, energized and motivated by the philosophical and analytical knowledge emanating from the knowledge discipline of Ditaola. The Ditaola system is the greatest source of scientific knowledge of the Basotho and the new generation must take a page from this.

    Reya leboha mohlomphehi, retla etsa jwalo hontshetsa ditaba tsena pele. Hape ke kgothaletsa babang banang le thaaselo kapa yona tsebo ka ditaba tsena bangole maqepheng ana hore tsebo ena etswele pele.

    Basotho bakgale bare “Ngaka haeboele Badimong le ditaola; etshwanela hodisiela basetseng”. Ka mantswe ao, hare disieleng baphelang hole lebona batlo hlahela ka mahetla jwale ka sechaba sa thari entsho seikotlang sefubeng ka ditaba tsa baholo ba nona.

    Ka tsela eo reboele rere: Hadiqeta holaola, diboela selateng moditswang teng.

    Lesedi! Kganya! Thokoza Makhosi!
    Zulumathabo Zulu

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