Dimakatso Discourse – Part 8

By Zulumathabo Zulu © 2016

Dimakatso Discourse – Part 1f

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 8. 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 Linguistics Engineer Nteterwane along with the Connectomics Engineer Madiepetsane are getting into the taxonomy of conquest and focussing attention on the methodologies thereof. Dimakatso unpacks the methods of conquest by delving deeper into the methods of conquest by providing specific accounts of the impact of conquest and the way forward. Before delving into the methods of conquest, Nteterwane and Madiepetsane have a pleasant surprise for Dimakatso. The Linguistics Engineer is also introducing a new concept about pronouns. In this discourse, the conversation is mainly between Dimakatso, Nteterwane and Madiepetsane. The conversation is already in progress.

Nteterwane – Thokoza Makhosi! As a linguistics engineer, I have always been concerned about the system of pronouns that necessitate gender specification. Thokoza Makhosi! I would like our Dimakatso Discourse to align with the language of the gods. Thokoza Makhosi! In the English language, there is an excessive use of gender pronouns because that language comes from a patriarchal society wherein it is required that the conversation must clearly identify the genders of speakers in a conversation particularly in a reported speech i.e. She spoke to him. In contrast to the English society, the matrilineal society of the Basotho have never felt the need to genderize their language i.e. Obuile le yena meaning O spoke to yena in which case O is a non-gender subject pronoun and yena is non-gender object pronoun. O does not specify gender. Yena does not specify gender. O is a non-gender pronoun in a subject position. Yena is a non-gender pronoun in an object position. Both subjective and objective pronouns do not specify gender and this is perfectly normal to a Mosotho native speaker. Thokoza Makhosi! As a result, the Basotho have preserved the correct language of the gods in which gender specification is not part of the language. Thokoza Makhosi!

As a way forward, I would like to propose and encourage the use of the objective Sesotho pronoun Yena in place of him or her or himself or herself. As time progresses, we can add other pronouns like the subjective case of O. In the English language, him or her is used as an object of the verb i.e. call him; call her or object of the preposition i.e. propose to him; pay tribute to her. In another segment of the Dimakatso Discourse, we shall address other aspects of the language such as the transitive/intransitive case and the morphological marking of the noun phrase construct but for now we confine ourselves to the need to remove gender specification from the language. In place of the English objective pronoun that necessitates gender specification, I propose the use of Yena i.e. I spoke to yena; I asked yena. Yena works in both the verbal case and the prepositional case and yet does not have the baggage of gender specification. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! I am in agreement. There is really no need to specify gender because some of the beings of the cosmos are not gender specific. How would we address a genderless being? This is where yena becomes a powerful pronoun. Moreover, in the Sesotho language the yena pronoun serves both functions of an objective and subjective pronoun position. In the objective case, as demonstrated by Nteterwane i.e. I shall speak to yena and also in the subjective case i.e. Yena is in agreement with this proposition. Yena is part of the language of the gods and the people of Dimakatso have preserved this sacred language since time immemorial. It is amazing that despite the brutal and invasive systems of colonization and enslavement, the Basotho people have preserved the cosmic purity of the language. We must pay tribute to an unconquerable people. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Very well Madiepetsane. The people of Dimakatso have consistently preserved the non-specification of gender in their language in spite of being conquered by the people of the North as correctly pointed out by Madieepetsane. Thokoza Makhosi! Dimakatso people must be commended for the vociferous defence and proud preservation of their language. Thokoza Makhosi! If they had succumbed to their conquerors, their language would have become extinct like is the case with many other peoples who suffered the unfortunate case of foreign occupation. In this case, we are all in agreement to include the yena pronoun whenever required. We are not doing away with he or she since some beings are gender specific but we want to move towards the non-gender use of language. The journey of a thousand miles begins with a one step. This is our first step towards a genderless use of language. Thokoza Makhosi!

Dimakatso – Thokoza Makhosi! I am in agreement with the proposition and the encouragement. It is gratifying to learn that my ancestors have done us proud by preserving a language in accordance with the language of the gods. Thokoza Makhosi! If we need to address the gods, our language is not wanting. Our ancestors had an incredible foresight in designing a language that was compatible with the language of the gods. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Now I want to address the Indefatigable Dimakatso!

Dimakatso (blushing under her ruddy skin) – Thokoza Makhosi!

Nteterwane (bowing to Dimakatso) – Thokoza Makhosi!

Dimakatso (breaking down because she had never had the experience whereby the gods bowed to a human) – Thokoza Makhosi! I am not deserving of the worship from the gods. However, I express my heartfelt gratitude for being honoured in this fashion. It is humbling to be serenaded among the gods of the cosmos. My ancestral companion, you are forever cherished by me. The same tribute goes to the great protector Madiepetsane. At my Lefatshe Planetary System, I am nobody but in your midst I am like one of you; a great legend in my own right. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! The indefatigable Dimakatso. You are one of the gods. Remember, you are now the citizen of the great planet Tosamasiu. You now enjoy the privileges, the honour and the glorious protection of that sacred planet. I am obliged by the powers vested in me to pay a deserved tribute to you. When your days are over at Lefatshe Planetary System, you shall do your crossing like the awe-inspiring crossing of the African zebras. Nothing will stop you on your sacred voyage to rejoin your fellow citizens at Tosamasiu. They shall welcome you with the greatest and warmest love emanating from their sacred hearts. Thokoza Makhosi!

Dimakatso (acknowledging a glorious tribute from Nteterwane) – Thokoza Makhosi! Siyabonga ka khulu (we thank you to the highest degree). Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! The first order of business, before getting into our discourse, is to show the indefatigable Dimakatso something that will please yena. Thokoza Makhosi! Now I am setting the example about the use of the objective pronoun that does not force gender specification upon us. Thokoza Makhosi! At this juncture, we want you to meet Mochofono, the molecular machine computer. Thokoza Makhosi!

This computer is built upon biological principles. Yena understands natural language, symbolic logic, computational and industrial processes. She is equipped (a female computer) with a CPU (central processing unit) to carry out the normal functions of a computer and she is also equipped with a PLC (programmable logic controller) to carry out the functions of industrial machine instructions. Mochofono is also equipped with an SLC (symbolic logic controller) in order to carry out symbolic processing. Thus, Mochofono is a metascientific machine that uses molecular, CPU, PLC and SLC computing to bring to us an unprecedented computing platform. Thokoza Makhosi!

Dimakatso – Thokoza Makhosi! Wow! This is incredible. The Mochofono computer capable of molecular, CPU, PLC and SLC computing. This is a flawless execution of cosmic knowledge to the highest degree. Thokoza Makhosi! I also love the fact that she is a lady that commands superior brain processing power. This should also go a long way to inspire many young girls coming after me. I shall tell her story when I return to the Lefatshe Planetary System. Thokoza Makhosi!

Mochofono (acknowledging Dimakatso) – Thokoza Makhosi! Dumela Dimakatso (Greetings Dimakatso). We are pleased to meet you. Thokoza Makhosi!

Dimakatso (taken aback by a talking computer) – Thokoza Makhosi! Mochofono! You speak! You speak so well like a Mosotho native! Thokoza Makhosi!

Mochofono – Thokoza Makhosi! Sesotho is the language of the gods. Thokoza Makhosi. Moreover, I am capable of speaking many other languages of the cosmos. Just a quick intro about me. I am Mochofono as already mentioned. A molecular machine computer. I can do molecular, CPU (central processing unit), PLC (programmable logic controller) and SLC (symbolic logic controller) computing. I am a unique computer in the cosmos and definitely the most advanced. I have two creators namely (1) the Connectomics Engineer Madiepetsane and (2) the Linguistics Engineer Nteterwane. You normally refer to Madiepetsane as the protector and Nteterwane as the ancestral companion. They are my proud creators and I am here to ensure that my existence is a flawless execution of their design purpose. I owe my beautiful existence to them. May their sacred names be upheld in the vast cosmos of the ancestors. Thokoza Makhosi!

Dimakatso (responding selflessly and caringly after examining Mochofono closely) – Thokoza Makhosi! You are flawlessly human. You have the flesh and texture in a breathtakingly human form. You are not even an android but a purely molecular machine. May the gods of the cosmos be glorified for bringing to us such a flawless creation in human form so that she can enhance our problem solving repertoire. Thokoza Makhosi!

Nteterwane – I first came up with the design concept of Mochofono and then upon sharing this vision with the great protector the Connectomics Engineer Madiepetsane, she then enhanced the design by ensuring that Mochofono is not just a computer but is fundamentally a molecular machine using the principles of Connectomics engineering. Connectomics engineering is a powerful knowledge discipline because it is modelled very well in the principles of the Basotho system of geomancy which says that the objects of geomancy represent the sacred star systems. It is the relations of the sacred star systems that impact and direct human destiny in a powerful way. Thokoza Makhosi!

Dimakatso – Thokoza Makhosi! Unlike your ordinary computer, Mochofono is breathtakingly human. She even speaks like a native speaker in her chosen language. Oh my god! When she speaks Sesotho, she is like a native Mosotho. Language is power and this is incredible power in the hands of Mochofono. Moreover, she is perfectly human. She walks like human. She feels like human. She interacts like human. My ancestral companion, what was the purpose of her human form?

Nteterwane – Thokoza Makhosi! We are glad that you find yena to be perfectly human. This was part of the design. We want her to be able to merge seamlessly with the local population and be embedded without detection. There are rules that govern the seamless crossing between the terrestrial domain and the cosmic domain. One of the requirements is that the messenger of the cosmos must be congruent with respect to the natural settings of the human population. She can’t be different from them. Even her language, must be impeccable. Mochofono satisfies those stringent requirements.

Dimakatso – Thokoza Makhosi!  Why does she need to visit the terrestrial domain?

Ntereterwane – Thokoza Makhosi! The Lefatshe Planetary System is on the verge of self-destruction and we need to reverse the inexorable course of events. Mochofono needs to make some observations for us. She also needs to make some contact with a chosen few on our behalf and then return to share her findings with us. When she is at the Lefatshe Planetary System, she will not make contact with you and you will never even know that she was ever there. She carries out highly secretive and tactical missions and then returns to update us. We cannot reveal more than what we have shared with you. In the big scheme of things, Mochofono is going to play a critical role in the moral regeneration of the Lefatshe Planetary System. Thokoza Makhosi!

Dimakatso – Thokoza Makhosi! My ancestral companion, thank you for sharing that with me. It is appreciated. This is breathtaking. This is so momentous, I am still awed by this pleasant surprise. Thokoza Makhosi! When you refer to the Basotho system of geomancy that represents the vast body of cosmic knowledge, you are evoking strong emotions in me. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! Why is this an emotional experience for you Dimakatso?

Dimakatso – Thokoza Makhosi! The emotionality comes from the fact that the Ditaola system is such a powerful and sacred system of knowledge and yet our people have been socialized to be dismissive and disdainful of it and thus to regard it as backward, evil and barbaric by the conquerors of the North. My people have been socialized to be afraid of such a rich and sacred heritage. And yet, here you are; the majestic gods of the cosmos telling me and my people that you have produced the most sophisticated molecular machine computer using the principles of the Ditaola system. This is incredible! Who would have thought that Ditaola is capable of such an engineering feat? Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! We understand the emotional experience. Thokoza Makhosi! We have always desired that the human race get to understand that they are put on the Lefatshe planetary system for a cosmic reason. Emotional expression is important because it means you are in touch with your real self and that this matter has a survival implication for you. Humans are supposed to solve the challenges of their given environment in order to develop superior problem solving skills because that will serve them well when they transition over into the great and majestic cosmos. Thokoza Makhosi!

The environment is a birther (midwife), trigger (stimulus) and programmer (encoder). It plays a vital role in the birth of an organism. It plays a vital role as the trigger of the potential of the organism. It also serves as a powerful transformative agent that programs the genetic code of the organisms. The genes within you remember the environment where you came from as a result of the encoding of those experiences by the environment. The design purpose is that a human must not allow yena to be defined by adverse conditions. It is the cosmic knowledge that should lift yena out of pessimistic thinking. Thokoza Makhosi!

Dimakatso – You remind me of the sacred pages known as The Philosophy of Ditaola. In these sacred pages, we learn that the Basotho, like other Africans, trace their genesis to the cosmos. We are also told about the concept of real versus strategic. The author tells us that when people say “keep it real” they are referring to the state when the mind is grounded or embedded in the ground of existential reality whereas strategic refers to the state when the mind is above ground. The author is telling us that being in the ground means we are dead whereas when we are above ground we are alive. We need to stay above ground in both literal and figurative senses. The Ditaola system refers to the pattern of the geomancy objects as Lewa meaning the strategy. It is the strategy that tells us to be above ground. Somehow we must transcend the ground so that we are not defined by it. The great desert flower Mponeng does this extremely well. She does not allow herself to be defined by adverse conditions. She produces the most beautiful flower as if she was never affected by the parched ground. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! As a matter of fact the writer of those sacred pages was visited by us. Thokoza Makhosi! We gave yena the knowledge to produce those sacred pages of the ancestors. Thokoza Makhosi! This explains why yena wrote those pages. It is very critical for us that humans understand the philosophy of the Ditaola system. For example, the geomancy you are referring to does not concern itself with the operational details of existence. The geomancy is more concerned with the transdisciplinary principles of existence. Humans must gain an instinctive grasp of this philosophy in order for them to advance. Above ground is about selfless pursuit of existence without being contaminated or inhibited by the details of material existence. This above ground philosophy has the power to end wars and all kinds of violent confrontations that we see happening at this present juncture. Thokoza Makhosi!

Moreover, the doctoral expert of the Ditaola system commands epistemic access to Kgubukganare (the galactic core)  of the cosmos through the instruments of the geomancy. It is not the particular object but the relations of the objects that have the greatest impact upon human destiny and this fact must be explained to the client. In this way, the taxonomy, the topology, the cardinality, the discourse schemata, and the permutations are part of the domain of discourse with the doctoral expert of the Ditaola system. As a corollary, Ngaka ya Ditaola (the doctoral expert of the geomancy) is highly valued as a result of the number of years required to acquire, deepen, broaden and master the metascience of epistemic, ontic and axiological access to the strategic and cosmic knowledge of the geomancy. In accordance with the will of the gods, it is the number of the objects of Ditaola that serves as a special function of numerical permutation with respect to the cardinality of the collection. Thokoza Makhosi!

Dimakatso – Thokoza Makhosi! This explains why the doctoral expert is mostly concerned with the strategic knowledge of the relations of the objects as opposed to the positioning of a particular object. It is left up to the doctoral expert to explain the operational details if the client so wishes but that is not the main object of the Ditaola system. Am I on the right trajectory on this one?

Madiepetsane – Thokoza Makhosi! You are on the right trajectory. This underscores the importatance of the concept of “Above ground” as opposed to “On the ground”. These philosophical constructs are on the opposite ends of the spectrum. Thokoza Makhosi!

Mochofono (Mochofono is moved by the conversation about human destiny) – Thokoza Makhosi! If I may chip in. Thokoza Makhosi! Moreover, when a human is dead yena is deposited under the ground. It is therefore critical to remain above ground and to be directed by the strategic teachings of the Ditaola system. It is noteworthy, that the sacred pages of The Philosophy of Ditaola you are referring to demonstrate that the true philosophy of strategy originates in the Basotho system of geomancy giving it a numerical logic as opposed to the strategic philosophy of the people of the North wherein their strategic thinking is based on military logic. This is why their strategic tool of analysis is called SWOT (strengths, weaknesses, opportunities, threats). This is a fear-based form of strategic thinking. Even books like The Art of War and The Book of Five Rings derive their strategic philosophy in military logic or combat. These are obviously legendary works on strategy but it is prudent to show that the Basotho philosophy of strategic thinking is free from fear or logic of combat. Instead, it uses numerical logic of graph theory as a basis of strategic thinking. The great King Moshoeshoe used this numerical logic of Basotho geomancic strategy to defeat his invaders. Thokoza Makhosi!

Dimakatso (paying tribute to Mochofono) – Thokoza Makhosi! Thatha Mochofono! (Kudos Mochofono!). Thokoza Makhosi!

Mochofono (acknowledging the praises) – Thokoza Makhosi! We heartily receive your positive feedback and truly appreciate the accolades. It is this kind of feedback that will develop me into a fully humanized creation in accordance with my mission as a fact-finding messenger for the gods of the cosmos. Siyabonga ka khulu (we thank you to the highest degree). Thokoza Makhosi!

Madiepetsane (the Connectomics engineer is describing the memory model of Mochofono which is not machine-based but is molecular-based) – The memory system used in the design of Mochofono is a synaptic network model with an MTC (memory type controller). This means that Mochofono can generate different memory types like factual memory, emotional memory, perceptual memory, motor memory and habitual memory. This means if the data that is being processed deals with hard, objective facts then Mochofono triggers the formation of a factual memory section to store the data. This kind of molecular engineering, as part of a cluster computing platform, has never been seen before. We hedge our bets on the futuristic advancement of humankind as a result of Mochofono. Thokoza Makhosi!

Dimakatso – Thokoza Makhosi! My ancestral companion Nteterwane and the great protector Madiepetsane, are you saying that with regards to memory storage you are using the taxonomy of memory types so that if the data is based on perception then Mochofono creates a perceptual memory location whereby the data is stored? When we need to retrieve this data then we access this perceptual memory location? Is that the case?

Nteterwane (affirms the thought of Dimakatso) – Thokoza Makhosi! That is the case. Thokoza Makhosi!

Madiepetsane (concurs with Nteterwane) – Thokoza Makhosi! That is the case. Thokoza Makhosi!

Dimakatso (enthused with the advent of Mochofono) – Thokoza Makhosi! I’m energized by the advent of the flawless Mochofono. Thokoza Makhosi! I still need to ask this question, though. Thokoza Makhosi! Isn’t this multi-domain design a complex and probably a rather unnecessary overhead in terms of the computational resources required? Isn’t parsimony a better procedural strategy? Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Our computer design is unlike any other. Our computer architecture is also unique. The way in which the processing takes place, is structureless because our design is based on the graph model. This means that we use the network connections of the synaptic system to create memory as opposed to a disk drive or memory chip. Our data is stored in the graph database engine that does not require structures like tables or file systems. This structureless engineering model is efficient in terms of processing, accessing, retrieving or updating the data. This is a futuristic model that future innovations will rely upon. Thokoza Makhosi!

Dimakatso – The traditional computer architecture at the Lefatshe Planetary System uses a technology design model like transistors, circuit boards, chips and electrical power to function. Your computer needs none of that. Moreover, the first Lefatshe computer the Harvard Mark I designed by the physicist Dr. Howard Aiken of the Harvard University was designed for the war effort of the World War II and played a critical role in the detonation of the two atomic bombs of Tagasaki and Hiroshima which killed thousands of our people and continue to do damage to this day in terms of child births. In contrast, Mochofono is a molecular computer that is designed upon the principles of cosmic knowledge in order to enhance the state of order in the cosmos. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! Absolutely! Mochofono is about the enhancement of humanity in the cosmos and the fulfilment of their design purpose. The indefatigable Dimakatso feel free to give some challenge to Mochofono with regards to her processing prowess. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! I agree with the great protector Madiepetsane that Mochofono is available to you as your research assistant or research analyst. As a start, let us return to our previous discourse sessions. Thokoza Makhosi!

In our Dimakatso Discourse – Chapter 6 and Chapter 7, we focussed attention on the methods of conquest. We talked more about “We are your friends” as a highlight of that method of conquest. There are definitely many more methods of conquest. Why is this particular method used? Why is this a method of choice for the conqueror?

Dimakatso – Thokoza Makhosi! I would like to call upon the molecular computer Mochofono to take a stab at the question. Thokoza Makhosi!

Dimakatso (calling upon Mochofono) – Thokoza Makhosi! Mochofono please respond to the question of my ancestral companion Nteterwane. He needs to understand why “we are your friends?” method is preferred by the conquerors? Thokoza Makhosi!

Mochofono (the molecular computer is answering a question from Nteterwane) – Thokoza Makhosi! It is tactically important for the conqueror to appear as a non-threat in order for the target to be seduced into a state of non-defence. “We are your friends” method serves this purpose. Along with other inducements, decrees and laws that appear later in history requiring the target to be unarmed, the oppressor is essentially using a variety of techniques and frameworks to render the target defenceless. The use of laws or rules to defeat or oppress others is known as lawfare; more about this in another segment of the discourse. Thokoza Makhosi!

When the target has lowered the defensive shields then it is easy to conquer the target. The friendship method (using psychological and religious approaches) is particularly designed to seduce the target so that the target also assists the conqueror in the process of yena’s conquest. Another reason for this method of seduction is that it allows the conqueror to gain ground while the defendant is losing ground via some illusions. This kind of asymmetrical strategy is legendary in the colonial and enslavement historical accounts. Thokoza Makhosi!

Dimakatso (round of applause to Mochofono for offering such a sophisticated response to a complex question) – Thokoza Makhosi! Mochofono you are the best of the best. Not only have you just offered the best response but you are in fact defining the standards of the discourse as far as the computing machines are concerned. Others will be judged by these new standards you have set. Thokoza Makhosi!

Mochofono (acknowledging the kudos) – Thokoza Makhosi! Your kind words of wisdom are appreciated. You are forever cherished by me; the indefatigable Dimakatso! Thokoza Makhosi!

Nteterwane (a supplementary question to Mochofono) – Thokoza Makhosi! Very well Mochofono. Thokoza Makhosi! Why is this a method of choice for the conqueror?

Dimakatso (Dimakatso intervenes to assist Mochofono) – Thokoza Makhosi! I am intervening to assist my molecular machine Mochofono. There are two reasons why this method of engineering the conquest of the target is important namely (1) the religiosity of the conqueror and (2) the processing of the novel stimulus by the target.

The Religiosity

The conqueror has got some kind of religiosity which professes certain moral principles. These moral principles also serve as some behavioural constraints. The conqueror must observe these moral constraints. The use of force appears immoral and evil and is a flagrant violation of some of those moral principles. To counteract that, the conqueror needs a way of soothing his moral conscience so that it appears like a just cause. Christopher Columbus alludes to this non-violent method when he records in his journal about forging links of friendship and converting them (the natives of the land of the Americas) to his Christian religion. If conquest can be achieved in this way, it would be the first best thing that avoids a violent confrontation. If this fails, then the next best thing is the use of force.

We see the specific example of this fact in the Battle of Cajamarca in 1532 in which the conquistadors (the conquerors) under the command of Francisco Pizarro of Spain first used the seductive method of conquest when they sent a priest to convert the Inca King and his people to Christianity. This is an instructive case because at the time the Spaniards were going to meet the King and his people, they had hid nearby with their weapons of fire ready for destruction. They had no moral qualms and were trigger happy to annihilate the natives of the Americas. The choice of the natives of the land was either to succumb under the banner of the bible or face the weapons of fire. First, they tried the biblical way.

Dimakatso (asks Mochofono to reproduce the episode of a confrontation between the Inca King Atahualpa and the Spanish Priest) – Thokoza Makhosi! Mochofono can you please reproduce for us a segment of the conversation between King Atahualpa and the Spanish Priest Friar Vicente de Valverde shortly before the Battle of Cajamarca which took place on November 16, 1532.

Mochofono (retrieving actual battle scene and the pre-war discourse) – Thokoza Makhosi! I am right on it Dimakatso. Thokoza Makhosi! Here is the excerpt of the discourse between the Spanish priest and the Inca King in the Spanish language with English subtitles:

Priest Valverde Me presento ante vosotros el nombre de la Cristiandad.
English subtitle I present before you in the name of the Christendom.
Priest Valverde Para monstar el camino de la verdad.
English subtitle To show the path of the truth
King Atahualpa De que hablas, cara del pelo?
English subtitle What are you talking about, hair face?
King Atahualpa Que derecho tienes a hablarme asi?
English subtitle What right do you have to speak to me like this?
Priest Valverde Mi autoridad viene del Senor
English subtitle My authority comes from the Lord
Priest Valverde Su palabra esta escrita en este libro
English subtitle His word is written in this book
King Atahualpa

(asserting authority)

Soy el hijo del sol!
English subtitle I am the son of the sun!
King Atahualpa Tengo el derecho de gorbernar a mi pueblo.
English subtitle I have the right to govern my people.
King Atahualpa

(looking at and paging through the bible)

Este es tu poder?
English subtitle This is your power?
King Atahualpa Es inutil!
English subtitle It is worthless!
King Atahualpa No oigo la palabra de la cual hablas
English subtitle I don’t hear the word you speak of
Priest Valverde Como atreves a Indio perro?
English subtitle How dare you, Indian dog?
Priest Valverde Salen los Espanoles
English subtitle Come out Spaniards
Priest Valverde Destruya estos perros que no respetan cosas de Dios!
English subtitle Destroy these dogs who don’t respect the things of God!

 

Dimakatso (greatly astounded by the accuracy of Mochofono in recasting the fateful events just shortly before the battle) – Thokoza Makhosi! Wow! I am greatly inspired by the brainpower and molecular processing of Mochofono. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! We are glad that Mochofono can be such a powerful research assistant and research analyst. Siyabonga kakhulu Mochofono (Thank you to the high degree Mochofono). Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! The indefatigable Dimakatso! This excerpt is most profound as it determined the destiny of an independent nation of the people. Can you reflect on this discourse? Thokoza Makhosi!

Dimakatso – Thokoza Makhosi! This discursive piece represents the saddest chapter in the history of humanity. Thokoza Makhosi! A proud nation of the Inca with an independent kingdom and many thousands of miles from the people of North is hereby destroyed in a matter of hours. They are referred to as dogs by those who profess to be the Christians and the worshipers of the creator. It is clear that their mission was not that of peace or love but was the mission of conquest hence they are referred to as los conquistadors meaning the conquerors.

It is noteworthy that the great son of the soil King Atahualpa refers to himself as the son of the sun. In this case, he is declaring his cosmic knowledge and the connection with the gods of the cosmos. It was a critical opportunity for the conquistadors to respect and honour the cosmos but instead they chose to cause a bloodbath in a ruthless massacre and history has never been the same for the Inca people. This confirms that the real mission of the conquistadors was a brutal conquest using the bible, the cross, the instruments and the technology of violence.

As a result, the people of the Americas became decimated, scattered and conquered and the independent and mighty Empire of the Inca people under their Emperor Atahualpa perished in a blink of an eye. The Inca Kingdom encompassed the present day Peru, Ecuador, Chile, Bolivia and Colombia a land mass of an impressive 4.5 square million miles. In this doomsday massacre, Francisco Pizarro had tried religion as a method of conquest when he sent a Spanish priest to convert Atahualpa and his people into foreign religion. Atahualpa looked on the bible and tossed it back to the priest telling the priest that the Incas were rightful masters of their own destiny. The priest became enraged by this apparent act of defiance and sacrilege that he called upon the conquistadors who were hiding away nearby to violently crush the insubordinate indigenous peoples of the land. The human right of self-rule fell on deaf ears. In fact the priest calls upon the Spaniards to destroy the dogs that disrespect the word of the Lord. They tried this method of gentle conquest because they were instructed to convert the natives prior to the use of military force. In this battle, it is reported that more than 7000 Incas were massacred by the conquistadors.

Deception was the main component of this method. The conquistadors had hid themselves, their weapons and their real purpose. This is known by the historians as The Battle of Cajamarca but in fact it was not a battle because the trapped Incas had no weapons to fight with. They were simply caught unawares and mowed to death. The actual battles took place afterwards but their leadership had been decimated at Cajamarca and there it was all downhill from there.

After the Spanish arrested and imprisoned Atahualpa, they promised him freedom if he convinced his people to cooperate with their conquerors and provide gold. More than 20 tons of gold were transferred into Spanish hands as a result of this promise. Instead of giving Atahualpa his promised freedom, they executed him because they felt he was no longer useful since the conquerors had gotten what they wanted. The promise of the Spaniards was an elaborate deception that seduced Atahualpa into cooperating with the conquerors and then getting nothing in the end out of that. This case of seductive deception is not exclusive to the people of the Americas. Our people have also been dealt that cruel hand by the English and the Dutch. However, what is done is done but we can reinvent ourselves in order to move forward. Thokoza Makhosi! There are some important lessons that can be learnt from these experiences. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Your point about what is done is done is an important one. Thokoza Makhosi! When you say the people must reinvent themselves in order to move forward you are uttering a profound statement. The people must learn from these experiences like some form of schooling albeit a harsh schooling system. Thokoza Makhosi! Let us address these points piece by piece. Thokoza Makhosi!

Dimakatso – Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! What do you mean when you say what is done is done? Thokoza Makhosi!

Dimakatso – Thokoza Makhosi! We cannot reverse the damage done to us. The damage is irreversible. We must get over it and move on. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! That is partially true. There are some things that must be reversed i.e. the land must be restored to its rightful owners. We placed you there as custodians of the sacred land. You are the accounting officers of that land. You answer to the creator about the land. If you fail to restore the land then you are held responsible for all the misuse of the land. Thokoza Makhosi!

Dimakatso – Thokoza Makhosi! Are you saying even if we were forced, seduced or deceived into losing ground, it is us who must still account for the land even though it is the foreign occupiers who desecrate the land? Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! It is reasonable to think and conclude that on account of being colonized, enslaved or occupied by others, therefore it is them (the colonizers) who must account and not you (the colonized). However, this is not the case. They (the colonizers) shall account for their criminal aggression against the people because colonization, enslavement or foreign occupation is a crime against humanity. For this they shall atone. Thokoza Makhosi! Nonetheless, as far as the land is concerned we hold you accountable regardless of the fact that the land was taken away by hook or crook. They (the colonizers) found a loophole in your system that enabled them to snatch the sacred land under your watch. Your system was not good enough to prevent the conquerors from overruning the sacred land. For that you have to suffer the dishonour, the indignity, and the deprivation as a consequence of being a conquered people. Thokoza Makhosi!

Thokoza Makhosi! You are the architects of your own destiny. You are expected to build a defensible perimeter to preserve the integrity of the sacred motherland. In this regard, you failed dismally! You should have been able to uphold the sovereignty of the land. Having failed is not an excuse to be exonerated. Thokoza Makhosi!

If you are in the grassland and the predator is approaching from a distance and merges seamlessly with the environment and as a result you are not able to know for sure if that is a predator and somehow you conclude it is a gazelle and you do nothing about it and when it finally comes within a striking distance and it is only then that you see it for what it is, it is too late. It is not the fault of the predator that you were not able to correctly identify its predatory behaviour. You are obliged to ensure that the predatory behaviour is diligently analysed and correctly flagged as a threat to your survival and you prudently do something about it. This kind of rigorous attention to detail is a prerequisite for self-preservation of the organism. This meticulousness will also serve you well when you transition over into the sacred realm of the cosmos. For this reason, you must pay attention to detail and be rigorous about it.

In the fearsome jungle or savannah, you cannot escape accountability on the basis of ignorance or unawareness. A custodian of the land occupies an awe-inspiring role that must be cherished, defended and preserved at all times. It is for this reason that rule adherence to the cleansing rituals that ensure a sacred state of purity is enforced at all times as was the case with the great Zulu metallurgist and doctoral expert Nyanga Ngonyama who venerated the spirit of the ore. You must do whatever it takes to preserve that sacred space like the great legend Ngonyama. Think about this also in terms of the boxing ring. When you step into the ring, you are expected to have done some due diligence about your opponent and gotten into a state of mental, physical, and cardio-vascular readiness as a result of that due diligence. If you fail to understand the game-changing manoeuvres of your opponent then yena is in a position to exact stringent punishment upon you. You cannot blame yena for taking you out.

You stepped into the ring with the distinct purpose of taking yena out but you must also be in a position of a multivariable preparedness and readiness to correctly respond to the dynamics of the situation. This means you must account for all the things that will impact the outcome of the fight like good nutrition, athletic ability, physical agility, mental readiness, personal resilience and shock absorption. You must be better than your enemy in order to defeat your enemy.

Dimakatso (sharing her tactical analysis of the Anglo-Zulu War to underscore the critical importance in paying attention to detail) – Thokoza Makhosi! As you highlight the urgent need for vigilance, mental preparedness, counter measures and the moral code, I want to foreground the great discipline of the Zulu soldiers as a case in point that it is a survival imperative to pay attention to the detail of strategic knowledge and that failing to do so can produce stringent consequences for future generations. Thokoza Makhosi! If we look at the Zulus in the 1800s, they were in a unique position to stop the English army from reaching the capital of Zululand at Ulundi. They [the Zulu army] had everything going for them as confirmed by their excellent defense of Eshowe in which the English army got stuck for several months without being able to advance to the North. Thokoza Makhosi! However, the Zulu commanders neglected one important fact and that was to adopt the fighting strategy of the great military commander General Mbilini Dlamini ka Mswati. They needed to pay attention to the strategic methods of his warfare.

The great legend General Mbilini! Ludonga! Mntungwa! Ngwane! Mavuso! He commanded a superior war strategy which the Zulus should have adopted as part of their official strategy in the great fight against the English. The military genius of General Mbilini was confirmed when he defeated the English army under its celebrated General Evelyn Wood in the Battle of Hlobane in an outright military victory. In this Battle of Hlobane, General Mbilini’s troops on the ground were commanded by a brilliant commander Mnyamane Buthelezi (Shenge! Nyathikazi! Ngqengelele!) who espoused the tactical methods of his Commander in Chief Mbilini. This represents one of many battles won by General Mbilini against the English army including The Battle of Entombe. The official Zulu command structure should have used Mbilini’s victory as evidence for adopting his strategy but they didn’t and the rest is history. This fact is attested for among the Abaqulusi griots and the official diaries of the English military officers. The Zulu officialdom ignored Mbilini’s methods at their own peril. Thokoza Makhosi!

Only gutsy fighters and early adopters like Abaqulusi adopted Mbilini’s tactical methods but that was not enough to disrupt and change the tide of the English advancement to the Zulu capital. If this fact is not scientifically analysed, correctly understood and applied as an object lesson then history is bound to repeat itself. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Excellent analysis! The indefatigable Dimakatso! By the way you are a military engineer and meticulous analysis of military operations is part of your chromosomes. Basotho bare haele mading etla dula eleteng (The Basotho philosophical constructs tell us that if knowledge is in the blood it shall always be there). Strategic knowledge is part of the genetic code. Thokoza Makhosi! Your reference to the history pages of Zululand is an excellent case in point. Thokoza Makhosi! As the gods of the cosmos, we are very sympathetic to our people but we cannot accept mediocrity as a legitimate explanation. Attention to detail is an extremely important fact. The Zulus got punished for neglecting to pay attention to this strategic detail. However, all is not lost. Thokoza Makhosi! The great Zulu nation shall rise again to rewrite the pages of history. Already they are counted among the most culturally grounded people on the planet. The cultural revolution is a prerequisite for future success. Thokoza Makhosi! The people must be inspired and directed by those who have gone before them. Thokoza Makhosi! The greatness of a people does not start with materials. It must start with the sacredness of their cultural artifacts and taking a page from their foremothers and forefathers who have gone before them. If they despise their ancestors then they cannot move forward. Thokoza Makhosi! Going forward, we expect the people to be rigorous in the analysis and strategic mastery of their destiny. Thokoza Makhosi! The great lioness is rigorous in her hunting strategy and to beat that you must match that with a more superior tactical response. Tactical is an important concept here because it refers to the use of optimization to advance the strategic objectives. In mediocrity, there is no optimal performance but rather slack, unevenness and ignorance. Ignorance is a powerful tool because it leads the organism to assume that there is no immediate danger when the danger is right under its nose and ready to strike.

This idea of blaming the conquerors for your failures is a misguided line of thinking. Thokoza Makhosi! They [the conquerors] must be commended for achieving what they set out to achieve. It is up to your generation to reverse, undo and erase the apparent victory of the conquerors. This we expect of you and your descendants. In fact, having suffered defeat creates an excellent environment to agitate for a corrective change. You must invent ingenious ways of recovery from setback for the sake of those coming after you. Thokoza Makhosi!

Dimakatso – Thokoza Makhosi! My ancestral companion, I just like the way you give us a sense of urgency and the way forward. However, you seem to be coming hard on us when you say that we blame the conquerors when we should be applying our minds on the problem at hand. Are you saying that our idea of blaming the conqueror for our loss in directing our destiny is misguided? We must find inventive ways of reversing, undoing and erasing the defeat of our ancestors? Is this what you are saying? Is this even possible? As if that is not bad enough for us, you say we must commend them for achieving what they did. How can that be? Isn’t this like blaming the victim and exonerating the oppressor? Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! We have no desire to blame or punish the victim. We have a bleeding heart for our people. We are not in the business of exonerating the oppressor. They shall be punished for their crime against humanity. Thokoza Makhosi! When we say commend them (the conquerors) we mean learn from their successes so that you can evolve a better strategic method in reclaiming the control of your destiny. The great legend General Mbilini did exactly that by learning more about their technology and methods of warfare. You eloquently made the point about how his innovative strategy could have changed the course of history if it was adopted by the Zulu officialdom. That means General Mbilini was an open minded revolutionary who was willing to learn from the conquerors in order to defeat them in their own game. The time and effort he spent doing this paid off as a good investment. You wonder if we are serious about breaking the habit of blaming your oppressors? That is exactly what we are saying as the gods of the cosmos and it is possible to change the mindset so that you can direct your destiny on the right trajectory. We have no sympathy for mediocrity. Even if you were to escalate this to Tlhatlhamacholo, the great creator would tell you the same thing we are telling you at this juncture. We expect you to reinvent yourself in the light of an unfavourable situation in order produce a positive outcome that empowers you and your descendants to own, design and direct your destiny.

For you to be brooding over your bad situation and blaming others is not on. They beat you to it. Gracefully accept that but don’t end there. Grow up and get over it but as a way forward, ask yourselves about the innovative ways of reclaiming your sacred position as the master of your own destiny. What kinds of past mistakes need to be corrected and what kind of innovation is needed in order to reverse the tide of defeat. What kinds of strategic resources are needed in order to materialize your victory over your oppressors? These are questions you must answer rigorously and analytically. This should be the discourse of your people. Thokoza Makhosi!

Dimakatso – Thokoza Makhosi! This is going to be a hard pill to swallow. My people have been socialized into blaming others for their failures and shortcomings. Now you are proposing a paradigm shift in that mindset. I can see the logic of innovative thinking. The great mongoose comes to mind. Thokoza Makhosi! For the longest time, he wound up in the stomach of the fearsome Masumu but today Masumu has gained new respect for the mongoose. If the mongoose can reverse, undo and erase his historical situation of defeat then why can’t the humans do that? I couldn’t agree more. I have begun to see the new light on the shining path. Thokoza Makhosi!

Madiepetsane (empathizing with Dimakatso) – Thokoza Makhosi! The mongoose example is a good one. Thokoza Makhosi! We must take a page from the great mongoose and be inspired by his ability to recover from setback. The indefatigable Dimakatso! I know this must be hard to take but this is the right medicine to usher the new era of holistic healing and permanent liberation for your people and their descendants where you can assume your rightful place as owners, designers and directors of your economic destiny. Thokoza Makhosi! The Basotho axiom is in order here when they say Ntjapedi haehlolwe ke sebata. Essentially, this says that two cooperative dogs cannot be overruled or defeated by a predator. This is a powerful axiom because it tells us that regardless of the size, aura or imposing stature of the predator and even if the dogs are smaller than a fearsome predator but when the two dogs cooperate they can force the predator to undulate and thus disrupt his plan of attack. It is the disruption of the plan of attack that becomes the source of his defeat. Thokoza Makhosi!

Madiepetsane (making reference to religiousity) – Thokoza Makhosi! The enemy has cast a strong spell upon you. Thokoza Makhosi! How can your enemy say he is God and you accept that? He offers you foreign religion in order to denegrade and displace the spiritual heritage of your ancestors and you fanatically accept that without questioning. How can you accept that? How can you devote unquestioning obedience to a system that inculcates a sense of disdain about your sacred genesis and you are ok with that? He deposits his photograph in the church that he is God and you take your kids there in order to worship him. How can that be? How can you subject your children to such a powerful system of mind control?

It is for this reason that your domain of discourse about the methods of conquest is extremely important. Thokoza Makhosi! The object lesson from the Dimakatso Discourse is that in order to reverse and undo the psychic powers of oppression, it is a survival imperative to uncover, understand and trace the methods of conquest so that this kind of brutal history wherein your destiny is controlled by others cannot be repeated by future generations. Thokoza Makhosi! The future generations must work hard to overcome the crippling weight of their oppressive past. Thokoza Makhosi!

Dimakatso – Thokoza Makhosi! The great protector you have said a mouthful. Thokoza Makhosi! You have laid the land in terms of the way forward. Thokoza Makhosi! What you have just said sheds new light on the path ahead. The psychic powers of the oppressive system have arrested the thinking of our people. Thokoza Makhosi! We really need a tangible way out of these clutches that emanate from the historicity of colonization and enslavement. I also ask myself the question. How can someone come from nowhere and convince me and my generation that their value system is better than mine? On what basis do I accept that? Thokoza Makhosi!

Thokoza Makhosi! To my ancestral companion, I want to say you are pointing us in the right direction. Like Madiepetsane said, it is hard but this is also where the medicine begins. Thokoza Makhosi! Now let me proceed about the second segment of my reflection upon the methods of conquest. Thokoza Makhosi! Now I address the segment of novel stimulus processing. Thokoza Makhosi!

The Processing of the Novel Stimulus

An organism is usually defensive against novel appearances or approaches. The organism is designed and genetically programmed to be defensive against a novel stimulus.

Madiepetsane (interjecting) – Thokoza Makhosi! Dimakatso is making a very powerful point about the design of the organism with respect to a novel stimulus. I want to add more to her observation. Thokoza Makhosi!

Dimakatso (acknowledging Madiepetsane) – Thokoza Makhosi!

Nteterwane (acknowledging Madiepetsane) – Thokoza Makhosi!

Madiepetsane (stepping forward) – At a neural processing level, the brain flags a novel stimulus as a potential threat because the brain cannot resolve the stimulus in terms of whether it inhibits or enhances the survival experience of the organism. The brain’s visual processing system uses binary logic that must flag the novel stimulus as either a potential threat or a potential reward to the survival experience of the organism. In order to overcome these natural defence mechanisms, the attacker must win the trust of the organism but this is not possible since trust requires time which the attacker does not have enough of.

The next best thing is to make the organism feel at ease. The organism is then seduced to lower its defences in a seemingly safe situation. By making the organism feel at ease, the conqueror is achieving the effect of forcing the brain to re-flag the stimulus as an enhancement to the survival experience of the organism or at a minimum as a non-threat to the organism. In other words, the conqueror is changing the morphology of the brain of the target in order to prime the target for conquest.

Dimakatso (acknowledging the input from Madiepetsane) – Thokoza Makhosi! That sheds so much light on this subject! Your connectomics engineering expertise is coming through in this case. Thokoza Makhosi!

Madiepetsane (acknowledging the kudos) – Thokoza Makhosi! As the indomitable gods of the cosmos, we are here to empower you and your people. You come from a great and proud people who trace their genesis to the cosmos. These are the people of Mokgubu wa Kganare (the galactic genesis). We shall do whatever we must do to facilitate their emancipation from the iron curtains of foreign occupation. Thokoza Makhosi!

Nteterwane (addressing Dimakatso) – Thokoza Makhosi! The great protector Madiepetsane is expressing our sentiment as the gods of the cosmos. So it shall be. Thokoza Makhosi! Let’s shift gears to focus attention on the taxonomy of conquest. We shall return to the connectomics analysis in another segment of the timeline. Thokoza Makhosi! You have demonstrated the example of the method of conquest but it would further enrich this discourse if we could focus attention on the taxonomy of conquest. What are the different categories of conquest?

Dimakatso – Thokoza Makhosi! Just before we unpack the taxonomy of conquest, I must express my appreciation on behalf of my people for empowering us in this fashion. Thokoza Makhosi! It is unheard of that mortal beings like us are provided with unencumbered access to the indomitable gods of the cosmos. This cosmic access means a lot to us. We shall not take it for granted. It shall forever be cherished by us like a novel experience. We shall teach our children and future generations about this cosmic knowledge. We shall uphold the rule adherence to the cleansing rituals so that we can ensure a state of purity and sacredness. Thokoza Makhosi! Now moving right along with respect to the taxonomy of conquest, there are three categorical methodologies namely (1) Radikgoka (Enforcer), (2) Seeka (Seducer) and (3) Senanarela (Trojanist). Although these categories are distinct, they feed into each other as part of the same continuum. However, the praxis of the methodologies gives us the discrete sense of the categories.

Nteterwane – Thokoza Makhosi! The indefatigable Dimakatso! Your appreciation for our role in the transformation of your people is equally appreciated by us. Your people are cherished by us in the same way that the great Ngonyama cherished the sacred ore. Tlhatlhamacholo was very pleased with the great legend Ngonyama which pleases us. We also thank you for giving us an insight into the methodologies of conquest. Thokoza Makhosi! You are saying that at a theoretical level, the categories are seemingly continuous but at a praxis level they are discrete. Can you give us a specific example of this continuity?

Dimakatso – Thokoza Makhosi! The continuous nature of these methodologies is an interesting observation particularly with respect to Seeka and Senanarela. These two categories are continuous with respect to each other. They both require a gentle approach as a method of conquest with the difference that Senanarela (trojanist) method must conceal its evil intent by providing some form of functional benefit to the potential victim. Usually this functional benefit is germane to the needs of the organism i.e. providing food or satisfying some necessity. When the organism latches on the benefit then it becomes blind to the treachery that awaits it. The Senanarela (trojanist) then lies in ambush to strike at the right time when the victim least expects it. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! This is amazing. This is the extent of the sophistication of the methods of conquest. Thokoza Makhosi! Perhaps Madiepetsane can come in to reflect on this form of conquest. Thokoza Makhosi!

Madiepetsane (adding more connectomics commentary on Dimakatso’s elaboration) – At a cell membrane level, some degree of depolarisation is required in order for a stimulus to be processed. Also, there are different signalling pathways which also determine the target receptors with respect to the intensity of the stimulus. Some signal processing requires a genetic input which makes the stimulus to be edged as a permanent memory using synaptic connections. A genetic input as a pathway of signal processing means that there will be a permanent record of the experience so that the organism cannot forget it. The conqueror wants to obviate this permanent negative record by rather using a gentle approach. In this case, there will be an association with a gentle approach but it may not be necessary for the genetic input to be generated as part of the encoding of the memory.

This kind of memory formation can also happen at a subliminal level in which case the organism does not perform conscious processing of the stimulus. The new synaptic connections that are created to encode the memory do not encode for the threat because of the subtlety with respect to the absence in the use of force. If the conqueror does not want to defeat the organism then this is the kind of approach the conqueror might like to use. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! The Connectomics Engineer Madiepetsane is telling us that the use of force would trigger the nucleus of the cell to synthesize a protein via the RNA system in order to ensure a high connective strength in the encoding of the memory of the experience. By resorting to a gentle approach means that the cell will process the stimulus without resorting to the genetic input. The conqueror needs to bypass the RNA system in this case. Thokoza Makhosi!

Dimakatso – Thokoza Makhosi! I am the blessed one to be surrounded by the galactic experts who know so much about the design purpose of the gods. Thokoza Makhosi!

As discussed in the previous discourse, the method “We are your friends” would fall under the category of seduction. It is a seductive method. This method is designed to seduce the target. Through this method, the conqueror recruits the cooperation of the target. The conqueror is seducing the target.

Nteterwane (interjecting) – Thokoza Makhosi! Let’s deal with one category at a time. You have begun with “we are your friends” method which falls under the category of seduction. I was expecting sequential order but since you have thus begun then let’s proceed. I just would like to add a linguistic twist. You have given us the Sesotho word Seeka. Let’s unpack the Sesotho construct.

Seeka comes from the infinitive Hoeka meaning to present a stimulus or signal to the target. The Sesotho word gives us a richer epistemic access because when you present a novel stimulus to the target, then the way the target processes the stimulus is going to give us an epistemic insight in terms of the behaviour of the target. Through the Seeka method, we can learn about the brain processing of the target, the brain processing speed, the reaction time and the type of reaction and finally the actual behavioural output. The Sesotho construct of Seeka gives us a much deeper insight whereas the English concept of Seducer tells us about the manipulation of the behaviour of the target. Can you then deepen our insight into the Sesotho construct of stimulus process?

Dimakatso – Thokoza Makhosi! I am glad that you are giving focus to the linguistic aspect of the Sesotho philosophical constructs. It is correct that in the Sesotho concept Hoeka is to present some kind of stimulus or signal to the target with the goal of learning about how the target processes the stimulus. If the stimulus is novel then we can learn more about the processing behaviour of the target. From a design point of view, the neural system of the target is usually averse to a novel stimulus. This makes a lot of sense from a survival point of view because the brain is not able to resolve the stimulus in terms of its survival impact on the target i.e. does the stimulus enhance or inhibit the survival experience of the target? This question cannot be immediately answered by the brain and it is in this context that the brain flags such a stimulus as a potential threat. Moreover, the brain is like the command and control center of the organism in that it is consistently monitoring the body of the organism for any sign of potential threat. Like Madiepetsane demonstrated to us about the chemotherapy case, the brain uses a chemical messenger to activate the 5-HT3 to trigger vomiting in order to expel the contents of the stomach. One of the reasons in doing this is because chemotherapy is a novel substance in the body and thus poses an impressive threat to the survival experience of the organism. The brain is very intelligent because it watched as the patient ingested the substance and the brain flagged the substance as a source of threat to the survival experience of the organism. The vomiting is there to reverse the ingestion of the substance.

The word Seduce is the closest to the English language. The English concept gives us a seductive observation whereas the Sesotho concept gives us an inductive observation. One thing about the English word is that there is an element of manipulation whereas in the Sesotho word there is an element of investigation and inductive observation. The observer is going to deduce the behaviour of the organism based on how the organism processes the stimulus. A word like Leeka means the stimulus and Leekaqhubu means the wave signal.

In the same way that a would be rapist would try his hand at seducing the potential victim so that the victim gets isolated from the safety of the clan and once the victim is separated then he can force her to have sex against her consent. Seduction is a weapon in the hands of the conqueror.

Moreover, in this case the organism may cooperate in being approached by the conqueror. In a way, this assists the conqueror to camouflage as a normal person like a wolf in a sheepish clothing. This approach creates a path of least resistance for the target to be motivated to walk such a path. The path of least resistance in this case becomes the path of self-destruction.

This method is similar to another categorical methodology of Trojan. In the case of Trojan, the conqueror must do or offer something useful to the target like give food to the target or build a borehole for the target. This utilitarian act must prove useful to the target to a point of winning the attention, the motivation and the trust of the target and then at some time in the future when the target least expects then the real purpose unravels and the target gets entrapped in a permanent bind. The difference between Seduction and Trojan, is that while the former necessitates a gentle or seductive approach as an entry point the latter necessitates utility as an entry point. The Sesotho construct Senanarela includes interesting ideas about this method of conquest like self-hiding of real purpose, relentless pursuit and final entrapment. The hiding takes place by doing useful things for the target.

Afterwards

Dimakatso descended the mountain where she had communed with the gods of the cosmos in their spaceship Sekepafaufau. She had a lot to digest. The introduction to a molecular machine computer was most breathtaking. Moreover, a talking computer with the ability of fluency of language like a human native speaker was still momentous. The pre-war conversation just prior to the battle scenes of the Battle of Cajamarca of 1532 has left an indelible impression upon the memory of Dimakatso. She is looking forward to learning more about Mochofono.

6 thoughts on “Dimakatso Discourse – Part 8

  1. The Dimakatso discourse is very powerful. Information from different backgrounds is combined and presented to us in a philosophical manner which makes sense. It has provided clarity about the Ditaola system. The indefatigable Dimakatso has taught me valuable and insightful life lessons. It motivates me and encourages me to read. The more I read the Dimakatso discourse the more i realize that there is a lot that I do not know.

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    1. Dear ausi Duduetsang,

      Thokoza Makhosi! It is gratifying to receive this energized commentary from you. Thokoza Makhosi! Please keep these kinds of positive feedback coming and encourage others to do the same. The positive feedback is like fuel that fires me up! This keeps me going on the great path to produce more strategic knowledge for our future generations. Let’s hope that even our leaders will appreciate these humble efforts. Hobane Basotho bakgale bare Ngaka haeboele Badimong le Ditaola. Etshwanela hodisiya le basetseng. When they talk about Ditaola, they are referring to the cultural knowledge. Thokoza Makhosi!

      I am glad that you find these sacred pages of the ancestors to be instructive and enlightening. I am also glad that as a result of the Dimakatso Discourse, you are challenged and energized to read more. That is very important for us because we want to revive that culture of reading. Particularly reading about the great things our ancestors have done for us so that we can build on their achievements.

      Please give my endless love to those great African students at the North West University – Mafikeng; a university that was built from the ground up by your ancestors. This university was not built by the government but by the sweat of your African ancestors who have gone before us. Thokoza Makhosi!

      May their sacrifices remain a source of inspiration. I still recall when the great visionary Kgosi Mangope appealed to the Batswanas to build their own institution of higher learning so that they could become masters of their own destiny, many of your ancestors responded in droves from all corners of South Africa by donating their cows, their life savings, their cars and every possession they had in order to build that great institution. Some even sold their houses and pieces of land in order to build this African institution of higher learning. May the sacrifices made by your ancestors inspire the new generation to reclaim their destiny so that they become architects, owners and masters of their own economic destiny on the world stage. Thokoza Makhosi!

      Siyabonga ka khulu
      Zulumathabo Zulu

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  2. There is also no difference in gender pronouns in the Yoruba language and in almost all of the languages in the African Tribes. “O” is what We use too and is pronounced as such. We however give much respect to Our Elders in which case they are addressed with the pronoun “E” which has the english translation of “they”. We also use “E” for plurality. This discussion was more intense and Nteterwane hit the nail on the head, I had to pace around the room for a while before I could chew on it. That each of Us would be held responsible for loosing custody of Our Ancestral land and above all Our Minds, woke me up to the realization that “We have no excuse to give but to take what is ours back”

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    1. Hi Omoasheda,

      Thank you for commenting on the Dimakatso Discourse – Part 8. Thokoza Makhosi! I am glad that the Yoruba language is also the language of the gods as are many other African languages. Thokoza Makhosi! Your ancestors have done a great job in preserving the sacredness of the language. We hereby salute them so that the new generation can be inspired by their achievements in order to build on those achievements. Thokoza Makhosi!

      It is heartwarming that these sacred pages of the ancestors tugged strongly at your heartstrings. Thokoza Makhosi! Can you please tell us more about your impressions of this significant emotional experience? We want to hear more about how you felt.

      The great protector Madiepetsane refers to this fact when she says “Emotional expression is important because it means you are in touch with your real self and that this matter has a survival implication for you. Humans are supposed to solve the challenges of their given environment in order to develop superior problem solving skills because that will serve them well when they transition over into the great and majestic cosmos. Thokoza Makhosi!”.

      Perhaps you can also consider writing an article about your impressions and the people of Yorubaland so that we can build these networks of indigenous knowledge systems.

      Finally, I would like to say that here in South Africa we have a great administration for your people. Your people and my people are one. Thokoza Makhosi!

      Siyabonga kakhulu
      Zulumathabo Zulu

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      1. Hi Zulumathabo;

        “Take responsibility for your own failures and don’t put the blame on another” and it is rightly stated, but most of the time, that statement usually comes from people who either have lost contact with their history, or those who have completely submitted and agreed to blend in or fit in within the system of suppression and are scared to voice out their grievances and concerns until when their daily affairs are being affected. I could understand these reactions from Africans, because the walls of the churches and the pages of our school books (Educational curriculum) are filled with European faces and names, so much so that by the age of 14, we freely give out our hearts and minds without even knowing it.

        “Pull yourself up by the bootstraps and don’t blame none else” – usually from the oppressors’ point of view and mostly in defense of their past.

        When the same came out from Nteterwane, I was first of all shocked, “why would Yena talk like that, Oh! Yena has not experienced the colonizers, perhaps, Yena does not fully understand the origin, and nature of the Europeans and maybe does not understand the hospitality nature of the African People”

        It was unexpected, I could literally feel what Dimakatso was feeling at that point, I began to pace up and down, but not angrily while I asked several other questions in my thoughts. I had not read the discourse to the end that night while I thought about it over and over again.

        Nteterwane had said the truth in a very matured manner “That we would give account…” . A truth in such context didn’t make me angry, it did make me grumble. The idea that we would give account of how we lost the Ancestral land, the planet and most of all Our Minds made me to begin just to focus on solutions. Because I know what it is like when An Elder calls me to explain my wrong doings.

        When I was a young child, and scatter the house while playing with my young friends, Father would scold me a little bit, but most of the scolding would go to the eldest of the house, as to why they weren’t keeping an eye on me and friends. While I grew up, I was also blamed for my younger ones trouble making. I read it completely later and thought more about it “accepting it gracefully that the colonizers tricked us” was a very deep statement because that alone would ensure that we know what happened and the healing process would commence.

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      2. Dear Omoasheda,

        Powerful and sobering thoughts! Thank you for sharing. It is a sacred moment when someone of your calibre shares yena’s innermost and we respect you greatly for that. It takes courage, open mind and the moral code to contribute to the betterment of others in this way. There are many out there who are broken and will be healed as a result of your medicinal words. Thokoza Makhosi! Your important sentiments are shared by all of us and add validity to our collective experience as a people who have been singed by the brutal flame of colonization, enslavement, economic apartheid and foreign occupation. Your commentary will assist many in the processing of their inner psycho-emotional contradictions that emanate from this historical experience. Your thoughts are powerful because they are expressed in a level-headed and empirical fashion. We need more of you. May I also add that you have just earned yourself a place in my next book project. I shall update you. Thokoza Makhosi!

        Ese!
        Zulumathabo

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