“ One thing stood out, in the Afrikan context, there is no God, but an Originator. The main difference between a God and an Originator, lies in the relationship with humans. An Originator, while deemed supreme, does not condemn humans, because there is no concept of sin as it is understood in religion. The Morality and Ethics Code is rather found within the various cultural practices, which as has been explained, find their source in the spirituality. Thus, an Afrikan does not sin against the Originator; rather, they break the Cultural Code, or violate their ancestral way of life. ”

“ ’How dare you forget an Afrikan Warrior Queen who humbled British soldier-men at war’? The Great Spirit of Svikiro and Mhondoro who when captured by the enemy in 1897, tried and found guilty by the authority of the British High Commissioner for South Afrika, Alfred Milner, Warrior Queen Mbuya Nehanda Nyakasinana did not shrivel she did not decrease or diminish in stature or bravery. She chose death by hanging rather than convert to Christianity and revoke her great heritage, curse her culture, declare her ancestors demonic. Yes, death by hanging. And before the noose tightened around her neck, she defiantly told the British red devils ‘Mapfupa angu achamuka!’ – My bones will surely rise. ”

“ The women from whom Afrikan women are birthed, emechawekati e-Afrika (heroines of Afrika), left behind legacies that have survived fifteen centuries of systemic and statutory lies about the lowly societal position of the precolonial Afrikan woman. The legacies are resurfacing to shine a spotlight on the dethronement of a woman once divine, now reduced to an originator of sin. Like it is said that truth liberates, likewise a liberating reawakening is sweeping through the Continent, replacing the lie with the true history of the Afrikan woman. ”

“ The Afrikan’s disposition towards nature, was that nature can do without humans, but not vice versa. For instance, in Kiswahili, the saying goes: Itunze ardhi vyema; hukupewa na wazazi; bali umekopeshwa na dhuria zako = take good care of the earth; it is not given to you by parents; but you have been lent it by your descendants. Herein lies the warning that our negative actions against the environment today, become our children’s heritage, they will bear the brunt of nature’s wrath. Yoruba people have the same warning: Lọ jẹjẹ ni agbaye;ti o ba ni ipalara, ko le pada: Tread softly in the world; if it is harmed, it cannot return. IsiZulu has an equivalent, albeit with a double meaning: Isihlahla Asinyelwa = Do not defecate under a tree just because you are done using its shade, you might need it again. Another meaning refers to human relations. Do not make enemies of a person because you think you are done needing them, for you might just need them again. ”

“ The Afrikan’s disposition towards nature, was that nature can do without humans, but not vice versa. For instance, in Kiswahili, the saying goes: Itunze ardhi vyema; hukupewa na wazazi; bali umekopeshwa na dhuria zako = take good care of the earth; it is not given to you by parents; but you have been lent it by your descendants. Herein lies the warning that our negative actions against the environment today, become our children’s heritage, they will bear the brunt of nature’s wrath. Yoruba people have the same warning: Lọ jẹjẹ ni agbaye;ti o ba ni ipalara, ko le pada: Tread softly in the world; if it is harmed, it cannot return. IsiZulu has an equivalent, albeit with a double meaning: Isihlahla Asinyelwa = Do not defecate under a tree just because you are done using its shade, you might need it again. Another meaning refers to human relations. Do not make enemies of a person because you think you are done needing them, for you might just need them again. ”