Wednesday, September 18, 2013

The Code of Umoja / Black Constitution (RNA)

The Code of Umoja / Black Constitution

This is the Code of Umoja / Black Constitution, and includes changes and amendments made through May, 1999.
1988: THE CODE OF UMOJA (The Constitution) & THE JUDICIAL STATUTE & THE ELECTION LAW & THE DIVORCE LAW & PART ONE OF THE ADMINISTRATIVE HANDBOOK of the Provisional Government of THE REPUBLIC OF NEW AFRIKA (An Afrikan Nation in the Western Hemisphere Struggling for Complete Independence)

[Attention / Take Note! The Election Law and Divorce Law sections not included due to missing pages.)

NEW AFRIKAN CITIZENSHIP
Section 1 - Citizenship by Birth
Section 2 - Citizenship by Parentage
Section 3 - Citizenship by Naturalization
Section 4 - Pre-Ratification Citizenship Retained
Section 5 - Right to Choice of Citizenship
Section 6 - Citizenship of Other Afrikans
Section 7 - Conscious Citizenship
THE NATIONAL TERRITORY OF THE REPUBLIC OF NEW AFRIK
Section 1 - General Territorial Claim
Section 2 - New Afrika's National Territory
Section 3: Policy With Regard to New Afrikan Land Claims
SOURCE AND SUPREMACY OF NEW AFRIKAN LAW
Section 1: Source of New Afrikan Law
Section 2: Order of Precedence of New Afrikan Law
MAKING OF LAW AND POLICY
Section 1: The People's Center Council (PCC)
Section 2: Members of the People's Center Council
Section 3: Officers of the People's Center Council
Section 4: New Afrikan Population Districts
Section 5: People's Center Council Elections
Section 6: Rules of Operation and Powers of Removal
Section 2: People's District Councils
IMPLEMENTATION OF POLICY, PROGRAMS AND LAW OF THE PROVISIONAL GOVERNMENT
Section 1: The People's Revolutionary Leadership Council
Section 2: Functioning of People's Revolutionary Leadership Council Membership
Section 3: Terms of Office and Election of People's Revolutionary Leadership Council Membership
Section 4: Incapacitation of People's Revolutionary Leadership Council Members
Section 5: Line of Succession for People's Revolutionary Leadership Council Officers
BUILDING JUDICIAL POWER, RESOLUTION OF DISPUTES, PEOPLE'S COURTS AND TRIBUNALS
Section 1: New Afrikan People's Court and the People's District Court
Section 2: Terms of Justices and Judges
Section 3: Removal of Justices and Judges
Section 4: Competency and Jurisdiction of Courts
Section 5: Judicial Power of the People's Center Council
Section 6: Administrative Structure for the Courts and Rules of Procedure
Section 7: Systems of Justice
RATIFICATION AND AMENDMENTS
Section 1: Ratification
Section 2: Amendments
Section I: Structure of the Courts
Section II: The Chief Justice
Section III: Special Judicial Elections
Section IV: District Court Powers of People's Court Justices
Section V: Jurisdiction
Section VI: Access to the Courts
Section VII: Judicial Procedure
Section VIII: Conciliators
Section IX: Enforcement Powers of the Courts
Section X: Rights of the Accused
Section XI: Courts of Record
Section XII: Crimes
Section XIII: Law and Procedure
EXCERPTS FROM THE ADMINISTRATIVE HANDBOOK
THE PREAMBLE
We, as Afrikan people in North America,
Having been brought to this continent in chains and on slave ships, after being kidnapped from our Afrikan motherland by white slave traders and having survived a bloody middle passage in which millions of our people were dropped into the Atlantic Ocean, and
Having developed into a New Afrikan nation on the North American continent as our foreparents survived slavery, murder, brutality, discrimination, exploitation, cultural rape, and other forms of genecide and inhumanity at the hands of various European and American white supremacist governments, nations, organizations and individuals, and
Having been conscious of ourselves as a nation before 1750, and having, some of us, fought against European and American white supremacists for the independence of our people even before the law of the nation oppressing us had made clear, by 1660, that We would not be permitted to join their White nation being established here, and
Having, since our arrival at Jamestown in 1619 fought for and established independent communities in the woods in the Afrikan tradition of self-government and state-building followed by our people whenever, and for whatever reasons, Afrikans are separated from a parent family, and
Having from the beginning of our nation been immersed in a war against the white nations of Britain and France and Spain and Holland as their governments and people strove to enslave us and keep us enslaved in North America, and
Having again and again, in place after place in the midst of this war of defense and liberation, fought for and established the foundations of independent Black states in areas now occupied as states by the United States of America, and
Having through our Generals Gabriel Prosser, Denmark Vessey, Nat Turner and Harriet Tubman undertaken to free ourselves from slavery and to liberate from the white nation in North America the area of Richmond, the area of Charleston, and a long expansion of mountains and forests, running from Virginia south and westward into Louisiana and other areas, and
Having undertaken during and after the Civil War to establish, by armed struggle and negotiations, independent land in North America, for the New Afrikan Nation from the United States, on numerous occasions, and
Our great leader Marcus Garvey and his followers having lifted the national consciousness of the New Afrikan people in North America to fresh heights in the 1920s, and the Master Drew Ali, and the honorable Elijah Muhammad having continued this work, and
El Hajj Malik El Shabazz, Malcolm X, having brought to our people a renewed and fervent commitment to liberate the New Afrikan Nation in North America, so that We as a people and as a Nation may take our place, as a respected and contributing member of the World Family of Free Nations, and
The Provisional Government of our nation, the Republic of New Afrika, in 1968 having organized our struggle for independence and state power in accordance with the current principles of international law, and being desirous of peace but committed to war as necessary for our freedom and independence;
Do hereby affirm the role of the Provisional Government of the Republic of New Afrika in the struggle for independence and state power, and
Do hereby recognize the importance and necessity of the campaigns of all the nation's armed freedom fighting forces, fighting in accordance with international law, including the Geneva convention, and do hereby
Declare this Code of Umoja as the Constitution of the developing New Afrikan Nation State in North America, the Republic of New Afrika. [Table of Contents]

It is the purpose of this Constitution to establish and maintain the Provisional Government as a force for unity and liberation of the New Afrikan people in North America, to succeed in the struggle for independence of Afrikan people throughout the world, and to contribute to world revolution.
The Provisional Government shall promote unification of the New Afrikan liberation struggle and the consolidation of the New Afrikan independence forces in accordance with the principles of mutual respect for New Afrikan Liberation formations and in acordance with the process of collective decision making and honest exchange of ideas. Consistent with these principles the Provisional Government shall support the formation of legitimate revolutionary or progressive New Afrikan (Black) United Fronts and Coalitioins and the formation of the New Afrikan National Liberation Front.
The Government of the Independent new Afrikan State, once established, shall encourage and enhance formations of the New Afrikan people including schools, and producer and consumer cooperatives, trade, skill, professional, mutual help asociations and associations of all kinds which promote the Aims of the Revolution as set for the in the Declaration of Independence, and which promote a free and powerful nation which contributes to a World at Peace, a nation richly contributing to the intellectual, mterial, and moral helth of humanity, and to the health and well being of our own people and all the world's inhabitants.
The Provisional Government and the independent New Afrikan State, once established, shall serve the people. In such service the Provisional Government and the Government of the independent new Afrikan nation State, once established, shall not only seek to ensure health, education, food, housing, clothing and ___ for all, but shall seek to guarantee the individual full opportunity for personal dignity. The government of the independent New Afrikan State, once established, shall assure protection of the individual's person and personal possessions, freedom of conscience, thought, speech, and association, equal access to and application of all laws and regulations, and justice for the individual. There may be no invidious discrimination based upon sex, color, natural or fortuitous disability, or creed - so long as such creed, in operation, does not violate the fundamental rights of others.[Table of Contents]
The Provisional Government and the Government of the Independent new Afrikan State, once established, shall pursue without cease the Aims of the Revolution set out in the Declaration of Independence in these words:
We, the Black People in America, in consequence of arriving at a knowledge of Ourselves as a people with dignity, long deprived of that knowledge; as a consequence of revolting with every decimal of Our collective and individual beings against the oppression that for 300 years has destroyed and broken and warped the bodies and minds and spirits of Our people in America, in consequence of Our raging desire to be free of this oppression, to destroy this oppression wherever it assaults mankind in the world, and in consequence of Our indistinguishable determination to go a different way, to build a new and better world, do hereby declare Ourselves forever free and independent of the jurisdiction of the United States of America and the obligations which that country's unilateral decision to make Our ancestors and Ourselves paper-citizens placed on Us.
We claim no rights from the United States of America other than those rights belonging to human beings anywhere in the world, and these include the right to damages, reparations due Us for the grievous injuries sustained by Our ancestors and Ourselves by reason of United States lawlessness.
Ours is a revolution against - Our oppression and that of all people in the world. And it is a revolution for a better life, a better station for mankind, a surer harmony with the forces of life in the universe. We therefore, see these as the aims of Our revolution:
----To free Black People in America from oppression;
----To support and wage the world revolution until all people everywhere are so free;
----To build a new Society that is better than what we now know and as perfect as man can make it;
----To assure all people in the New Society maximum opportunity and equal access to that maximum;
----To promote industriousness, responsibility, scholarship and service;
----To create conditions in which freedom of religion abounds and man's pursuit of god and/or the destiny, place and purpose of man in the Universe will be without hindrance;
----To build a Black independent nation where no sect or religious creed subverts or impedes the building of the New Society, the New State Government, or the achievement of the Aims of the Revolution as set forth in this Declaration;
----To end exploitation of man by man or his environment;
----To assure equality of rights for the sexes;
----To end color and class discrimination, while not abolishing salubrious diversity, and to promote self-respect and mutual respect among all people in the Society;
----To protect and promote the personal dignity and integrity of the individual, and his natural rights;
----To assure justice for all;
----To place the major means of production and trade in the trust of the state to assure the benefits of this earth and man's genius and labor to society and all its members; and
----To encourage and reward the individual for hard work and initiative and insight and devotion to the Revolution.
In mutual trust and great expectation, We the undersigned, for ourselves and for those who look to us but who are unable personally to fix their signatures hereto, do join in this solemn Declaration of Independence, and to support this Declaration and to assure the success of Our Revolution, We pledge, without reservation, ourselves, our talents, and all our worldly goods. [Table of Contents]
And the Provisional Government and the Government of the Independent New Afrikan State, once established, shall work to inculcate in every citizen, to assure the success of the Revolution, the precepts of the New Afrikan Creed. The New Afrikan Creed is as follows:
1. I believe in the spirituality, humanity and genius of Black People, and in Our new pursuit of these values.
2. I believe in the family and the community, and in the community as a family, and i will work to make this concept live.
3. I believe in the community as more important than the individual.
4. I believe in constant struggle for freedom, to end oppression and build a better world. I believe in collective struggle: in fashioning victory in concert with my Brothers and Sisters.
5. I believe that the fundamental reason Our oppression continues is that We, as people, lack the power to control Our lives.
6. I believe that the fundamental way to gain that power, and end oppression, is to build a sovereign Black nation.
7. I believe that all the land in America, upon which We have lived for a long time, which We have worked and build upon, and which We have fought to stay on, is land that belongs to Us as a people.
8. I believe in the Malcolm X Doctrine: that We must organize upon this land, and hold a plebiscite, to tell the world by a vote that We are free and Our land independent, and that, after the vote, We must stand ready to defend Ourselves, establishing the nation beyond contradiction.
9. Therefore, i pledge to struggle without cease, until We have won sovereignty. I pledge to struggle without fail until We have built a better condition than man has yet known.
10. I will give my life, if that is necessary. I will give my time, my mind, my strength and my wealth because this IS necessary.
11. I will follow my chosen leaders and help them.
12. I will love my Brothers and Sisters as myself.
13. I will steal nothing from a Brother or Sister, cheat no Brother or Sister, misuse no Brother or Sister, inform on no Brother or Sister and spread no gossip.
14. I will keep myself clean in body, dress and speech, knowing that i am a light set on a hill, a true representative of what We are building.
15. I will be patient and uplifting with the deaf, dumb and blind, and i will seek by word and deed to heal the Black family, to bring into the Movement and into the Community mothers and fathers, brothers and sisters left by the wayside.
Now, freely and of my own will, i pledge this creed, for the sake of freedom for my people and a better world, on pain of disgrace and banishment if i prove false. For, i am no longer deaf, dumb or blind. I am - by grace of Malcolm - a New Afrikan. [Table of Contents]
ARTICLE 1: NEW AFRIKAN CITIZENSHIP
Section 1: CITIZENSHIP BY BIRTH
Each Afrikan person born in America is a citizen of the Republic of New Afrika.
Section 2: CITIZENSHIP BY PARENTAGE
Any child born to a citizen of the Republic of New Afrika is a citizen of the Republic of New Afrika.
Section 3: CITIZENSHIP BY NATURALIZATION
Any person not otherwise a citizen of the Republic of New Afrika may become a citizen of the Republic of New Afrika by completing the procedures for naturalization as provided by the People's Center Council.
Following paragrph was added after the third PCC reading and approved on 28 March 1997.
Any person of Afrikan descent is entitled to acquire citizenship in the Republic of new Afrika by a simple declaration of Republic of New Afrika citizenship, made before an official of the Government on a form prescribed by the President and executed, with signature, by the person declaring Republic of New Afrika citizenship.
Section 4: PRE-RATIFICATION CITIZENSHIP RETAINED
Each person who is a citizen of the Republic of New Afrika at the time of the passage of this Code of Umoja is hereafter a citizen of the Republic of New Afrika.
Section 5: RIGHT TO CHOICE OF CITIZENSHIP
Notwithstanding Sections 1, 2, 3, and 4 of Article 1, the right of any person to deny expressly or renounce his/her citizenship shall not be abridged.
Section 6: CITIZENSHIP OF OTHER AFRIKANS
Persons of Afrikan descent, wherever their original place of birth or domicile in the world, have a right to New Afrikan citizenship, as provided by the People's Center Council.
Section 7: CONSCIOUS CITIZENSHIP
All citizens of the Republic of New Afrika who are aware of their citizenship re conscious New Afrikan citizens. As a result of over 300 year-old policy of force and fraud used by the United States government and the governments of various American states against the New Afrikan nation, many citizens of the Republiv of New Afrika are not aware of their human right to New Afrikan citizenship and, indeed, are not aware of the existence of the New Afrikan nation in North America. The growth of the conscious New Afrikan citizenship is related to the success of the liberation struggle. The objective measurement of that growth shall be consideration in the development and implementation of Provisional Government policy, programs and structure as determined by the People's Center Council. [Table of Contents]
ARTICLE II
THE NATIONAL TERRITORY OF THE REPUBLIC OF NEW AFRIKA
Section 1: GENERAL TERRITORIAL CLAIM
The Republic of New Afrika claims all the land to which Afrikan people in North America are entitled, having met the international law requirements of inhabitance, development and defense.
Section 2: NEW AFRIKA'S NATIONAL TERRITORY
In accordance with the rights of our people under international law, including our right to a contiguous and fruitful land mass as a part of the reparations due us from the United States, and in view of the United States' failure and refusal in years since the U.S. Civil War to reach a land and reparations with any of the legitimate representatives of the New Afrikan nation, in 1968 the Provisional Government of the Republic of New Afrika, acting for our people as a ntion, PROCLAIMED the territory in North America, now known as Louisiana, Mississippi, Alabama, Georgia and South Carolina as the core of the National Territory of the Black Nation in North America, the Republic of New Afrika. It is the primary task of the Provisional Government to organize the people of the nation for success in their struggle for independence and sovereignty over the land mass.
Section 3: POLICY WITH REGARD TO NEW AFRIKAN LAND CLAIMS
It shall be the policy of the Provisional Government to recognize the just califs of the American Indian nations and other oppressed nations for land in North America. It shall be the policy of the Provisional Government to negotiate with the American Indian Nations the claims which conflict with the claims of the New African nation and to resolve these claims in the spirit of justice, brotherhood, and mutual revolutionary commitment to the human and natural rights of all oppressed nations in North America. [Table of Contents]
ARTICLE III
SOURCE AND SUPREMACY OF NEW AFRIKAN LAW
Section 1: SOURCE OF NEW AFRIKAN LAW
The first, foremost, and final source of all New Afrikan law and power is the New Afrikan people.
Section 2: ORDER OF PRECEDENCE OF NEW AFRIKAN LAW
1. The Code of Umoja shall be the supreme law of the Republic of New Afrika.
a. The District Courts shall have jurisdiction over cases and controversies arising under the laws of the Nation, the Code of Umoja, and the New Afrikan Creed.
b. The People's Court and its Justices may exercise original jurisdiction in such matters, and the People's Court may exercise appellate jurisdiction.
c. The People's Court exercises a superintending control over the District Courts and all other courts of the Republic of New Afrika, except as the People's Center Council exempts any special courts it may create from aspects of that control.
2. Legislation of the People's Center Council shall have precedence over the legislaation, acts, directives, resolutions, and orders of all officers and Governmental bodies of the Republic of New Afrika.
3. Other legislation, orders, directives, resolutions, and acts of Governmental bodies and officers of the Republic of New Afrika shall have precedence in the following order:
a. Directives and orders of the People's Revolutionary Leadership Council.
b. Directives and orders issued by the President.
c. Directives and orders issued by the Vice Presidents or National Ministers.
d. Legislation, directives, resolutions, and acts of the National Teritorial Council and any other Regional Council which may be established.
e. Legislation, directives, resolutions, and acts of any District Councils or any People's Local Councils which may be created pursuant to law. [Table of Contents]
ARTICLE IV
MAKING OF LAW AND POLICY
Section 1: THE PEOPLE'S CENTER COUNCIL (PCC)
1. The People's Center Council shall have power to make law and policy for the developing New Afrikan Nation-State. All officials, workers, defense forces and Judges of the Republic of New Afrika, whether elected or appointed, and whether serving locally, regionally, or nationally, shall be bound by such law and policy.
2. The People's Center Council must be in session in order to legislate, except that the People's Center Council Chairperson in consultation with the President may determine to conduct a vote by means other than an in-session vote when there is an emergency. All such votes must be confirmed in writing to People's Center Council Chairperson within fourteen (14) days. The People's Center Council Chairperson shall promptly communicate the results of the emergency votes to each People's Center Council member.
3. All members of the People's Center Council shall receive due notice of the time and place of every session of the People's Center Council.
4. A quorum for doing business shall consist of 1/3 of the certified voting representatives of the People's Center Council.
5. The regular sessions of the People's Center Council shall occur twice a year, in July and November, unless the People's Center Council chooses other months and except as provided in paragraph sic below. the People's Center Council or the Chairperson of the People's Center Council or 1/4 of the People's Center Council membership may call special sessions of the People's Center Council, with due notice, ordinarily two weeks notice, after consultation with members of the People's Center Council or with citizen groups.
6. However, the People's Center Council, in the year of each regular election for People's Center Council representatives, shall meet during the week of Kwanza December 26 - Jaunary 1, or in November, to swear-in members, elect the Chairperson and Vice Chairpersons, and otherwise organize itself.
Section 2: MEMBERS OF THE PEOPLE'S CENTER COUNCIL
1. The People's Center Council shall be composed of representatives who are duly elected in certified new Afrikan population Districts, and the President, Vice Presidents, National Ministers, and any other officers the People's Center Council shall deem it necessary to elect or appoint.
2. All representatives of the People's Center Council shall be citizens of the Republic of New Afrika, shall sign of the oath of allegiance to the Republic of New Afrika, state it at a People's Center Council session and shall take the oath of office in a People's Center Council meeting.
3. Each representative who fulfills these requirements shall be a certified representative to the People's Center Council.
4. Any certified representative who is absent from three (3) consecutive People's Center Council sessions without being excused by the People's Center Council or who has failed to perform his or her duties as determined by the People's Center Council may lose his or her certification, as determined by the People's Center Council. Any representative desiring to be recertified shall petition the People's Center Council.
5. The President, Vice Presidetns, Ministers and other officers shall have no vote unless they are also elected Representatives. Each certified Representative shall have one vote.
Section 3: OFFICERS OF THE PEOPLE'S CENTER COUNCIL
1. The People's Center Council shall elect a chairperson, such vice chairpersons, not to exceed three, as the People's Center Council shall decide, and a secretary. The chairperson and vice chairperson of the People's Center Council shall be voting representatives to the People's Center Council. Each of these officers shall serve for a term of three (3) years.
2. The Chairperson of the People's Center Council shall have the following duties:
a. To preside at People's Center Council sessions.
b. To manage the affairs of the People's Center Council between the People's Center Council sessions.
c. To ensure that all People's Center Council records are properly maintained, that People's Center Council correspondence is properly conducted, and that People's Center Council decisions are properly communicated to the officers and citizens of the nation.
d. To maintain a current list, of certified representatives and of certified New Afrikan population districts.
e. To maintain constant communications with the People's Revolutionary Leadership Council in order to facilitate the efficacious operation of the Provisional Government.
3. The duties of the Vice Chairperson(s) shall be to assist the chairperson in carrying out the duties of the chair and to assume any other responsibilities assigned to the Vice Chairperson by the Chairperson of the People's Center Council.
4. People's Center Council shall assign the Vice chairpersons to a line of succession to the Chairperson, and the highest available Vice Chairperson shall assume the Chairperson's duties in the Chairperson's absence. [Table of Contents]
Section 4: NEW AFRIKAN POPULATION DISTRICTS
1. Each area where New Afrikans reside in significant numbers in North America shall be called a New Afrikan Population District.
2. Each New Afrikan population district certified by the People's Center Council shall be entitled to representation in the People's Center Council. The People's Center Council shall determine the boundaries of each population district it certifies, and shall determine how many representatives each certified population district is entitled to elect.
3. The People's Center Council may certify New Afrikan population districts, may alter boundaries of certified New Afrikan population districts, or may decertify New Afrikan Population Districts presently certified. The People's Center Council shall consider the folowing in determining whether or not a New Afrikan population district shall be certified, altered, or decertified:
1. The number of New Afrikans in the district.
2. The number of New Afrikans in the district desiring to participate in Provisional Government elections and processes.
3. The number of New Afrikan conscious citizens in the district.
4. The probability that certification will contribute to the consciousness of New Afrikan citizenship.
5. The probability that Provisional Government elcetions will be exposed to sabotage in the district.
6. The ability of the Provisional Government to provide sufficient work force to enable Provisional Government elections in the area to be succesful.
7. Any other factor the People's Center Council deems important.
The following paragraph, adding a new Paragraph 4, to Article IV, Section 5, was approved as part of the Code of Umoja after the third PCC reading and approved on 15 May 1999.
4. In like manner the People's Center Council may authorize special elections to fill positions for Representatives and District Judges in Population Districts where no Representative or District Judge has been elected, provided that half or more of the respective terms remain to be served. [Table of Contents]
Section 5: PEOPLE'S CENTER COUNCIL ELECTIONS
1. Representatives of the People's Center Council shall be elected in regular elections by New Afrikan voters from certified New Afrikan population districts in October or November of 1984 and every three years thereafter in October or November.
2. The People's Center Council shall provide for the exact time, date, method of election, voter and candidate eligibility requirements for regular People's Center Council elections for representatives.
3. When a People's Center Council representative resigns or dies or is removed from office the District Council shall appoint another person from the District to serve the remainder of the term. But, if more than half of the expired term remains to be served, the People's Center Council shall authorize, conduct, supervise or review in accordance with law passed by the People's Center Council, if such there be, a special election to fill the vacancy. The District Council or the People's Center Council chairperson, if no district Council exists, may make an interim appointment. [Table of Contents]
Section 6: RULES OF OPERATION AND POWERS OF REMOVAL
1. The People's Center Council shall enact rules for its operation.
2. a. By two-thirds majority vote of its voting membership in session the People's Center Council may remove or request the resignation of any People's Revolutionary Leaership council member, or any other National Officer of the Provisional Government. Likewise, by two-thirds majority vote of its voting membership in sessions the People's Center Council may remove any of its members or any New Afrikan judge or Justice. However, any voting representative removed from office may be duly re-elected by New Afrikan citizens. Written notice of any proposed removal to be considered by the People's Center Council must be sent to certified People's Center Council representatives at least two (2) weeks prior to such removal.
b. No person may chair a session at which his or her removal is being considered.
3. The People's Center Council may call special elections or provide for other special procedures to fill vacant offices of elected National Officers.
4. Citizens of the Republic of New Afrika have the right to recall any District Judge or representative in their respective district. The People's Center Council shall provide the procedures for the recall of elected officials, and for the removal of National Officers and New Afrikan District Court judges by New Afrikan citizens.
5. The People's Center Council may provide for committees and offices, in addition to those listed in this Code, as shall be appropriate for the efficient functioning of the People's Center Council.
Section 7: PEOPLE'S DISTRICT COUNCILS
The representatives and conscious citizens of each certified New Afrikan population district shall constitute a People's District Council. The rules of operation of the District Councils shall be designed by the Council, provided that each District Council shall comply with all provisions of the People's Center Council and the People's Revolutionary Leadership Council. [Table of Contents]
ARTICLE 5
IMPLEMENTATION OF POLICY, PROGRAMS AND LAW OF THE PROVISIONAL GOVERNMENT
Section 1: THE PEOPLE'S REVOLUTIONARY LEADERSHIP COUNCIL
1. A People's Revolutionary Leadership Council is hereby created, which shall have power to interpret and execute the law, implement the policy and enforce the decisions of the People's Center Council when the People's Center Council is not in sessions and doing so. Its decisions are binding upon all citizens the same way as if they were decisions of the People's Center Council, until the People's Center Council alters or abolishes such decisions.
2. The People's Revolutionary Leadership Council shall be composed of the Chairperson of the People's Center Council, the President, the Vice Presidents and every National Minister of the Provisional Government. The Vice Presidents shall be Vice Chairpersons of the People's Revolutionary Leadership Council.
3. The President shall be the Chairperson of the People's Revolutionary Leadership Council, but the President may permit other officers to preside at given meetings.
4. Every member of the People's Revolutionary Leadership Council shall have one vote.
5. The People's Revolutionary Leadership Council may meet as frequently as it chooses, but must meet at least twice a year. All meetings shall follow due notice to all members. A quorum for doing business shall be fifty percent (50%) of its active members. any member who is absent from three consecutive People's Revolutionary Leadership Council sessions shall be considered inactive for purposes of determining a quorum.
6. Meetings shall be set in advance by the People's Revolutionary Leadership Council, or shall be called by the People's Revolutionary Leadership Council, or by one third of the People's Revolutionary Leadership Council membership if the President is not available or refuses to call a meeting.
7. The People's Revolutionary Leadership Council may exercise its power by polling as long as all vote by poll are confirmed in writing and signed by the voters within two weeks of the poll.
8. The People's Revolutionary Leadership Council shall operate upon the principle of collective leadership. The President and all officers and workers shall be bound by its decisions. Neither the President, nor any other member of the People's Revolutionary Leadership Council may exercise the People's Revolutionary Leadership Council powers without the authorization of the People's Revolutionary Leadership Council.
Section 2: FUNCTIONING OF PEOPLE REVOLUTIONARY LEADERSHIP COUNCIL
1. The President shall ensure that all People's Revolutionary Leadership Council communications are properly conducted and maintained. The president shall also ensure that all People's Center Council and People's Revolutionary Leadership Council decisions are communicated to, followed by and implemented by all National Officers. The President shall coordinate and facilitate communications between National Officers of the Provisional Government. The National Officers shall follow the direction given by the President in this regard unless and until such directions are overruled by the People's Center Council or People's Revolutionary Leadership Council. The President shall have the ultimate responsibility to coordinate all Ministries when the People's Revolutionary Leadership Council and the People's Center Council are not in session. The President shall maintain communications with the Chairperson of the People's Center Council and shall keep the People's Center Council informed as to the decisions and work of the People's Revolutionary Leadership Council. The president shall perform all other administrative tasks assigned to him or her by the People's Revolutionary Leadership Council.
2. The Vice Presidents shall assist the president in the implementation of his/her responsibilities.
3. The Ministers shall fulfill those responsibilities outlined for each of them by the People's Center Council and/or the People's Revolutionary Leadership Council.
4. The People's Center Council may set guidelines of the organization of the People's Revolutionary Leadership Council consistent with those provisions already set for the People's Revolutionary Leadership Council in this Code of Umoja.
Section 3: TERM OF OFFICE AND ELECTION OF PEOPLE'S REVOLUTIONARY LEADERSHIP COUNCIL MEMBERSHIP
1. The President and Vice Presidents shall be elected in regular elections by New Afrikan voters from certified New Afrikan Population Districts in October or November and every three years thereafter in October or November. Three Vice Presidents shall be elected. The three persons receiving the highest number of votes shall be the Vice Presidents. If no more than three persons run for Vice President, those who run shall be Vice Presidents.
2. In the event of a tie vote between the nominees receiving the highest number of votes for President, the People's Center Council shall elect the President from the persons receiving the highest votes.
Section 4: INCAPACITATION OF PEOPLE'S REVOLUTIONARY LEADERSHIP COUNCIL MEMBERS
1. Any member of the People's Revolutionary Leadership Council who shall become incapacitated during his or her People's Revolutionary Leadership Council membership shall vacate his or her office during the period of incapacitation. For the purposes of this Article of the Code of Umoja, death, hospitalization or imprisonment for over 14 days shall be considered incapacitation. The People's Revolutionary Leadership Council may determine if any of its members are otherwise incapacitated, but the People's Center Council may overrule a determination as to incapacitation by the People's Revolutionary Leadership Council.
Section 5: LINE OF SUCCESSION FOR PEOPLE'S REVOLUTIONARY LEADERSHIP COUNCIL
1. After the election of the President and the Vice Presidents, the People's Center Council shall place the Vice Presidents in line of succession to the President. If the President should resign, be removed from office or become incapacitated, he or she will be succeeded in the remainder of his or her unfinished term by the highest available Vice President in line of succession, except that the People's Center Council may hold a special election, and the person elected thereby shall become the President after his or her election and for the remainder of the President's unfinished term. If no Vice President is available when the President resigns, is removed from office or becomes incapacitated, the President's successor for the unfinished term shall be elected by the People's Center Council in a special election. Whenever the President shall be temporarily incapacitated, the highest available Vice President in the line of succession shall assume the duties and powers and the office of President during the period of such incapacitation. If no Vice President is available the President's duties shall be assumed as provided by the People's Center Council.
2. If any Vice president should resign, be removed from office or become incapacitated, the vice president's successor will be elected by the People's Center Council. any vice President who assumes office under the authority of this paragraph shall be placed last in line of succession to the President. [Table of Contents]
ARTICLE VI
BUILDING JUDICIAL POWER, RESOLUTION OF DISPUTES, PEOPLE'S COURTS AND TRIBUNALS
Section 1: NEW AFRIKAN PEOPLE'S COURT AND THE PEOPLE'S DISTRICT COURTS
1. The Provisional Government of the Republic of New Afrika shall be committed to the development of judicial power in the New Afrikan people and to the struggle for independence, which is the only means by which such power may ultimately be universally recognized and respected. Toward this end there shall be a New Afrikan People's Court and there may be in the districts, a District Court for every New Afrikan population district, and any other court the People's Center Council shall create. Furhermore, the People's Center Council shall be the highest judicial power of the Provisional Government of the Republic of New Afrika. The People's Center Council shall establish a Justice Ministry or justice Committee which shall assist the New Afrikan People's Court and District Court.
2. The New Afrikan People's court shall have a maximum of eleven (11) Associate Justices and one (1) Chief Justice. The district courts shall also have a maximum of two (2) Associare Judges and (1) Chief Judge. The judges of the District Courts shall be elected by New Afrikan voters at the same time as the election for representatives to the People's Center Council. Justices for the New Afrikan People's Court shall be elected in the People's Center Council at the first session after the regular elections for People's Center Council Representatives and every six years thereafter. The voting representatives to the People's Center Council and the elected district judges shall be eligible to vote in the election for New Afrikan People's Court Justices.
Section 2: TERMS OF JUDGES AND JUSTICES
1. All New Afrikan People's Court Justices shall be elected for a term of six (6) years. Each Judge of the District Court shall be elected for a term of three (3) years.
2. In any election for a New Afrikan People's Court Justice in which a deadlock occurs due to a tie vote, the People's Revolutionary Leadership Council shall determine from among the candidates receiving the highest votes which one of these candidates shall serve in the position affected by the tie. In any election for a District Court Judge in which a deadlock occurs due to a tie amongst the candidates receiving the highest number of votes the People's District council shall determine which one of these candidates shall serve in the position afected by the tie. The People's Center Council shall make this determination if no District Council exists in that District.
3. If any New Afrikan People's Court Judge shall be removed from office, or shall resign, or shall otherwise vacate his or her office, the People's Center Council shall elect another person to fill the resulting vacancy for the remainder of the unexpired term. If any District Court judgeship shall become vacant the People's Center Council shall select a Judge to fill the vacancy.
4. Within sixty (60) days after the first Judicial elections, under this Code of Umoja, the first Justices elected to the New Afrikan People's Court shall elect from their membership a Chief Justice who shall serve as Chief Justice for three (3) years. The New Afrikan People's Court shall also elect a Chief Justice every three years after the first election, or whenever the position of Chief Justice is vacant. [Table of Contents]
Section 3: REMOVAL OF JUDGES
Judges of the New Afrikan People's Court and District Judges may be removed by a two thirds vote of the People's Center Council or may be recalled by New Afrikan citizens as provided by the People's Center Council.
Section 4: COMPETENCY AND JURISDICTION COURTS
1. The New Afrikan People's Court and district court shall be competent to determine whether any act, directive or decision of any Provisional Government body, officer, citizen or other person conforms with the Code of Umoja, the aims of the revolution as set forth in the Declaration of Independence or the New Afrikan Creed. Each court shall also be competent to interpret all other laws of the nation. The New Afrikan People's Court shall be the final forum of the Provisional Government for the interpretation of the Code of Umoja, the Declaration of Independence, the New Afrikan Creed and all other New Afrikan law except as provided in Section 5 of thie Article. The New Afrikan People's Court and the People's District Courts shall be competent to issue binding orders to enforce their decisions upon the workers, officials and decision making bodies of the Provisional government, except the People's Center Council. New Afrikan People's Court and the People's District Courts, moreover, shall be made available to all New Afrikan People and shall exercise all judicial power tht the New Afrikan People vest within it.
2. Each District Court shall have original jurisdiction over all cases and controversies which arise in that district and which concern the Republic of New Afrika. Each District court shall also have appelate jurisdiction with respect to cases in local courts within that district and there shall be a right to appeal to the district Court from decisions of local courts. The New AfriKan People's court shall have appellate jurisdiction over all cases and controversies appealed from the District Court. However, appeals to the Court and the New Afrikan People's court may exercise original jurisdiction at its discretion.
Section 5: JUDICIAL POWER OF THE PEOPLE'S CENTER COUNCIL
At its discretion, the People's Center Council may hear and decide the appeal of any case from the New Afrikan People's Court if it deems that case to be of National Importance.
Section 6: ADMINISTRATIVE STRUCTURE FOR THE COURTS AND RULES OF PROCEDURE
1. The People's Center Council shall provide by law for the financing of New Afrikan People's Court and the District Courts and shall also authorize an administrative structure for the Courts and shall make possible the efficient dispensing of justice.
2. Each Court shall submit to the People's Center Council proposed rules of procedure which will be effective when approved by the People's Center Council.
Section 7: SYSTEMS OF JUSTICE
The People's Center Council shall provide for systems for criminal and civil justice which shall be in conformance with the Declaration of Independence, with the New Afrikan Creed and with the Code of Umoja, and which shall totally protect the rights of the people. [Table of Contents]
ARTICLE VII
RATIFICATION AND AMENDMENTS
Section 1: RATIFICATION
1. This Code of Umoja shall become law when approved by a majority of New Afrikans voting in direct elections in conventions in June 1984 as provided by the Code Commission appointed by the People's Center Council prior to the ratification of the Code of Umoja.
2. Upon ratification of this code of Umoja, all previous constitutions of the RNA are repealed.
Section 2: AMENDMENTS
Amendments or changes to this Code of Umoja may be proposed by New Afrikan citizens in People's conventions, or by a majority vote of the People's Center Council voting membership present in a People's Center Council session. An amendment or change shall become part of the Code of Umoja by a two-thirds vote of the entire certified voting membership of the People's Center Council. Three (3) months notice in writing to each certified voting People's Center Council member is necessary before an amendment is ratified. The People's Center Council shall convene a People's convention for the consideration of an amendment or changes to the Code of Umoja whenever a majority of its voting members present shall vote for the convening of such a convention. [Table of Contents]
JUDICIAL STATUTE
Section 1: STRUCTURE OF THE COURTS
1. The structure of the courts is that set forth by the fundamental law of the Nation.
2. A Judicial Conference is hereby created, composed of all the duly elected and/or appointed judges of this Nation.
3. The Conference shall be presided over by a Justice of the People's Court elected by the Judges for a term of three years. The other duly elected Justices of the People's Court shall be Vice Chairpersons, and the Conference shall determine their order of succession. The Chief Justice of the People's Court may be elected as Conference Chairperson.
4. The Conference has the power to organize itself further and shall promptly report such organization in writing to the People's Center Council (PCC), by the PCC Chairperson. The Conference Chairperson shall have the power and duty to call the annual meeting, and the Conference may provide for other meetings. The chairperson of the Conference may create necessary committees, name their chairpersons, state their charge, dissolve said committees, all with the advice and consent of a majority of the Conference in session, and shall have power to require committee reports. He or she shall be an ex officio member of every committee.
5. The Conference shall have the power to recommend to the Conference Chairperson and to the Chief Justice of the People's Court, rules for the operation of all courts. Such rules must be consistent with the Code of Umoja and this Judicial Statute, the new Afrikan Creed and the RNA Declaration of Independence. The Conference may also recommend to said Chairperson and Chief Justice measures for the effective administration of the courts and the system of justice and family healing, and may make proposals to the People's Center Council by the PCC Chairperson.
6. The Conference Chairperson, after consultation with the Chief Justice and upon a consensus or majority vote of the Conference in session, may issue rules for the operation of the Courts. Such rules must receive the approval of the People's Center Council before they become official; however, until the PCC acts, such rules shall serve as interim rules.
7. A quorum of the Conference, for doing business, shall be composed of half of the duly sworn judges of the Republic.
Section 2: THE CHIEF JUSTICE
1. The Chief Justice shall be the presiding officer and chief administrator of the People's Court.
2. The Chief Justice shall be elected by the People's Court for a term of three years, within 60 days after each triennial election. The People's Court may elect an interim Chief Justice should that position become vacant before the regular election. [Table of Contents]
Section 3: SPECIAL JUDICIAL ELECTION
1. During periods between regular triennial elections, District Judges may be chosen to fill vacancies or to fill District Judgeships, created or authorized by the PCC, by special election open to all eligible New Afrikan voters in the affected district on a basis of adequate notice, adequate opportunity for nomination, and adequate access to the voting process. But where less than one-half of a term remains for a District Judgeship, or Judgeships, the People's Revolutionary Leadership Council (PRLC) or the on a basis of adequate notice, adequate opportunity for nomination, and adequate access to the voting process. may appoint any such District Judges.
2. The Chairperson of the PCC may create panel(s) or commission(s) to judge the adequacy of any such special elections, or may request the Chief Justice to establish a panel of judges for this purpose, or may employ any other appropriate measure.
Section 4: DISTRICT COURT POWERS OF PEOPLE'S COURT JUSTICES
The People's Court, by consensus or by majority vote or be action of the Chief Justice, may designate Justices or Judges to sit on cases where no district judge is available. A People's Court Justice may sua sponte assume District Court jurisdiction and function where necessity requires and no District Judge has been elected or appointed, or where a Judge of the District is not available.
Section 5: JURISDICTION
1. The jurisdiction of the People's Court shall be deemed to be an appellate and supervisory jurisdiction, except that the People's Court may at its discretion exercise original jurisdiction on the basis of compelling necessity.
2. Original jurisdiction for all cases and controversies shall be in the District Courts of the District in which the case or controversy arose, or where one of the major parties resides or does substantial business, or where the records and witnesses are most accessible, except that the people's Court may exercise original jurisdiction, at its discretion, where issue is raised regarding violations of the Declaration of Independence and as set forth in Paragraph One, above. Each District Court is authorized to transfer actions, initiated before it, to the appropriate District Court.
3. Justices and Judges of the New Afrikan Court system are competent to authorize and perform marriages and grant divorces, and to authorize and issue birth and name and death certificates, all concurrent with the powers of he Executive Branch of the Government, to be more fully provided by law or regulation. Marriages shall not be lawful between two men and two women.
Section 6: ACCESS TO THE COURTS
1. All persons residing in areas claimed by the Republic of New Afrika or where the Republic of New Afrika exercises jurisdiction or where any New Afrikan citizen resides shall be deemed competent, by himself or by a parent or guardian or other appropriate representative, to initiate an action in District Court or to request that the people's Court assume jurisdiction in a given manner.
2. A person initiating an action in a District Court must file with the Clerk of the Court or with the Judge or, in the case of a request for criminal prosecution, with a duly appointed Conciliator of the Ministry of Justice, a Request for Judicial Service or a Request for Criminal Prosecution on forms provided or mandated by the Court. Such form must be supported by oath or affirmation.
3. A suit for damages or injunction or to require an official to perform a duty owed to the litigant, or a suit for other equitable relief, including paternity suits, may be commenced by filing with the Clerk of the Court or the Judge a Complaint, setting forth:
(a) The name of the Court wherein the action is brought;
(b) The name or names of the parties suing and the name of names of the parties being sued, designated plaintiff(s) and defendant(s), respectively;
(c) The title of the case, specifying the type of action;
(d) A brief statement of the jurisdiction upon which the plaintiff relies;
(e) A summary statement of the relief sought;
(f) A clear statement of the facts and the dates giving rise to the suit and providing the basis for relief, set out by simple numbered paragraphs;
(g) A statement or listing specifying the relief sought and setting out, for each item of relief, the grounds for that relief and the citation of law supporting it;
(h) A prayer for relief, and
(i) An affirmation that the facts contained therein are true and correct to the best of the plaintiff's knowledge and belief, subject to penalty for perjury and that suit is not brought for purpose of harassment or abuse of the processes of the court.
4. A complaint may be accompanied by a memorandum of law. A plaintiff may prepare for the signature of the Judge any orders requested. The original and one copy of all papers shall be filed with the court.
5. A Certificate of Service shall accompany the filing with the Court, indicating that a copy of the complaint and all related papers has been served, by mail or by personal service, upon each defendant or his/her authorized representative. [Table of Contents]
Section 7: JUDICIAL PROCEDURE
1. A defendant in a non-criminal action shall have 30 days to answer a complaint, either in substance, responding affirmatively or negatively or declining to respond because of lack of knowledge, to each allegation of the complaint which purports to provide a basis for relief, or by filing a motion to dismiss, setting out with specificity the grounds for said motion. The plaintiff shall have 30 days to respond to the motion to dismiss or to reply to the defendant's answer.
2. For purposes of this statute every 30-day period shall include Saturdays and Sundays and holidays, but should the thirtieth day fall on a Saturday or a Sunday or a holiday which interferes with mail or closes the courts, the thirtieth day shall be deemed to be the next day which is not a Saturday, Sunday or holiday.
3. For good cause the Court by timely order may extend the said 30-day periods upon motion by either side. The Judge, at his or her discretion shall provide opportunity for opposition to a motion for extension of time, as fairness requires.
4. After the filing of complaint, answer and reply, the Judge shall conduct a hearing on the facts and the law. Should the complaint survive motions to dismiss at this point, the Judge shall proceed to make a finding of fact and further proceed to decide the case and issue a final order.
5. Either side in such litigation may request in writing a jury trial at the time of filing and service of the complaint and at any time until the commencement of the hearing. Juries to hear such matters may be composed of seven persons, and a decision by such a jury may be reached by the agreeing votes of five members. The judge shall issue a final order confirming the jury verdict. In the case of a jury trial the findings of fact shall be made by the jury.
6. A judge may issue a final order, dismissing a complaint on his own motion at any time prior to hearing. Such an order shall contain a Statement of Findings, supporting his dismissal.
7. A final order must be appealed, by filing within ten days a Notice of Appeal simultaneously with the People's Court and with the District Court whose order is being appealed, and by following said Notice with an appeal brief, within 60 days, served upon opposing parties and with a copy to the People's Court and an original and four copies to the District Court. The opposing side shall have 60 days to answer, and the appellant shall have 30 days to reply. Copies of all pleadings shall be served promptly upon the opposing side, and the original field with the Court shall contain a Certificate of Service.
8. Such an appeal will be considered by three District Court Judges, or a combination of District Court and People's Court Judges, appointed by the Chief Justice of the People's Court or in accordance with procedures set by the Judicial Conference or the Chief Justice. A final order of the appelate tribumal may be appealed to the People's Court.
9. Every Court shall datae and seal every paper filed, upon receipt, and shall similarly date and seal any true copy for the plaintiff and defendant upon payment of a small fee. The Minister of Justice shall assist the Courts in establishing an efficient permanent record system.
10. By the tenth day of every month each Judge of the Republic shall file with the Minister of Justice a register of the proceedings before the Court during the previous month. The Minister of Justice shall provide a copy of this register promptly to the Chairperson of the People's Center Council and to the President.
11. A People's Court Justice may permit a complaint to be filed with him/her, but ordinarily such Justice will transfer the complaint to the appropriate District Judge. [Table of Contents]
Section 8: CONCILIATORS
1. Upon nomination of the Minister of Justice, the president shall appoint a Conciliator for each District Court district, with the consent of a majority of the People's Center Council. Conciliators appointed between sessions of the PCC may serve until the next session; and Conciliators not confirmed or rejected by the next PCC shall be considered confirmed.
2. The Conciliator is an official of the Ministry of Justice, subject to the direction of the Justice Minister, and serves for a term of four years. She or he may be reappointed. She or he may be removed by the Justice Minister, or by the President, for misfeasance or malfeasance.
3. It shall be the duty of the Conciliator to receive all complaints of disputes concerning which a formal complaint has not been filed, and all criminal complaints in the District and to investigate them, usig the Conciliator's own resources or relying on the resources of the new Afrikan Security Force. It shall be the duty of the Conciliator to resolve all disputes quickly and productively and to bring before the District Judge any criminal complaint which presents an unreconciled violation of the law, or, in a non-criminal matter, to advise the parties in an unresolved dispute to file a formal complaint.
4. The objective of the Conciliator and the Court shall be to ascertain the truth to the fullest extent possible and to achieve justice and healing of the New Afrikan family.
5. The Conciliator shall weekly provide the Judge of the District Court with an accounting of all disputes and criminal matters which have come before the Conciliator or which are pending before the Conciliator. The Judges of the District Court shall assure a speedy trial and/or disposition of all such matters which are ripe for trial or disposition. The Conciliator and the Minister of Justice shall cooperate fully with the Court in achieving this objective.
Section 9: ENFORCEMENT POWERS OF THE COURT
1. In criminal and civil proceedings the Judges of the District and People's Courts shall have power to compel the appearance of witnesses and the disclosure of information. This power shall be supported by the power to punish for contempt through the imposition of fines and imprisonment, through provisional stripping of names, through orders of exclusion, through property confiscations, and through publication.
2. The powers of Courts and their juries shall not extend to imposition of the death penalty.
3. Penalties imposed for wrong-doing shall seek the healing of the New Afrikan family and the restoration of the victims.
Section 10: RIGHTS OF THE ACCUSED
1. No criminal proceeding may be brought before a Conciliator for formal action except by affirmed, written statement of an interested party or victim. Nevertheless disputes may be brought to the attention of the Conciliator or a Judge by expeditious and appropriate means.
2. No person shall be charged with crime except by action of a Council of Judicial Elders of the larger neighborhood, composed of wise men and women, nine in number, who at the invitation of the Conciliator shall review the charges and the Conciliator's efforts and determine whether a crime may have been committed and what parties may have violated the law and who may be the victims. If a simple majority of Elders in session agree that a crime may have been committed, the Council shall formalize the charge in the name of the People and notice the matter to the District Court for hearing. A quorum of the Council for determination of a criminal charge shall be seven members.
3. The Conciliator shall assist the Council of Judicial Elders. The Conciliator shall assist the District Judge in formulating a fair system for selecting the Council of Judicial Elders. Each Council shall have a term of one year.
4. The Conciliator shall represent the people in matters before the Court.
5. The Minister of Justice shall carefully monitor the work of the Conciliators as well as the non-criminal activities of our system of Justice and Community Healing. Said Minister, in consultation with the President, shall take appropriate action to facilitate the basic purposes of this system.
6. In all matters before the Court the plaintiffs, defendants and accused shall have the right to jury trials. In criminal trials verdicts must be unanimous, and juries shall have seven members.
7. In criminal trials the accused shall have the right not to testify or bear witness against himself/herself. The accused shall enjoy the right to process to compel witnesses on his or her behalf and shall enjoy the protections set forth in the covenant on Civil and Political Rights (United Nations). [Table of Contents]
Section 11: COURTS OF RECORD
The District Courts and the People's Court shall be courts of record, and records may be kept by electronic means. In general the cost of reproducing records shall be borne by the litigants.
Section 12: CRIMES
1. The folowing shall be crimes subject to the jurisdiction of the New Afrikan courts:
Murder
Physical Assault
Rape
Incest
Terroristic Abuse
Sale, manufacture & Transportation of heroin or cocaine
Selling of intoxicants to children
Burglary
Theft
Fraud
Abduction
Arcon
Spying for or engaging in espionage for a foreign power
Espionage
Conspiracy to commit any of the Paragraph One crimes
Attempt to commit any of the Paragraph One crimes
Child Abuse, Child Neglect
Wife Abuse, Husband Abuse
Family Neglect
2. The Courts of the Republic of New Afrika shall have jurisdiction over all of the enumerated crimes, and that jurisdiction shall extend to the imposition of corrective measures, penalties, punishments, and supervision. The jurisdiction shall extend also to violations of the New Afrikan Creed.
3. The Section Nine Powers of Enforcement with respect to contempt are applicable to judgements in criminal matters. Courts may also impose work assignments. [Table of Contents]
Section 13: LAW AND PROCEDURE
The Courts shall rely upon the RNA Declaration of Independence and the New Afrikan Creed as the repositories of the basic principles which undergird and shape the life and System of Justice and Healing which We are attempting to build. The Courts may adapt to our uses such procedures and precedents from other legal systems and the international law as serve the ends of healing and justice and are not inconsistent with the Declaration of Independence.
APPROVED BY THE PCC ON JULY 1983, ATLANTA, GA., RNA NATIONAL TERRITORY
AMENDED BY THE PCC ON NOVEMBER 30, 1985, CHICAGO, IL
PART ONE OF THE ADMINISTRATIVE HANDBOOK
I. INTRODUCTION
1. The Provisional Government is a force for the unity and liberation of the new Afrikan people in North America. It pursues without cease the Aims of the Revolution set out in the 1968 Declaration of Independence.
2. Foremost among these Aims are these
to free Black people in America from oppression;
to support and wage the world revolution until all people everywhere are so free, and
to build a Black independent nation...
3. The full Declaration of Independence is found in the Code of Umoja
4. The Provisional Government, further, works to inculcate in every citizen, for the purpose of assuring the success of the Revolution, the precepts of the New Afrikan Creed. Foremost among these precepts, for the purposes of this Administrative handbook, are these:
[[9]]. Therefore, I pledge to struggle without cease, until We have won sovereignty. I pledge to struggle without fail until We have built a better condition than the world has yet known.
[[10]]. I will give my life, if that is necessary. I will give my time, my mind, my strength, and my wealth because this IS necessary.
5. The full New AFrikan Creed is contained in the Code of Umoja.
6. The National Territory of the Republic (still not free) is all the land to which New Afrikans are entitled by International Law, specifically including Louisiana, Mississippi, Alabama, Georgia and South Carolina. [Table of Contents]
II. LEVELS OF AUTHORITY AND RESPONSIBILITY
1. The Code of Umoja is the supreme law of the Republic of New Afrika. But the first, foremost, and final source of all New Afrikan law and power is the New Afrikan people.
2. The People's Center Council (the PCC) is the national legislature which makes law and policy for the developing New Afrikan nation-state.
3. Legislation of the People's Center Council has precedence over the legislation, acts, directives, resolutions, and orders of all officers and Governmental bodies of the Republic of New Afrika.
4. Next in order of precedence are the directives and orders of the People's Revolutionary Leadership Council (the PRLC).
5. The People's Center Council is composed of Representatives who are duly elected from new Afrikan population districts, as well as the President, the Vice presidents, and the National ministers.
6. Only duly elected Representatives have official votes in the PCC.
7. The People's Revolutionary Leadership Council is composed of the Chairperson of the People's Center Council,t he President, the Vice Presidents, and the National Ministers.
8. Every member of the People's Revolutionary Leadership Council has one vote. The PRLC operates on the principle of collective leadership, and the President and all officers and workers are bound by PRLC decisions. The PCC, of course, may over-rule or amend PRLC decisions, resolutions, and orders.
9. Next in order of precedence to the laws, resolutions, orders and directives of the PCC and PRLC are the orders, directives, and resolutions of the President.
10. The President is the Chairperson of the People's Revolutionary Leadership Council.
11. The President has the duty to ensure that all PCC and PRLC decisions are communicated to, followed by, and implemented by all national officers and unit leaders. The national officers and unit leaders follow the direction given by or overruled by the PCC or PRLC.
12. The President has the ultimate responsibility to coordinate all Ministries when the PCC and the PRLC are not in session.
13. The Vice Presidents assist the President in the implementation of Presidential duties.
14. The People's Center Council and/or the People's Revolutionary Leadership Council outlines the responsibilities of each Ministry. [Table of Contents]
III. DUTIES OF MINISTRIES
1. The Treasurer. It is the duty of this officer to be the final repository of all certificates of property, cash, securities, and other valuables of the Republic of New Afrika and to safeguard the same zealously. The Treasurer shall release funds when he or she receives a directive to do so from a lawful spending officer, which directive also bears the signature and other appropriate information of and from the Minister of Finance, or her or his lawful designee, attesting to that officer's review. The Treasurer shall keep accurate records and make them available periodically and upon request to the PCC, the PRLC, the President, the Vice Presidents.
2. The Minister of Finance. The Minister of Finance has the duty of preparing the budgets of the government, in consultation with the Ministers and under direction of the President, for presentation to the People's Center Council. The Minister of Finance has the duty to plan and execute a program of tax and contribution generation and collection, in accordance with the resolutions of the PCC. The Minister must plan and manage the efficient deposit and release of funds (in cooperation with the Treasurer), and must counsel the President, the Vice Presidents, the Ministers and other lawful spending officers regarding the requirements of this efficient cash-flow management. The Minister must also counsel Provisional Government units on fund-raising and all other budgetary and accounting measures. The Minister of Finance receives all incoming funds, promptly records them, and promptly turns them over to the Treasurer. The minister of Finance will keep detailed accounts of expenditures and income, and periodically and upon request the Minister of Finance shall render to the PCC, the PRLC, and the President and Vice Presidents reports and statements and shall keep the Ministry's books available to these officers. The Minister has the responsibility to work with the Minister of Justice to deal effectively with the tax situation of the Republic and its corporate entities with respect to foreign powers.
3. The Minister of Economic Development. This Minister is responsible for planning and leading the development programs of the Republic for industry, commerce, and comprehensive New Communities. This Minister is responsible for farming. This Minister is responsible for carrying out the Republic's plans for development cooperatives and for the establishment of a central bank.
4. The Minister of Foreign Affairs. Under the guidance of the President, the Minister of foreign Affairs organizes and implements a foreign affairs program designed to achieve the objectives set by the PCC and the President. These objectives include, (a) winning support in the Organization of African Unity, the non-aligned states, the United Nations, and other appropriate international bodies for the independence of new Afrika, the freedom of our prisoners-of-war, and the work of the Provisional Government; (b) politically neutralizing hostility against the Republic among the white population of the United States; (c) establishing and maintaining friendly relations with independent states and with progressive states and movements not yet independent; (d) recognizing and observing the important anniversaries of friendly and progressive states and movements and representing our Government at appropriate celebrations, and (e) getting New Afrikans everywhere to embrace and support the provisional Government's independent foreign policy. [Table of Contents]
5. The Minister of Defense. This Minister is responsible for recruiting, training equipping, and deploying Security forces adequate to the defense of the Republic and supportive of the defense of New Afrikans generally in North America. The Defense Minister is commander of all regular, over-ground, defense and security forces of the Republic, and in this responsibility the Minister is directly responsible to the President. (The President is always responsible to the People's Revolutionary leadership Council and the People's Center Council.) The Minister collects, analyzes, stores and appropriately distributes information on the capabilities and intention of other states and on entities hostile to the Republic and coordinates similar intelligence gathering activities by any and all other ministries. This Minister conducts an internal security program to protect the integrity of the Government.
6. The Minister of Justice. The Minister of Justice controls and supervises all litigation initiated by or directed at the Government and its officers, where litigation involving such officers arises from the Provisional Government work. Such activities will always be conducted in a manner to achieve stated ends but also to promote knowledge of the reality of the Government's struggle for the independence of new Afrika. The Minister of Justice assists the Judges of the Republic in developing an effective court system and system of justice, respected and used by the people of the New Afrikan nation, as more fully set out in the Judicial Statute. The Minister of Justice builds and works with the system of Conciliators to make this system an effective contact with, and efficacious servant of the New Afrikan people in every locality. The Minister counsels the President and Ministers with respect to all appropriate legal concerns. The Minister develops and implements a program to promote the freedom of our prisoners-of-war. The Minister assists other prisoners as resources permit.
7. The Minister of Information. this Minister is responsible for creating and implementing effective programs of (a) internal information, which supports morale and work efficiency, and (b) external information, designed to carry out messages to the public in a systematic and effective manner. The Minister of Information will develop and implement plans for paid and non-paid speaking engagements for Government personnel and be involved in the training of all PG (Provisional Government) workers to participate effectively in such programs. The Minister pays careful attention to creating revenue from some of the Ministerial activities,
including the speaking engagements, but also buttons, literature, pennants, flags, and other items. The Minister will develop a professional audio-visual capacity and will work with the Minister of Finance and Minister of Justice in organizing appropriate corporate bodies and other instrumentalities for effectively carrying out the Minister's functions. the Minister serves as Chairperson of the Publications Collective.
8. The Minister of Education. The Minister of Education is responsible for developing and implementing programs of internal and external education in support of the Government's goals. The Minister will develop and monitor all Nation Building and political science classes conducted by and/or for PG personnel. the Minister will work to develop the Pan-Afrikan University and will undertake to provide services and, as soon as possible, budgetary support to the independent New Afrikan schools.
9. The Minister of the Interior. The Minister of the Interior develops and implements programs of retention, re-claiming, and recruiting of Provisional Government workers. the Minister counsels and guides unit leaders and other Ministers with respect to these three R objectives. The Minister works with unit leaders in developing strong, capable, efficient local units.
10. The Minister of Health and Society. This Minister develops and implements programs to promote and safeguard the good health of our people. the Minister exercises lawful authority concerning marriage, divorce, death, birth, and the welfare of children and the aged and others of need.
11. The Minister of Culture. This Minister is responsible for developing and executing plans for the promotion of the arts and humanities and for providing leadership in the creation of authentic New Afrikan art forms and products in all artistic media. [Table of Contents]
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THE NEW AFRIKAN CREED

Dated: 1969

With changes approved 5 May 1993

1. i believe in the spirituality, humanity and genius of Black people and in Our renewed pursuit of these values.

2. i believe in the family and the community and in the community as a family and i will work to make this concept live.

3. i believe in the community as more important than the individual.

4. i believe in constant struggle for freedom to end oppression and build a better world. i believe in collective struggle in fashioning victory in concert with my Brothers and Sisters.

5. i believe that the fundamental reason Our oppression continues is that We as a people lack the power to control Our lives.

6. i believe that the fundamental way to gain that power and end oppression is to build a sovereign Black nation.

7. i believe that all the land in America upon which We have lived for a long time, which We have worked and built upon and which We have fought to stay on, is land for Us to use as a people.

8. i believe in the Malcolm X doctrine, that We must organize upon this land and hold a plebiscite, to tell the world by vote that We are free and our land independent, and that, after the vote, We must stand ready to defend ourselves, establishing the nation beyond contradiction.

9. Therefore, i pledge to struggle without cease until We have won sovereignty. i pledge to struggle without fail until We have built a better condition than the world has yet known.

10. i will give my life if that is necessary. i will give my time, my mind, my strength and my wealth because this IS necessary.

11. i will follow my chosen leaders and help them.

12. i will love my brothers and sisters as myself.

13. i will steal nothing from a brother or sister, cheat no brother or sister, misuse no brother or sister, inform on no brother or sister and spread no gossip.

14. i will keep myself clean in body, dress and speech, knowing that i am a light set on a hill, a true representative of what We are building.

15. i will be patient and uplifting with the deaf, dumb and blind, and i will seek by word and deed to heal the Black family. To bring into the movement and into the community, mothers and fathers, brothers and sisters left by the wayside.

Now freely and of my own will i will pledge this creed for the sake of freedom for my people and a better world.
 On pain of disgrace and banishment if i prove false.
For i am no longer deaf, dumb or blind.

i am by the inspiration of Our Ancestors and the Grace of Our Creator, a New Afrikan.
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Success Defined - Provisional Government of Republic of New Afrika

HOW CAN AN INDEPENDENT BLACK STATE SUCCEED?

How can an independent New Afrikan state succeed today against the power of the United States, which destroyed our earlier states?
Today We have not only our basic human right to political self-determination, a matter of common sense, but the international law is on our side. The international law supports our right to an independent New Afrikan nation-state. We are not United States citizens now and cannot be until and unless We have exercised our right of choice. Before you can exercise this right of choice you must know that you have it. We are persons whose ancestors were kidnapped to these shores and held here against our will. Once freed We, as kidnapped people, possess- and still possess- the right to choose our political future. Whether to be U.S. citizens, whether to go somewhere else or whether to build our own independent nation-state right here and be citizens of it. For the most part, our people have never been taught about this right of choice, about our right to self-determination and We have not had the opportunity to use it.
Remember that the basic reason that any of us should vote in U.S. elections is to protect ourselves and have some say over the tax money which they take from us. But voting does not make us U.S. citizens----even though the state governments make us swear that We are U.S. citizens in order to vote. Such duress never results in a valid act. We have, above, all a right to a voice over the use of our tax money, taken from us without right, and a right to protect our persons by any means necessary.
Even being born in the United States does not make us U.S. citizens. The reason is that, unlike other people, our foreparents did not come here voluntarily; their were kidnaped and brought here by force. They were held here by force. Therefore, common sense and the international law both stand for the fact that Indians and the descendants of Afrikans held as slaves still have the right to choose their political future. The kidnapper the colonizer, cannot make that choice for us. That right, of choice, belonged to our foreparents and, since none of them was ever allowed to exercise it, it now belongs to each of us.

We have four natural choices: (1) to go back to Afrika; (2) to go to some other country; (3) to be a U.S. citizen, and (4) to be a citizen of the still-not-free New Afrikan nation-state.
The main international law agreements which support our right to choose and our right to have an independent New Afrikan state are these:

1. United Nations General Assembly Resolution No. 1514, dated 14 December 1960: "The Declaration on the Granting of Independence to Colonial Countries and Peoples."

2. United Nations General Assembly Resolution No. 1541, dated 15 December 1960: "Principles which should guide members ... under article 73 of the Charter."

3. United Nations General Assembly Resolution No. 2625, dated 24- October 1970: "The Declaration on Principles of International law."

4. The Covenant on Civil and Political Rights, which went into force internationally in 1976 and was ratified by the united States in 1992.

But We all know that the international law, while it is a great help to us, will not ALONE win our independence. Independence will be won ONLY by our own determination, courage, struggle, and Imara. ("Imara" means steadfastness and persistence, in the Afrikan Swahili language.)   
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Basic Policy-Provisional Government Republic of New Afrika

"FREE THE LAND!!"

PictureMinistry of Defense Seal
First and foremost, the Basic Policy of the Government has not changed. Our policy as stated in the platform papers of December 1969 state:

The basic policy of the government is to establish national strength through sovereignty, effective international relations, and inherent viability. Our position is that all the land where Black people live, in what has been called "the continental U.S.," is our land, where we have lived on it traditionally, worked and developed it, and fought for it. This is the subjugated territory of the Republic of New Africa. Our basic national objective is to free this land from subjugation: to win sovereignty.
The New Africans’ claim, by rights of heritage and reparations, five states of the Deep South: Mississippi, Louisiana, Alabama, Georgia, and South Carolina. In this area in many counties New Afrikans/ /Blacks already constitute a numerical majority. One set of these counties lies along the Mississippi River from Memphis to the Louisiana border and constitutes a contiguous territory containing more than 15,000 square miles – a territory which We call the Kush District , almost twice as large as the state of Israel. It
is here that the Provisional Government of the Republic of New Africa has opened its struggle for land and independence.

Guidance from Imari Obadele...

In 2004 Imari Abubakari Obadele wrote an Exploration: " The Struggle for Independence And Reparations From The United States"; One important reason that many New Afrikans still work for an independent Black state is economic: it has to do with jobs for our people and meaningful careers, the economic power to develop industry, science and world trade - to stand on our feet as a nation-state with the respect of the world – a respect now lacking."

He went on to state The Key things which We must do are these:

1. We must go into the streets and back roads, and make the following facts known to all our people.

The New Afrikan nation grew up in North America during 200 years between 1660 and 1865, and We have continued to grow as a nation. The Black nation, the New Afrikan nation, is now 300 years old.

Some of our people, like Denmark Vesey, Gabriel Prosser, and Osborne Perry Anderson, took up arms during slavery to help create a free New Afrikan nation-state here in North America. Men Like Malcolm X and women like Queen Mother Moore and Dara Abubakari, have kept alive this work. Today the international law supports us.

In 1968 500 Black people met in Detroit and formed a Provisional Government for the nation. This "PG" has the job of leading the struggle to Free the Land", the five states of the deep south, and to build a powerful independent nation-state for those who want it. This work is led today by President Alvin Brown and P.C.C. Chairperson, Bro. Fahiym Ali. Provisional" is "Temporary".....before independence.)
2. Second, We must win support of all Black people for the Provisional Government. The more people use PG courts and support the independent Black foreign policy the stronger will the Provisional Government and the work for independence become.
3. Third, We must organize people to participate in a people’s vote (a plebiscite) for independence. We must run this vote ourselves, in accordance with the international law, and We must select polling places, create ballots, arrange for exact and verifiable counting of the votes and, or course, organize people to participate in all of this.
4. Finally, We must be ready to defend ourselves politically and military against those who would try to keep us from controlling the land after the vote. We must keep the will of our people strong. At the same time We must keep up pressure for support from the U.S. congress, from the United Nations and from countries all over the world. In the end, provided that We persist, the United States will have to make an honorable peace treaty with the Provisional Government. The United States will be forced to recognize the independence of our land, people, and government, the Republic of New Afrika. We will then establish peaceful and prosperous relations between our two nation-states, assuming that the United States does continue to exist. With all this, We must begin to build schools, health centers, media centers- and industry owned by the people, before independence .
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(AFURAKA/AFURAITKAIT) The origin of the term 'Africa'

AFURAKA/AFURAITKAIT
The origin of the term 'Africa

The Earth’s surface is comprised of approximately 71 percent water and 29 percent landmass. Initially, the
Earth’s surface was completely covered by water. Our Afurakani/Afuraitkaitnit (African) Ancestresses and
Ancestors learned the process of the development of Earth’s first landmass and codified this process in their
writings and illustrations. They/We learned of this process directly from the Abosom (Deities; Goddesses
and Gods), the Spirit-Forces of Creation, Who affected the process itself. It is within our Ancestral
cosmology, language and writing system of ancient Keneset and Kamit (ancient Black Civilizations of Nubia
and Egypt) that we find this process codified and named with terms that are over 40,000 years old.
Earthquakes on the ocean floor of the primordial Earth caused a portion of the ocean floor to rise up above
the surface of the water. This raised land became the first landmass of Earth. The masculine term for: raised
land, high land, exalted land, hill, mountain in the language of Kamit (ancient Egypt) is Ka (kah). The feminine
term for the same is Kait (kah-ette’), also written Kat (kaht). These terms are often written Qa and Qait (or
Qat). The term for soul in Kamit is also Ka.

The metut (hieroglyphic symbol) representing soul, Ka is:
The metut representing raised land, exalted land, high land, Ka (Qa) is:
The two arms representing ka/soul are the same two arms of the individual who is reaching upward in the
metut for ka (qa)/high land. The term Ka (Qa) is also defined in the language of Kamit as: the land above the
banks of the river; the high ground upon which the Deity of Creation first stood. The term is also doubled: Qaqa or
Kaka. The doubling concept is widespread in Afurakani/Afuraitkaitnit languages when a particular quality or
attribute is being emphasized. The term Qa also has the variation Qi (Ki) or Qe (Ke) in the language of
Kamit.
In the Twi language of the Akan people of Ghana, the term Koko is defined as: hill, raised land. This is the
Kaka of Kamit. In Akan cosmology the area called Koko-Afuo is defined as: the region where the Great Ancestress
and her family settled after having descended from the sky/heaven on a golden chain after the beginning of the world.

In the language of the Yoruba people of Nigeria, the term Oke is defined as mountain, hill. This is the Qi or
Ke (oKe) of Kamit. There are five sacred hills in Yoruba cosmology, one of them being oke ara which is
defined as: the hill upon which the Orisha (Yoruba for ‘Deities’) first descended to create the world.
The terms ka (qa), koko (kaka) and oke (qi; ke) in Kamit, Akan and Yoruba all refer to raised land, and also a
sacred raised land associated with the foundation of the world. The same is true of many Afurakani/Afuraitkaitnit
languages all over the continent for they are all derived from the ancient languages of Keneset and Kamit. We
are the same people.
One of the most important definitions of Qa (Ka) in the language of Kamit is: the high ground upon which the
Deity of Creation first stood. The Deity of Creation spoken of in this definition is Ra (male name) and Rait (Rat,
female name).
In the language of Kamit, Ra (rah) is the most ancient name for the Creator of the world. Rait (rah-ette’) is
the most ancient name for the Creatress of the world. Ra and Rait function Together as One Divine Unit---
the Great Spirit of The Supreme Being. Ra and Rait, as the Great Spirit, are the Divine Living Energy
moving throughout all of Creation. The life-force energy animating plants, animals, minerals and
Afurakani/Afuraitkaitnit humans, the energy moving throughout our bodies, is a portion of the Divine Living
Energy, the Creative Power, the Creator and the Creatress, Ra and Rait. Just as the air in your lungs is
connected to a greater source of air, the atmosphere of Earth, so is the life-force energy in your body a
portion of and connected to the Greater Divine Life-Force Energy animating all created entities in Creation.
It was Ra and Rait Who created the primordial Earth. The Great Spirit then moved through the primordial
Earth causing the perturbations on the ocean floor. The vibrations, earthquakes, volcanic eruptions,
separation and movement within the ocean floor forced a portion of the ocean floor to surge upward above
the surface of the water. This was the first Ka/Kait, the first land, high land, raised land, hill, mountain. The
Great Spirit, Ra and Rait then moved through this landmass and Their Divine Living Energy caused
separation and development within the landmass. This would eventually lead to the development of the
physical forms of mineral life, plant life, animal life and Afurakani/Afuraitkaitnit human life. Ra and Rait
would ultimately move through the newly fashioned bodies of plants, animals, minerals and
Afurakani/Afuraitkaitnit humans in order to enliven us. Ra and Rait use the Aten, the Sun, as a physical
transmitter of Their Spiritual Energy. The solar heat/energy circulating through your body and the bodies of
other created entities is the power of Ra and Rait.
The term Af in the language of Kamit means flesh as well as house, chamber in the language of Kamit. Flesh and
house are conceptually related because your flesh is a house, a place of residence, for your spirit. The plural of Af
is Afu (ah-foo’). In the Twi (Akan) language the term for home/house is ofie or ofi. The term aafin is the
Yoruba term for palace. Af, Ofie, Ofi and Aafin in Kamit, Akan and Yoruba are all genetically related,
phonetically related and conceptually related.
Moreover, the Twi term Afo is defined as: carcass of an animal; that which is discarded and taken up once more. The ‘o’
in Afo is a nasal ‘o’. When pronounced nasally, the term Afo sounds virtually identical to Afu. The Twi Afo
describes animal flesh; carcass. This is critical for our discussion, for when Ra moves through matter, matter
becomes the house or place of residence, the flesh of the Creator. This is why in Kamit, the title of Ra when He
moves through matter is Afu Ra. The Creator as Afu Ra, takes on the form/flesh of a Ram.

In the cosmology of Kamit, Ra operates through the Aten (Sun). [Ra is not the “sun-god”. Aten is the SunGod]. Ra rides in a sun barque/boat across the sky from horizon to horizon, from sunrise to sunset. He then
travels in his barque for the 12 hours of the night through the spirit-realm or underworld. After His
underworld journey the solar barque emerges from the underworld on the eastern horizon as the new sunrise
and the beginning of a new day. As the solar light (energy of Ra) moves into the underworld (inside Earth) at
sunset, the Earth becomes the flesh, house, place of residence for the solar light. Figure 1 below is a depiction of
Ra in His barque. Notice the Aten on His head and in front of Him:

The Creator, Ra, sails the Aten (Sun) through the sky from the eastern horizon to the western horizon. The
solar barque then dips below the western horizon and sails from the western horizon to the eastern horizon--
-underground---bringing “light” to the underworld during the 12 hours of the night. Figure 2 below is a
depiction of Ra as Afu Ra, after His barque has descended into the Earth, in the underworld. Notice that as
Afu Ra, He has taken the form/flesh of a Ram-headed Divinity:

When the life-force energy of the Aten (Sun) enters your body via the air that you inhale, the life-force energy
has now entered your house; your flesh. The air inside your lungs is internalized air; air inside matter. It could
thus be called, “Afu-Air”, while the air outside of your body is simply “Air”

When Ra and Rait first moved through the primordial hill, the Ka/Kait to make it vibrant, to give it life, the
Ka/Kait, the raised land, became the house or place of residence for Ra and Rait. It is for this reason that
Ra and Rait take on the titles Afu Ra and Afu Rait.
This is why the first landmass is called the Ka of Afu Ra, the land of the Creator and the Kait of Afu Rait, the
land of the Creatress.
The Ka of Afu Ra is Afuraka. The Kait of Afu Rait is Afuraitkait. Afuraka/Afuraitkait is the Divine Land.
Geologically, this first emergent landmass is of the continental plate, Afuraka/Afuraitkait. The male title,
Afuraka was corrupted by the whites and their offspring into Africa.

Figure 3 is from the sheft of Khensumes (papyrus of Khensumose). From a bird’s-eye view, it actually
depicts the Ka/Kait, the high land, which first appeared above the surface of the water to become the
Earth’s first landmass. This Ka/Kait is described in many texts of Kamit as the “primordial mound of Creation”
in the region of Khemennu or the Kaka (Qaqa) or Qa in Khemennu (later called Hermopolis by the greeks).
The depiction shows Ra and Rait moving through the land, Ka/Kait, as Afu Ra and Afu Rait within the
Solar disk in two phases. Here, They are Afu Ra and Afu Rait because They are moving through
matter/flesh/the house. Eventually Afu Ra and Afu Rait rise within the Solar disk above the horizon
(between the mountains) for the first time, creating the first sunrise in the trustory of the world (top of the
illustration). Afu Ra and Afu Rait are thus transformed into Ra and Rait.
The Eight figures depicted on the mound are Amen and Amenet, Ka and Kait, Nun and Nunet, Hehu and
Hehut---the Ancestresses and Ancestors of Ra and Rait (often called the Ogdoad-primordial Deities who
existed before the creation of the world). Auset and Nebt Het are depicted through the forms of Merit
Meht and Merit Shema, the Northern and Southern Nile Goddesses of the inundation. These Two Spirits
pour water, libation, from two vases into the primordial waters which nourish the Ka/Kait.
This is an actual depiction of Afuraka/Afuraitkait, a depiction painted by one of our Afurakani or
Afuraitkaitnit Ancestors or Ancestresses which dates back over 3,000 years.
Figure 4 is a depiction of a fertilized ovum (egg) of a woman. The creation of the first landmass of Earth,
by Ra and Rait mirrors the fertilization of an ovum. Earth became fertile and thus productive when the Great
Spirit, Ra/Rait, the Divine Life-Force operating through the Aten penetrated the Ka/Kait and “fertilized”
it—making it capable of sustaining life(force). This insight is woven into the fabric of
Afurakani/Afuraitkaitnit cosmology and is the reason why we codified these geological and biological
processes in our language and our illustrations in ancient Kamit.
It is important to note that the name Afu Ra or Afra exists in the language of the Akan. A major Obosom
(God; Deity) worshipped in Akan culture is the Obosom named Afram. The feminine version of this name in
Akan culture is Afra. Moreover, it was stated above that in Akan cosmology, the area where a certain
Ancestress settled with Her people after having descended from heaven on a golden chain is the region now
called Koko-Afuo. Again, Koko means hill, raised land in Twi and in Kamit (Kaka or Qaqa). Afuo is a term in
Twi meaning fertile land, farm land; land that is vibrant. The pronunciation of Afuo in Twi depending on the
dialect sounds like and is often written Afur. Thus Koko-Afur is a reference to a land of origins. A fertile,
Afur, high land, Koko. Koko-Afur is Afur-koko (Afurko/Afuraka). The reason why land is fertile is because the
energy of Ra and Rait is circulating through it, making it vibrant and full of life. Today, the name Koko-Afuo
has been contracted to Kokofu, a well known region of Ghana.
It is also worthy of note that the Twi term, fura, means: to put on (example: to put on clothing). This is directly
related to the notion of Ra, when entering matter, taking on matter as His flesh or house, thus having the title
(A)fura. He has “put on” flesh/matter. As shown in the illustration, Ra when moving through the
underworld also takes on the form/flesh of a Ram-headed figure. He has put on (fura) the animal form that
will eventually become a carcass. It is a form/body that Ra will discard once He reaches the point where He
leaves the underworld and appears on the horizon as the energy emanating through the Aten at sunrise. This

animal form will be taken up again, put on again, once Ra returns to the underworld. Again, this is the
definition of Afo in Twi: carcass of an animal; that which is discarded and taken up once more.
The Twi term fra or afra also has the meaning: to become intermixed; co-mingled. This points to the fact
that Ra and Rait, upon intermixing or comingling with matter/flesh become Afu Ra and Afu Rait. Afura,
fura and afra are all related phonetically and conceptually. The Twi term fram also has the meaning: to be on
fire, to burn, blaze; flame fire. This term fram, related to the name of the Obosom Afram (Afura) shows the
connection to the life-force energy being transmitted through the Aten (Sun; solar fire).
We should note also that the term kua in the Twi language means: farm. Kua or Koa is related to Ka as land.
Specifically, the land which became fertile (farmland is fertile) as a result of Ra and Rait moving within it to
make it vibrant.
See correspondences below:
Kamit
Afu – flesh; house; flesh of Ra/Rait
Afu Ra and Afu Rait – title of Ra, title of Rait
Kaka – high land
Ka – high land; land
Twi (Akan)
Ofi – house, home; also used for sanctuary/temple (Abosomfie)
Afo – animal carcass; flesh; that which is put on, discarded and taken up again
Afuo (Afur) – land that is fertile; farmland; plantation; land with vibrant energy moving through it
fura – to put on
afra – to become intermixed; comingled
fram – to be on fire, to burn, blaze; flame, fire; Afram and Afra (Afura and Afurait)
Koko – hill, mountain; high land
Kua – farm (fertile land)
False Etymologies (false origins) of the term ‘africa’
The idea that the romans, greeks, arabs, hindus or any of the whites and their offspring created the name
Africa is absolutely inaccurate. Moreover, the land was not named after Scipio Africanus, nor Leo Africanus.
The arab version ifriqia comes from the roman corruption africa. It is often suggested that the reason why the
romans used the term is because the roman suffix –ca means ‘land’ and Afri is the name of a Berber tribe
who occupied the land when the romans invaded. The romans are therefore said to have called the territory
in the northern part of the continent: the land, ca, of the afri people, hence afri-ca. The Berber ethnic group
mentioned is called the Aourigha, often written Afarik. We have shown above clearly that the term ka (qa)
definitely does mean land (high land), however it is not a term created by the romans. The roman ca, is a
version of the term ka, that the romans learned of when they invaded Kamit. The Afri people or Afarik
(Aourigha) did not materialize on the continent when the romans arrived. Their Ancestry, their language and
thus their ethnic name reflects the culture of the region that they inhabited, North Afuraka/Afuraitkait. This

of course is the region of Kamit and the areas west and east of Kamit where the Pharaonic culture was found
as well. The ancient Aourigha inhabited these areas over 10,000 years before the invasion of the whites.
Today’s Berbers or Amazigh are represented by the original Afurakani/Afuraitkaitnit Aourigha of the region
and misrepresented by the descendants of white europeans and white arabs who invaded and polluted the
blood of some of the Afurakanu/Afuraitkaitnut. The white and white-arab mixed descendants of white
invaders/rapists falsely refer to themselves as Amazigh (Aourigha) and Berbers, just as white arab invaders in
Kamit (Egypt) today falsely call themselves “Egyptians”. The terms Afarik and Afri are related to Afura and
Afurai(t). The terms Afu, Ra, Rait, Ka and Kait are over 40,000 years old. They pre-date the existence of the
whites and their offspring on the planet.
The suggestion that africa is derived from the greek term aphrike, meaning not cold, i.e., hot or the hot country is
also inaccurate. In the metutu of Kamit we find the origins of this idea. In the metutu, the term Afer means: to
burn, to be hot. The term Afri means: smoke, hot vapor. This is the reason why the greeks, having learned of these
terms after invading Kamit, used the term aphrike, not cold. The latin term aprica meaning, sunny, is also a
corruption of terms from Kamit. The p, ph and f interchange in various languages. The suggestion that aprica,
meaning sunny, is the origin of africa is inaccurate and points to the reality that the whites learned that the Ka
of Afu Ra, was associated with being the land of the Aten (Sun).
The whites and their offspring in the past, and to this day, have falsely assumed that Ra is the “sun-god”.
This is why aprica was associated with a land that was “sunny”. It is the land of Ra (and Rait), and the whites
assumed this to mean the “land of the sun” or the “sunny land”. The metut for Aten is: This metut also
makes up part of the name Ra. It is also used as a determinative metut to denote: day, sun, time. One honorific
title of Ra is Pa Ra, meaning The Ra (The God Ra). Pa Ra was often written Pra in Kamit. This became Phra
and Phre in the Coptic dialect (Late Egyptian). To this day, the whites and their offspring will translate Pra or
Pre (fre) as Ra, as Helios (greek version of Ra) and as “the sun”, just as the romans called Pre the sun and
pre-ca (aprica) the “sunny land”. We can also see in the above examples how Afer, Afri and Afra are not only
related, but because Ra and Rait operate through the Aten, the land can be associated with solar energy/heat,
fire. We also see the root of the name Afri people or the Afarik in these terms.
The suggestion that africa comes from the Phoenician word for corn or from the Phoenician term friqi or
pharika meaning land of fruit is also inaccurate. In the metutu, the word per is defined thusly: grain, corn, wheat,
field produce, fruit of any kind. Coptic is the late form of the Kamau (Egyptian) language spoken at the latter part
of the ancient civilization. This dialect came into use about 2,000 years ago. In the Coptic form of the
language, the term per is written and pronounced: fre. The p sound often interchanges with the ph sound and
the f sound linguistically. The term per or fre, meaning corn, fruit is the origin of the Phoenician term friqi or pharika, meaning land (qi, ka) of corn or land of fruit. This is a reference to a fertile land or land of fertility. The people
who became known as Phoenicians were ancient Black migrants from Kamit. This is why the linguistic terms
are identical. The notion of pharika (Afuraka) being defined as the fertile land points to the reality that Afu Ra
and Afu Rait make the Ka/Kait fertile. The suggestion that the Phoenician root faraq, meaning separation
including the notion of diaspora, is the origin of the term is also inaccurate. One of the meanings of per,
written with a determinative symbol of two legs walking: is defined in the metutu as: a sign of subtraction; to
go forth, to go out, to go away, to leave one’s country, to evade a calamity. We also have the related term perkh (written
prkh) meaning: to divide; to separate. The words per (Coptic: fre) and perkh becoming freq or faraq in Phoenician
are the origin of the idea of subtraction, separation, a diaspora (separation/leaving from one’s country of
origin) being associated with the land of fruit. These terms passed over from Kamit into the dialect of the

Afurakanu/Afuraitkaitnut called Phoenicians and those non-Afurakanu/non-Afuraitkaitnut who eventually
invaded that area.
The suggestion that the sanskrit and hindi term apara is the root of aparica or africa is also inaccurate. The
term apara is defined in sanskrit and hindi as: that which comes after. The false assumption is that because of its
geographical position, the hindus would consider “africa” to “come after” india. In reality, the term
mentioned above in the metutu, per, with a different determinative metut is defined as: seed, progeny, posterity,
descendants. This definition of per (pera or para) points to that which “comes after”, for this is the definition of
posterity, progeny.
Afuraka/Afuraitkait is the origin of the term Africa. The false etymological origins of this term have been
created and promoted by the whites and their offspring deliberately to rob Afurakanu/Afuraitkaitnut of the
awareness of our true identity, cosmologically, biologically, genetically, geologically, culturally and spiritually.
Our Collective Identity
One of the definitions for the term nu (noo) in the metutu is: children. Also, it is used to refer to a plurality, the
definition in this sense being: they, them, belonging to them. In the Twi language the term nom, pronounced
‘noom’, is a term for the plural. We therefore have the terms:
oyere – wife oyerenom – wives nua – sibling nuanom – siblings
The Akan term nom is derived of the Kenesu-Kamau term nu. The feminine form of nu is nut.
[It should be noted as well that the Akan term nom also means: to drink. In Kamit, the term nu with a different
determinative metut means: to drink. Two separate and distinct meanings for nu in Kamit are identical for nom Twi.]
The term nut (noot) is also defined in the metutu as: village, town, city, community, settlement. The related term
nutu is defined as: citizens, townspeople, natives.
The terms nu and nut representing offspring, children and the related definition of townspeople, citizens, natives are
connected conceptually and related to the Twi nom when used to designate a plurality. We thus have the
following terms:
Afurakanu – Africans; male children/natives (nu) of the land of the Creator (Afuraka)
Afuraitkaitnut – Africans; female children/natives (nut) of the land of the Creatress (Afuraitkait)
The Twi term ni is a contraction of ne yi, meaning: to be, this is. It is used as a suffix to denote an individual in
the singular sense. An Akan individual, male or female, is thus Akanni, meaning to be Akan. Akan people in
the plural is written Akanfo. A Black individual is Obibini from obibi (black). Black people in the plural are
Abibifo. The same occurs with the Fula people of Afuraka/Afuraitkait. A Fula person is called Fulani,
meaning to be Fula.

There is a relationship between the Akan and Fula suffix ni and the term found in Kamit: ni. The definition
in Kamit is: I, me; my. The determinative metut in this word is an individual pointing at himself. We
therefore have the following terms:
Afurakani – African; male individual of the land of the Creator (Afuraka)
Afuraitkaitnit – African; female individual of the land of the Creatress (Afuraitkait)
Pronunciation key: (note: The name of the Creatress, Rait is also spelled Rat)
Afuraka (Ah’-foo rah-kah’)
Afuraitkait (Ah’-foo rah’-ette kah’-ette) also Afuratkat (Ah’-foo raht-kaht’)
Afurakanu (Ah’-foo rah-kah’ noo)
Afuraitkaitnut (Ah’-foo rah’-ette kah’-ette noot) also Afuratkatnut (Ah’-foo raht-kaht’ noot)
Afurakani (Ah’-foo rah-kah’ nee)
Afuraitkaitnit (Ah’-foo rah’-ette kah’-ette neet) also Afuratkatnit (Ah’-foo raht-kaht’ neet)
Finally, it must be clearly understood that only Black people are and can be referred to as
Afurakanu/Afuraitkaitnut and Afurakani/Afuraitkaitnit.
Our identity is rooted in our biology, our biological/physical and spiritual connection to the original
Ka/Kait, our spiritual connection to Afu Ra and Afu Rait as well as our reincarnation through specific
blood-circles. This distinguishes us from all other groups. Black people, wherever we are found in the
world are Afurakanu/Afuraitkaitnut.
This article will continue in our next issue.

part 2:  The name Afuraka/Afuraitkait is multi-layered in meaning. We have shown conclusively in the first part of
this article that the term africa has absolutely no etymological nor cultural roots in any european/arab/asian
languages, but is directly derived from terms from Keneset and Kamit (Nubia and Egypt) that are over
40,000 years old. We have shown how Afuraka/Afuraitkait encapsulates our collective identity as Abibifo
(Black people). We will now expand on this reality to show how it relates to our spiritual make-up.
We mentioned that Ra and Rait are the Creator and the Creatress. Together They are the Divine Living
Energy moving throughout and animating all of Their created entities in Creation. Together, They are the
Great Spirit. In the language of Kamit, the term for the conscious spirit of life and animation is ba (bah)
represented by a bird or a human-headed bird .
The term for soul is ka .
The life-force moving through you, giving you the ability to move, act, think, is your ba. When we transition
from this world, the ba (life-force spirit) leaves our bodies. It “flys” away from our bodies “like a bird”. This
is one of the reasons why the ba is depicted as a bird or a human-headed bird in the illustrations of Keneset
and Kamit, the human head on the bird being the head/image of the deceased individual who is now a spirit.
The ba also “flys through”/animates/circulates throughout your entire being perpetually, making and keeping
you alive throughout your existence in your physical body while living in the physical world.
Your ka (kah) is your Divine consciousness. It is a “drop” of Divine Consciousness (Awareness, Intelligence)
from the Supreme Being’s “Ocean” of Consciousness. Your ka is that Divine Force of consciousness within
your head that is always pulling you in the right direction---in the direction which is in harmony with Divine
Order. It is up to you whether or not you harmonize with that pull, or reject that pull and move in the other
direction. The phyisiological center of the ka is the brain. The brain organizes all of the activities taking place
within you. Yet, your brain needs oxygen-carrying blood in order to function. The oxygen-carrying blood
permeates all of your organs and systems. It is through this all-permeating substance that the entire body can
function/live. The physiological residence of the ba is within the oxygen-carrying blood.
Just as your physical body contains a smaller body--the brain--which is the control center for the entire body,
so does your spirit-body (called sahu in Kamit) contain a smaller spirit-body—the spirit-brain, your ka---

which is the control center for the entire spirit-body. Your Divine consciousness, your soul, your ka is your
spiritual brain.
Just as your physical body, including your brain, needs a continuously circulating life-energy source (oxygencarrying blood) in order to function/live, so does your sahu, your spirit-body, which includes within it your
ka, need a continuous life-animating force in order to function/live, operate. This is your ba.
You thus have a force of life/existence (ba) and you have a consciousness/awareness (ka). You have a spirit
(ba) that animates you, that makes you alive and a soul (ka) that makes you aware. You are a conscious (ka)
living (ba) being operating through a physical body (called khat in Kamit). There are many other aspects of your
spirit that comprise your entire being, just as there are many other organs beyond the brain that comprise your physical being. We
focus here on the ba and ka, the two major aspects, because of the subject matter at hand.
The ba and ka are Divine in provenance and exist as components within Afurakanu/Afuraitkaitnut
(Africans~Black People) only.
In Afuraka/Afuraitkait we recognize the reality that there are Abosom (Orisha, Vodou, Arusi,
Ntorou/Ntorotu---Goddesses and Gods) that govern the various aspects of our spiritual make-up and our
physiological make-up. The water in your body ultimately comes from the great source of water on the planet,
the Ocean. The air in your lungs is a portion of the greater source of air on the planet, the atmosphere. Your
ba, your spirit, is a portion of the Great Ba, the Great Spirit. That Great Spirit is Ra and Rait. They are the
Great Ba and the Great Bait (female aspect of spirit) animating all created entities. Your ka, your
soul/consciousness, is a portion of the Great Ka, the Great Soul. The Great Soul is Ka and Kait. Ka and
Kait are the Male and Female Forces of Divine Consciousness in Creation. Together, They are the expansive
and contractive aspects of the Soul/Divine Consciousness (Awareness, Intelligence) of The Supreme Being.
In the first part of this article Ka and Kait are mentioned as Two of the Eight Abosom (Deities) represented on
the primordial mound of Creation (Amen and Amenet, Ka and Kait, Nun and Nunet, Hehu and Hehut).
They are Two of the Ancestresses and Ancestors of Ra and Rait. In the physical universe Ka and Kait are
the Black Substance of Space, which is a Divine Substance. The Black substance of Space within which the planets,
stars, etc. dwell has always been recognized by Afurakanu/Afuraitkaitnut as a united Male and Female Entity
responsible for organizing the operations of the various living Entities (celestial bodies) within The/Their
Universe. The whites and their offspring initially rejected this reality, however they have recently decided to
pretend as though they have knowledge of it, by recasting Ka/Kait, the Divine Black Substance of Space, in
so-called scientific journals as dark matter. The actual Identity of this “dark matter (dark substance)”, has
always been known to Afurakanu/Afuraitkaitnut.
Ka and Kait are also called Kaku and Kakut (Keku and Kekuit) in Kamit. As Ka and Kait, They are called
the: Grandfather and Grandmother of the Gods and Goddesses. As Kaku and Kakut (Keku and Kekuit) They are
called the Ntoro/Ntorot or Divine Personifications/Embodiments of darkness; blackness, night. A portion of
the Divine Black Substance of Space (dark matter) is what comprised the primoridial planet Earth, when
Earth first took shape as a celestial body/planet. A portion of this Black Substance called Earth is what
comprised the oceanfloor of the primordial Earth. A portion of this Black Substance of the primoridal
Earth’s oceanfloor is that which surged above the surface of the water to become Earth’s first landmass. This
first raised land, a black hill, was called/named Ka and Kait after the original Ka/Kait (the Divine Black Substance
of Space). Our bodies as Afurakanu/Afuraitkaitnut were fashioned from this original landmass as well. We
were/are thus originally black-skinned people with a Divine Black Substance in our brains, major organs and

body-systems. This chemical black substance is what we call from the language of Keneset and Kamit: KaNu/Kat-Nut, which basically translates as: the Conscious Black-Energy substance; Soul substance. This chemical
substance is called melanin in english. Melanin is the chemical which gives us our skin, hair and eye color, yet
does so much more (see ABATUMM in the ADWOASEM section of this nhoma for more information). It is
actually a portion of the Ka/Kait, the Divine Black Substance of Space, which we inherited and which dwells
within our bodies.
It should be noted that in the Twi (Akan) language the term kra (contraction of kara) is the term for: soul,
Divine consciousness. The term bra (contraction of bara; obara, obra) is a term denoting life in the context of
existence. The ka-ra and ba-ra of the Twi language is directly derived of the ka and ba of Kamit. A similar
occurence linguistically is found with the word for law in Kamit: maa. The same term is mmara (mma-ra) in
Twi. All three terms are phonetically and conceptually/cosmologically related. See correspondences below:
Kamit Twi
ka soul; Divine consciousness kra (kara) soul; Divine consciouness
ba spirit; life principle bra (bara; obra) life; existence
maa law mmara law
The term ka in Kamit shows the metut (hieroglyphic symbol) of two arms reaching out to receive. The ka
(soul) receives the ba (spirit). When the ka and ba unite, the entity is a living conscious entity. When your brain
receives oxygen from the blood, only then can you function. This is why in the Twi language the term ka also
means: to touch; to come in contact with; to take possession of. This definition in Twi is a description of the actual
metut for ka in Kamit .
[In Kamit, the term ka also means: to speak. Again, in Twi another meaning of ka is: to speak.]
In the cosmology of Kamit, the Ntoro and Ntorot Ausar and Auset were elevated to and directed by Ra and
Rait to be the Entities governing the Ka and Kait of all of the Deities as well as all Afurakani/Afuraitkaitnit
males and females. This is why Ausar has the title Ka and Auset has the title Kat (Kait

Ra (Hawk-headed) and Ausar (Human-headed) meeting in Tettetu (image from sheft of Ani)
In the sheft (papyrus) of Ani we find that Ausar and Ra meet and embrace: “Ausar pu aq - f er Tettetu qem nef
ba am en Ra aha en hept en ki am aha enu kheper em baiu her ab Tchafi—It is Ausar when He goes into [city of] Tettetu,
He finds the ba of Ra there, They embrace One Another there and thus comes into being the dual souls within the dual Tchafi.”
In other words, the Ka and the Ba, the soul of Creation and the spirit of Creation unite. The result is a spiritual
form wherein Ra and Ausar take up residence in the same body. The spirit and soul work together
harmoniously to sustain the being, just as the oxygen-carrying blood and the brain work harmoniously together to sustain
your body and being. Below is a depiction of Ausar and a depiction of Ra as Afu Ra (Ram-headed):

The mummified bottom half of the merged figure represents Ausar, while the Ram-headed top of the figure
represents Ra. The inscription states: Ra is at peace with Ausar; Ausar is at peace with Ra. It points to the reality
that the spirit and the soul, the consciousness and the living energy, the ba and the ka, are in harmony with
one another---They are balanced in their working together. What is critcal to understand here is that Ra has
the form of a Ram-headed Divinity. This is the form of Ra called Afu Ra. Ausar has “received” Ra,
“embraced” Ra. In this function, Ausar is called Ka. This is why one of His titles is: Ka Hetep. The Ka at
peace. This figure is actually a representation, from top to bottom of Afu Ra Ka---as a Divinity.
(It should be noted that the word for ram in Kamit is ba. Ra calls Himself the Ba of all beings in the text: The Book of the
Cow of Heaven/Destruction of Mankind)
The djed pillar is called the backbone of Ausar. It represents stability. Note the similarity between the djed
pillar and the top of the vertebrae/backbone of a human.

Below is another example from the sheft (papyrus) of Ani. The djed (tet) pillar on the base is one of the
forms that Ausar takes. His two arms reach out and touch/receive the red solar orb. This is Ausar reaching
out in His Ka-form ( ). This red solar orb is a depiction of Afu Ra as He emerges from the underworld
during the 12th hour of the night to be born into the sky at sunrise. This is a snapshot just before He makes it
fully into the day sky-boat. When Afu Ra moves beyond this point, He transforms from Afu Ra back into
Ra. Again, this is a motif of Ra and Ausar united into One figure. From top to bottom, this is Afu Ra Ka

Notice that in the sheft of Khensumes (on the right) the Aten (Sun) begins to appear between the two
mountains (top of illustration) creating the first sunrise in the trustory of the world. Afu Ra is emerging from
the Ka (raised land), and will transform into Ra, once clear of the mountains. In the sheft of Nespakashuty (on
the left), the same principle is demonstrated in a different way. Ra is shown standing partially mummified
(lower half) and partially in the form of a winged scarab beetle (upper-half/head). Ra is mummified
because He is still Afu Ra---Ra moving through matter, through the Ka, the body/kingdom of Ausar.
Moments later, He will be free from the bandages and operate through the solar orb in the day sky as a Hawk-headed Deity.
Here, the mountain (recall that the term for raised land; mountain in Kamit is Qa/Qat or Ka/Kait) with the
Aten (as in the Khensumes depiction) is replaced by the mummified Ra symbol. The bottom half (mountains,
Ka/Kait) is replaced with the mummiform (Ausar or Ka). The Aten (through which Ra/Rait operates) is
replaced (upper-half) with Afu Ra in the form of a scarab beetle, called Khepera. This is the same message
depicted in two different ways.
The detail in the sheft of Nespakashuty shows that Ra is still Afu Ra (mummified/joined with Ausar), before
and until He enters the sky (leaves the flesh/underworld/Earth). The detail in the sheft of Khensumes shows
that the two mountains take on the Ka shape/form. In fact, the ka-form itself is representative of the Earthly
Ka/Kait:
In various illustrations above the ka (arms or mountains or mummified/ka portion) is receiving the ba (Afu
Ra in the form of the solar orb or the winged scarab).
In both sheft illustrations above, Afu Ra is about to emerge from a Ka—from Ka (Ausar) in one depiction
and from Ka (mountain/raised land) in the other depiction. In both depictions, Afu Ra is still united with Ka
(Afuraka).
In the various depictions above, notice that the Ntorotu (Goddesses) Auset and Nebt Het are supporting Afu
Ra and Ausar by provocation with Their hands or through ohwie (libation).

The Body of Ausar as Tuat
It is stated in the texts of Kamit, that because Ausar is the Sovereign of the Spirit-Realm (underworld), His
body makes up the whole of the Tuat (underworld). As the boat of Afu Ra sails “underneath” the world for the
twelve hours of the night, He is passing through the tuat, the “kingdom” of Ausar. Each of the twelve hours
of the night is represented by a division of the tuat that Afu Ra must sail through. Below is a depiction of Afu
Ra and His attendants moving through the 12th (last) division of the tuat, in the 12th (last) hour of the night:
When Afu Ra reaches the twelfth hour of the night, the text in the Shat am Tuat (Book of What is in the
Underworld; tomb of Seti I) says that His boat passes directly through a great serpent: from the tail through
the mouth. Once He comes out of the mouth of the serpent He has appeared at sunrise, the beginning of a new day in the sky.
This serpent is called Ka en Ankh Ntorou (Neteru). This is a form connected to Ausar as the Ka of the
Ntorou/Ntorotu. We thus have Afu Ra moving through the Ka. The Ka (soul) of the Ankh (living) Ntorou
(Deities). Again, Ausar was appointed Ka of all of the Ntorou by Ra and Rait in the cosmology (Pyramid
texts of Pepi, Mer en Ra and Teta).
The text in the Shat am Tuat describing the journey of Afu Ra in the 12th hour of the night reads:
"This Great God in this picture [Afu Ra] journeys along through this city by means of the faithful servants
(amkhiu) of this hidden image of [KA of] ANKH-NTOROU (NETERU). His Gods draw him along by a
cord, and He enters into His tail and comes forth from His mouth, and comes to the birth under the
form of Khepera, and the Gods who are in His boat [do] likewise. He takes up His place on the face of the
hidden image of the horn (or, forehead) of the sky at the end of the thick darkness. . . . Then this Great
God takes up His position in the Eastern Horizon of heaven, and Shu receives Him, and He comes into
being in the East." [sunrise]
"Those who are here are they who have their bodies, and they come forth in the following of this Great God
into heaven. This is the hidden image of Ka of the serpent Ankh-Ntorou, which is by His den in the Tuat,
and he rests in [his] place every day.."
Below is a depiction of the great serpent Ka en Ankh Ntorou:

The boat of Afu Ra enters the tail of this serpent called Ka, moves through/inside His body and out of His
mouth—emerging as the sunrise in the East. This happens in the 12th hour of the night. However, the same
process is shown in a variation of the scene where Ausar’s Own body is in the form of a circle in the
12th hour of the night. In this variation, again, after Afu Ra passes through this circle/Ausar’s region, He
emerges in the day sky as the sunrise in the East (from the Shat en Sbau (Book of Gates) sarcophagus of Seti I):

This is a variation of the same theme. Afu Ra is seen in His boat (operating through the solar orb) with His
attendants. Ausar is shown above the boat, His body bent around in a circle. His feet are touching the back
of His head. The text within His circular body reads: “Ausar is the circuit of the Tuat.” This is a depiction
of the 12th hour of the night. The Ntoro (God) Nu is holding up the boat of Afu Ra. Nu is the celestial
waters/energy upon which the boat is sailing. Afu Ra is within the solar orb. The figure on top of Ausar’s
head is the Ntorot (Goddess) Nut. The Beetle Khepera is pushing the solar orb into the arms of Nut. Nut
is the sky Ntorot. Afu Ra is about to be delivered into the morning sky as the new sunrise. Nut (sky) is ready
to receive Him and then birth Him. He will then transform from Afu Ra into Ra. Afu Ra will cast aside the
Afu (flesh form) and operate through the Aten (Sun).
Ausar is called Kam-Ur, meaning the Great Black One. His Body makes up the entire strip of fertile Black
Land comprising the country of Kamit. Similarly, Ausar’s Body is said to make up the entire strip of Black
land making up the circuit of the Tuat. Notice that the feet of Ausar touch the back of His head, yet His
Head holds the Ntorot Nut, through Whom Afu Ra will be born into the sky as Ra. Since Ausar’s Body is 19
the circuit of the Tuat, the boat enters the circuit through the feet (like the tail of the serpent Ka) and leaves
through the head (like the mouth of the serpent Ka). Here we have Afu Ra moving through Two
representations of Ka. This Ka (Ausar or the Serpent Ka en Ankh Ntorou) represents the land (Ka/Kait)
from which Afu Ra/Afu Rait will emerge from to enter the sky. Cosmologically, this is the Ka of Afu Ra,
Afuraka. Various indications of the Divinity of Afuraka/Afuraitkait:
Ausar is called variously in texts from Kamit: Ka Ausar; Ka Hetep; Ka Amentet; Ka; Qa
Afu Ra unites with Ausar (Ka) in the form of a dual Divinity.
Afu Ra moves through the serpent Ka en Ankh Ntorou in the last division of the Tuat.
Afu Ra moves through Ausar (Ka) in the last division of the Tuat.
The last division of the tuat is the last division that Afu Ra operates within the Earth, the Qa/Qat (Ka/Kait).
It must be noted that Auset is also called Auset-Rait. Auset is also called Kat. The terms ka and kat (kait)
are also used in Kamit for bull (ka) and cow (kat). As the Divine Bull and Divine Cow, Ausar and Auset
are called Ka and Kait. Auset in the form of a Divine Kat (cow) is depicted with the body of a woman and
the head of a Kat (cow/heifer). The terms ka and kait also mean phallus and vagina. The union of Ausar and
Auset as Ka and Kait thus also speaks to the Divine balance of male and female in the process of
conception.
We have used the depictions of Ra and Ausar only because they are most readily available and accessible.
However, it is important to note that Rait and Auset figure equally in all aspects of the cosmology dealing
with Afuraka/Afuraitkait.
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