Did they speak Kalanga?

The trouble with being wrong is that you can only say “I was wrong” when you know what is right. I don’t know if the Anunnaki spoke Kalanga language; I previously said that they did. So, was I wrong?  I leave it to the reader to decide for him/her self. What if it later turns out that they did after all, speak Kalanga?

In this regard I must take my hat off to I.M. Leteane of Pitoronet dot com who, in his Mmegi newspaper column “Digging Tswana Roots”, never claimed knowledge of what language the Anunnaki spoke, save to say they spoke a PROTOLANGUAGE of sorts.  Leteane is right. He will be right even if it is later confirmed that indeed they spoke Kalanga language!

Using language to understand how man/society began is rather like using light to understand how the universe began. As you approach the big bang all sorts of crazy things start happening. Cause and effect become hard to differentiate. As a layman whose understanding of Physics is based on online news outlets, I cannot say much more about the big bang, but I suppose you get the drift!

 

So many Kalanga words originated from the physical presence of the Anunnaki on earth, that one may be forgiven for thinking that they (Anunnaki) spoke Kalanga too. But how could they have spoken Kalanga if the things they were “speaking” about were only here on earth, and not where they (Anunnaki) came from? Presumably then, only the things that they brought with them will bear names in the language that they spoke. Principal among such things are the rockets that the Anunnaki used to reach earth. Many Kalanga words revolve around the Anunnaki rockets, so much so that it becomes difficult to know whether the rockets reached earth under control of the language, or whether the language sprang up among us (cloned monkeys) as a result of our trance-like fascination with the rockets. In other words, cause and effect become blurred, language-wise!

KU MA:  verb, meaning TO STAND (UPRIGHT)

The Sumerian tablets call Anunnaki rockets – shems. The reader is reminded that ancient scribes often omitted the final vowel in a word. So, a shem could be shema or shemi or even shemu. It is my contention that the word shem is a mistranslation of the sound “cheemy” or “cheemer”, which sounds are written “chimi” or “chima” or alternatively “tjimi” or “tjima” in Kalanga language.  All these nouns are derived from the infinitive verb “ku ma” meaning “to stand (upright)”. An Anunnaki rocket was therefore called “chimi” or “chima” which are pronounced as “cheemy” or “cheemer”, respectively.

KU DUMA: verb, two meanings - TO AGREE and TO MAKE RUNNIG SOUND (ENGINE)

In Kalanga the “D” is normally pronounced like a Russian “D” (tongue flat on palate) and not like an English “D” (only tongue’s tip touching palate).  However the word “duma” is pronounced both with the Russian “D”, when it means TO MAKE A ROARING SOUND LIKE RUNNING ENGINE OR THUNDER; and with the English “D” sound, when it means TO AGREE. I submit that the latter meaning is what motivated the naming of the Russian Parliament – a place where legislators AGREE TOGETHER.

In both meanings, the word “duma” however, originates from the Anunnaki  rockets  STARTING, or put differently, AGREEING TO RUN:  “DU” for the sound and “MA” for STANDING (rocket).

KU NGA: verb, meaning TO RESEMBLE.

The Kalanga infinitive verb “ku nga”, meaning “to resemble” was appended as a suffix to Anunnaki items such as “chima” meaning a rocket, or Anunnaki acts such as “ku wa” meaning “to fall”. The results were “chimanga” meaning a maize cob, which resembles an Anunnaki rocket (see EASTER ISLAND RAPA NUI MOAI BIRDMAN PETROGLYPHS at Dreamstime dot com) and “wenga” meaning a parrot, which facially resembles the Anunnaki, and is able like the Anunnaki, to speak.

The “panga” is a familiar tool associated with Africans. The Kalanga verb “ku pa” means “to give”. Therefore a “panga” looks (nga) like something which is used to give or proffer something to another person, such as a spatula. At this point you find yourself in a knot. The above suggests that our use of the spatula predated our use of the panga! But how could this be possible if, even as monkeys, we used sharpened cutting tools made of stone? Where was the spatula then? I think the answer is obvious – we did not directly “develop” out of the monkey. We “developed” out of something else; something which introduced the spatula to us BEFORE we came across, or invented the panga. Just a thought, at this point I do not want to speculate on a “spatula” being “chipa; tola”, meaning a tool from which you take, when GIVEN. 

Anunnaki and us

Sometimes one feels almost overwhelmed by the unexplained issues in the Anunnaki saga. We know that they called themselves “pkhizi” or “khwizi” (depending on dialect), meaning “home dried up” in Kalanga language. We also know that “khwizi” subsequently came to mean “sheep”in the same language. We also know that some people are said to have called themselves “kewes” in the ancient past, and that the name “kewes” has metamorphosed into present day “Jews”. It is, of course clear that the name “kewes” and the word “Khwizi” are one and the same word; same pronunciation, same meaning. In other words, present-day Jews are laying claim to being descendants of the Anunnaki.

The question that arises then is “So, who is not a Jew?” To hold that there is anyone who is not a Jew suggests that there are people who, unlike the “Jews”, are not descendants of the Anunnaki. But is this possible?

On one hand it could be possible. The alphabet that I am using as I write this is a Kalanga alphabet, since the names of the letters are Kalanga words. If, as seems likely, this alphabet originated during the Anunnaki presence on earth, and if the Anunnaki created us all, why then was the alphabet not adopted by all humanity? Indeed why was it not even adopted by those who still call themselves “Jews” to this day?

On the other hand the Anunnaki may have genetically cloned us and then bred us like domestic animals. This is suggested by the name Switzerland. Given that EngLAND is Land of Ba-ENGI (nurses) and SwaziLAND is Land of Ba-SWAZWI (tree branches), it seems plausible that SwitzerLAND is Land of Ba-SWIIDZI (mating enablers). The word Ba-Swiidzi derives from the Kalanga verb “ku swiila”, meaning “to fu*k”. The Swiss were therefore responsible for selecting who mates with whom in the Anunnaki-controlled world.
Wherever the Anunnaki “camped”, human nations subsequently sprung up in strict correspondence to, and in compliance with, various labour tasks. In other words labour was the basic social fabric of society then. Was there another? Did religion exist?

Last Spring I attended a funeral gathering where a priest wearing the Zion Christian church’s five-pointed star, led prayers. The man mesmerised everybody with his eloquence and deep knowledge of Kalanga language. But it was clear to those of us who have been made aware of the Sumerian tablets, that the man was praising Enki, although he called him “God”. The priest called God “Dibintibi, lishanganyoka gwaka pomba mu datha”. The phrase translates as follows:
Dibintibi: The great one; the deep one.
Lishanganyoka: a non-poisonous dark grey snake with two white stripes running its entire length.
Gwaka pomba mu: which is coiled around the
Datha: anthill
The priest therefore called God, “You the Great one; the snake that is coiled around the anthill”. One could rightly say that the priest was praying to Enki, as his God.

Before the Europeans colonised Africa, the Kalangas generally worshipped a peculiar God whom they called Mwali or Muali. Muali is responsible for giving people rain in the Southern African semi-desert. He resides at a certain hill, where he receives presents and food items from his emissaries/priests. Many writers have sought to identify the origin of the Muali religion. Some, including this blogger, have speculated in the past that Muali must be somehow connected with the Allah of Islam. It now doesn’t look that way, at least not to this blogger. An analysis of the word Muali reveals that it could be a corruption of the phrase “mu hali” meaning “in the pot”. The word “hali” means “a cooking pot”, while “ghali” suggests “a big cooking pot”. It would seem that the name for the Irish (Gaelic) derives from the huge cooking pot that they are associated with.
There is an alternate meaning for both “hali” and “ghali”; not only in Kalanga language but in other languages as well – it means a woman’s birth canal or womb. From this we have such sayings in English as “a bun in the oven” or the Kalanga language “Mu hali” or “Muali/Mwali”. What we are seeing here is that the religious doctrine that we inherited from the Anunnaki decreed that GOD IS IN THE WOMB –Mu hali. The various (combatant) religions that subsequently developed are our own creations, attempts to seize power for ourselves and our hangers-on. If God is in the womb, or in the pussy (as one might say), then maybe the Russian band Pussy Riot should not have been punished so severely.

Kalanga Mzilikazi

So honourable Nhlahla Simon needs do more than just plagiarize my posts on forums dot gov dot bw. He must understand that no one is disputing the heroics of his King Mzilikazi (or should I say Nzi Lukadzi). Mzilikazi was a brave Kalanga warrior. In Kalanga we have a saying – “Tjo kumbudzwa kanyi  ngo sunugwa”. The saying can be unpacked as follows:

Tjo: It, as in “it gets reminded...”

Kumbudzwa: be reminded, as in “it gets reminded...”

Kanyi: of home, as in “it gets reminded of home”

 Ngo sunugwa: by castration, as in “it gets reminded of home by castration”.

The Kalanga saying above means that it’s only when a stray cat gets castrated at its new home that it will head back to the home it deserted. When King Shaka of the Zulus decided to punish Mzilikazi for some cattle rustling, only then did Mzilikazi think of Nkami. By heading for what is now known as Bulawayo, Mzilikazi was actually heading back home to Nkami, in case you didn’t know!  

And who are the Ngunis?

OK, the Xosas, Zulus and Swathis of Southern Africa are called Ngunis. What was their role during the Anunnaki days? Exactly that - Guni (meaning wood) people. The key lies in the name Swaziland. In Kalanga language the word "Swazwi" means "a felled tree or branch". The word "Guni" means "a wooden log/branch". It would seem then that the Nguni people were responsible either for constructing cattle-holding pans with tree branches at Nkami near Bulawayo, or for supplying the wood that was used for constructing huts on and around Mapungubwe Mesa.

They definitely had nothing to do with "priesthood" or "Bangoni" as ZwideNkalanga erroneously thought.

I will not vote in 2014 either, unless...

[This post rightly belongs to the blog myikalanga dot blogspot dot com, but seeing as the blog is still “under development” I thought it will be OK if I temporarily slot the post here!]

President Ian Khama took a conscious and deliberate decision not to read Botswana newspapers. Of course he reads (akin to editing) the Government mouthpieces – Dailiy News etc. However, nowhere have I come across a reference to him (by the notorious Sameosi Mokgethiwa of the WeekendPost) as “the one who does not read”. After all why should it matter “what” the president does not read, when it doesn’t matter “in what kind of vote” the BNF president does not take part!

In one of the local papers recently, a Botswana Member of Parliament (MP) who was an observer at the just ended Kenyan Presidential elections was quoted as saying that there are things that Botswana can learn from the Kenyan elections. I can’t remember what those things are, but I do remember that USE OF TRANSPARENT BALLOT BOXES is not one of them. For some reason the MP seems not to consider that Botswana should emulate Kenya in that aspect of the election. I was not at the Kenyan elections but I saw the Kenyan transparent ballot boxes on TV.

Unfortunately, the TV did not show whether the Kenyan ballot boxes were transported, prior to counting, and in the company of no one else but the Police, to a central counting “hall”. If they were, then our observer MP rightly did not recommend that we learn this from Kenya, as this is standard practice in Botswana.

Well, Sameosi Mokgethiwa has got himself one more object of ridicule, if the 2014 general elections in Botswana will not satisfy both those two conditions:

1.      The use of Transparent ballot boxes

2.    . The opening of ballot boxes and counting of votes BEFORE MOVING THE BOXES.

Unless the above two conditions are met, I will not vote either, in the 2014 General elections.   

Back to Ikalanga language.

It is gratifying to note that some erstwhile advocates of “Setswana is the only NATIONAL language of Batswana” have now toned down their hysteria to the point of acknowledging that there exist other equally “indigenous” languages in Botswana.  The journey has not been easy.

Ikalanga language , as can be expected from the language of the Anunnaki, carries the history of humanity. This is not to say that Ikalanga language answers all the fundamental questions regarding humanity’s existence. No; far from it. The language merely helps us to understand the Sumerian account better. For example, did man exist in his/her current form before the Anunnaki arrived on earth? The Sumerian tablets, courtesy of Zacharia Sitchin, say “NO”.

One Ikalanga language word, the name of a village about 50 Km west of Gaborone, the capital of Botswana, seems to corroborate the Sumerian tablets’ account. The village is called “Molepolole”, a corruption of the Ikalanga sentence “Mu li pulule”.  The sentence “Mu li pulule” is an instruction, and can be broken down as follows:

Mu: Do, as in “Do come here”.

Li: It, as in “Do milk it”

Ku pulula: a verb, equivalent verb in English is unknown to me. But let me explain. I believe the verb “to pull” is a derivation. It means pulling something (like leaves or small berries) off a retainer (such as a twig).

The people who now reside in the village Molepolole were generally milkers and cow minders, during the Anunnaki days. The instruction “Mu li pulule (ilo zhamu)” instructs them to grab a cow’s teats and pull downwards so that milk comes out. For humans to have been taught such a basic skill suggests that these were the first humans to emerge from monkey status!

In the west of Botswana is a city called Ghanzi. The Tswana-speaking chauvinists have been battling to Tswanalise its name, and change it to Gantsi. So far, thanks to the inhabitants of Ghanzi, the chauvinists have failed. Ghanzi is actually Ghaa Nzi, meaning “Ice home”. It would seem that this is where the Anunnakis first landed on earth, and used the sun’s energy to try and simulate conditions on Mars. The people who inhabit this area are called “Bakhwa” in IKalanga. The word “Bakhwa” may mean “inhabitants of the dried out area”.  Considering that the Anunnaki left Mars because she had dried out, it makes sense that they would have first wanted to occupy a place on earth that shows signs of having dried out too – the Makgadikgadi Salt Pans or the Kalahari expanse. The claim by the people of this area to be the First People of the Kalahari (apologies to FPK) may be true after all! There is also evidence that Bahumbe, who are the people who were digging toilet holes on Mapungubwe hill, were imported from the Kalahari as Makaukau. In other words when skilled personnel were required to dig toilet holes, the Anunnaki brought such people in from the Kalahari, either to do the digging themselves, or to teach the Bahumbe how it’s done. Long live “Ghanzi”; down with “Gantsi”.

Mass Bantu migration did not occur

According to the Kalanga tradition, newly arrived strangers at any given community are first identified and then settled among “their” local people. The identification takes the form of determining the stranger’s totem, and if possible the stranger’s specific group within that totem. As we have now established, a totem is closely associated with the task that the stranger’s workgroup used to perform during the Anunnaki presence on earth.

Wherever the Anunnaki settled (or camped) the people were divided into workgroups. The workgroups in the different settlements were therefore similar, to the extent that the tasks performed in the different localities were similar. While building the pyramids in Egypt, there was need for a group of people who extracted blocks of stone after the blocks were cut. These were “Badusi” or Germans as they are now called. There was no need for such people in Southern African Anunnaki  settlements, therefore if a German arrived in Southern Africa, a not-so-good fit into the community would have to be effected for him/her.  On the other hand if Egyptian Bayela, meaning “pyramid measurers”, or Greeks (as they are now called) arrived, they would be readily fitted among the milk-quantity measurers or grain quantity measurers.

The white colour of the Egyptians was of no consequence, just as the black colour of Southern Africans who went to Egypt was also of no consequence.  Indeed the blacks who emigrated to Egypt were identified by the fact that they had not sh!tted “Abesinya”, rather than by their colour. Since the language (Ikalanga) was common to mankind at the time, and there were no natural barriers like seas between North Africa and Southern Africa, people travelled between these places. The supposed mass Bantu migration from Central or North Africa to Southern Africa did not occur.

What did occur through the ages was migration of small groups of people, such as the Bakhurutshe who travelled to Egypt (Ka Mabunde) within recorded oral history, to accompany their queen who married an Egyptian Pharaoh. The Bakhurutshe travelled to Egypt either when the Anunnaki no longer ate sh!t but milk, or when the Anunnaki had left Earth. That is why the North Africans referred to them (Bakhurutshe) as Abesinya. The majority of the Bakhurutshe who stayed behind in Southern Africa have now had their name Tswana-lised to Bahurutshe. The Bakhurutshe ultimately returned to Southern Africa. To this day the Bakhurutshe do not look like the Bahurutshe or like other Southern Africans. They look more like Ethiopians than Southern Africans.

Indeed the facial appearance of the Bakhurutshe is a good measure, if one is needed, of the time that elapsed between the Anunnaki settlement at Mapungubwe, and the present. The Bakhurutshe changed from Black Southern African to Coffee-coloured North East African (Ethiopian), and are now well on the way to changing back to black Southern African.  These facial changes make nonsense of the claim that Mapungubwe was settled in the 15th century. You do not change from black to Asiatic and back to black in six hundred years. It takes much longer just to change from black to Asiatic.