I just came across a fascinating story about an Egyptian princess, name of Scot, settling in Scotland, then in Ireland and finally conquering Scotland again. Apparently this is contained in a book titled "Kingdom of the Ark", by Lorraine Evans. Ms Evans believes that Scot may have been Meritaten, daughter of King Akhenaten of Egypt.
I find that fascinating, because in SeTswana language, a variant of Sesotho, the word "sekota" means the back-end of the head. It is known that Pharaoh Akhenaten had a highly pronounced "sekota", therefore it is not far-fetched to imagine that his daughter would have been nicknamed "sekota" or "Scot".
Ms Evans probably has the key to who the Scots really are. I have been wrecking my brains for years trying to figure it out in vain. It is worth remembering that the Italian language has a close relationship to Sesotho/Coptic/languages. Words like "Morena; Massimo etc".
Sunday, April 17, 2016
Sunday, April 3, 2016
More on the Ba-Khurutshe
Every Kalanga tribe, be it Ba-Khurutshe, Bakhwa (Bushmen), Bakwena, Bayela, Banyai, BaHumbe etc, is further divided into subgroups, nearly all of which originate from the Anunnaki-constituted workgroups. Because these sub-tribes' work was more specific than the tribes' general responsibilities, one can deduce a lot about what exactly was going on. The names of the sub-tribes are inherited, as honorary titles, by the female members of the sub-tribe.
Take BaKhwa (Bushmen) for example. I know of two (2) subgroups: BaNishakhwe and Basubula. The former suggests that the subgroup fanned (khwe) the Anunnaki, while seated (sha). The latter suggests that the sub-tribe peeled off (ku subula) the scales from Anunnaki skin. In fact today the Kalanga word "shakhwe" expresses a form of envy for those whose situation is less demanding than one's own.
The sub-tribe names of the BaKhurutshe are quite telling: Ba-Ng'watshe/BaMoatshe; Ba-Madisakwane; Ba-Madimabe; Ba-Marema; Ba-Sikwana; Ba-Marwala. These names have been highly corrupted by the SeSotho/Coptic language which they picked up in north-east Africa.
Ba-Ng'watshe:-corrupted to Ba-Moatshe by Sesotho. The Kalanga verb KU NG'WAYA means to cut/collect (e.g. grass). This group collected the raw LUTSHI from the bush.
Ba-Madzisakwani:- corrupted to Ba-Madisakwane by Sesotho. The verb KU KWANA means to be enough for a purpose. This group basically measured the LUTSHI collected against the amount needed.
Ba-Madzimaabe:-corrupted to Ba-Madimabe by Sesotho. "Maabe" means "not compact, but ripped into strands", like the head of a mop. Such LUTSHI was probably considered unsuitable for making rope and was therefore rejected.
Ba-Matema:- corrupted by Sesotho to Ba-Marema. This sub-tribe chopped down (KU TEMA) difficult-to-reach branches.
Ba-Sikwana:- same as Ba-Madzisakwani.
Ba-Marwala:- This sub-tribe is said to be a relatively new branch of the Ba-Ng'watshe. It is said to have started at Nswazwi, by new Khurutshe arrivals who were carrying (Sesotho "rwala") their possessions on their heads!
The above sub-tribe names further strengthen the argument that Ba-Khurutshe are a tribe that was responsible for gathering LUTSHI (plural - TSHI). The reader will hopefully notice that I have not used the word Setswana, for the simple reason that the language called Setswana in "Botswana" today, is actually Sesotho. There is no such language as Setswana. Sesotho language and the BaSotho nation are some of the groups that came from north Africa. The Sotho nation are from Southern Egypt, - BaSuthu meaning the SU people.
Take BaKhwa (Bushmen) for example. I know of two (2) subgroups: BaNishakhwe and Basubula. The former suggests that the subgroup fanned (khwe) the Anunnaki, while seated (sha). The latter suggests that the sub-tribe peeled off (ku subula) the scales from Anunnaki skin. In fact today the Kalanga word "shakhwe" expresses a form of envy for those whose situation is less demanding than one's own.
The sub-tribe names of the BaKhurutshe are quite telling: Ba-Ng'watshe/BaMoatshe; Ba-Madisakwane; Ba-Madimabe; Ba-Marema; Ba-Sikwana; Ba-Marwala. These names have been highly corrupted by the SeSotho/Coptic language which they picked up in north-east Africa.
Ba-Ng'watshe:-corrupted to Ba-Moatshe by Sesotho. The Kalanga verb KU NG'WAYA means to cut/collect (e.g. grass). This group collected the raw LUTSHI from the bush.
Ba-Madzisakwani:- corrupted to Ba-Madisakwane by Sesotho. The verb KU KWANA means to be enough for a purpose. This group basically measured the LUTSHI collected against the amount needed.
Ba-Madzimaabe:-corrupted to Ba-Madimabe by Sesotho. "Maabe" means "not compact, but ripped into strands", like the head of a mop. Such LUTSHI was probably considered unsuitable for making rope and was therefore rejected.
Ba-Matema:- corrupted by Sesotho to Ba-Marema. This sub-tribe chopped down (KU TEMA) difficult-to-reach branches.
Ba-Sikwana:- same as Ba-Madzisakwani.
Ba-Marwala:- This sub-tribe is said to be a relatively new branch of the Ba-Ng'watshe. It is said to have started at Nswazwi, by new Khurutshe arrivals who were carrying (Sesotho "rwala") their possessions on their heads!
The above sub-tribe names further strengthen the argument that Ba-Khurutshe are a tribe that was responsible for gathering LUTSHI (plural - TSHI). The reader will hopefully notice that I have not used the word Setswana, for the simple reason that the language called Setswana in "Botswana" today, is actually Sesotho. There is no such language as Setswana. Sesotho language and the BaSotho nation are some of the groups that came from north Africa. The Sotho nation are from Southern Egypt, - BaSuthu meaning the SU people.
Thursday, March 31, 2016
Ku Tsha means To dig
As already explained, the Kalanga verb KU TSHA means TO DIG. From the verb KU TSHA, following Kalanga grammar, one arrives at the noun LUTSHI. It seems quite strange that the object we Kalangas call LUTSHI could have anything to do with digging. I don't know what LUTSHI is called in English, but I will try my best to describe it.
If you peel the bark off some species of tree, all the way to the wood core, and then from the bark, you peel off the outer hard brittle part, the soft inner bark remaining is called LUTSHI. It is flexible and two or more such strands can be twisted (twined) together to make rope. This activity is called KU KOSHA LUTSHI. This blog has already shown that the human work-group that was responsible for making such ropes was the Cushites (Ba-Kosha). The Cushites are of course the ancestors of the Lemba/Jews.
And so grammatically, LUTSHI means "digging tool". But we don't really know if its application by the Anunnaki was purely as a lifting rope, or there was some other digging technology that utilised LUTSHI in some hi-tech fashion. What we do know is that LUTSHI was widely used by the Anunnaki in Lalibela Ethiopia, where Ba-KOSHA (Cushites) flourished.
We have already identified a Southern African group, Ba-KHURUTSHE, as physically resembling Ethiopians. We know through oral history that Bakhurutshe left Southern Africa to accompany their queen who was going to get married in KA MABUNDE (Egypt?) where she lived, died and is buried. Ba-Khurutshe and Ba-Hurutshe are essentially the same group of people, but when the Bakhurutshe left for North Africa, the Ba-Hurutshe remained in Southern Africa. Consequently, the "Ethiopian" look is much more prevalent among the Ba-khurutshe than the Ba-Hurutshe.
There is a strong likelyhood that Bakhurutshe/Bahurutshe, as a human workgroup were therefore, BA-KULUTSHI, meaning those who fetch/make LUTSHI. This would really explain the close affinity that the Bakhurutshe have towards the Baperi/Lemba/Jews. The BaKhurutshe would have been fetching/making lutshe, while the Cushites/Bakosha/Jews would have been twining that LUTSHI into ropes used in the construction of Lalibela.
But there is another possibility, which though slightly different, nevertheless accomodates the affinity between Bakhurutshe and Baperi/Jews. It may even explain why the Bakhurutshe are considered by most human work-groups in Southern Africa, to be the most senior national grouping.
The possibility I am referring to is this: BA-KULU-TSHI could mean "the supervisors during digging". If the real reason for BaKhurutshe leaving for Ethiopia, was to be trained in underground digging operations at Lalibela, in preparation for underground mining operations in Francistown/Nyangabwe on their return, then the possibility of a supervisory role in their name assumes great importance.
But there is a problem - Makulukusa was not a Khurutshe but a HUMBE. Makulu-kusa was, as the name suggests, supervisor of "burning". In modern language we would call him "blasting supervisor". I will delve into the HUMBE in a later post; hopefully I will have figured out how to present a known Anunnaki song to the reader, a song whose meaning has only just become clear to me.
The safe conclusion we can draw about the BaKhurutshe/BaHurutshe is that they were the work-group responsible for fetching/manufacturing LUTSHI.
If you peel the bark off some species of tree, all the way to the wood core, and then from the bark, you peel off the outer hard brittle part, the soft inner bark remaining is called LUTSHI. It is flexible and two or more such strands can be twisted (twined) together to make rope. This activity is called KU KOSHA LUTSHI. This blog has already shown that the human work-group that was responsible for making such ropes was the Cushites (Ba-Kosha). The Cushites are of course the ancestors of the Lemba/Jews.
And so grammatically, LUTSHI means "digging tool". But we don't really know if its application by the Anunnaki was purely as a lifting rope, or there was some other digging technology that utilised LUTSHI in some hi-tech fashion. What we do know is that LUTSHI was widely used by the Anunnaki in Lalibela Ethiopia, where Ba-KOSHA (Cushites) flourished.
We have already identified a Southern African group, Ba-KHURUTSHE, as physically resembling Ethiopians. We know through oral history that Bakhurutshe left Southern Africa to accompany their queen who was going to get married in KA MABUNDE (Egypt?) where she lived, died and is buried. Ba-Khurutshe and Ba-Hurutshe are essentially the same group of people, but when the Bakhurutshe left for North Africa, the Ba-Hurutshe remained in Southern Africa. Consequently, the "Ethiopian" look is much more prevalent among the Ba-khurutshe than the Ba-Hurutshe.
There is a strong likelyhood that Bakhurutshe/Bahurutshe, as a human workgroup were therefore, BA-KULUTSHI, meaning those who fetch/make LUTSHI. This would really explain the close affinity that the Bakhurutshe have towards the Baperi/Lemba/Jews. The BaKhurutshe would have been fetching/making lutshe, while the Cushites/Bakosha/Jews would have been twining that LUTSHI into ropes used in the construction of Lalibela.
But there is another possibility, which though slightly different, nevertheless accomodates the affinity between Bakhurutshe and Baperi/Jews. It may even explain why the Bakhurutshe are considered by most human work-groups in Southern Africa, to be the most senior national grouping.
The possibility I am referring to is this: BA-KULU-TSHI could mean "the supervisors during digging". If the real reason for BaKhurutshe leaving for Ethiopia, was to be trained in underground digging operations at Lalibela, in preparation for underground mining operations in Francistown/Nyangabwe on their return, then the possibility of a supervisory role in their name assumes great importance.
But there is a problem - Makulukusa was not a Khurutshe but a HUMBE. Makulu-kusa was, as the name suggests, supervisor of "burning". In modern language we would call him "blasting supervisor". I will delve into the HUMBE in a later post; hopefully I will have figured out how to present a known Anunnaki song to the reader, a song whose meaning has only just become clear to me.
The safe conclusion we can draw about the BaKhurutshe/BaHurutshe is that they were the work-group responsible for fetching/manufacturing LUTSHI.
Sunday, December 6, 2015
More on the word "SHA".
It seems my post on why Botswana should be called SHASHE has touched some raw nerves somewhere. I readily acknowledge that the words SHA and CHA mean BURNING in a number of languages, Tswana and Sotho among them. But I still think that in ancient Kalanga, the word SHA also meant residence, or domicile. If we accept that at the "Tower of Babel" the Lord did scramble one common language to produce many, then it will be futile to argue over what SHA meant when the gods walked the earth. However, if we undertake to "prove" that it meant what it means in Setswana today, we should live up to our undertaking and provide the proof; something which some columnists are dismally failing to do.
One columnist's quest for the "ancient" root of the word SHA, starts with what the word means in Setswana today - BURN. He then jumps to the Hebrew word SHEM and claims that there is a link between the two words. I dispute this. The way ancient text is rendered in modern writing has one big flaw. Ancient text often "embedded" a vowel into a consonant, especially into the last consonant. Thus the last M in SHEM may actually be MA, ME, MI, MO or even MU.
An Anunnaki rocket was called CHIMA or CHIMI which mean the same thing - something that stands (Ku MA, in Kalanga). An oxen whip is also called CHIMI. I believe it got so called because of the explosive sound it makes - just like an Anunnaki rocket. A very good pointer to the word CHIMA for a rocket is that a maize cob is called CHIMANGA in Kalanga. CHIMANGA literally means "resembling CHIMA". Another word used for the rocket was SHAMU. In modern Kalanga SHAMU means a lash. And so we have two Kalanga words, CHIMI and SHAMU, both referring to an Anunnaki rocket, and both also referring to a lash/oxen whip. The graphic/mnemonic representation of these words has been shown in the "ancient Maori hieroglyphic script" found on Pitcairn Island. That script has a picture of a person brandishing a whip, which picture I interpreted as CHIMI/SHAMU meaning A ROCKET.
It can be argued that the word SHAMU does conform to the "Tswana root" :- SHA (meaning BURN), and the word MU (meaning ground). That would vindicate our Tswana friend, because a rocket (SHAMU) would mean BURNING THE GROUND. But it can also be argued as I do, that the SHA in SHAMU means domicile, while the MU still means ground. In this case the word for rocket i.e. SHAMU means "the one that sits on the ground". Maybe I am right, maybe our Tswana friend is right; hard to say for sure.
But like I said, subsequent to the scramble of the original common language at Babel, it is possible that the Tswana root SHA may have also originated then. Let us examine a few words in Kalanga with the SHA component:
SHAmbnga or SHAngwa: meaning "dirt"; breaks down to SHA (residence or domicile), MBNGA or NGWA (dog). In other words the Kalanga word for DIRT has its roots in "a dog's house". This makes a lot more sense than our Tswana friend's "SHA" for burn, and MBNGA for dog; burning dog or hot dog? LOL, doesn't make any sense at all!
NSHASHA is a roof-less enclosure, usually made of reeds or twigs to mitigate against wind. There is usually a fire in such an enclosure, therefore the SHA here can refer to "domicile", or to "burn"!
SHANGU is a shoe. NGU is "cover", as in NGUbo (blanket) or NGUpe ( a girl under initiation, who gets covered). SHA here could mean "burn" - the shoe covers the foot from burning. But it could also mean "the ground where we STAY/SIT, in which case the word SHANGU means covering the ground. Both meanings are quite plausible.
Just about any human emotion is sometimes referred to as a "burn": - will; anger; love; happiness; desire; loathing. It could therefore be sheer coincidence that the Tswana word SHA (meaning BURN) is spelt the same way as the Arabic word for WILL (i.e. sha), and not an indication that the two words share a common root.
What all this shows is that our Tswana friend has really not demonstrated, contrary to his claims, that the morden Tswana word SHA has any root more ancient than today, where SHA means BURN, in SeTswana language. My claim that SHA means "residence or domicile" still stands, and therefore I still believe that SHASHE means "King's domicile", i.e. King Anu's domicile, and that the Republic of Botswana is best named Republic of SHASHE!
One columnist's quest for the "ancient" root of the word SHA, starts with what the word means in Setswana today - BURN. He then jumps to the Hebrew word SHEM and claims that there is a link between the two words. I dispute this. The way ancient text is rendered in modern writing has one big flaw. Ancient text often "embedded" a vowel into a consonant, especially into the last consonant. Thus the last M in SHEM may actually be MA, ME, MI, MO or even MU.
An Anunnaki rocket was called CHIMA or CHIMI which mean the same thing - something that stands (Ku MA, in Kalanga). An oxen whip is also called CHIMI. I believe it got so called because of the explosive sound it makes - just like an Anunnaki rocket. A very good pointer to the word CHIMA for a rocket is that a maize cob is called CHIMANGA in Kalanga. CHIMANGA literally means "resembling CHIMA". Another word used for the rocket was SHAMU. In modern Kalanga SHAMU means a lash. And so we have two Kalanga words, CHIMI and SHAMU, both referring to an Anunnaki rocket, and both also referring to a lash/oxen whip. The graphic/mnemonic representation of these words has been shown in the "ancient Maori hieroglyphic script" found on Pitcairn Island. That script has a picture of a person brandishing a whip, which picture I interpreted as CHIMI/SHAMU meaning A ROCKET.
It can be argued that the word SHAMU does conform to the "Tswana root" :- SHA (meaning BURN), and the word MU (meaning ground). That would vindicate our Tswana friend, because a rocket (SHAMU) would mean BURNING THE GROUND. But it can also be argued as I do, that the SHA in SHAMU means domicile, while the MU still means ground. In this case the word for rocket i.e. SHAMU means "the one that sits on the ground". Maybe I am right, maybe our Tswana friend is right; hard to say for sure.
But like I said, subsequent to the scramble of the original common language at Babel, it is possible that the Tswana root SHA may have also originated then. Let us examine a few words in Kalanga with the SHA component:
SHAmbnga or SHAngwa: meaning "dirt"; breaks down to SHA (residence or domicile), MBNGA or NGWA (dog). In other words the Kalanga word for DIRT has its roots in "a dog's house". This makes a lot more sense than our Tswana friend's "SHA" for burn, and MBNGA for dog; burning dog or hot dog? LOL, doesn't make any sense at all!
NSHASHA is a roof-less enclosure, usually made of reeds or twigs to mitigate against wind. There is usually a fire in such an enclosure, therefore the SHA here can refer to "domicile", or to "burn"!
SHANGU is a shoe. NGU is "cover", as in NGUbo (blanket) or NGUpe ( a girl under initiation, who gets covered). SHA here could mean "burn" - the shoe covers the foot from burning. But it could also mean "the ground where we STAY/SIT, in which case the word SHANGU means covering the ground. Both meanings are quite plausible.
Just about any human emotion is sometimes referred to as a "burn": - will; anger; love; happiness; desire; loathing. It could therefore be sheer coincidence that the Tswana word SHA (meaning BURN) is spelt the same way as the Arabic word for WILL (i.e. sha), and not an indication that the two words share a common root.
What all this shows is that our Tswana friend has really not demonstrated, contrary to his claims, that the morden Tswana word SHA has any root more ancient than today, where SHA means BURN, in SeTswana language. My claim that SHA means "residence or domicile" still stands, and therefore I still believe that SHASHE means "King's domicile", i.e. King Anu's domicile, and that the Republic of Botswana is best named Republic of SHASHE!
Tuesday, November 24, 2015
Botswana best named Shashe
What is Shashe?
The simple answer is "It is the name of the river partly forming the boundary between Botswana and Zimbabwe, and depositing its waters into the Limpopo river right next to Mapungubwe heritage site". But is that all? Why was the river named Shashe?
As I have written before, Kalanga language is largely composed of monosyllabic words which were combined to bring out various meanings: KA (meaning spirit)combined with NYO (meaning penis) to make NYOKA - a snake; WA/WE (meaning fall) combined with NGA (meaning resembling) to make WENGA - a parrot (which resembles the Illui (fallers)).
It would seem that the word SHA means residence, or domicile or living (place). This can be deduced from the word NSHA which means the open place where a family sits for meals or just chatter in their compound. Another word is SHAKA, which means a nest, i.e. SHA (residence) and KA (something alive, such as a bird).
The word SHE of course means KING. And so the composite word SHASHE (with high probability) means WHERE THE KING RESIDES. I believe the king referred to here is none other than King Anu himself.
I understand Sumerian records, as translated by Zecharia Sitchin, show that King Anu of the Anunnaki visited planet Earth sometime in the ancient past. Considering that man was engineered to work the gold mines of earth, and that some of those gold mines were, and still are in Francistown, it stands to reason that King Anu must have at least set foot at Mapungubwe, from where the Francistown mines are reachable by dry bed of the following rivers SHASHE, TATI (DATI), NTSHE.
The TATI is a tributary of the SHASHE, while the NTSHE is a tributary of the TATI. Indeed the gold mines are at the confluence of the TATI and the NTSHE.
And so the dry river bed path from Mapungubwe to the Francistown gold mines suggests that the correct names for the rivers SHASHE, TATI and NTSHE are SHASHE, TATE (father) and NTSHI (the digger). The "father" referred to was of course King Anu himself. These names must have been given to the three rivers in remembrance of King Anu's visit to earth.
It is for this reason that I think that there is no better fitting name for our Republic than Republic of SHASHE. Note that there is another SHASHE river near the North Western town of Maun. My research has so far not identified the reasons why that river was also named SHASHE, but I am working on it.
The simple answer is "It is the name of the river partly forming the boundary between Botswana and Zimbabwe, and depositing its waters into the Limpopo river right next to Mapungubwe heritage site". But is that all? Why was the river named Shashe?
As I have written before, Kalanga language is largely composed of monosyllabic words which were combined to bring out various meanings: KA (meaning spirit)combined with NYO (meaning penis) to make NYOKA - a snake; WA/WE (meaning fall) combined with NGA (meaning resembling) to make WENGA - a parrot (which resembles the Illui (fallers)).
It would seem that the word SHA means residence, or domicile or living (place). This can be deduced from the word NSHA which means the open place where a family sits for meals or just chatter in their compound. Another word is SHAKA, which means a nest, i.e. SHA (residence) and KA (something alive, such as a bird).
The word SHE of course means KING. And so the composite word SHASHE (with high probability) means WHERE THE KING RESIDES. I believe the king referred to here is none other than King Anu himself.
I understand Sumerian records, as translated by Zecharia Sitchin, show that King Anu of the Anunnaki visited planet Earth sometime in the ancient past. Considering that man was engineered to work the gold mines of earth, and that some of those gold mines were, and still are in Francistown, it stands to reason that King Anu must have at least set foot at Mapungubwe, from where the Francistown mines are reachable by dry bed of the following rivers SHASHE, TATI (DATI), NTSHE.
The TATI is a tributary of the SHASHE, while the NTSHE is a tributary of the TATI. Indeed the gold mines are at the confluence of the TATI and the NTSHE.
And so the dry river bed path from Mapungubwe to the Francistown gold mines suggests that the correct names for the rivers SHASHE, TATI and NTSHE are SHASHE, TATE (father) and NTSHI (the digger). The "father" referred to was of course King Anu himself. These names must have been given to the three rivers in remembrance of King Anu's visit to earth.
It is for this reason that I think that there is no better fitting name for our Republic than Republic of SHASHE. Note that there is another SHASHE river near the North Western town of Maun. My research has so far not identified the reasons why that river was also named SHASHE, but I am working on it.
Saturday, September 5, 2015
Thursday, September 3, 2015
Versions of the Kalanga letter "B"
From what I have often written about the Kalanga pronunciation of the letter "B", a non-Kalanga speaker would have difficulty reading three Kalanga infinitive verbs: Ku Bika; Ku Bika and Ku Vika.
The "B" in the first verb, "Ku Bika" (To cook) should be pronounced like the "B" in the religious "Gautama Buddha".
The "B" in the second verb, also written "Ku Bika" (To report) is the soft "B", which in Shona language has been transformed to a "V"; but in Russian remains a "B", although when Russian is translated to English, this "B" becomes a "V". All Kalanga words relating to people groups (or types) e.g, Ba-Kalanga, Ba-Ngwato, Banhu, Bathu, Ba-English, have their "B" in this category.
The "V" in the third verb, "Ku Vika" (To block (a blow)) is pronounced the same way as a "V" in English.
It was with the above in mind that I was pleasantly surprised to find that according to Russian history, the first people to settle in ancient Russia, around the present-day city of Kiev, were called Varangians. Correctly written in Kalanga, these people were Ba-Ra-nGi, meaning "Ra's people on Earth". "Gi" meaning Earth, is not Kalanga; it's Anunnaki language. It is consistently written with a "G" as in I-Gi-Puta (Egypt), and never with a "K", contrary to what some Tswana language writers (TLWs) would have us believe. Some TLWs claim that the last "ki" in Anunnaki refers to Earth, and that Anu-Nna-Ki means Anu who lives on Earth. I mean really? Aren't these the people whom ancient Russian history has called "Varangians"? I maintain that Anu-nnaki is Kalanga, and it simply means Anu-the-Good.
You see, Setswana language developed out of Kalanga. It is a version of Kalanga which is especially suited to be audible in a noisy animal environment. Try saying "Nthu" (meaning "Person"), when cows are moo-ing for their young ones and you will not be heard. But the Setswana version "Motho/Muthu", or for that matter the Shona version "Munhu", is well audible even under those conditions.
Speaking about a "person", the Russian word for a person/human being is quite revealing. In Russian, the word "Vek" (written in Russian alphabet, of course) means 100 years or an age or a lifetime! The Kalanga verb "Ku tjila (pronounced Ku Chila)" means "To live". The Russian word "Chilavek" (written in Russian alphabet of course) means "human being".
We thus have it in Russian that a human being is an animal which lives for about a hundred years. Is this proof that there have been non-human beings, but beings all the same, whose lives used to last either a lot longer or a lot shorter than a hundred years?
The "B" in the first verb, "Ku Bika" (To cook) should be pronounced like the "B" in the religious "Gautama Buddha".
The "B" in the second verb, also written "Ku Bika" (To report) is the soft "B", which in Shona language has been transformed to a "V"; but in Russian remains a "B", although when Russian is translated to English, this "B" becomes a "V". All Kalanga words relating to people groups (or types) e.g, Ba-Kalanga, Ba-Ngwato, Banhu, Bathu, Ba-English, have their "B" in this category.
The "V" in the third verb, "Ku Vika" (To block (a blow)) is pronounced the same way as a "V" in English.
It was with the above in mind that I was pleasantly surprised to find that according to Russian history, the first people to settle in ancient Russia, around the present-day city of Kiev, were called Varangians. Correctly written in Kalanga, these people were Ba-Ra-nGi, meaning "Ra's people on Earth". "Gi" meaning Earth, is not Kalanga; it's Anunnaki language. It is consistently written with a "G" as in I-Gi-Puta (Egypt), and never with a "K", contrary to what some Tswana language writers (TLWs) would have us believe. Some TLWs claim that the last "ki" in Anunnaki refers to Earth, and that Anu-Nna-Ki means Anu who lives on Earth. I mean really? Aren't these the people whom ancient Russian history has called "Varangians"? I maintain that Anu-nnaki is Kalanga, and it simply means Anu-the-Good.
You see, Setswana language developed out of Kalanga. It is a version of Kalanga which is especially suited to be audible in a noisy animal environment. Try saying "Nthu" (meaning "Person"), when cows are moo-ing for their young ones and you will not be heard. But the Setswana version "Motho/Muthu", or for that matter the Shona version "Munhu", is well audible even under those conditions.
Speaking about a "person", the Russian word for a person/human being is quite revealing. In Russian, the word "Vek" (written in Russian alphabet, of course) means 100 years or an age or a lifetime! The Kalanga verb "Ku tjila (pronounced Ku Chila)" means "To live". The Russian word "Chilavek" (written in Russian alphabet of course) means "human being".
We thus have it in Russian that a human being is an animal which lives for about a hundred years. Is this proof that there have been non-human beings, but beings all the same, whose lives used to last either a lot longer or a lot shorter than a hundred years?
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