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.  

It is scary..

Our planetary home dried up; that’s why we are on earth.
There really is very little doubt that humans initially spoke Ikalanga language. I have traced the language all the way to the Caucasus, which is correctly called as the Russians do – Kafkas. The extrapolated name is “Ka fuka sa”, meaning “he/she is dressed too heavily”. In India we know that Kalanga is a spoken language albeit by very few people. The Kalanga name for an elephant is “zhou”, which apparently in Chinese means “big” or “large”. I can’t understand Japanese, but phonetically many Japanese words sound like Kalanga.

It is fair to assume therefore that humans used to speak Kalanga. It turns out that Kalanga words which seem to have been used to refer to something about the Anunnaki, infact originated then. We have met such words as “wenga”, meaning a parrot. Wenga literally means “resembling the Illui”. We have also met “chimi”, meaning a cow whip.  Chimi gives an explosive sound, just like the Anunnaki “shems” did. In other words, “chimi” (the cow whip) was named after the Anunnaki rockets, and not vice versa.
 
I have just found out that what I thought was an Anunnaki nickname “pkhizi” or “khwizi”, meaning sheep, is infact a bona fide name of Anunnaki. The sheep “borrowed” the name “khwizi” from the Anunnaki, and not vice versa. The stone face photograph under the post ‘Nkami” below resembles a sheep, therefore the sheep was given the name of the Anunnaki – “pkhizi” or “khwizi”.

The word “pkhizi” is composed from two words. The first is a verb – “ku pkha”, meaning “to dry up”, like a pond or any water container. The second is “Nzi”, meaning “a home”. Therefore the word “pkhizi” or “khwizi” means “home dried up”.

It is scary that we are here on earth because our own home dried up; and yet we don’t give a sh!t about exploding nuclear bombs which may drain the oceans of our new home into the entrails of planet earth!

Khwizi, meaning "sheep"

And so even the Illui had a nickname. A close look at the “stone face” picture under the post “Nkami” below, reveals its resemblance to a sheep. Consequently some gave the Illui the nickname “sheep”. The word for “sheep” in Ikalanga is “khwizi” or “Pkhizi”, depending on the dialect.

The task of providing the Illui with milk at Nkami (Khami ruins) was carried out by several workgroups:
To tie together an animal’s hind legs as security while milking it is called “ku kaya” in Ikalanga. The workgroup responsible for this at Nkami was called “Bakaya”. Their totem is an elephant, therefore they do not eat or come into contact with an elephant – presumably for their own security;-)

We have noted that some Kalangas referred to (king) Anu as (king) Atho and that the word for “people” consequently varies from “Ba-Anu” to “Ba-Atho”. The Kalanga word for “to drink” is “ku ngwa”. The group that milked the animals for the Illui at Nkami are the Bangwa-Atho (Bangwato), meaning “those who enable the Illui to suckle”. The same group was referred to as Bangwa-khwizi (Bangwaketse) by the detractors of the Illui who nicknamed the latter - sheep.

According to some accounts, the Bangwato split from the Bakwena following a dispute over a lost cow!  This goes on to show how an extremely ancient dispute can be carried along generations until its logic and rationality completely escape the people concerned.

We nuked Barwa

We have noted that in Southern Africa the Kalanga-speaking Illui were chased away from Mapungubwe hill by the Chirwa/Setswana speaking Draco-Reptillians, as depicted on the Zimbabwe soapstone bird sculptures. We also noted that in Egypt, the same thing happened, resulting in the Kalangas crossing the Mediterranean, and leaving behind a nation which went on to speak the same Dracos’ Chirwa/Coptic/Sesotho language. The Kalanga spoken at Great Zimbabwe (Karangas) is tinged with Draco-Reptillian Chirwa/Setswana. The tribes that developed from Nkami near Bulawayo, Zimbabwe, i.e. “BangwaDube” and “BangwaKhwizi” now speak Chirwa/Setswana. So a pattern is revealed whereby Kalangas are always chased away by the Dracos.

Some questions then arise; why did the Dracos always follow the Illui, and displace them? Why is the Draco Reptilian language so similar, yet so different from Ikalanga? Why are Dracos said to sometimes exist on a fourth (non-physical) plane or dimension?

I believe that the physical Dracos were infact the Illui themselves. In other words, the Draco Reptilians were merely a symbolism, representing a moral degeneration of the Illui, which degeneration manifested itself in the development of a language, a slang.  In Southern Africa there is an Afrikaans word for such a language. I think it is called a “taal”; like Tsotsi-taal. A taal can be so similar yet so different from its “mother” language.
One may wonder why the Dragon, or Kwena in Setswana, is actually drawn as a physical entity on the Zimbabwe soapstone birds. However, one should be reminded that a picture of our “Devil” with horns on his head, and holding a long fork, is a standard pictorial representation of a non-physical, evil entity. The Dragon was to the Illui, what the Devil is to us!

Today the differences between Kalanga speakers and Tswana/Sotho speakers may seem quite trivial, given the fact that the two groups share several “nations” e.g. Botswana, Zimbabwe etc. But it has to be borne in mind that Kalangas used nuclear weapons to wipe out two Tswana cities – SaDuma, meaning “not-to-believe/agree” and Ku Mu-Ra, meaning “at the Ra follower’s (lair)”. These cities are better known as Sodom and Gomorrah.  These cities were populated by physical Illui folk who had undergone massive moral degeneration, thereby changing into Dracos.  In other words the Illui nuked their own Kalanga-taal speakers!

Adulterated knowledge

It is amazing how much knowledge is still held by ordinary folk about the Illui/Anunnaki presence on earth.

When they first arrived, they could not figure out what to eat. Everything around them was too hard for their metabolism, so they settled for eyeballs. Yes, they plucked out eyeballs and ate them. It was from this activity that they were referred to as the Zhiso people. The word Zhiso is a corruption of the Kalanga word  "Zhisho", meaning "eye". Their eating eyes off victims also earned them the name Mapungu, i.e. Bateleur eagles, which eat eyes of dead animals.

Next the Illui graduated to eating excretion or faeces. When they relocated from Great Zimbabwe to Khami, they had again changed their diet; this time to milk, hence the word "Nkami" meaning "the milker". Some Southern African tribes were particularly active at this stage. Their subsequent nick names "BangwaDube" meaning "zebra sucklers" and "Bangwakhwizi" meaning "sheep sucklers" may have developed as an association with their milking activities.

Galabeya

If you speak Ikalanga, and you still think it's not true that Egyptians used to speak Ikalanga, please google the word "galabeya".

For those who don't speak Ikalanga, let me explain. "To sit" in Ikalanga language is "ku gala". The word "beya" is almost exlusively used in association with sitting. It means "private parts exposed".

Therefore "gala beya" in Ikalanga simply means "to sit indecently", especially in reference to women! It turns out that in Egypt the word "galabeya" means a type of dress which "allows one to sit indecently, without worrying about consequences", i.e. without worrying about exposure.