ߘߋߘߊߜߋ ߆߂߆߀ ߊߚ – A Page from an Authentic Afrikan Calendar

Authentic African calendar from those at Ganlodo who live authentic African Vodun from a Maroon perspective.

ߘߋߘߊߜߋ ߆߂߆߀ ߊߚ

Authentic African calendar from those at Ganlodo who live authentic African Vodun from a Maroon perspective.
Authentic African calendar from those at Ganlodo who live authentic African Vodun from a Maroon perspective.

For information on how you can support authentic Vodun through Maroon philosophy and/or how you can become a family-citizen of Ganlodo please contact us at ekaabokilombo@gmail.com. Only serious and respectful inquiries will be answered. 

ߋ ߣߊ ߗߍ ߣߎ ߥߋ

ߡߊ߬ߥߎ߫ ߣߊ ߓߟߏ

Hwetanu Sakpata alo Azandin – Sakpata and Solstice Celebrations at Gànlɔdó Maroon Monarchy

ߞߎ ߘߏ ߓߌ ߤߥߋߕߊߣߎ ߛߊߜ߳ߊ߫ߕߊ߫ ߊߟߐߊߖ߯ߊߣߘߌߣ

Ku do bi hwetanu Sakpata alo Azandin!

Greetings to All for this (celebration) time of the deity Sakpata and the Solstice

As we enter a new month, we are also blessed to be able to immediately honor and praise the great Ayixosu (king of the earth) Sakpata on the second solstice, which falls on our Dedagbe 2, 6260 (December 21, 2019 Gregorian year). 
Sakpata is strictly a deity from the Aja culture (often called For people) of Southern Benin Republic associated with illnesses and healing. To clear up misinformation concerning Sakpata mavomavo, we say that Sakpata:
A) is not a Yoruba deity
B) is not the same as Babaluaiye/Sonponna of the Yoruba
C) is not primarily the deity of smallpox
D) does not cause smallpox in general
E) is not associated with end-of-the-year rituals
Sakpata is associated with the second solstice. During this time we invoke Sakpata to cleanse away various illnesses from our families and communities whether they be regular physical illnesses and/or physical illnesses that are the results of internal mental and spiritual illnesses. Sakpata, as a hùn of justice, also deals with moral illnesses. It should be noted that contrary to the primary misunderstanding by black americans in the Isese (“Ifa/Orisa”) tradition, Sakpata is not the same as the Yoruba Babaluaiye though they both share the same basic functions and characteristics. Secondly, contrary to the misunderstanding of the black american Isese “practitioners”, the ceremonies for Sakpata and Babluaiye are not associated with end of the year celebrations and definitely not in relation to the Gregorian calendar. The only people that associate Sakpata or Babaluaiye with “end of the year cleansing” are those in hwendo Máwùfenu (Afrikan culture) who still follow a European calendar and do not have a Máwùfenu calendar of their own – their year starting on the Gregorian January 1. 
Anyone wishing to gain more clarity on the above can contact the Gànlɔdó Kilombonu Xotome (Gànlɔdó Maroon monarchy) and/or want to learn more about how to become a functioning family member – citizen of Gànlɔdó are free to contact us at ekaabokilombo@gmail.com

Additionally, when one thinks of Sakapata as a deity concerned with health we think of paying attention to how we treat nature and our food. In relation to food, Ayinon (His Imperial Majesty) Axosu Agelogbagan Azasinkpontin Jisovi Agbovi’s latest book, The Kilombo Cookbook: Aja Foods and ReAfrikanization Diet, contains 160 pages of healthy Afrikan recipes from Southern Benin Republic. This is the first time anyone has produced a recipe book of food from the Aja people. Complete in full color, and unique in containing a glossary of over 300 words strictly related to food, this book is a must have in your process of ReAfrikanization.

ߛߊߜ߳ߊ߫ߕߊ߫߸ ߊߜߊ ߏ߸ ߛߌ߫ߛߌ߫ ߘߊߊ߫ߜߏ߫

ߊߕߏ߫ߕߏ߫ ߊߚߐ ߓߌ ߊߤ߯ߋߜߍߟߎ ߛߊߜ߳ߊ߫ߕߊ߫ ߙߏߕߏߤߎ߫ߣ ߊߕߏ߫ߕ߫

True Collective Name for the People of Southern Benin, Togo and Parts of Ghana

Some years ago, we had settled on using the term Danxome (Dahomey) or Danxomean to refer to the various Gbe speaking people of Southern Benin republic. However, this is fairly inaccurate as Danxome was only created in the early 17th century, and the “Gbe-speaking” people have been around for thousands of years. The problem arose from the effort of trying to find a collective name for these ancient people; as with collective names like Yoruba, Igbo, Akan, kwk.

A little history sheds light on the proper collective name for the people and the culture they live. what follows is the current popular current narrative. However, this is but a partial truth.

The Common Accepted Narrative

Directly on the border of the current countries of Togo and Benin, in Southern Togo, is a very ancient city called Tado. Originally, this city was called Ezame which means surrounded with Eza trees. Around the early 13th century CE, there was great famine, disease, and drought in the city. Then arrived a mysterious man named Togbui Anyi. Togbui Anyi said he could cure all of the ills of the community and raise Ezame back to a great state. The people accepted his offer. In time, he did exactly what he said and the city became whole again. For this, he was made king. Shortly thereafter, he renamed the monarchy Tado, which means “step over”. This was to represent that all misfortunes would step over the monarchy. According to this common narrative, from this Aja group came the Ewe, Fon and other people of similar culture; a culture misnomered as “Gbe-speking people” by the yovo. The word gbe itself simply means “language”.

Another narrative mentions a wave/migration of fairly recent times that has the Aja originating in Ifẹ́ and implying they were originally Yoruba. The latter is untrue since this particular Ifẹ́ had several groups in a cosmopolitan type of situation. One can say that the Yoruba were originally Aja in that case. The fact is that these people have made several migrations and cross migrations for at least 6000 years.

The Bigger Picture

The truth of the matter is that the Aja have been here for thousands of years, and the above narrative is only one of many incidences of migrations and feats of the Aja. This is one of the narratives that the yovo (Europeans in this case) chose to popularize and thus has been accepted as the spread of what they call the “Gbe-speaking people”. For instance, one of our most sacred texts, the Gànhúmehàn, is dated back to 1329 AX (AX stands for “year of the clan”); 4920 years ago. The Aja are mentioned throughout several chapters of the Gànhúmehàn, as well as several other of what the yovo misnomer “Gbe -speaking people”.

Further proof comes from the fact that the monarchy of Xeviè, now a small town in southern Benin Republic, is dated to the year 5055 AX; 814 CE of the European calendar. This is at least 400-500 years before the time-frame of Tado and the great King Togbui Anyi. Thus, the only real question is a matter of the antiquity of the Aja people – the narrative that the Aja know of themselves or the one Europeans promote. Without a doubt, the Aja people know who they are. The Europeans did get it right that these related people (Ewe, Fòn, Seto, Ayizo, kwk) are offshoots of Aja. They just had the dates wrong and they took one big event in the history of the Aja, the creation of Tado, and attributed this as their origins and the spreading of the branches of these ancient people.

Based on the research we have done, we propose the much more appropriate and 100% accurate collective term for our culture to be Aja. Therefore, a monarch from the cultures of Southern Benin, Togo, and Ghana, who share the same this culture and rooted in Vodún, is referred to as an Aja Monarch just the same as when one refers to an Akan king or queen mother, or a Yoruba king.

It should be noted that the Fon are the result of the Aja mixing with the local Gedevi people of what is now Agbome, once the capital of the Danxome Federation. Thus, much of what we refer to as Fon language and culture is the product of an admixture of several cultures that scholars have misnamed “Gbe” or “Gbe speaking”. The word gbe simply means language in Aja/Fon/Hula/Seto/Xwla, kwk. In its golden age, between the 15th and 17th century, the monarchy of Tado was a confederation; in 1627 the Spanish Jesuit Alonzo de Sandoval described it as “a powerful kingdom that extends over an immense territory inland, with a coastal area where there is a safe harbor, governed by a black called Eminence“.

So, it should be made clear that just as the various Akan groups have different dialects of the same Twi language but are referred to collectively as Akan, so it is the same with the various Aja groups; having different dialects of the same Aja language.

Fongbe Primer: Functional Fon Language for Our Everyday World

fon language book for those in the diaspora

Fongbe Primer: Functional Fongbe for our Everyday World is our first production of a book on an Afrikan language, and the first book written by an “African American” on the Fon language spoken primarily in Southern Benin Republic, but also in as wide a range extending from Southwest Nigeria to Ghana; also used as a ritual language in Brazilian Candomble, and as the basis for the creole language of Ayiti (Haiti) along with its ritual language. Fongbe Primer is an excellent work for those in the beginner to intermediary stages of the Fon language of Southern Benin Republic. Fongbe Primer is unique in that it is a Fon language book that contains a plethora of very valuable West Afrikan Vodun terminology. Fòngbè Primer is the latest addition to the wealth of extant publications and contributions making Afrikan languages accessible to Afrikan descendants. For the first time we have an intelligible, easy to study and read Fon-English resource for English speaking Afrikans seeking to learn the Fon language. With over 9,300 entries, Fongbe Primer is a major contribution to the active movement of Re-Afrikanization via tools assisting with living Afrikan culture.

One does not have a culture without a living language. Therefore, this Fon language book presents the reader with functional Fongbe (Fon language) to be used in everyday situations. To Re-Afrikanize is an arduous process that must include, as one of its most vital components, the resurrection and implementation of Afrikan languages in one’s daily life. Fongbe Primer is a great source for those who have embraced Aja (Fon) culture, especially those that are returning New Afrikan practitioners of the powerful and most ancient spiritual tradition of Vodun – a powerful tradition deeply embedded within Fon culture and people.

Special care has been taken to include all proper tonations (low, mid, high) and special characters with appropriate visual accent marks. This book is a must have for serious students of Afrikan languages and cultures. This book is not just a language book. It is filled with many historical and conceptual facts as they relate to Aja-Fon culture, history, philosophy, and the Vodun spiritual worldview. 

Table of Contents

Preface

About this Book

Path and Purpose

The Alphabet in Fɔ̀ngbè

Expressing Time and Numbers

Months and Days of the Week

Personal Pronouns and Usage

Subjects

Word Addendums that

Shape Meaning

Vocabulary

Verbs

         DuosyllabicVerbs

         Monosyllabic Verbs

Preposition Usage

Kpè Máwú: Praising the Creator

Useful Sentences and Their Structure

Greetings

Proverbial and Oracular Wisdom

Everyday usage                                                                                   Body Parts                                                                                      Clothing                                                                                             Household                                                                                                                                                                                                      About the Author

Purchase here at Kilombo Restoration and Healing.