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[[Amos Wilson]] - Special Education and the effects on Black Children
[[Amos Wilson]] - Special Education and the effects on Black Children Kwadwo Danmeara Tòkunbọ̀ Datɛ 62 Views • 7 years ago

http://www.worldafropedia.com/....afropedia/Amos_Wilso

Dr. Amos Wilson was born in Hattiesburg, Mississippi in 1941.He worked to provide the average person with an acute analysis of where Afrikans are and the things that affect Afrikan people. He served as a council to energize our race and those in positions of influence as to how to carry out their leadership responsibilities. Dr. Wilson's activities transcended academia into the fields of business, owning and operating various enterprises in the greater New York area.

Akinjide Bonotchi Lecture: The Problem With Using Euro-Asian Ways of Knowing to Translate Mdu Ntr
Akinjide Bonotchi Lecture: The Problem With Using Euro-Asian Ways of Knowing to Translate Mdu Ntr Kwaku Obibini 61 Views • 1 year ago

Lecture: The Problem With Using Euro-Asian Ways of Knowing to Translate Medu Netcher

Lecture Details
Date: Sat. Jan. 11, 2025
Time: 3:00pm CST (4:00pm EST)

A brief introduction from SbA Bonotchi:
Metaphysics, esoterica, and spirituality represent the "aAmu," the Euro-Asian, cultural descriptions of the nature of reality, and unfortunately, too many African scholars have adopted them as research paradigms to understand the meaning of mdu nTr ideas and concepts.

In this presentation, I examine many ideas promoted by some researchers of Kemetic Metaphysics and spirituality. I introduce the “tip-heseb,” The Correct Method, as a vital technical skill and tool for the study of mdu nTr by Afrikan-centered researchers. Afrikan-centered scholars Nana Cheikh Anta Diop Maat Khrew, Akh iqr n Ra, Nana Mut, Rkhty Amen, and Nana Baba, Theophile Obenga introduced the “tip-heseb,” The Correct Method, and its value to Afrikan researchers.

Nana Obenga states the value of the study of Kemett, by way of the voice, and language of the people: “Egyptian language (medu netjer) must be learned technically, because this language is the only key to understanding KMT from an intrinsic paradigm. Positive discussion about KMT is no longer sufficient if our aim is to advance the discipline with sound scholarship. In order for us to have a deep and exciting dialogue with KMT it is necessary for us to master the Egyptian language. This requirement is imperative, for without it we have no beginning.”

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