Learning is a process of discovery with prescribed cultured components defined in influence and relationships. Cultures are the grounds for propagating objectives and realities in the interest of relations. A culture is, therefore, the soil that decrees what is learned, and consequently, what then will be realized as outcomes in relations, beginning with the mind. As such, what is learned is either right or wrong with regards to the impact it has on the mind, and hence one’s life.
There are only three cultural realities of this world. In order of the oldest to the youngest,
1. Alkebu-Lan (‘Africa’)
Compounding of the last two, Asian and European, constitutes the Eurasian cultural reality.
The right or the wrong thing to learn, and to understanding or misunderstanding relationships, are all on the premise of cultural realities through the process of instruction, whether formally, or informally. Learning and implementing what is authentic connects the pursuant to a sense of self-worth, and reinforces responsibilities whereby obligations to personhood and peoplehood are established and cyclically charged. Therefore, within the authentic is the natural, and so learning the right things instills a natural platform of purpose which further connects the learner to an understanding of significance and relevance, first personally, and then collectively. The levels of clarity to this understanding of purpose are then evident through actions in relation to oneself and towards others.
It is of pressing necessity for the daughters and sons of Alkebu-Lan to ask themselves, in whose reality has their minds taken root? If rooted in the right cultural reality, what is being learned, even if uncomfortable for a while, will cultivate the natural state of presence needed for the individual to reflect a secure sense of self-worth and a pragmatic self-image. In this natural state, a daughter or son of Alkebu-Lan is right of mind, thoughtful in the context of a collective, and in this interest, contributes to ensuring the health and strength of posterity. Rooted right of mind, initiatives are dedicated towards those who matter, beginning in your own household. Only a descendant of Alkebu-Lan with roots misplaced in the artificial will be confused about who is who, and what is what. It is the responsibility of such to see to their right transplantation, which begins with a willingness to move beyond just knowing better to implementation, that is, living it!
Upon posterity’s reflection, what will be the testament of your life’s journey; one exemplary of the artificial or the natural?
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Mshauri A.K. Tosu is a Jegna of Alkebu-Lan who is committed to the health and strength of minds. In the capacities of leadership and education, on the basis of cultural realities, his teachings provide guidance to understanding and implementing transformational solutions in addressing real-life matters impacting people on a personal and collective level. A.K. Tosu, f.SHr., is multi-specialized in sociology, psychology, physiology, linguistics, and philosophy