This book was written expressly in response to the growing clamor about warriorhood and homosexuality. It is a discussion of the question of the possibility of homosexualized Afrikan warriors.

The confusion within our community is not without cause. People without a commanding, dynamic ancestral vision, without an identity beyond the limits imposed by a eurocentric reality, without ourstorical understanding, without hope, often succumb to impotent images of power in order to feel they are participating in a revolutionary movement or struggle to save themselves from the unrelenting horror assailing them. When chaos abounds, those caught up in it, but who are not its source, are often forced to settle for whatever limitations in reality's possibilities the creators and benefactors of that chaos allow.

Warriorhood has a universal definition, bound out by the ourstorical (and historical) record. Compromise and submission to powerlessness, to include the conscious misdefinition of self, are not part of any feasible definition of warriorhood. Adopting the definitions of those who are against them leaves a people without the cultural moorings which keep whatever is not them and anything which makes their soldiers dysfunctional in battle against their enemies, from harming them. Warriors defend their people's right to be their traditional selves, regardless of time frame, regardless of others' antagonistic presence, regardless of internal discord.

We cannot expect our warrior class to have an Afrikan definition of man or womanhood, of warriorhood, if being Afrikan means nothing more than being a well heeled european shadow. We cannot ignore the regressive, downward trajectory of Afrikan manhood or womanhood in this godforsaken, anti-Afrikan cultural context where Yurugu (europeans) rules, regardless of our delusions of validated grandeur.

At the same time, Afrikans cannot speak of homosexuality and warriorhood together. We can, however, do this for those who directly evolved from classic Greece, ancient Rome and protoeuropean society. But we cannot do this for Afrikan people, if we know who we are and who we are not. And, if we know who we are and who they are, we know what homosexualization does to the Afrikan mind, and more so the effeminized one.

When we are clear about this, we know the immeasurable depth of the incompatibility of the Afrikan mind with homosexuality. We know that it is self-serving, delusional fiction, the warped, reactive fantasy of those who desire nothing less than a secure place in the old-new european world order where they can be "human" (not Afrikan). Only in that world can homosexualized Afrikans claim to be warriors.

Mwalimu Baruti

Yurugu's Eunuchs - Baruti