The Muat Patrusi kalendar is a dual kalendar composed of two cycles called the Ria (Solar) cycle and the Iah-Ria (Lunar-Solar) cycle. The kalendar’s beginning date is Sunday, March 23, 10,013 B.C.E. (or Atum, Giliyanda 1, Year 0, Ria 0). This date marks an approximated ending of the last major Ice Age and the beginning of significant cultural adaptations in human societies around the globe. Dates after this beginning date are designated as P. R. for Pa Rak (This Age) while dates before this beginning date are designated as K. P. R. for Kenti Pa Rak (Before This Age). This time is also estimated to have marked the era in which the carving of a gigantic leonine statue took place only to be recarved with a human head thousands of years later during the reign of king Kufu and come to be known as Harakuti (the Sphinx).
Unlike most kalendars, the Patrusi count of years begins with a ‘Year 0’ rather than beginning with a ‘Year 1’. The purely solar aspect of the kalendar in which the days of the year are enumerated from the kupr (vernal equinox) without monthly divisions is called the Ria cycle and also begins its count with a ‘0’ (Ria 0) rather than with a ‘1’. This results in a cycle of time in which the last day will normally be designated as Ria 364 (or as Ria 365 in a leap year). The first century and the first millennium are also designated respectively as the ‘0 Century’ and the ‘0 Millennium’.
The Patrusi year begins in spring with the closest Ngonde (New Moon) to the kupr and is composed of 12 months, each from one of 12 Patrusi ethnicities. Due to the lunar cycle’s length of approximately 29.5 days, the length of each successive month usually alternates between 29 and 30 days. This results in a year which will usually have six 29 day months and six 30 day months which only come out to 354 days. This eleven day discrepancy with the 365 day solar year is compensated for with a 13 month leap year called a Patrusi year. This year occurs seven times in a 19 year lunar cycle (of 235 months) in the 3rd, 6th, 8th, 11th, 14th, 17th, and 19th years of the cycle (thereby keeping the years in sync with the seasons). The Patrusi kalendar years divisible by 19 are the first years of each cycle. The names of the 13 Patrusi months are:

On the day of the Ngonde, special monthly meals are to be eaten with family and friends in observance of Patrusi unity. For the members of the Tangadisha (Patrusi Diaspora), the history and traditions of the ethnicity from which each month is named are also observed. A special responsibility for researching the history and traditions of a month is possessed by all persons born within that month. (For those born in the month of Parmuti, the previous month of Kufulu is the month of research.) Throughout the month of Gaani (the seventh month), a boycott of all non-Patrusi businesses is to be observed. For the entire month only Patrusi businesses are to be patronized (as idealy should be done throughout the year). For those of an even greater devotion to the Patrusi economy, this practice can be extended to include every Ngonde, Muat (see below), festival, and holiday of the Patrusi kalendar.
Week days are named in accordance with a modern Kami account of creation derived from the same Kami source of which the biblical creation was modeled. This is clearly seen when matching the creative events of the Anu creation account with the creation account to be found in the first chapter of the Bible. This correlation only applies to the first six days as the shabbath was already an indigenous practice of Kana’ani (Canaanite) society before the creation of the biblical creation account and Muat was already an event of the Anu creation account preceding the five days named before it. The names of the Patrusi week days are listed to the far right.

Atum-Ria	YOWM	Day/Light	ATUM
Shu/Tafnut	SHAMEH	Heaven	TAFNUTSHU
Geb	ERETZ	Land	NUIT
Nuit	MEORAH	Luminaries	GEB
Asit	NEPHESH	Life Forms	ASIT
Haru	ADAM	Man/Rulership	HARU
Muat	SHABBATH	Rest	MUAT

In modern terms, each of the names of the Patrusi week days express a stage in the development of the world as understood through science.

ATUM

The expression of the universe as an undifferentiated singularity before its emergance in MAET as the Big Bang.

TAFNUTSHU

The expression of the universal division of forces into the strong nuclear force (Tafnut) and the electric or electro-weak force (Shu). [The force of gravity is not included as it is viewed as the universal centifugal force resulting from the universe’s rotational acceleration.]

NUIT

The expression of the universe’s formation into the stellar order of stars and galaxies.

GEB

The expression of the formation of planets to arise around second and subsequent stellar gereration stars.

ASIT

The expression of the proliferation of life. This proliferation occurs as a process of MAET called KUPRI, initiated at the moment of conception as an act of genetic alteration called ASR. The difference between kupri and the idea of evolution is that while evolution is a process of random genetic alteration, kupri is a non-random process initiated from beyond Nuit (i.e. the universe) as an aspect of MAET.

HARU

The expression of humanity and its ability to establish order in the midst of chaos (SAT) by the guidance of DJAHUTI (the WORD of MAET revealed through the righteous intellect of humanity).

MUAT

The expression of the prosperity to result from the moral order established by humanity.

On the day of MUAT, a community reading hour is to be held at 19:00 (7:00 pm). For at least one hour, the families and individuals of the Patrusi community should come together at a convenient location simply to read. The purpose of this hour is to have the community regularly come together in facilitation of unity and self-advancement. What individuals decide to read are their own affair. What’s important is that the community regularly comes together for a common function. Any type of community organizing or event can be planned to take place either before or after the reading hour but the reading hour itself should remain uncompromised. The locations for the reading hour to be held can be in homes or libraries or any place convenient for the community, however, a community kafe is suggested for the purpose of having the option of dining either before, during, or after the reading hour. This, in turn, results in the economic support of a community business and is therfore in economic support of the community itself. Though not a religious observance, the observance of the Muat reading hour should be held with sacred esteem for its purposes of facilitating unity and both self and community advancement (through networking). General excuses for not attending should not be entertained. After all, if Arabs around the world can get together five times a day to pray, the least the Patrusi community can do is get together one hour a week to read. When a community happens to have the good fortune of establishing a ParAnk, the Muat gathering is extended into four periods of time:

19:00 Muat Reading Hour
20:00 Dinner Served
20:30 Scheduled Lecture and General Announcements
21:30 Traditional Bembe
22:30 Adjournment

During the Muat gathering, all ParAnk businesses and institutions are to be closed from 19:00 to 22:30.

The Muat kalendar supports the observanceof various Muat holidays and of four major festivals in commemoration of both historic events and of hariu (heroes) who made important contributions to Patrusi history. These festivals are DJED, SUNDA, MARGA, and TEMAYA.

DJED (STRENGTH/STABILITY) is an eight day memorial observed GILIYANDA 15-22 in commemoration of those who violently suffered death for the lives of their people having provided them with the strength and stability to push on. As a spring time memorial of strength and stability, DJED is a celebration of on going life and of seven hariu specifically honored for their strength and self-sacrifice. These hariu are:

NISUT TAO	(GILIYANDA 15)
KAHINA	(GILIYANDA 16)
KIMPA VITA	(GILIYANDA 17)
ZUMBI PALMARES	(GILIYANDA 18)
QUEEN NANNY	(GILIYANDA 19)
TOUSAINT L’OUVERTURE	(GILIYANDA 20)
NAT TURNER	(GILIYANDA 21)

The eighth day of the memorial is called the KUJILA (FAST) and is dedicated to all who have perished since the beginning of the Botesha (Patrusi Devastation). Throughout each of the seven days, basic black attire is worn as an indigenous Patrusi symbol of fertility which gives rise to future life. On the eighth day, all white attire is worn with a day of fasting to express the mourning of the ancestors. On each night of DJED, an additional black candle is to be lit in representation of each of the days with a single yellow candle being lit in representation of Muat. In observing DJED for the first time, a tamarisk tree should be planted on each of the eight days for the honored hariu.

SUNDA (TO PREVAIL) is an eight day festival observed SENE 7-14. As a celebration of Patrusi strength and perseverance, SUNDA is characterized by its events for the youth and commemorations of great Patrusi achievers. Eight achievers specifically commemorated are:

IMHATPI	(SENE 07)
AAHATPI	(SENE 08)
ZIRYAB	(SENE 09)
AMINATU	(SENE 10)
HARRIET TUBMAN	(SENE 11)
GEORGE W.CARVER	(SENE 12)
MARY JANE MCLEOD BETHUNE	(SENE 13)
MARCUS GARVEY	(SENE 14)

The events, called Events of Excellence, are to be patterned after the many categories of activities in which the Patrusi people have had to excel involving the arts, sciences, sports, and various technical and non-technical skills. Awards for outstanding achievement are to be given in accordance with the historic experiences of Patrusi achievers in which there was no recognition for anything less than the best. Only a first place achievement is to be recognized and only first place achievers who establish a new record in their event are to be awarded a Golden Medallion of Excellence called the SUNDA; a symbol of Patrusi strength and perseverance. Also, as a Patrusi symbol of strength and perserverance, is the eight day consumption of cornbread and other cornmeal products. This is done in rememberence of the enslaved ancestors whose diets had mainly consisted of cornmeal and whose achievements had been claimed by their enslavers. The candle colors for the candles to be lit during the nights of SUNDA, are eight green candles and the yellow candle of Muat.

MARGA (GATHERING) is a 15 day harvest festival observed GAANI 7-21 and celebrates the diversity of Patrusi identity with a celebraton of traditions from throughout the continent.

HADZA	(GAANI 07)
SANDAWE	(GAANI 08)
KHOIKHOI	(GAANI 09)
AMHARA (with other Semitic, Cushtic, and Omotic ethnicities)	(GAANI 10)
HAUSA (with other Chadic ethnicities)	(GAANI 11)
TAMASHEQ (with other Amazigh ethnicities)	(GAANI 12)
ZARMA (with other Songhai ethnicities)	(GAANI 13)
KANURI (with other Saharan ethnicities)	(GAANI 14)
MAASAI (with other Nilotic ethnicities)	(GAANI 15)
MENDE (with other Mande and Atlantic ethnicities)	(GAANI 16)
YORUBA (with other Kwa and Voltaic ethnicities)	(GAANI 17)
KONGO (with other Ba-ntu ethnicities)	(GAANI 18)
KAM	(GAANI 19)
KASH	(GAANI 20)
PATRUSI (all Patrusi ethnicities including those of the Tangadisha)	(GAANI 21)

Each day, the Patrusi ethnicities represented in the months of the year are celebrated with their respective traditions along with other related ethnicities. (For geographical areas lacking the ethnic representation of the appropriate ethnicities, the responsibility of their ethnic representation falls to those born within the month of that ethnicity.) On the final day of MARGA, a reading of the Maximes of Ptah-hatpi is to be given with a celebration of all Patrusi ethnicities on both the continent and throughout the Tangadisha. MARGA is the biggest Patrusi kalendar festival to be celebrated with music, dance, costumes, gifts, food (particularly rice and yams), parades, entertainment, and the annual mulambo (free will contribution). The candle colors to be lit every night in representation of the Patrusi flag follow the sequence of green, red, red, green, yellow, green red, red, green.

TEMAYA (VICTORY) is observed Pee’gba 15-22 in comemeration of the historic Patrusi victors who successfully defended against European invasion and oppression. During each of the eight days, a red candle is lit in honor of a Patrusi haru (hero) from one of eight major events in Patrusi history leading up to the present. These hariu are:

NISUT RIAMASHESHE III	(PEE’GBA 15)
YEHUDAH HASHMON (MAQQABAH)	(PEE’GBA 16)
KANDAKE AMANIRENAS	(PEE’GBA 17)
MBANDA NZINGA	(PEE’GBA 18)
FILIPPA MARIA ARANHA	(PEE’GBA 19)
GENERAL JEAN JACQUES DESSALINES	(PEE’GBA 20)
MENELIK II	(PEE’GBA 21)

An eighth haru is to be independently chosen for the eighth day. The yellow candle of Muat is lit throughout the eight days in representation of the Patrusi people and their haruic prevail against the subjugation to European domination.

DJASER MAET (HOLY GLORY of MAET), observed RIA 0 as a day of paying respectful consideration to the balance of nature that is MAET.

TEPI RENPIT (NEW YEAR), the first day of the Patrusi year observed GILIYANDA 1 with great festivity and romance in celebration of new life, enduring love, future success, and in honor of the historical Kami liberator and founder of the New Kingdom; Nisut Iahmashe (the man from whom the biblical character of Moses was derived). In contrast to the European practice of ‘bringing in the year’ in the middle of the night, the TEPI RENPIT celebrations are to begin with the life-giving rays of sunrise.

NAFAR (BEAUTY) is observed SOSOBOO 15 and can be superficially described as being a Patrusi Valentine’s Day. However, more than a mere day of romance, NAFAR is a celebration of life and beauty in general expressed with artistic creativity and gifts given to both one’s parents as well as to one’s mate. As such, NAFAR is also a Parents’ Day honoring the feminine and masculine aspects of life in opposition to the European practice of observing them separately as Mother’s and Father’s Day. Further differing from Lupercalia (Valentine’s Day), NAFAR is observed with the ancient traditions of Kamit rather than with the pagan traditions of Europe.

NISUIT HAT-HARU (QUEEN of the HOUSE of HARU), observed the first Haru after NAFAR, is the day in which all Patrusi males are to go out of their way to acknowledge and treat all Patrusi females as queens. The following week is dedicated to the rememberence of all notable Patrusi women whose outstanding deeds have gone enormously overlooked.

NISUT HARU (KING HARU), observed the second Haru after NAFAR, is the day in which all Patrusi females are to acknowledge and treat all Patrusi males as kings. (These Haru observances are to be observed with both honor and discretion as they are not to be used in any way by the honored gender to disrespect the ones honoring them. The central purpose of these days is to promote respect and sincere acknowledgement between the genders providing stronger relationships among Patrusi people).

ANAHA (CAMPING) is observed the second Haru of Gama’aeb as a four day community nature retreat for connecting with nature, recalling ancestral traditions, and reconciling with estranged loved ones. Specific activities for each day of ANAHA are to occur on the following four week days:

Haru
ANAHAZA (CAMPSITE) the communal preparation day for setting up the campsite.

Muat
!DUOM (ACCEPTANCE) the day of fasting, any confessions, reconciliations, and community council judgements for interpersonal cases brought before the council.

Atum
GURU !ONHOJI (BIG MEAL) the day of feasting and of festivities involving ancestral traditions.

Tafnutshu
!KOWA (DEPART) the leisurely communal clean-up day for dismantaling the campsite and returning home.

PATRUSI CULTURE AND HISTORY MONTH is observed throughout the month of Gaani which, in accordance with the meaning of the name ‘Gaani’, is also a month of celebrational dancing.

DJASER MAET of the southern hemisphere observed RIA 187.

HARMASHE (HARU-BIRTH) is observed RIA 280 with feasting, luminous sun decorations, and images of Asit with the infant Haru as a celebrational affirmation of the Shau An Amanu (Assured Restoration). On this day, the people of the Patrusi community are to come together at an annual adi (feast) to plan the next year’s commitments towards liberation from oppression. For those who can afford the time, a retreat should be taken to devote the entire day to this endeavor. The retreat itself is symbolic of Asit’s retreat into the marshes with the infant Haru by the aid of Djahuti in order to avoid detection from the murderous Sat.

Many details concerning the communal observances of the kalendar have been purposely left undefined that each community may participate in the creative freedom to develop their own specific traditions indirectly contributing to the emergence of globally accepted practices. All communal events of the Afrikan Kalendar should be organized by an all Patrusi committee composed of individuals representing all-Patrusi organizations and businesses. Individuals who neither represent the sponsoring of an all-Patrusi organization or business should not be allowed committee participation. In addition to this standard are three rules to which the Patrusi Kalendar Kommittee is to adhere.

1. In the absence of a ParAnk, the Patrusi Kalendar Kommittee should strive to have the communal events hosted at Patrusi owned establishments.

2. Attendance to the events held in private locations is to involve only individuals of predominate Patrusi descent. Members of non-Patrusi ethnicities are not to be admitted.

3. All foods served at the events are to be wabit (i.e. organically grown and kosher).

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Page created by: Djehuti Sundaka
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