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SRDC Practicing MA’AT

SRDC Practicing MA’AT in Organizing the African Diaspora

By David L. Horne, Ph.D.

Ma’at has been defined several ways, including, among other perceptions, as the unifying principle of ancient Kemetian religion and spirituality, symbol of truth and order, the antithesis of chaos and anarchy, the foundation of ethical civilization, and the personification of logos, universal harmony and balance (through the feather goddess, Ma’at).

In its primary existence, Ma’at is a system of conduct and life engagement based on balance, order, truth, justice, morality, wisdom and ethical behavior. For adherents to Ma’at, it requires responsible, non-exploitative choices in all human engagement, i.e., conducting one’s life and affairs in as decent a manner as possible. For adherents to Ma’at, except in defense of one’s life, liberty or family, one is obligated to do no harm and take no advantage.

In doing its work, the Sixth Region Diaspora Caucus (SRDC), which is a 21st century NGO which focuses on a grass roots approach towards unifying African descendants to join the African Union and to take their rightful place in the great struggle to achieve the Union of African States/United States of Africa, must conduct itself based on a set of ethical African principles. That is the foundation on which SRDC stands.  Such conduct is part and parcel of SRDC’s legitimacy and its credibility. Immoral conduct or engagement lacking integrity dishonors and disrespects the millions of warriors, activists and workers who have brought us this far. To maintain the tradition of positive, progressive work and to achieve more than a pyrrhic victory in this relentless struggle, SRDC members must have a system of conduct they adhere to that keeps them above reproach.

Based on a modern interpretation of The 42 Principles of Ma’at and other edifications of what Ma’at means, thefollowing constitutes Ma’at for SRDC and Other Pan African Organizations:

1.   From Amilcar Cabral, “Tell no lies, claim no easy victories.”

2. Practice mutual respect with each other in and out of organizational settings until such practice is perfected and becomes natural.

3. Acknowledge and constantly remind each other that one’s participation in the struggle to redeem and unify Africa cannot be based on gender, ethnicity, religion or age.

4.   In all engagements, meetings, projects and interactions, try to do no harm physically and psychically, and always find a way to move forward.

5.   Always resist being arrogant and ill-mannered. Be patient with the diversity of participants, some of whom will lack experience, and others who will always seek the limelight. Remember that the struggle is much too big for anyone or any organization to complete the journey alone.

6.   Find what you can do best in the struggle forward and do that well, rather than wasting precious energy undermining and obstructing what others are doing. Strongly resist being disrespectful to others in the struggle, but defend well against being disrespected, particularly without just cause.

7.   Learn to accept both accolades and constructive criticism in equal measure. Be honest and truthful to your colleagues.

8.   Always measure/evaluate one’s own worth by the quality and quantity of the Pan African work one has done and is doing; and if one must judge others, use that same standard.

9. Do not lie on, scandalize, make up or spread false rumors of, colleagues and fellow Pan Africanists. Demand compelling evidence of alleged wrong-doing or skullduggery, and if none is presented, disregard any charge as malicious gossip not to be tolerated.

10. In all things Pan African, conduct oneself with character, courtesy and common sense.



20 Responses to “SRDC Practicing MA’AT”

  1. Ata Omom says:

    Greetings Dr. Horne,

    I like it. We as a people must learn to “eat maat”. Forward Ever, Backward NEVER!!!


  2. Ata Omom says:

    Greetings SRDC,

    Scanning the internet…thought the following would be interesting….

    SOURCE: 10TH Conference of the European Association for the Study of Religions (EASR), Theme: “New Movements in Religion Theories and Trends” 18-22 September 2011 in Budapest, Hungary (PAGE 160) [Google conference title to access]

    Garaj, Radovan, Constantine the Philosopher University in Nitra,

    “The paper offers essential characteristics of maat, one of the most
    important principles in ancient Egyptian religion. The term maat is
    often being translated as „order“, „truth“ or „justice“, but in our
    modern languages we do not have an adequate equivalent to this
    Egyptian term. For this reason our equivalents should be considered
    as different aspects of maat expressing this universal principle only
    partially. Maat therefore includes everything in the created universe
    from the natural cycle (movement of the constellation, rotation of
    the seasons, cyclical floods of the Nile, the life of plants and animals)through the social regulations of human coexistence (diverse socialconditions of life of people, the diversity of the Nations) to the cathedral cult, social hierarchy and adjustment of taxes. Thus we
    might say that for ancient Egyptians maat represented “universe/world order” on one hand, however had ethical and moral dimensions on the other (p. 160).”

    • Ata says:

      I say the above is interesting… because “cathedral cult” has a long historical involvement in under-developing African people around the world. So, I wonder why the above definition of maat has been stealthily inserted with cathedral cult.

  3. Ata Omom says:

    Dr. David Horne, let me be “one of the many” to thank your leadership for laying a solid foundation for organizing the African Diaspora. Your leadership give the world hope. Such leadership is strong evidence of “eating maat.”

    If the White World can visualize, create, implement a GLOBAL SLAVERY POLICY–and allocate all of its natural, financial, technological, scientific, and human resources to enforce its slavery policy and destroy the planet; then the African Diaspora has moral justification for visualizing, creating, implementing a GLOBAL MAAT POLICY–and allocate all of its natural, financial, technological, scientific, and human resources to enforce a global maat policy to create a solution to the European made global problem.

  4. Ata Omom says:

    SOURCE: National Defense University, “Strategic Leadership and Decision Making,” (15)Values and Ethics [quote from article "The Ethical Demension of National Security" by Dr. John Johns] (internet)

    WHY SHOULD THE AFRICAN DIASPORA VALUE MAAT? “When values are shared by all members of an organization, they are extraordinarily important tools for making judgments, assessing probable outcomes of contemplated actions, and choosing among alternatives. Perhaps more important, they put all members ‘on the same sheet of music’ with regard to what all members as a body consider IMPORTANT.”

  5. Ata Omom says:

    SOURCE: “STRUCTURE OF PEACE: IDENTIFYING WHAT LEADS TO PEACEFUL SOCIETIES,” (Executive Summary) Institute for Economics & Peace, Washington, DC, 2011;

    “The Structures of Peace which have been developed from the analysis presented in this paper consist of the following elements: 1-Well‑functioning government, 2-Sound business environment, 3-Equitable distribution of resources, 4-Acceptance of the rights of others, 5-Good relations with neighbors, 6-Free flow of information, 7-High levels of education, 8-Low levels of corruption. These eight factors were found to be associated with peaceful environments and can be seen as both interdependent and positively reinforcing of each other.”

    The eight elements comprises 23 indicators that “cover both the internal and external measures of peacefulness for 153 nations” using the Global Peace Index (GPI). The (GPI) index is the WORLD’s LEADING MEASUREMENT of national “peacefulness”. The eight elements can materialize into a wide-spread SUSTAINABLE GLOBAL REALITY for all nations with the implementation of a GLOBAL MAAT POLICY which serves as the high-level guiding principle for world governments’ decision-making and actions.

    • Ata Omom says:

      In terms of establishing a SOUND BUSINESS ENVIRONMENT, Stuart L. Hart–one of the world’s leading authorities on the implication of sustainable development and environment for business strategies–and author of “CAPITALISM AT THE CROSSROADS”, 3rd (2010) states:

      “…it is critical to think in terms of creative destruction rather than continous improvement when it comes to the pursuit of sustainability. Often this means turning the existing technology and business model on their heads. That, in turn, means getting outside the current corporate straightjacket of central research and development (p. 288).”

      “The next sustainability challenge…is to become INDIGENOUS. By incorporating the true voices of those who have previously been bypassed by globalization and learning to codevelop technologies, products and business models with NATURE and LOCAL PEOPLE, companies can become native to the places where they operate. This requires a healthy does of humility and respect…(p. 282).”

  6. Ata Omom says:


    “Such human qualities as morality, compassion, decency, wisdom, and so forth have been the foundations of all civilizations. These qualities must be cultivated and sustained through systematic moral education in a conducive social environment so that a more humane world may emerge. The qualities required to create such a world must be inculcated right from the beginning, from childhood. We CANNOT WAIT FOR THE NEXT GENERATION TO MAKE CHANGE; the present generation must attempt a renewal of basic human values. If there is any hope, it is in the future generations, but not unless we institute major change on a worldwide scale in our present educational system. We need a revolution in OUR COMMITMENT to and practice of universal humanitarian values.”

    SOURCE: His Holiness, The 14th Dalami Lama of Tibet; “A Human Approach to World Peace”; [accessed 12/17/2011]

  7. Ata Omom says:


    SOURCE: Bunson, Margaret, R., ENCYCLOPEDIA OF ANCIENT EGYPT (Revision Ed) 2002, Facts On Files, Inc, New York, NY

    “…Maat is actually one of the earliest abstract terms recorded in human history. By 3,000 BCE, maat had evolved into a single philosophy of life that was based on the observation of the universe and the nightly procession of celestial bodies proclaimed order. Such universal harmony appeared as a factor of existence that had to be mirrored on the earth if the Egyptians were to prosper… Maat was the guiding principle for a national moral order and for human affairs (p. 221)…”

    “As the cosmic reflection of harmony, justice, order, and peace, maat was embraced as a social imperative by each new pharaoh ascending the throne. Each ruler proclaimed that he was mandated by the gods “to restore maat”, no matter how illustrious the previous reign had been. Maat was the model for human behavior, in conformity with the will of the gods [goddesses]: the universal order evident in the heavens, cosmic balance of the earth, the mirror of celestial beauty. Maat overcame the enemy of the nation, isfet, or chaos.

    All Egyptians anticipated becoming part of the cosmos when they died, thus the responsibility for acting in accordance with its laws were reasonable. Strict adherence to maat allowed the Egyptians to feel secure with the world and with the divine plan for all creation. …Many Egyptians made a sincere effort in every historical period to achieve the reflection of celestial harmony, believing that maat was the essence of creation, evident in every new human lifespan and again in each hour upon the earth or in the sky (p.222).”

  8. Ata Omom says:

    The purpose of maat as an organizing principle includes the following consideration(s):

    Maat as an organizing principle can raise the African Diaspora’s awareness about what maat is. In doing this, the awareness initiative will (1.) educate people about the historical significance of maat; (2) highlight the importance of maat in personal and professional decision making, and (3.) promote interest and/or commitment to character development.

    Maat means: right, true, real, hand down from the gods, cosmic order, well-order state, genuine, perfect and intact, straight, upright, truth, justice, and righteousness balance, reciprocity, and peace. Thus, maat is not a religion. In ancient Egypt, (humanity first civilization) the practice of maat was tradition, culture, and common law, and demonstrated its effectiveness in government and management of human affairs for an estimated 3,740 years [3100 BC to 640 AD]: its culture ending because of invasions. There was government leadership in promoting high character development (Shafer 1997: 128; Budge 1995: 184-185; Diop, 1974: 100, 105-6; World Book v6 2005: 135, 144; Karenga 2004; Williams 1987: 118-120; Nicholson and Shaw 1995; Ancient, 2012; and New Encyclopedia Britannica v18, 2005: 91, 129).

    “The form of this government was unique, quasi-divine kingship, the desirability of which to the Egyptians is evident from its perpetuation throughout the period and later (Clark, 1982: 837).” This form of government was reflective of ancient INDIGENOUS civilizations before contact with Europeans. Of the time that human civilization has been in existence—maat has been used in government and human affairs for an estimated .75 percent of the time.

    In social science research, a statistical value of .70 percent or higher is statistically significant. It is wise for any nation to learn from the above extraordinary history! Note that human civilization began 3100 B.C., today is only 2012 A.D. [a 5,112 year period].

    Today despite the global African population’s daily laborious and well-meaning efforts to solve personal, community and/or society’s problems: health disparities, crime and violence, layoffs, hunger, foreclosures, family decline, poverty, drug abuse, racial discrimination, homelessness, corporate and government corruption, high school dropout, etc., continues… These problems are the result of our collective irresponsible decision making and racism.

    All decision making, whether responsible or irresponsible, produces a final outcome. Since character “is the totality of an individual’s attributes…particularly his or her characteristic moral, social, and religious attributes (VandenBos, 2007: 163)” there is a compelling need for global policy makers to give attention to a “key factor” in decision making—character development—at all levels of the society.

    Character is the distinctive mental and moral qualities of the individual and is “encoded by the hippocampal formation and cerebral neo-cortex,” according to psychiatrist Cloninger (1994). This means that the most effective and efficient way to address the multitude of social, economic, and environmental problems is through [character development]: because it is our ‘mental and moral qualities’ that produce the decisions that shape our physical and social world—around us! Hence, in the 21st Century [character development] must be a legislative priority at the local, state and national level.

    Using the work of Campbell and Bond (1982); Huitt (2004) states the following influences character development, and are major factors in moral development: “(1.) heredity, (2.) early childhood experience, (3.) modeling by important adults and older youth, (4.) peer influence, (5.) the general physical and social environment, (6.) the communications media, (7.) what is taught in the schools and other institutions, and (8.) specific situations and roles that elicit corresponding behaviors.” International policy makers’ effectiveness in these areas has been limited.

    The success of a Maat Awareness Initiative can be measured in long-terms by assessing improvements in early childhood care; quality of youth peer influence; crime and violence prevention; physical and social environments; communication media; what is taught in public schools and universities; labor-management relations; corporate and government accountability; and the public’s interest and/or commitment to character development. Planning the Maat Awareness Initiative with the institution(s) of family, education, health, religion, economics, and government will be productive. This increases stakeholders’ awareness of maat.

    Research states the most effective way to teach ethics (character development) is through practical experience within a “real world” situation (Ormrod 2008: 92-99 and Parson et al 2001: 74-84); and that mere lecturing about ethics has little impact on a learner’s long-term behavior (Ormrod, ibid; Parson et al, ibid). Since our moral judgment influences our decisions that shape our physical and social world—and the physical and social world shapes our moral character—elected public officials must becomes an advocate for “high moral character” at all levels of our society. A National Maat Awareness Initiative will support (local, state, and federal) elected public officials in serving their constituents!

    ~Ata Omom

    R E F E R E N C E

    “Ancient Egypt,” Wikipedia, the free Encyclopedia, [accessed 3/21/2012]

    Budge, Wallis. (1995) Book of the Dead; Gramercy, New York, NY

    Campbell, V., and Bond, R. (1982). Evaluation of a Character Education Curriculum In D. McClelland (ed.), Education for values. New York: Irvington Publishers.

    Clark, Desmond (Editor). (1982) The Cambridge History of Africa; Cambridge University Press, New York, NY

    Cloninger, C. R. “Temperament and personality [Abstract],” Current Opinion in Neurobiology, Volume 4, Issue 2, 1994, p. 266-273, [accessed 3/20/2012]

    Diop, Cheikh A. (1974) The African Origin of Civilization: Myth or Reality; Lawrence Hill, Chicago, IL

    Huitt, W. (2004). Moral and character development. Educational Psychology Interactive. Valdosta, GA: Valdosta State University. Retrieved [date], from (8/25/2012).

    Karenga, Maulana. (2004) Maat, The Moral Ideal in Ancient Egypt; Routledge Publisher, New York, NY

    New Encyclopedia Britannica, Volume 18 (2005) Encyclopedia Britannica Publisher, Chicago, IL

    Nicholson, Paul and Shaw, Ian. (1995) Dictionary of Ancient Egypt; British Museum Press; London, UK

    Ormrod, Jeanne. (2008) Educational Psychology: Developing Learners; 6th Edition; Pearson-Merrill, Columbus, OH

    Parson, Richard et al. (2001) Educational Psychology: A Practitioner-Researcher Model of Teaching; Wadsworth Thomson Learning, Belmont, CA

    Shafer, Byron et al. (1997) Temples of Ancient Egypt; I. B. Tauris Publisher, London, UK

    VandenBos, Gary. (2007) APA Dictionary of Psychology; American Psychology Association, Washington, DC

    William, Chancellor. (1987) Destruction of Black Civilization: Great Issues of a Race from 4500 B.C to 2000 A.D; Third World Press, Chicago, IL

    World Book Encyclopedia, Volume 6 (2005) World Book Inc., Chicago, IL

  9. Ata Omom says:


    The following opinions may be helpful in the area of decision making concerning what is good in the [area of commerce] for African and Indigenous People. What we may want to ponder from this article is that the nature of today’s world is not moral. It is not moral (or ethical) because it lacks spiritual guidance and is not based truth. In other words, the world’s culture today is a by-product of a mixture of truths, no truths, conscious lies, theories, speculations, assumptions, guesses, rationalizations,and intellectualization mostly–instead of spiritual guidance and truth.

    (1) Age of Exploration aka Age of Discovery: a period when Europe began exploration, invasion exploitation and domination of Africa, the Americas, Asia and Oceania. The global travels exposed Europe to diverse types of people, cultures, food, clothing, architecture, healing practices, music, art, animals, plants, birds, beliefs, artifacts, insects, etc…that they had never seen before. And spirituality in the world’s cultures was brilliantly illuminating evident–yet problematic for Europe. It was during this period that Europe realized the necessity to re-evaluate their prior self-concept and beliefs about the nature of Reality.

    (2) Hence, Age of Enlightenment (aka Age of Reasoning) was a period when “spirituality” was devalued and “human reasoning” was established as the way to truth. This was done to take leadership in the world. Reason became the way to understand the universe and improve one’s condition. Invasion… domination… education… socialization… mental control. As you would expect, this proved problematic for world cultures that were based on spiritual-guidance (i.e. Africans and Indigenous People). What African people must remember is that Age of Enlightenment (Reasoning) emphasized reason as the best method of learning truth—-this was Europe’s strategy to take leadership in the world. Theory (speculation, rationalization, guessing) became more important than experience or practice. Hence, this is evidence of why African and Indigenous People must re-embrace the cultures of their long-ago Ancestors (precolonial). Be more aware of those subtle insights and spiritual-emotional feeling…in decision-making in government and managing human affairs and nature.

    (3) Industrial Revolution: was a period when hand production transition to machine production, chemical and iron processes; and steam power. Industrial revolution was caused by the rapid spread of gadgets, mechanical, technological and scientific inventions—that were based on the scientific method. The scientific method is “necesarily” not concerned with the spirit or truth for the most part. Thus, the origin of gadgets, mechanical, technology and hi-tech innovations are tied to scientific guesswork (theories)…with no consideration to the spirit in Man or Nature. HENCE, the industrial-technological world that lies before us cannot [will not] nurture the spirit in man and nature. The evident by our growing global social, economic and environmenal crises.

    It is time for leadership of the spiritually-conscious Africans and Indigenous People in the area of decision-making regarding government and human affairs!

    Ata Omom
    In God’s Speed

  10. Ata says:

    CORRECTION: 3rd sentence of the…1st paragraph…above should read, “It is not moral (or ethical) because it lacks spiritual guidance and is not based [on] truth.”

    The last sentence of the…4th paragraph…above should read, “[This is] evident by our growing global social, economic and environmental crises.”

  11. Ata Omom says:


    (1.) Align your organization’s goals & objectives with maat.
    (2.) Ensure front-line employees/staff (i.e., supervisors, managers, directors) are on board and support the initiative.
    (3.) Provide organizational support to this initiative (i.e., through workshops, training).
    (4.) Prepare “environment” & “employees” of organization for sustained cultural change.
    (5.) Ensure required human & organizational resource(s) & time commitment are available.
    (6.) Remember “moral behavior” is determined by environment, socialization & heredity [genetic transmission of characteristics from parents to offspring].
    (7.) Measure the effectiveness of your maat projects and report the findings as needed.

  12. Ata Omom says:

    Cultural competence is the ability to interact effectively with people of different cultures. Culture is a way of life, a way of thinking, a way of behaving, and beliefs of a society. Culture is the “totality of learned, socially transmitted behavior.” MAAT HAS CULTURAL COMPETENCE. This competence MUST BECOME HIGHLY valued (like money) by the GLOBAL COMMUNITY.


    “Maat seeks to unravel the entangling fear that we feel in intercultural communication. The unease that communicators often experience when they encounter someone who looks different, who speaks a different language, who practices a different belief, who possesses a different political history is the fear that must be unhinged in order for us to know a radically powerful emancipation in our communication. To be a free human, unencumbered by fears, dislikes that stifle communication, and uneasiness when we confront other humans from different backgrounds is to be authentically on the road to Maat. In this regard, Maat means that the communicator must always be in search of harmony, balance, order, justice, truth, righteousness, and reciprocity.”

  13. Ata Omom says:

    [SOURCE: Chabal, Patrick. (2009) “AFRICA: THE POLITICS OF SUFFERING AND SMILING”, page 95].

    “Since chiefs had access to [colonial state] resources, they continued to command clients. Therefore, on the surface, clientelism remained as it ever was in pre-colonial times. In fact, it had mutated drastically. The patrimonial quality of chieftancy no longer rested on the legitimacy conferred upon it by the ties of reciprocity that bound leaders and followers. It came increasingly to depend on the chiefs’ capacity to distribute resources to clients. This change in the nature of patrimonialism, this move towards starker forms of patronage, had a decisive impact on the texture of accountability. Chiefs, who were now primarily accountable to the colonial state, lost their authority. They were merely disbursers of clientelistic favours, no longer the keepers of the socio-political order. The result was a thinning of the patrimonial relation and the gradual emergence of a non-accountable form of clientelism – that is, a clientelism narrowed to the strictly instrumental, increasingly divorced from the MORAL and ETHICAL DIMENSIONS of PRE-COLONIAL RULERSHIP.”

    THE ABOVE IS AN INSIGHTFUL PERSPECTIVE ON WHAT LEADERSHIP IN THE AFRICAN DIASPORA IS DOING in the 21st Century. It is now time (again) for ethical and spiritual leadership in “government” and “human affairs”. ‘REVIVE HUMANITY, DO MAAT!’ SUPPORT AFRICA AND INDIGENOUS PEOPLE!

  14. Ata Omom says:


    By Ata Uchenna Omom
    June 3, 2014

    “How shall we deal with an enemy who has more power than we do, who has long controlled and destroyed our lives that are even now more fully dependent upon him than we dare confess? Whatever, religion arises from the heart of Black Power will need to address itself to such a dilemma with more honesty than most black religions have ever done before.” Quote from African American Religious Thought: An Anthology (Glaude and West, 2003: Introduction)

    The American society is increasingly acknowledging that its scientific and technological advances have not been adequate in improving the quality of life in society. It is also increasingly acknowledged that the underlying causative factor is disregard for lofty ethical decision-making at every level of society. Because of increasing social, economic and environmental problems; our society is now growing more appreciative of the necessity of lofty ethics and spirituality in our daily lives. Today is an ideal time for any organization to reinvent itself in order to stay relevant in our rapidly changing, unpredictable, and religious, racial and ethnic diverse times.

    For over two hundred years, the African-American church has been a source of empowerment and social change for the black community. However, the African-American church today must ensure authenticity in the role of providing moral and spiritual guidance in the black community. Spiritual healing is a method of enhancing the mind to reach a higher level of spiritual and mental functioning, and this is accomplished through the release of psychological stress, emotional distress, and unconscious negative beliefs (Strohecker, 1994: 69). This means the African-American and African churches in general must better understand the authentic nature of human spirituality and the essential of truth.

    Higher consciousness and its revealed truths played a central role in the origin of “human civilization” in ancient Egypt. Another way of saying this is: the “fundamental principle of (ancient) Egyptian culture was expressed in the term maat: truth, justice, cosmic order, well-order state, hand-down from the gods, and perfect and intact (Shafer, 1997: 128).” The ancient Egyptians sought to preserve maat within its natural multifarious and myriad qualities and forms—for maat “represents the equilibrium which the universe has reached through the process of creation, enabling it to conform to its true nature. As such she (maat) is the moderator of all things, from justice to the integration of a dead man’s soul into the universal order at the time of the final judgment (Grimal, 1992: 47).”

    In summary, “Maat is the order established by the Creator… (Karenga, ibid: 32);” maat is not a man-made religion.
    The cultural expression maat was “conceived and carried out within the world-view which links the Divine, the natural and social (Karenga, 2004:10).” Maat was law, the only way—those who did not live maat, whether Egyptian or not, were considered a criminal or savage (Shafer, ibid). Maat was even central in the duties of kingship (Clark, 1982: 661).

    Since this golden period in humanity’s history, European institutionalize racism and lies have promoted confusion and falsehood amongst the educated, uneducated, rich, and poor alike; causing the mind to fabricate DELUSIONS—impairing society’s ability to distinguish right from wrong; and truth from falsehood. A delusion is a false belief which is held even in MIDST OF INVALIDATING EVIDENCE. Truth (maat) is the key to untangling these delusions; and enlightenment is the result. But what is enlightenment? “Not creating delusions is enlightenment.”

    In the book, God and Government in the Ghetto: The Politics of Church-State Collaboration in Black America, Michael Owens (2007: 10) writes: “To overcome its limits, government partners with nongovernmental organizations (i.e., black churches) that possess financial, value-laden, and technical expertise or other asset… that government lacks but needs to govern effectively.” Herein this contextual relationship, the African Churches in the Diaspora can help to establish precedents that can be used to justify similar occurrences at a later date. For example, since nongovernmental organizations’ values are of significance to government; and it is assumed that maat (truth) is an organizational value in the African Church—in a collaborative partnership the African Churches in the Diaspora can use its opportunistic position to educate its perspective government about maat and its historical significance in government decision making and human affairs.

    This is an innovative strategy for promoting awareness of the importance maat in government decision-making. This is a method for “rekindling” maat (truth) in government to better address society’s socioeconomic, ecological, and international problems. In other words, scholarly research will show you rather clearly that maat has already been used effectively—in government decision making—for over three millenniums (Bunson, 2002: 221; Clark, ibid: 661-663; Grimal, 1992: 153, 181, 222). Hence, WHEN will the African Church promote “spiritual healing” in government? Will the African Church bring MAAT to the HUMAN SOCIETY?

    Bunson, Margaret. Encyclopedia of Ancient Egypt, 2002; Facts on File, Inc., New York, NY
    Clark, Desmond. The Cambridge History of Africa: From the Earliest Times to 500 BC, (Vol. 1), 1982; Cambridge University Press, New York, NY
    Glaude, Eddie and West, Cornel. African American Religious Thought: An Anthology, 2003; Westminster John Knox Press; Louisville, Kentucky
    Grimal, Nicholas. A History of Ancient Egypt, 1992; Blackwell Publishing, Oxford, UK
    Karenga, Maulana. Maat: The Moral Ideal in Ancient Egypt: A Study of Classical African Ethics, 2004; Routledge Press, New York, NY
    Owens, Michael. God and Government in the Ghetto: The Politics of Church-State Collaboration in Black America, 2007; University of Chicago Press, Chicago, Illinois
    Shafer, Byron. Temples of Ancient Egypt, 1997; Cornell University, Ithaca, New York
    Strohecker, James. Alternative Medicine: A Definitive Guide, 1994; Future Medicine Publishing; Puyallup, Washington

  15. Ata Omom says:


    A NATIONAL MAAT POLICY is a government administrative and management decision-making strategy in which forthright cogitation is given to the social, natural environment and divine SIMULTANEOUSLY–in addressing human affairs.

  16. Ata Omom says:

    Here is a 2018 UPDATE:

    A NATIONAL MAAT PUBLIC POLICY is a government administrative and management decision-making strategy which gives forthright consideration to the spirits of children, women, men, nature, and universe in addressing government and human affairs.

    “Forward Ever, Backward Never!”

  17. Ata Omom says:

    The book entitled, “CITIZENS FOR A NATIONAL MAAT PUBLIC POLICY” will be out later this year (2018). The author is Ata Omom.

    “Forward Ever, Backward Never!”

  18. Ata says:

    There has been a delay with the book. Sorry for any inconveniences. Forward Ever, Backward Never. Ata


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