Who am I? The Lawa (rara), the one and only Divine Festival of the Earth, answers the question directly.

 

Google translation, from French to English

Who am I?

The Lawa (rara), the one and only Divine Festival of the Earth, answers the question directly.

Le Décret du 3, 4, 5 - vendredi au dimanche - avril 2026 - Qui suis-je 0000000

From the outset, the Lawa is the Festival of the Indestructibility of Life. The establishment of this Festival finds its justification in the very popular absurdity that "gods" are dead. To counter this nonsense, our Ancestors responded with the Lawa. Let's discover together what it is!

First, share widely, and then communicate with everyone so that we can act quickly! Time is running out!

Very important ! Very important ! Very important!

The Imperial Family and the City of Dessalines speak out 7 - 8 - w = © All rights reserved

q = an, u = ou =, w = r, r = ê, c = in, h = ch, e = é, ¼ = on, ñ

 

The original link if needed:

https://www.linkedin.com/pulse/qui-suis-je-le-lawa-rara-seule-et-unique-f%25C3%25AAte-divine-usb5e

Visit the following sites:

 

LinkedIn: HRH Prínce Tiécoura Jean Dessalines D'Orléans;

Blogger: Forum-Impératrice Claire Heureuse Dessalines, la Ville de Dessalines, Capitale d’AYITI;

X: @ForumEmpereurje

For all works, consult the Akadémie X website:

https://www.akademiex.com/product-page/tome-6-l-administration-impériale-rétablie-au-pays-ancestral-ayiti

Administration impérial rétabli

Slavery is the crime against Busa, or against the Black man and woman, Earthling, Earthling.

AYIBOBO!

The word

The answer to this question is not at all difficult for those who know that such knowledge can only be acquired through knowledge of the Self (the Lakort), stripped of all acquisition, and of the way in which one lives. The close and indissoluble link between the two is explained by the fact that daily life is organized around the knowledge we have of ourselves, that is to say of the Self. In short, daily life, which we call existence, that is to say conforming to what we are, is the answer to this. If you don't know who you are, you can't know what's right for you. Hence the need to 

know yourself. This involves the Self as the First Thing and the production ofowu, which accords with it, the synthesis of the two of which is called Ancestrality. In other words we must learn from this that life does not consist of eating, sleeping and giving pleasure.

The Lekba

Often, even very often, we say mun. This word is a name that we necessarily give to what we are because it is not singular but alaw¼nbadr. One of the first things in life is the name. We name what comes under our senses and our thoughts. This is essential to the art of living. The word “mun” does not denote something sensible, it is a thought, a thought that we have of ourselves, of us. However, knowing that we are Mun does not necessarily mean that we have knowledge of what we are. It may be, and it certainly is, that it is a name that we learned from our elders. It is not the biological and epidermal characteristics that this name refers to. This is why it is not sensitive, something that happens to us through experience accessible to all. We are more than a being of sensitivity. The word mun refers to a substance, something called Essence, which means that without which the thing is not what it is, and which is not accessible by the senses. In our case it is the Munal Essence. There is Mun only where there is this Essence. This is not given through the senses. Let us remember 

that we have five.

You must know that not all “people” of the earth have the same knowledge of Self and that we cannot marry, as if nothing had happened, that of another “people”. We can tell ourselves this but this is not possible because we define ourselves in relation to others and against others, in a multitude of cases. Where the definition of Self includes others, i.e. everyone, that of others does not apply to Self. This means that she understands others but negatively. In conclusion, there are limits on this point. There is nothing we can do. Things are done this way.

We have emphasized the fact that self-knowledge is the primary element in the art of organizing. This makes us think of Bukmqn’s speech on the evening of August 14, 1791. “Do not listen to their gods,” he said, “but to the Voice that speaks to you from within.” The author invites the audience to trust what they are, that is to say their substance. This Voice is the same in everyone and it says the same thing to everyone. It is therefore alaw¼nbadr and defines them all. What is the problem? They were asked to do something that doesn't suit them. What is this something? Submitting to someone other than yourself, in other words, subordination or domination. Jean Jacques Dessalines, too, uses what we are to reject the slave nature that man, whiteism, attributes to us: “We are not slaves but condemned to work in the fields and in the house.” What is the basis for making such an assertion? He brings into play our Substance of being: “If some considerations justify in my eyes the august title that your confidence bestows on me, it is my zeal, without doubt, to watch over the salvation of the Empire, it is my desire to consolidate our enterprise, an enterprise which will give of us, to the nations least friendly to freedom (Gwqmuniality) not the opinion of a mass of slaves, but that of men who predilect their independence over the prejudices of this consideration that the powers never grant to peoples who, like you, are supporters of their own freedom, who have not needed to beg for foreign help to break the idol to which we sacrifice. In these words our abilities are highlighted which allow us to be in Us, only in Us. This is our Essence, otherwise, what defines us! Such people do not submit to others but to themselves, only to themselves. What does this have to do with the word slave, one might ask? The slaveholders themselves, notably the whiteists, define the term slave as beings incapable of acting for themselves because they have a reduced number of faculties, the greatest, according to them. Here Jean Jacques Dessalines maintains that the Work he has ko carry out, that is to say the Eternal Empire of AYITI, will be Masterful to the point that it cannot be attributed to people1who lack superior abilities. Let us point out that the Essence cannot be reduced to these. They are part of it. Jean Jacques Dessalines responds, directly, to the slavers. It puts the slavery ideology at odds with our Essence. One might think that the son raised by Agbabaya Toya only speaks about Earthlings, and therefore Negresses and Negroes. No, of everyone, because there is only one Lakort Munal: “All considerations of complexion are banned from the Empire of AYITI,” he says. That’s not all: “I have avenged all the races extinct in slavery,” he said. There is no distinction or even difference. There is the Self and it is alaw¼nbadr, namely all. However, Being manifests itself singularly. This form is part of Being but it is not Being. We saw it with Bukmqn, that is to say the Voice is in everyone and it is the same. There is another element of Being to emphasize, it is sufficient in itself, therefore it is not subordinate to any other being. Jean Jacques Dessalines takes great care to teach us this.

In the Dessalinian, the Principle is the Essence, what we are. This knowledge is necessary and indispensable because without it we cannot move forward, that is to say, move on to what we must do to live in agreement with ourselves, which is called existing and existence. We have to start at the beginning.

The material

Being, even if it is constituted, is not enough because its matter needs to be reinforced from time to time, which is called maintaining in what one is, i.e. one's Being. Being, which we call Mun, implies a necessity, the existential framework. This is where matter comes in, which is made of everything suitable for Being. Let us resort to the example of Jean Jacques Dessalines: the Being, through the Will of many, is constituted into a People, a necessary unity, the People is formed into a State and the People-State is necessarily “Free, Sovereign and independent of any other power in the universe”. We must draw from this sentence the thought that the People-State leads itself. All matter is based on its agreement with Being, that is, what it is. His existential sphere is, certainly, artificial, in other words, made by him, and the elements correspond with his Essence. There is therefore solidarity between Essence and Existence, which is the Sphere. We give a name, we must always name for sharing, to this amalgam: Ancestrality.

What we have just seen is, briefly, the calculated part of who we are. It allows us to answer, certainly in part, the question: Who am I?, but in a dry way. This is the nature of the b¼nqyelle interrogation.

Self-discovery through Lawa

This part also uses the b¼nqyel calculation with this difference the object of study is in action, under the imprint of experience. It also implies, to a large extent, the above. To appreciate the power of Ancestrality, we will, once again briefly, analyze the Sphere of Lawa. We chose Lawa (rara for those who are not from the City of Dessalines) because, even if it is already Sunday April 5, 2026, we are right in the middle of it. This year the Lawa is special, we know why, but still very powerful, perhaps more powerful, if that were possible.

Those who have already consulted one of my productions on Lawa know very well that it is the Great Festival of the Indestructibility of Life. We didn't always have Lawa. This powerful celebration arrived in the world accidentally, either through the intersection of slavers, notably whiteism, and our Ancestors. These upside-down people talk about the death of gods, theirs obviously, and they reserve a period, each year, for its commemoration. Our Ancestors, whose way of being in the world is the antithesis of whiteness, of all slavers, are hit hard by this inconsistency. Our God, Good God, is Life and He is Infinite, hence Life. Unable to let this nonsense pass, by remaining silent, our Ancestors made the decision to celebrate Life at the same time as the slavers, to annihilate nonsense. Hence the Lawa! The Lawa is the highlighting of Our God, who is Life, and us too because we inherit what we are, namely Life, from Our God, GwqmrtLa. Thus the Lawa is an element of the Existential Sphere. In any case, we are in the ancestral line or Ancestrality.

The Lawa, like the Voice that speaks to us inside, has always continued to speak to me. It draws me in and constantly sends me back to myself, when it takes place, of course, as if I were in front of a mirror. What is said here is of Dessalinian importance.

I know, like all the singular munals of a balanced b¼nqy living on the continent, particularly the Island of AYITI, that we are in this environment, five hundred years and some years ago, at the initiative of the most vile and atrocious people on the planet, the whiteists. A curiosity has inhabited me since my birth, what the life of my Ancestors was like, namely what was organized around, what did we hope for and how did we prepare for it, before the arrival of the unworthy on our continent and during slavery, in its first hours, that is to say until the day before the last seizure.

It goes without saying, the way of life around me is foreign to me because what I am, which, obviously, relates to my Ancestors, is chased by people who praise what I am not and who is in front of me. Sporadically this annoys me. There is war on me, I am sure of it, but I know almost nothing about myself. So what would I fight against and, above all, with what, be it what I am about which I know almost nothing. My life is a moment of opposition, I seek myself, without pretending. Other young people like me seem to have found their way very early on and no longer question themselves because they are planning for the future.

With all my uncertainty I arrived in Canada, a country which is a slaver at heart, like many others, a country which therefore fiercely opposed the Erection of the Eternal Empire of AYITI, a country which, at the beginning of the 20th century, promulgated a law prohibiting any reception of Negroes and Negresses on the territory, a country which does not accept being criticized, a country which... There the shock is fierce because I am even further from this self that is constantly moving within me. However, this has the advantage of a desire for self-affirmation, here, the Ancestral Self, even more robust. The gap is growing slowly but surely. What is not Me retreats dizzyingly. In the Country a miracle occurs because I meet, in flesh and blood, children of our Ancestors. It is not easy to explain this shock nor the effect of gentleness, successively, that it produces in me. I did not at all expect this phenomenon, namely that this Self so far away and so desired is there in front of me. Thoughts race through me. Life has surprises, that's all I can say about it. Finally, in a very short time, Tiécoura emerges, from Diola, in Burkina Faso, the ever-present Tigason, of which he is the phonation. It is still not the Self that I am searching for and which revolves incessantly within me, but its Affirmation as the irrevocable content of me. The hostile environment is, of course, extremely unpleasant but sometimes, for those who are resilient, it is very useful in finding oneself and remaining close to oneself.

See my two works, still a student, on this subject so that I stay ahead:

The first:

WEBER TIÉCOURA D’ORLEANS

JEAN BAPTISTE 

NO! I DON'T WANT TO DIE!

WHERE

THE BIG QUESTION ASKED

TO THE PROVINCE OF QUEBEC

LOF EDITIONS

LEKBA/OGU/FWEDA 1988

The second work:

WEBER TIÉCOURA D’ORLEANS

 JEAN BAPTISTE

For a Quebec in its image

or 

From the company 

to the Quebec Republic 

Fattened 

Edition LOF 

Lekba-Ogu- Fweda 1993 and 2007

The exceptional part of Lawa in my research

My studies in political philosophy are of great use to me in my intense conquest of the Self. It worked to the point that I decided to do my doctoral thesis, the third cycle, in Ancestral Studies. My thesis director advises me to reserve this work for personal research. The five years allocated to the doctorate would not be enough. Which I do and he's right. The knowledge acquired is phenomenal, it opens the way to knowing myself, I'm crazy about it. This knowledge is the science of ancestral knowledge. Like any science of this type, it is dry, pure calculation. The exercising munal dimension is largely absent. What is missing is the effect of this mass of knowledge in action, so what it produces in me, its vibration throughout my body, the means by which I speak to myself, is to commune with myself. This part is what makes the Citadel impregnable. It is acquired through the active, unadulterated practice of Ancestrality. This practice is available and very active. For a long time, since my birth, it has been stirring beneath my senses and within me. Impacted but I don't know what it is. Dry knowledge will do the job, it will help me see clearly. It is what has been given to my senses ever since.

The path that leads to full self-discovery is the Feast of the Indestructibility of Life, the Lawa (rara), the thing that never stops talking to me, constantly tickling me. All Ancestrality takes refuge there but I didn't know it. He is my Being above, in short he contains me. I know it because now I am there but superficially. This is so because the object before which I stand is made up of a plurality of elements whose causes and content are still unknown to me. There are some who will remain so for all time, due to lack of time, of course, for some, and lack of interest, for others. This is the case of all those which relate to the science and practice of the union of the two orders, the Lua and the Munal. There are many people in my family who are interested in it. There is another way, perhaps little known. This is because many people do not work as guides but they also have a certain knowledge which allows them to assist others. There are several in my family. They have no djakut or anything, only their head where knowledge is stored. They excel in this science and the occasional practice, that is to say, coming to the aid of certain people who really need it. I remember the story of this lady who walked past the house while my brother was sitting there. When he saw her, he simply said to her: “Madame, are you Haitian?” She answered him in the affirmative. “You’re sick,” he continued. His interlocutor confirmed. My brother verbally gave him a list of items to purchase. She did it and returned. He did what he had to do. He handed it to her. Very soon after that, the lady came back and told him that it worked. She brought money with her to give to my brother. He told her to keep her money, he didn't accept it. And the lady left. This is the kind of thing that I really like. As far as I am concerned, faithful to my education, political philosophy, I would focus on the difference between the Lua order and the municipal order. It is only the latter which is the object of my research. I have, of course, developed a theory of humanity, that goes without saying. My interest here is Being, my Being as Mun and mun locked in a practical or existential mode of being. The Lawa understands it, he can, if read correctly, reveal it to me. It is necessary because I live in an environment that is not mine. And it already is. The Self-knowledge that I acquired there delivered it to me. Superficiality here is not an obstacle to the thing. The mere fact of being there, of knowing who I am, without acquiring the knowledge that is around, is enough to fully enjoy the Self, the Ancestral Self. We arrive, once again, at knowledge, but through another means, which is not nothing. The two combined, dry knowledge and sensitive knowledge (Lawa as manifestation through the senses), lead to a clear knowledge of myself, which is necessary and essential to the art of living and living well what we are, what is existing. In other words, when I sense a certain phenomenon, I know very clearly what it is. I'm in front of me.

The Lawa understands us, and we understand the Lawa. Because of this, we are different from those who, through their way of life (following in the footsteps of white people and other slave owners), glorify slavery. They reproduce the image of whiteness or other masters. The Being that is ours and that the Lawa implies follows us even when we want nothing to do with it, under external pressure from the slave owners, because we are woven from our original environment. This refers to the people I call the Bicolored. Professor Varus Atadi Sosoe and I wrote a book on this subject, titled “The Bicolored: End of Humanity, Genesis of the Negro-divinity.” The professor, a specialist in the philosophy of law, was more interested in the Egyptian aspect, more specifically the Egypt of our Ancestors. Those who openly display their whiteness possess only one being: the enslaved. The basic Being, Ancestry, emits almost no waves, like birds without branches. While the Bicolored are those who preserve a small space for the ancestral way of life for the benefit of the civilized, which is a horror. In this life, many are at war with themselves. I will not dwell on this. However, the Children of the Lawa; that is, Us, live differently; they appear with another face. They are not false; they are themselves and continually receive the waves of their Being, troubled by the presence of the natural enemy. They are in unity; they are content with themselves. There is a freshness of Being. Unity is not strange, but difficult. I, for one, have never been in conflict with myself. This doesn't mean I've always submitted to it. Deep down, I still have a sense of harmony. Speaking ill of what is ancestral simply because it's ancestral makes me bristle, even when I don't understand the concept of "ancestral." It's an inner harmony that's being disrupted. That's why, since my birth here, in the land of my maternal ancestor, Jean-Jacques Dessalines, the question "Who am I?" has always troubled me. In the face of the Lawa, it arises with much greater urgency. I listen, as Bukmqn advised, to the Inner Voice. It's what protects and saves me.

A treasure, Being, our own, is hidden within.

Perhaps some will say that the Lawa is just music and dance, like the Madigwa days, the dance evenings, and the children's matinees. They would be utterly mistaken. Music groups, orchestras, mini-jazz ensembles, gwcn-siwurl, and so on, are opportunities for fun, without any particular significance. Moreover, they are heterogeneous, partly from elsewhere and partly from ourselves, since they are the same people. We are bound together, tightly bound, out of habit. In this atmosphere, we feel, in some cases, we know, that we are not the only ones participating in this kind of thing. There is no "us" as such. What can be considered particular comes from the legacy of Lawa. We are in a space of comparison, namely elsewhere and "us."

However, in the realm of Lawa, we are alone with ourselves. It is pure us. There is an ancestral production, and at its foundational level, it has nothing to do with the elsewhere. We are entirely Ourselves there. To put it another way, Lawa is a response to the elsewhere, which does not necessarily include the elsewhere; at best, it expels the elsewhere. The expulsion begins with oneself as the basis, as a distinct Whole. This means that the Self is the foundation of the rejection. The Self is the Being that defines us, the Being that we are. So, in Lawa, in the eyes of the elsewhere, there is only Us, the detestable, the shameful, whatever you want to call it. If, by a happy coincidence, a non-ancestral people joins Us, they have every right to do so. By watching them, we will see ourselves, our expression of being in the world, in their midst. There is no "them" or "them" in the Lawa. They are strangers to it. It will not be the same perspective we have on a carnival taking place in another country. Carnival, yes, we know it, under the name of madigwa; we are not strangers to it. We can compare them to us in terms of organization. Why this difference in perspective, which is not discrimination, nor a rejection of the other? It is because the Lawa is Us, Us alone, through a part of our Essence, here, Ancestry. It speaks to us in a particular way. It brings us back to Us, to our history, our millennia of history, with all that it entails, our immeasurable bqborh as well as our atrocious sorrows. Other peoples will join the Lawa, and he will speak to them, but on the level of the Munal Essence, because on this plane, we are an irrelative unity. Whereas, at the level of Ancestry, the Lawa is unique. Other peoples, through commonality, can easily access the meaning of Ancestry, fully grasped here, but only partially on the level of sentimentality. This sentimentality contains a residue that has its own specificity within us; I am speaking here of our sorrows. This residue is not an experience through which the Munal Lakort must pass to attain Perfection because it is accidental and carries a very bitter taste due to human cruelty. This residue is only superficially accessible to other peoples. The obstacle lies here. Words are not always sufficient to access the understanding of what is being recounted. This is the first element, multifaceted in itself, that globally distinguishes the Lawa. This element is part of the very substance of our Being, the Being upon which the Lawa flows.

What we have just seen reveals that the Lawa, being a field of action within the Munal Being, a field invented by the Ancestors, is necessarily a structure. Nothing is meaningless, nothing is there by chance. To speak of structure is to state an order. The Lawa order is to name the constituents, to place them according to their nature, and to define their respective functions. To arrive at this point, a necessary prerequisite is required: the capacity to produce sounds, which is not itself a sound. This prerequisite is a Mbwa of the Munal Being. The first constituent is phonation; it encompasses the entire structure. The first is a set of basic sounds. These include the drum, the kata or snare drum, the Mqmq drum, the bugle, the bamboo, the thatha, etc.—all the instruments crafted for this purpose. The sounds produced by each instrument are carefully chosen to create a specific effect. They are therefore unique, ranging from muffled or hoarse to higher, clear tones, culminating in high-pitched sounds such as the drum, the snare drum, the bamboo drum, and the bugle. The deeper sounds are designed to maintain the rhythm and preserve psychological presence and balance, allowing the listener to find their place and satisfaction. They are always in motion, and this is essential. The mid-range sounds clarify the emerging melody, allowing thoughts to wander within a limited framework, while the higher-pitched sounds, like the bugle, elevate the melody for further exploration, even to the very limits of existence, though not without an immediate return. One must be present to be fully present within oneself. Sounds transport us. We traverse the A, our place of Being and existence. The synthesis of sounds forms the system we call phono, allowing us to be here, to move, and to traverse the universe—including the A—and to return. It is a journey within the Life to which we belong. Sounds imprint themselves on every sense of our body, and our body as a whole, ultimately creating a language unique to the body. No matter how far we may go, they draw us in, like a magnet. Our body is like a living room or a stage for them. Each vibration they produce within us transmits a secret message, in the sense that it is intended solely for oneself. We are the only ones who understand this language through impression. Each person has a story to tell, to remember, or to ruminate on. Ultimately, through sounds we read a part of ourselves, that is to say, a part of who we are. Let's listen to what follows:

Nq Vil Desaline, Bqn Lawa Ti yaya avril 2026

https://youtu.be/LWl23YeBxBI?si=RVZuBbEu4jx4bdF_

Let's capture the same sounds from a different perspective! To do this, let's stay in Dessalines, the Capital of the Eternal Empire of AYITI :

Men Sa Ki La Fleur De Rose Bann Coquieur Dimanche Ramo Rara 2026

Vodou An Nou

https://youtu.be/L2AIQ09reow?si=fa8nTjaxaAaw-e1N

Now let's head north :

ETOILE FILANTE RARA 2026 MESAK PLEZI BANN SIMON AN

kash news509

https://youtu.be/bBK4y8o4LLA?si=2YdA1LPxocr67e4B

The instruments and the sounds they produce translate us. We spontaneously recognize ourselves in them. They are our sounds, imprinted within us, sometimes at specific moments. And that is the key point. They envelop us. They are found in every corner of our body and are, for the most part, the echo of certain natural phenomena. This point is of Dessalinian importance. It is expressed in these words: We are at home, in the A, through a part of it that is us. The environmental A thus affirms its presence within us, which connects us with the other Things of the A. There we are in the presence of another aspect of ourselves. Thus our Being takes shape. We are imbued with the Great Whole. When they reflect us back to ourselves, we are at the very foundation of ourselves. We find ourselves, necessarily, in a milieu distinct from the so-called social milieu. We are ourselves, pure ourselves. This also highlights our unity in the face of the other powers of the universe, as Jean-Jacques Dessalines, the son raised by Agbawaya Toya, speaks of in the Constitution, the rejection of all domination. We involuntarily turn away from the societal environment to focus on a new, self-aware understanding of ourselves. We disconnect from the surrounding reality in favor of another, our own, our very Being. We participate, with our whole being, in our own environment.

It follows that the pleasure that arises from this is specific; it is that of a being from another place, a flavor like no other. Let's listen, once again, to these sounds that introduce us to a wider and more captivating world, to the point where we're not fully aware of the experience unfolding, yet without being lifted by a lua:

Men Bann ki kraze Mapou chavalye Dimanch lan , Notre Être à Nous Gonaïves Haïti plezi beton 2026#abone#pataje#like#

Renand peyizan

https://youtu.be/bDfm4MP5mq4?si=Y_ABcCzg5oSIqn-o

In short, inside one's home, even within oneself, pleasure is gwo-nrg. There's no other way to say it. Even when the sound doesn't carry as much weight, the pleasure is and remains the same. Let's experience it:

Mezanmi Oh gade jan yon Jazz dous. Carimi an move vre.

Hirondelle Info

https://youtu.be/iIUQn2eg_iI?si=oMBqM3FvLK87CkGy

If we add another Bqn (Bann) from the same area, we'll see that the sound is never small but sufficiently powerful to play its role, which is to bring people home:

Racin kalbas kay denyèz

Fritznel Fede

https://youtu.be/mFxoRwT9D74?si=ralxjgBGddGxFLzd

Sounds, in part, define us, and they are, without a doubt, the gateways to ourselves. Within them lies a source of euha, a pleasant, intense sensation unique to our mucous membranes. These sounds reveal, without ambiguity, that we are not travelers, here and elsewhere, searching for something. Everything is already within us. We simply need to turn inward, or at best, enter into ourselves, to find satisfaction and be content with ourselves.

This, quite obviously, puts those who believe they can change sounds in favor of new ones at odds with our Being, with our Ancestry. They act as if our being were unstable and could pass, without difficulty, from one substance to another. We must be very attentive, attentive, because this isn't about just anything, but about our existential framework. This means living according to our essential nature, something objective. We are not in life by ourselves. Life is a Divine Decision; we must understand that we have nothing to do with it. Life is what it is. It is up to us to accept it, not the other way around. Anyone who persists in changing the sounds remains, from the outside, before the barrier, therefore on the other side of Life, which amounts to emptiness.

Life has its own sounds, and they form a language. We can swim in it like a fish in water, that is to say, explore them in every way, but internally, without disrupting anything. As an example, let's listen to these sounds with me! In my case, it's the very first time:

Mezanmi Oh gade jan yon Jazz dous. Carimi an move vre.

Hirondelle Info

https://youtu.be/iIUQn2eg_iI?si=oMBqM3FvLK87CkGy

Let's enjoy the following:

Nan bomon dichiti pestel men koman moun danse Rara yo

Colomb info

https://youtu.be/fku-rddgTGI?si=oIdMNyze5eV1N4QK

and another:

Djqkout la gen yon janl dous tou sa a se yon bagay grav.

Automatically doubled

Hirondelle Info

https://youtu.be/2StygVNLlMc?si=xpASTyddOSRvOWwJ

However, it is impossible to introduce new sounds, sounds outside the norm, into the phonic system. Just because a sound is present, even if known to almost everyone, doesn't make it acceptable. No, it doesn't work that way. Life is incapable of receiving sounds from the outside; in other words, there is no room for them. The celebration of Life is hermetically sealed, like Life itself.

This doesn't preclude new celebrations, which are certainly not those of Life. In this respect, the circle is complete. Other celebrations, of a different nature, can always be invented at other times of the year. New sounds can be integrated into them, under new names.

However, transgressing the sounds of the phonic system leads to cacophony in Life as a system, and to sounds as a harmony endowed with a purpose. This transgression is strictly forbidden. Our bodies have no pathways for new sounds. This is not permitted.

RARA 2025 - MEN ANVIWÈ / GOOD FRIDAY RARA LATIBONIT

Kilti ak Sosyete

https://youtu.be/rz1A8amvVJ4?si=4EwRMsR-9UVQGz22

Let's stay in shape

There is nothing more beautiful. Let's savor who we are a little more. We know we are insatiable, proof:

The Omnipotence of the World!

ZAKAPWÈL RARA NOLIMIT MESAK PLEZI NAN PEYI DAYITI POU 2026 LA GAD PLEZI

kash news509

https://youtu.be/aO1vl9eqffk?si=crqH61qM__aEPVoG

The Lawa is the one and only Festival of planet Earth. What could be more delightful! It is US in every way! Unfortunately, we cannot present all the “bann,” the wonders of Our Distinguished World. All that we have just seen is a drop in the ocean. Let us make sure not to miss a single Festival of Life so that we can savor it fully, even down to the last drop, if that is possible.

For creation

I open the possibilities of inventing new festivals, having nothing to do with Life, our Being, so that many can showcase their creative talents.

The Constituent of the Two Orders

Through sounds, we encounter the other orders of Life, since some of them denote certain phenomena of La. This is the plural aspect of Life, where each element supports the others. Sounds highlight this aspect of Life. Among the orders, there is one with which the order we are has a particular relationship. This is the order of Lua. This relationship unites several orders because it is conceived within the concept of unity through interdependence. We hear much less about the others, yet they are just as important. They are all part of who we are. This relationship is not the basis of Lawa; it is an integral part of Lawa. This is an order based on the model of La, the set of Things dependent on one another:

At Dessalines, Imperial Capital, Anviwè nan kase fèy:

LWA NAN TÈT FRANCKY PA VLE BANN NAN FON PA PASKE BANN LI A PA KONN KASE FEY KONSA????????

Kilti ak Sosyete

https://youtu.be/QYBZTmn0-5M?si=o7d-D4hYJbCNXfTA

Orders are made for the proper functioning of the whole of Things. There is an interdependence between the individual aspects of each Thing, which we can also call Element, Power, or Order. Interdependence does not exist without mutual assistance. The ultimate goal of all this is the maintenance of the Great Order, the La. Mutual assistance is not always direct because the capacity to receive the other may be absent in the other's structure, and consequently, it is necessary to go through a circumstantial or occasional unity to achieve it. We have the example of salt, which is a compound of two elements untouchable separately but consumable when combined.

PILE FÈY NAN VÈY BANN ANVIWÈ 2026

Kilti ak Sosyete

https://youtu.be/bcrlcwAylQI?si=Y93yjKDskqRbMYxd

VÈY BANN ANVIWÈ RARA 2026 - FÈY LA KOMANSE PILE

Kilti ak Sosyete

https://youtu.be/WSDLh8dAa4w?si=fn4hMEJRzAxhxbxW

Trees are an essential element in our being, our presence in Life, our being in the global sense, just like the Lua. For example, trees purify the air. As for the Lua, through its capacity to grasp the future, it compensates for our powerlessness in this realm because our senses limit us to what is here and now. It is language that illuminates the darkness of the future through our capacity to calculate, that is, to place words next to words and sentences next to sentences, hence the science of feelings, which explains the possibility of error. The senses can also deceive us, but not often. Looking to the future, we cannot do without the capacity of Lua. This is the Mbwa of Life!

Without going further, we must coordinate the orders to derive maximum benefit. For this, science is necessary and indispensable. Through Lawa, we benefit from it.

The Particularity of Lawa Music

Music, in itself, is enough to highlight several characteristic traits of our Being. First, sounds, through instruments, are indelibly imprinted on our bodies. They enclose us in a dense particularity and constantly uplift us. Regarding language, phonation follows the same trajectory. It follows that musicality is formed in coordination with the first sounds. It involves production and naturalness, elements of La that the sounds denote. It travels between the artificial and the natural, which, under its influence, situates us in our own environment. The musicality of our songs, which are unique in their production methods, the number of lyrics and sentence lengths, and the themes they explore—particularly our relationship with the La, its spirit, people (especially those closest to us), both positive and negative, and even ourselves—lifts us up and propels us to the very limits of the La, only to bring us back, in that very moment, to the deepest recesses of ourselves. This compels us, under the emotional weight, to shout and jump, not into the void, as some might suggest, but into a mass of facts or elements that form the content of who we are, that is, our Being, which is Ancestry. The shouts and the leaps of water are not the ascent of the Lua, but a way to regain our composure, to catch our breath, under the weight of the emotional burden brought on by the intense journey through the La. We must move with agility, hence the dance. I still remember that phrase spoken during a class by our poetry professor at CEGEP: "...these African women who dance until they collapse from exhaustion," meaning that she herself wasn't capable of doing it. The explanation for this lies in the production of our amalgamated Being, not in skin tone. Anyone who passes through our mold, regardless of their skin tone, can do it with ease. This highlights the adorable and powerful specificity of our Being under the influence of Lawa.

The refusal to be invaded

The Being that we are, the one we just saw, strives for only one thing, one thing only: to maintain itself unconditionally in its Being. One of its imperatives is to sweep away every attempt by the natural enemy to besiege it:

Bèl moun fèk ateri nan Anviwè dimanche pacques 9 avril 2023 (la Ville de Dessalines)

Kilti ak Sosyete

https://youtu.be/XDOLtA0y71s?si=ZPWgxPQK3PmrJZeg

Self-affirmation takes root in all age groups. Being is not limited by age. It is All-Powerful in all And all of them. Everywhere, it's the same expression: be yourself:

30 MARS ANBYANS ZAKAPWÈL RARA BANN NAN ZORE AYITI NO LIMIT MESAK PLEZI RARA

Automatically doubled

kash news509

https://youtu.be/y7L3KqN3C3E?si=NustZC-cgKdjCFJu

Wherever we are, on Earth or elsewhere, we do not stray from ourselves. We are and remain ourselves, Our Being, which is called Ancestry. We are communalized and form a Communalization that is thousands of years old. We are at the very beginning.

We invite everyone to go to YouTube or other sites to savor the delivery of Lawa (rara) of 2026. Lawa is Us and We are Lawa. It reveals us to ourselves. :

“Plezi Nan Foul Konpa Bann Ponjou Nan Vil Desalin Latibonit Rara 2026

Vodou An Nou”

https://youtu.be/17Zy08WjG5U?si=rmtmt8JutCtuwQA5

Men Plezi Bann Kalvè Nan Fabyas 2 zyèm Seksyon Vil Desalin Rara Latibonit 2026

Vodou An Nou

https://youtu.be/N7m0QTAuJKE?si=nvgV6PZYlDQtPwyn

So let's sing, let's sing, let's sing our forever Victorious Being!

ZAKAPWÈL RARA NOLIMIT MESAK PLEZI NAN PEYI DAYITI POU 2026 LA GAD PLEZI

kash news509

https://youtu.be/aO1vl9eqffk?si=bcP1EjAdJsxWgKlP

The Lawa is the Marvel of La!

Let's stay a little longer in Dessalines, the Capital of the Eternal Empire of Haiti:

RARA 2026 NAN LATIBONIT-ANVIWÈ MÈT BÉTON VIN PI MOVE ????????

Kilti ak Sosyete

https://youtu.be/CQaVfPZJcYo?si=epXiYINk8uptSqYD

The Decree is in effect as of today, Sunday, April 5, 2026.

For the Imperial House of Dessalines, the Empire of Ayiti, the Eternal Empire of Tóya-Dessalines, the Empire of the Gwqmualité, which the enemy and its gang, present on Our Imperial Territory, mistakenly believed they had forever swallowed up:

HRH His Majesty Prince Weber Tiécoura Dessalines D’Orléans Charles Jean Baptiste, 7th of the Generation of the Imperial Couple, Marie Claire Heureuse Félicité Bonheur and Jean

Jacques Dessalines, 3rd of the line of Emperors of AYITI, and Guarantor of the w¼nité of the lakort, the order of Nous, and the Empire Tóya-Dessalines, Specialist and professor of political science, political theorist, notably of whiteness, and theorist of community, i.e. VudUn Existentialism.

https://www.linkedin.com/pulse/who-am-i-lawa-rara-one-only-divine-festival-earth-r2wee