⁣Mhenga Malcolm X: Harvard Law Forum [1964]

⁣Mhenga Malcolm X: NOI Panel Discussion [1961]

⁣Mhenga Malcolm X: Speech to Militant Labor Forum [1965]

On this video we discuss how Christianity has warped our sense of self and how we relate to one another as Afrikan people. Part of overcoming this obstacle includes returning to cultural practices that came before our encounter with yurugu oppressors.

⁣Mhenga Malcolm X: At the Embassy in Los Angeles [16 April 1961]

#African #PanAfricanism #AfricanUnion #Globalization
In this episode we read selections from "The Sixth Zone: The African Diaspora and Pan Africanism" by Rita Kiki Edozie. Join Us to learn more.

This episode continues our drive to understanding the need for a new African-centered curriculum for Black children and family units. Ask Us how can you help.


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#African #AfricanWarrior #Essence #REVIEW
In this episode we read selections from "Resurrection of the Warrior Tradition in African Political Culture" by Ali A. Mazrui. Join Us to learn more.

This episode continues our drive to understanding the need for a new African-centered curriculum for Black children and family units. Ask Us how can you help.


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#African #Aesthetic #Essence #REVIEW
In this episode we read selections from "REGAINING OUR AFRICAN AESTHETICS AND ESSENCE THROUGH OUR AFRICAN TRADITIONAL RELIGION" by GIBREEL M. KAMARA. Join Us to learn more.

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Dr. Ọbádélé Kambon and Dr. Reginald Akuɔko Duah
LAG 2015 ||| KNUST College of Science
July 29, 2015 ||| 3:30PM

Non-African Linguists be like “This is a new way to quote!”
Abstract:
While conventional wisdom tells us that Asante Twi complementizer sɛ is derived from se 'say' (Amfo, 2010; E. Kweku Osam, 1994; E Kweku Osam, 1996), it is at least worth considering that understanding it as connected to homophone and homonym sɛ 'be like, resemble' would, indeed, be like the Black English way of quoting as noted by Lord (1993:151). The complementizer sɛ is typically glossed as ‘that.’ However, a corpus-based analysis of Asante Twi’s perhaps not-so-distant cousin, Black English, may point us to a more accurate alternative gloss, ‘(be) like’. It has been found that “‘be like’ is now so widely used it accounted for 20 percent of similar uses of the verb ‘be’ among a group of young AAE speakers in North Carolina” (Peterson, 2015). Asante Twi may help us understand the variable context in which aspectual/habitual be is found and also the varied context in which like is found, both of which linguists have found to be “notoriously difficult” to understand against the backdrop of European-descended varieties of English (Hofwegen & Farrington, 2015). We argue that Asante Twi sɛ is glossed as ‘that’, not from language-internal evidence, but because of recourse to glossing into “Standard English” rather than Black English which, in actuality, may be more reflective of what is going on in African languages and vice-versa. The connection between Black English be like and Asante Twi sɛ form may be a case of a common African (diasporan and continental) solution to a common linguistic problem.

A Study of Parallel Proverbs in Akan (Twi) and KiswahiliDr. Ọbádélé Kambon and Dr. Josephine Dzahene-QuarshieLAG 2015 ||| TUESDAY, JULY 28, 2015 ||| 8:30AMKNUST ||| COLLEGE OF SCIENCETwiSwahili or KiswaTwili: A Study of Parallel Proverbs in Akan (Twi) and KiswahiliAbstractIn Akan and Kiswahili, there are several proverbs that express the same underlying idea, oftentimes in the exact same or similar ways. Examples of these include:1. a. Kikulacho kinguoni mwakoThat which eats you (up) is in your clothingb. Aboa bi bɛkawo a, naɛfiri wo ntoma mu If a bug will bite you, it’s from in your cloth2. a. Chakula chema hakihitaji kawaGood food needs no coverlet against the flies. b. Adepa tɔn ne ho A good thing sells itself. c. Nkyene nkamfo ne ho. Salt does not praise itself.There are several possible reasons why these parallel proverbs exist. In one line of thinking, the similarities may be due to contact phenomena such as shared cultural and/or historical experiences. Another perspective may be due to the demonstrably genetic relationship between Akan and Kiswahili languages. In this study, however, we will examine these proverbs in parallel or near-parallel and demonstrate that regardless of the facts of the two aforementioned lines of inquiry, these proverbs attest to a shared African worldview.