Chemical fertilizer produces 300 times more harmful chemicals than carbon emission.

Y⁣ennenga was a legendary princess, considered the mother of the Mossi people of Burkina Faso. She was a famous warrior within the Kingdom of Dagbon, now in present day Ghana.

⁣Kwaku Kambon at Robotech Camp 2022

⁣⁣Economic Freedom Fighters (EFF) leader Julius Malema has suffered a blow after being found guilty on charges linked to his firearms discharge case. The East London Magistrate’s Court handed down judgment on Wednesday morning against both Malema and his security officer, Adriaan Snyman. Snyman was not found guilty.

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Zimbabwean born public speaker, author, philosopher, leader, musician, and social entrepreneur, Joshua Maponga has called on the ruling party in Namibia to take back control of the land. According to Joshua Maponga, 70% of the land in Namibia is still controlled by the white minority in the country. Whoever controls the food chain controls the people he says. Food is being used as a weapon by the white minority whose loyalty is less to Namibia and more to Germany. Joshua Maponga was speaking in Windhoek during the unveiling of the governing SWAPO party election manifesto, a vision for Namibia.

A1 Ena Eye A Mane Me
A2 Ebi Te Yie
A3 Abusua Nnye Asafo
A4 Mmobrowa
A5 Ofie Nwansena
B1 Hini Me
B2 Seantie
B3 San Behwe Wo Mma
B4 Me Nyame Wo Pennye Ho
B5 Oyonko Brebo

Bass Guitar – Joe Appiah
Congas – P.K. Asare
Drums – Lawyer Boateng
Lead Vocals – Eddie Donkor (tracks: A1, A3 to B5), P. S. K. Ampadu* (tracks: A1 to B4), Okyes (tracks: A1, A3 to A5, B2, B3)
Leader, Lead Guitar – P. S. K. Ampadu*
Maracas, Claves [Clips] – Asiama*, R.K. Amo*
Rhythm Guitar – Eddie Donkor, Mac Ofori

edit from backsleeve notes:

The African Brothers Band was formed in the year 1963. They gained popularity after their first record 'Agyanka Dabere" in 1966. Now the African Brothers Band have recorded 56 plates on the 45rpm and this is their first Long Play.

⁣Dr. Ivan Van Sertima - African Presence in Early Asia

Wodaabe are nomads, migrating through much of the Sahel from northern Cameroon to Chad, Niger, and northeast Nigeria. The last nomads in the area, the Wodaabe number between 160,000 and 200,000. Other around them - the Hausa, Fulani, and Tuaeg - regard the Wodaabe as wild people. The Wodaabe refer to the Fulani with equal disdain as Wodaabe who lost their way.The seasons dictate Wodaabe migrations. From July to September, the short rainy season, sporadic storms cause floods. Most of September and October are hot and dry, November to February is cold. The hottest months, March to June, are also dry. During the short rainy season, Wodaabe lineage groups come together and hold their ceremonial dances, the Geerewol, Worso, and Yakke. The rest of the year the Wodaabe split up into small lineage groups.LivelihoodThe Wodaabe's main economic activity is cattle-herding. Cattle provide milk products that, along with cereal obtained through trading, are the basis of the diet. Beef is eaten only during ceremonies. The Wodaabe also keep goats and sheep for milk and meat and use camels and donkeys for transportation.During the dry season, milk production is lowest, and the need for cereal grains especially acute. At thee times, however, the cows are in their poorest condition and grain prices are highest. Thus, Wodaabe sell their cattle at cutrate prices. Moreover, droughts in the 1970s and early 1980s depleted the herds, so many Wodaabe have had to resort to earning wages in towns or herding cattle for their sedentary neighbors.While these activities allow Wodaabe llineage groups and individuals to survive the dry season, they don't rebuilt the herds. The depletion of the herds means the Wodaabe can't use their traditional way of aiding members of the tribe who lose their cattle - by loaning a cow for several years, with the borrower keeping the calves.Cultural SystemsThe Wodaabe divide themselves into 15 lineage groups. Membership is based on both blood-lines and traveling together in the dry season.Membership in a lineage groups determines who can marry whom. The only marriages that may occur between members of the same groups are Koobegal marriages arranged during the partners' childhood and formally recognized by the council of elders. Subsequent Teegal marriages are by choice of the partners.Lineage-group membership doesn't exclude people from Teegal marriages, but such marriages often cause friction. They usually involve "wife-stealing," often with the consent of the woman but never with that of her husband. Teegal marriage is also a source of friction between the new wife and previous ones. More wives means that fewer resources, such as milk from the husband's herd, are allocated to each. Eloping in a Teegal marriage that carries little stigma allows a Wodaabe woman considerable freedom, but she must leave her children with the ex-husband. The system guarantees the children's place in society while permitting spontaneity and flexibility to the parents.The Wodaabe believe in various bush spirits that live in trees and wells and are reputed to be saddened by how people have treated them. All spirits are intertwined in taboos pertaining largely to ecology. Some spirits are dangerous.The Wodaabe have acquired some knowledge of Islam and invoke the name of Allah in times of death or difficulty. However, what constitutes the notion of Allah for the Wodaabe is ambiguous.More central is a set of values concerning beauty, patience, and fortitude. Physical beauty - a long nose, round head, light skin, and white teeth - is one ideal quality, particularly for men but for women as well. Wodaabe sometimes wear makeup to enhance these attractions.Central cultural institutions are the dances - Geerewol, Worso, and Yakke - held during tribal gatherings in the rainy season. During tribal gatherings, flirtations occur and Teegal marriages are negotiated. In the dances, the men of a lineage engage in a beauty contest judged by three young women from an opposite lineage. These young women are picked as judges by the male tribal elders on the basis of their fortitude and patience. They appraise the men on appearance, charm, and dancing ability.SUGGESTED READINGSCarol Beckwith and Marion Offelin, Nomads of Niger, H.N. Abrams, 1983.Carol Beckwith, "Niger's Wodaabe: People of the Taboo," National Geographic, October 1983.Marguerite Dupire, "The Position of Women in a Pastoral Society" in Women of Tropical Africa, ed. by Denise Paulne, University of California Press, 1982.

when it comes to what people now call "consciousness", i was lucky to be exposed to the teachings at an early age. for that, i am so thankful. but i remember going back to some of my early teachers and having them tell me, quite candidly, what was missing from their own development. we have the chance to redress some of those deficiencies in this generation. dr.umar is, without question, a bright individual. he truly is.

as brothers, we should NEVER allow anybody to slander him. EVER. we should be comfortable with saying I RESPECT UMAR JOHNSON without having to give a bunch of disclaimers and qualifying statements. we should be glad to see him succeed. we should learn from his example and avoid whatever pitfalls he has fallen into. who among us has not been caught up in this system, which targets black men from birth??? who doesn't remember what they did to black boys in elementary school, in high school, at the mall, walking the street? i respect umar johnson.

his work is valuable.

Obafemi Origunwa, MA | OrisaLifestyle.com

In arid Tete province of Mozambique, rural community-built sand dams store water for vegetable gardens that transform the lives of farm families.

⁣When We Call One, We Call All.