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John Henrik Clarke - A Great and Mighty Walk (full
John Henrik Clarke - A Great and Mighty Walk (full Kwadwo Danmeara Tòkunbọ̀ Datɛ 40 Views • 7 years ago

Documentarian St. Claire Bourne takes a close-up look at author and historian John Henrik Clarke, who, on camera for much of the film, bounces back and forth between a description of his own personal history, and his views on the history of Africa and of Pan-Africanism. His points are backed up by old newsreel footage, and by images of artwork depicting Africans and their civilization over the centuries. Actor Wesley Snipes executive produced the film and serves as a narrator. John Henrik Clarke: A Great and Mighty Walk was made in 1996, with Clarke suffering from glaucoma, barely able to see as he gives his sweeping account. He talks about his own upbringing, and his growing interest in Pan-Africanism, the failures of the civil rights movement and the Black Power movement, his close friendship with Malcolm X, and his critical assessment of Louis Farrakhan's Million Man March. He also gives a primer on the history of African civilization, and argues that no conquering or colonizing power ever "brought civilization" to Africa, but rather these nations destroyed what civilization they didn't understand, and brought many of Africa's ideas back to their bases in ancient Greece and Rome. He also describes how Black Africans were methodically removed from the history of the civilization of the Nile. He details how leaders like Marcus Garvey, W.E.B. Du Bois, and Ghanaian Kwame Nkrumah spread the ideas of Pan-Africanism throughout the U.S. and the world. John Henrik Clarke: A Great and Mighty Walk was shown at the 1997 Sundance Film Festival, and won the Best Documentary award at the 1997 UrbanWorld Film Festival. Clarke died of a heart attack in 1998. ~ Josh Ralske, Rovi

Can separatists in West Africa strongarm their way to independence? | DW News 1 Aug 2021
Can separatists in West Africa strongarm their way to independence? | DW News 1 Aug 2021 Ambakisye-Okang Dukuzumurenyi 34 Views • 5 years ago

Nnamdi Kanu is the leader of a separatist group calling for an independent State of Biafra. His followers call themselves the 'Indigenous People of Biafra' and they've not given up their dream of their own homeland in southeastern Nigeria. The region has seen a surge in attacks, with some 130 police officers killed this year alone. In May, Nigeria's security forces launched an operation to quell the violence which many fear may lead to a new war.
But the conflict between Biafran separatists and the Nigerian government is much older than this recent outbreak.
Meanwhile, reports from Cameroon indicate English speaking separatist militias have joined forces with their Nigerian counterparts. A development that has led to fears of an acceleration in violence. The Biafran secessionists and the Ambazonian Defence Force in southwestern Cameroon share a common border, and a joint purpose: to establish their own states. They say they are already sharing weapons.
One way to defuse the crisis in Nigeria would be good governance. Yet for some in the region it was actually the election of President Muhammadu Buhari, himself a veteran of the Biafran war, that reawakened calls for independence. Now the arrest of Nnamdi Kanu has only heightened tensions.


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HAPI Talks with Dr. Runoko Rashidi about the African presence in Early Europe
HAPI Talks with Dr. Runoko Rashidi about the African presence in Early Europe Ambakisye-Okang Dukuzumurenyi 27 Views • 5 years ago

HAPI Talks with Dr. Runoko Rashidi about the African presence in Early Europe.

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WHO IS WHO NYANSAPO TWI PROVERBS
WHO IS WHO NYANSAPO TWI PROVERBS Ọbádélé Kambon 23 Views • 5 years ago

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Filipa César, Jin Mustafa – Meteorisations: Reading Amílcar Cabral's Agro-Poetics of Liberation
Filipa César, Jin Mustafa – Meteorisations: Reading Amílcar Cabral's Agro-Poetics of Liberation Ambakisye-Okang Dukuzumurenyi 46 Views • 5 years ago

SONIC ACTS FESTIVAL 2019 – HEREAFTER
Filipa César, Jin Mustafa – Meteorisations: Reading Amílcar Cabral's Agro-Poetics of Liberation
24 February – De Brakke Grond, Amsterdam, The Netherlands

A reading of Amílcar Cabral’s agronomic writings exposes substrata of a syntax for liberation later performed in guerrilla language and the struggle against Portuguese colonialism in Guinea-Bissau and Cape Verde. This visual and sonic reading explores the definitions of soil and erosion that Cabral developed as an agronomist, as well as his reports on colonial land exploitation and analysis of the trade economy, to unearth his double agency as a state soil scientist and as a ‘seeder’ of African liberation. Cabral understood agronomy not merely as a discipline combining geology, soil science, agriculture, biology and economics but as a means to gain materialist and situated knowledge about peoples’ lived conditions under colonialism. The scientific data he generated during his work as an agronomist, along with his poetry, were critical to his theoretical arguments in which he denounced the injustices perpetrated on colonised land, and it later informed his warfare strategies.
Cabral used his role as an agronomist for the Portuguese colonial government subversively to further anti-colonial struggle. Cabral’s process of decolonisation was understood as a project of soil reclamation and national reconstruction in the postcolony. His agency as an agronaut ventures through soil cosmologies, mesologies, meteorisations, ‘atmos-lithos’ conflict zones, celluloid compost, violence of imperial consumption — the sugar question. Humble derives from Humus.

Performative lecture by Filipa César with sound by Jin Mustafa and images from Sana na N’Hada and Flora Gomes, 1974, Cape Verde.

This iteration of the lecture has been commissioned by Sonic Acts as a part of Re-Imagine Europe, co-funded by the Creative Europe programme of the European Union.

Filipa César is an artist and filmmaker interested in the porous boundaries between the moving image and its reception, the fictional dimensions of the documentary and the economies, politics and poetics inherent to cinema praxis. Characterised by rigorous structural and lyrical elements, her multiform meditations often focus on Portuguese colonialism and the liberation of Guinea-Bissau in the 1960s and 1970s. This research developed into the collective project Luta ca caba inda (The Struggle Is Not Yet Over). She gained an MA Art in Context at the University of Arts, Berlin. Selected exhibitions and screenings include at the São Paulo Biennial, Manifesta 8, Cartagena, and the Contour 8 Biennial in Mechelen, Belgium, and Gasworks, London. Festival screenings include the Kurzfilmtage Oberhausen, Curtas Vila do Conde, Forum Expanded at the Berlinale and the International Film Festival Rotterdam.

Jin Mustafa is a Stockholm-based visual artist, DJ and electronic music producer. Her work shifts between media, often taking the form of moving images, objects, sound and music. She is interested in the relationship between technology, imaginary spaces and questions of personal and collective memory. Recent exhibitions include I’m fine, on my way home now at Mossutställningar, Stockholm (2017); Ripple at Alta Art Space in collaboration with Signal, Malmö; If she wanted I would have been there once, twice or again at Zeller Van Almsick Gallery, Vienna; and a collaborative work with Natália Rebelo for Chart Emerging at Kunsthal Charlottenborg, Copenhagen (2018).

Colonizer religion has destroyed African belief system Dr. Henrik Clarke.
Colonizer religion has destroyed African belief system Dr. Henrik Clarke. AfroN8V 28 Views • 4 months ago

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In this episode of Truth Africa Series (brought to you by Historical Africa), we will be reacting to Dr. Henrik Clarke speech on religion in Africa.

The colonization of Africa was not just about political control; it also aimed to reshape African societies in the image of the colonizers.
One way this happened was through religious imposition. European powers, driven by a belief in their cultural and religious
superiority, sought to convert Africans to Christianity, often suppressing indigenous religions in the process. This cultural assimilation
served to consolidate control and legitimize colonial rule.

Religion has often been an instrument used to maintain power and control over populations. In the context of Africa, religion
was used as a tool to justify economic exploitation and the subjugation of Africans. Missionaries preached the superiority of
European Christianity, portraying African religions as primitive or demonic, and using this narrative to justify colonization and the
extraction of Africa's resources.

The conversion of Africans to foreign religions was also strategic for maintaining political and social control. By imposing their
religions, colonizers sought to weaken traditional societal structures, including indigenous spiritual practices, which often played a
significant role in governance and cultural identity. Conversion to foreign religions served to alienate Africans from their traditional
roots, making them more submissive to colonial authority.

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