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The religious beliefs of Israel were rooted in the shared culture of Canaan. Although it had unique attributes that differed from the Canaanites, it still found expression in shared practices and language. Some traditional practices couldn't be merged with Yahwism, but others like sacred poetry, music, and architecture were adopted and became integral to Israelite religion. The Old Testament's embrace or rejection of these elements means that Canaanite religious influences still affect us today through biblical narratives.Before the findings at Ugarit-Ras Shamra, our knowledge of Canaanite religion was minimal and largely from indirect sources. The Old Testament did mention Canaanite deities and rituals, but these were often in a negative light, making interpretations challenging. Mentions of Canaanite gods and rituals were also found in Egyptian, Mesopotamian, and Phoenician writings, including the Karatepe inscriptions from 1946. However, these weren't enough to form a complete understanding. Greek historians provided accounts of Canaanite beliefs, but it was hard to distinguish authentic traditions from later additions. Excavations at places like Byblos and Megiddo gave us glimpses, but only a fragmentary picture.Now, thanks to discoveries at Ras Shamra (ancient Ugarit) in North Syria, the Canaanites tell their own story. Hundreds of clay tablets found there, written in a dialect close to Biblical Hebrew, offer rich insights. These tablets feature extensive mythological poems, records related to temple services, lists of deities and sacrifices, and details about temple workers and rituals. Additionally, artifacts linked to gods like Baal and Dagon, including temple remains and stelae, have been uncovered.It's crucial to understand that while there was a core Canaanite religious belief, local variations existed. Not every Canaanite city would have worshiped all the gods we know from the texts. Canaanite religion was more of a public affair than a personal one. Its rituals, mostly centered on ensuring fertility, were community events. Though there were individual acts of devotion, as seen in Phoenician inscriptions, the religion was mainly a communal way to connect with nature's forces. This involved practices believed to ensure continued creation and rejuvenation. The prominence of some deities in mythological writings doesn't always reflect their actual popularity among Canaanite devotees. Conversely, some gods, like Dagon, had a minimal role in myths—merely acknowledged as Baal's father—but seemed quite revered, as evidenced by a dedicated temple and two stelae in Ugarit.EL, the hebrew word for GOD, is the Supreme God and creator, and shows up as ALLAH in arabic.YHWH’s revelation is always at a mountain, whether called Sinai or Horeb, pictures the event is a volcanic eruption. As these texts show, volcanism seems to be an essential attribute typically associated with YHWH, linking him to the Craftsman Metalurgy gods I mentioned before. The account of the Sinai revelation, with its volcanic imagery, is meant to show that YHWH himself, and not simply a divine emissary, but a Demiurgic Crafstman.Some believe Mount Sinai might be one of these Arabian volcanoes, which the Israelites approached after departing Egypt. The Kenites seem to have been skilled metalworkers. Genesis 4 discusses Cain's descendant, Tubal-Cain, as a craftsman skilled in molding copper and iron. Semitic cognates of Cain hint that metallurgical activities were integral to its meaning. Hence, Cain might originally have represented the pioneering figure in metallurgy, with the Kenites—both metalworkers and smelters—as his successors. Their association with a volcanic deity like YHWH becomes clearer in this context.00:00:00 - Intro00:02:21 - Chapter 1: Canaanite Religion00:05:33 - Chapter 2: the God EL00:07:14 - Chapter 3: Divine Craftsman00:10:38 - Chapter 4: PTAH, Demiruge00:12:48 - Chapter 5: Elephantine Jews00:17:27 - Chapter 6: Yahweh, Midianite Metallurgy God00:24:59 - Chapter 7: YHWH vs. Ba'al00:32:18 - Chapter 8: Dionysian IAO00:37:54 - Chapter 9: Dionysus of the Desert00:39:57 - Chapter 10: Yahweh Inscriptions00:42:50 - Chapter 11: EL, King of the North00:45:45 - Chapter 12: Saturn, King of ELOHIM00:53:57 - Chapter 13: Old Gods - BAD00:58:00 - Chapter 14: Breasts of Gaia (2 Mountains)01:01:27 - Chapter 15: Jewish Polythesim01:03:22 - Chapter 16: Rise of Monotheism01:19:25 - Chapter 17: Demetrius Phalerius01:26:16 - OUTRO: Plutarch on 'AMEN'#gnosticinformant #judaism #documentary

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CEMOTAP "LIKE IT SHOULD BE": Hosted by Basir Mchawi; EPISODE 1-Malcolm X Eye Witness , "80 Year old (young) Elder Scholar and Lecturer Abdullah H. Razzaq (Malcolm X's Chief Secretary During the Last Days)

⁣Visiting Africa in New York City with Grand Master Kemetic Priest, Mfundishi Jhutyms. 🟥⬛🟩

#KwameNkrumah Nkrumah's scientific, engineering, technological and industrial road map for advancing Ghana and Africa in to an advanced society was sabotaged. Learn about his African road map to success and the difference he was making in Ghana prior to his neo-colonial successors collaborating with his enemies to overthrow and arrest Ghana's developmentIf you would like to support the works of Sista Shanice you can do so via Patreon. Heres the link https://www.patreon.com/SistaShaniceIf you would like to join Sista Shanice on her weekly radio shows at 10am GMT every Wednesday, then heres the link to listen live https://zeno.fm/radio/galaxyafiwe-net/ Here's the tel no to call in and join the debate +44 20 3289 6504

Listen to the full interview on FlowofWisdom.com under Categories (FOWR PODCAST)

THE BRITISH MUSEUM / PT 1 & PT 2 - NOV 2002 / BRITIAN'S NATIONAL MUSEUM WITH A NUMBER OF IMPORTANT KEMETIC STATUES AND ARTIFACTS

Salif Keita & Cesaria Evora - Yamore HD Official video
Composed & written by Salif Keita -Acoustic guitar - lead vocals
Oliza, Nayanka, Hadja Kouyate -Background vocals
Peace with you Cesaria --Vocals Unıversal Muzıc jazz

Salif Keïta, 25 Ağustos 1949'da Djoliba'da doğdu, Mali'li müzisyen, besteci ve şarkıcıdır. Kuzey batı afrika'nın sözlü kültürünün en büyük kaynağı griot şarkılarını o kendine özgü gırtlağı ile seslendirip, bunları dünya müziğine armağan etmiştir.
1985'de, diğer Afrikalı müzisyenlerle birlikte Etiyopya'daki açlığa yardım eli uzatmak amacıyla "Tam Tam pour l'Afrique" adlı şarkıyı seslendirmiştir. Kurduğu "SOS Albino" Organizasyonu ile albinolara destek vermektedir.. Afrika'nın batılı ülkelerle arasında köprü rolü üstlenen Keita'nın, bugün hala ülkesinin kaderinde önemli bir yeri var.

Keita'nın müziği, Mali'nin zengin müzik kültürünün en iyi örneklerinden olup, pop müziği ile kaynaşmıştır. Şarkı sözleri iyimser bir insanın mesajlarını iletiyor. Afrikalılara içinde bulundukları olumsuz koşullar nedeniyle kendilerine acımamalarını, bunun yerine uyanıp varoluşlarının pozitif yanlarını açığa çıkarmalarını söylüyor.
Keita'nın ilginç yaşam hikâyesinin eşliğinde yarattığı müzik Afrika'nın neşesi, coşkusu, acısı ve mutluluğuyla özdeşleşmiş. "Yamore"yi dinlediğinizde, uzaklardan gelen ama bir o kadar da içinizde hissettiğiniz duyguların yoğunluğuna kapılıyorsunuz.

"Bilirsiniz, Tanrı tüm nimetlerini bir kişiye vermez. Bana da pigmentasyon vermedi ve iyi bir görüş... Fakat bana da ufak bir şeyler verdi. Yamore gibi... Yamore sihirsel bir biçimde geldi. Sadece öyle... Gitarımı elime aldım ve melodiyi çalmaya başladım. O melodiyi üç gündür arıyordum. Ah! Mutluydum. O aradığım şeydi..."
Yaşantısındaki zorluklara rağmen iyimserliğinden bir şey kaybetmemiş, köklerine olan bağlılığını ve geleneklerine olan tutkusunu yaşatabilmiş bir sanatçı olan Keita, Afrikalıların kalbinde önemli bir yere sahip. Afrika'nın seslerini dinlemeyi sevenlerin de...

Mutluluk yarına ait değil. O bir varsayım değil. Mutluluk burada ve şimdi başlar... "Moffou" -Salif Keita

YAMORE
Je t'aime mi amoré menebêff fie
Ene le arabylyla to much
Namafiye, namafiye guni yerela ba namafiye Niere a ná nifon
Ye namo kofue nerum silê don kile le, ina kola ahaha
Rile enela munuku mo sô
Nienama kofiye, soro falê é mo sonho mana osi koté
Nanana nekona, dê I lêlê fon
Je t'aime mi amoré menebêff fie Nê comf fop ach ari
Ene le arabylyla to much Xurin né bi feu J t'aim
Un tem fé, si un tem fê
No também viver sem medo e confians
Num era mais bisonho
Olhar de nos criança ta a tornar brilhar de inocença
E na mente ce esvitayada
Temporal talvez ta mainar
Na brandura y calmaria
Nosso amor ta vins cansando
De ser luta e resitencia
Pa sobreviver nas tormenta
Na brandura y calmaria
Nosso amor ta vins cansando
De ser luta e resitencia
Pa sobreviver nas tormenta
Je t'aime mi amoré menebêff fie Boi nhat zefiu, ermãos
Ene le arabylyla to much Boi etud nhiafieu, la paz
Xeritava pá, beru kuyê mobiliko yoi nhÊ
Ahaha rilê ene La munuku mo sô
In deburu ieu kordaine
Sank é noite a namo a cantor
Ê enela mulnuku mo sol
Yo sakenem mo sol
Un tem fé, si un tem fê
No também viver sem medo e confians
Num era mais bisonho
Olhar de nos criança ta a tornar brilhar de inocença
E na mente ce esvitayada
Temporal talvez ta mainar

ALBÜMLER :
Seydou Bathili - 1982
Soro - 1987 - Mango
Ko-Yan - 1989 - Mango
Amen - 1991 - Mango
Destiny of a Noble Outcast - 1991 - PolyGram
69-80 - 1994 - Sonodisc
Folon - 1995 - Mango
Rail Band - 1996 - Melodie
Seydou Bathili - 1997 - Sonodisc
Papa - 1999 - Blue Note
Mama - 2000 - Capitol
The Best of Salif Keita - 2001 - Wrasse Records
Sosie - 2001 - Mellemfolkeligt
Moffou - 2002 - Universal Jazz France
The Best of the Early Years - 2002 - Wrasse Records
Remixes from Moffou - 2004 - Universal Jazz France
M'Bemba - 2005 - Universal Jazz France
The Lost Album - 2006 - Cantos
La Différence - 2009 - Emarcy

Tavsiye edebileceğim diğer şarkıları :
Salif Keita Folon
Salif Keita Tomorrow
Salif Keita madan
Salif Keita nyanyama
Salif Keita fado
Salif Keita souven
Salif Keita tekere
Salif Keita katolon
Salif Keita Yamore
salif keita yamore

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.

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“It’s not a matter of if you will be hacked as an organization, it’s a matter of when.”
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Matt Mitchell, a hacker working at the intersection of social justice and technology, says organizations must be proactive in protecting themselves from hackers. That means having “an understanding of the digital threats and planning before problems occur,” he says.

Technology is transforming every area of our lives. But as it opens new avenues and shows us fresh possibilities, tech can also deepen existing inequalities. We believe in harnessing technology to serve justice and the public interest—and we see a wealth of opportunities to do so.

That’s why the Ford Foundation is working with a community of partners to develop a path for people to use their technology skills to change the world for the better: the professional field of public interest technology. Public interest technology is just what it sounds like—technology used to serve the public good. That can mean working to ensure that as the U.S. census goes online for the first time, it is accessible and accurate. It can mean researching the negative side effects of using artificial intelligence in our criminal justice system or even developing technical standards that emphasize privacy and free expression.

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Kamala Harris seeking Black votes from the Black community as the first "BLACK" female president of the United States of America.
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Historian and primary researcher Professor Manu Ampim visited Google Mountain View to discuss "Classical African Contributions to the World in Math & Science." From the origins of Pythagorean's theorem to monuments in our Nation's capital, his presentation demonstrates the importance and legacy of world contributions from Classical African Civilizations to the fields of writing, engineering, mathematics and medicine as we know them today. This event took place on March 20, 2014.

Are you afraid of everything in Nigeria? So many returnees and foreigners are afraid to even go anywhere in Nigeria alone. This video is my first radio show interview with Elizabeth Oloidi, presenter of The Chatt Up radio show out of Toronto Canada.

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Once teeming with life, Lake Mai Ndombe (meaning Black Water) in the Congo Basin is now depleted and local communities face starvation. The vanishing fish population can be traced back to an unlikely culprit, but they have a hopeful solution at the Mai Ndombe REDD+ Project that could turn the tide.--------------------------------Black Water is a poignant exploration of survival and resilience deep in the remote forest of the Congo Basin at the Mai Ndombe REDD+ Project. This short film delves into the lives of a local community around Lake Mai Ndombe (Lake of ‘Black Water’) in the Democratic Republic of the Congo. This once bountiful body of water now teeters on the brink of collapse. Over the years, the lake’s vibrant fish population has dwindled, threatening the livelihoods of those who have relied on its resources for generations. The film traces this ecological decline back to an unexpected source: mosquito nets. Originally introduced by aid organizations to combat malaria, these finely meshed nets found a new, unintended purpose as fishing tools. However, their use has come at a steep cost, leading to the overfishing of even the youngest fish, disrupting the delicate balance of life within the lake. Through intimate interviews and breathtaking visuals, Black Water captures the struggle of the lake's surrounding communities as they face the harsh reality of dwindling resources. It explores the cultural and generational shifts brought on by the environmental crisis, revealing the deep connection between the people and the lake that sustains them. Amidst the struggle, Black Water captures a glimmer of hope. The communities, in partnership with Wildlife Works, have embarked on an ambitious project to restore their ecosystem. By using their profits from carbon credits earned through forest conservation, they have built sustainable fish nurseries. This project not only offers a lifeline to those on the brink of starvation but also holds the promise of restoring balance to the lake's fragile ecosystem. Black Water is a powerful testament to resilience, the importance of community-driven solutions, and the enduring spirit of a people determined to secure a sustainable future for their children.For more community stories, sign up for our newsletter: https://wildlifeworks.activehosted.com/f/1

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Out of Darkness: Heavy is the Crown presents Prof. Kaba Kamene in his explanation of the concept of balance as detailed in the philosophies and spiritual systems of African and of Ancient Kemet.

Directed and edited by @Amadeuzchrist for @Building Se7en ®

Out of Darkness: Heavy is the Crown Vol.1 Now Available

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