A Luta Continua explains the military struggle of the Liberation Front of Mozambique (FRELIMO) against the Portuguese. Produced and narrated by American activists Robert Van Lierop, it details the relationship of the liberation to the wider regional and continental demands for self-determination against minority rule. It notes the complicit roles of foreign governments and companies in supporting Portugal against the African nationalists. Footage from the front lines of the struggle helps contextualize FRELIMO’s African socialist ideology, specifically the role of the military in building the new nation, a commitment to education, demands for sexual equality, the introduction of medical aid into the countryside, and the role of culture in creating a single national identity.

Credit To: WGBH Archives

Martin Luther King, Jr., and the African-American Social Gospel
Most recent studies of Martin Luther King, Jr., emphasize the extent to which his ideas were rooted in African-American religious traditions. Departing from King's own autobiographical account and from earlier studies that stressed the importance of King's graduate studies at Crozer Theological Seminary and Boston University, contemporary scholars have focused attention on King's African-American religious roots. The Martin Luther King, Jr., Papers Project has contributed to this scholarly trend by documenting the King family's long-standing ties to Ebenezer Baptist Church and the social gospel ministries of his father and grandfather, both of whom were civil rights leaders as well as pastors. The King project's research also suggests, however, that the current trend in scholarship may understate the extent to which King's African-American religious roots were inextricably intertwined with the European-American intellectual influences of his college years. The initial volumes of the project's fourteen-volume edition of King's papers have contributed to a new understanding of King's graduate school experiences, demonstrating that his academic writings, though flawed by serious instances of plagiarism, were often reliable expressions of his complex, evolving Weltanschauung. Moreover, King's writings make clear that his roots in African-American religion did not necessarily separate him from European-American theological influences, because many of the black religious leaders who were his role models were themselves products of predominantly white seminaries and graduate schools. Rather than being torn between two mutually exclusive religious traditions, King's uniquely effective transracial leadership was based on his ability to combine elements of African-American and European-American religious traditions.

King was deeply influenced by his childhood immersion in African-American religious life, but his years at Crozer and Boston increased his ability to incorporate aspects of academic theology into his sermons and public speeches. His student papers demonstrate that he adopted European-American theological ideas that ultimately reinforced rather than undermined the African-American social gospel tradition epitomized by his father and grandfather. Although King's advanced training in theology set him apart from most African-American clergymen, the documentary evidence regarding his formative years suggests that his graduate studies engendered an increased appreciation for his African-American religious roots. From childhood, King had been uncomfortable with the emotionalism and scriptural literalism that he associated with traditional Baptist liturgy, but he was also familiar with innovative, politically active, and intellectually sophisticated African-American clergymen who had themselves been influenced by European-American theological scholarship. These clergymen served as role models for King as he mined theological scholarship for nuggets of insight that could enrich his preaching. As he sought to resolve religious doubts that had initially prevented him from accepting his calling, King looked upon European-American theological ideas not as alternatives to traditional black Baptist beliefs but as necessary correctives to those beliefs.

Tracing the evolution of his religious beliefs in a sketch written at Crozer entitled "An Autobiography of Religious Development," King recalled that an initial sense of religious estrangement had unexpectedly and abruptly become apparent at a Sunday morning revival meeting he attended at about the age of seven. A guest evangelist from Virginia had come to talk about salvation and to seek recruits for the church. Having grown up in the church, King had never given much thought to joining it formally, but the emotion of the revival and the decision of his sister to step forward prompted an impulsive decision to accept conversion. He reflected, "I had never given this matter a thought, and even at the time of [my] baptism I was unaware of what was taking place." King admitted that he "joined the church not out of any dynamic conviction, but out of a childhood desire to keep up with my sister."

this uncritical attitude could not last long, for it was contrary to the very nature of my being. I had always been the questioning and precocious type. At the age of 13 I shocked my Sunday School class by denying the bodily resurrection of Jesus. From the age of thirteen on doubts began to spring forth unrelentingly.

"Martin Luther King, Jr., and the African-American Social Gospel." In African-American Christianity, edited by Paul E. Johnson, 159-177. Berkeley: University of California Press, 1994. Reprinted African-American Religion: Interpretive Essays in History and Culture, ed. by Tomothy E. Fulop and Albert J. Raboteau. New York: Routledge, 1997.

People love to call Black people in Nigeria in Bandits or talk about "Leaders" but you know who Negropeans never talk about in West Africa? These Non Black theives who are winning no bid contracts in West Africa...Our ancestors wouldn't even had allow these people to step foot in Africa.

Dr. Maulana of Ministry of the Future (MOF) hosts the Right of Return Townhall Meeting in Accra, Ghana at the Paloma Hotel. Join us Nov. 7, 2020 at 11:00am GMT, 7:00am EST. Guest speakers, Sista Yaa of Sankofa Repatriation Assistance Program, Daddy Bosco, President of Rastafari Council of Ghana, Dr, Obadele Kambon, and Juliet Ryan

Cultural Caravan TV discusses the Legacy of the Hon. Marcus Garvey and his ideological son, Carlos A. Cooks with Raymond Dugue, High Chancellor and second VP of UNIA. Part 1 of a discussion on the man who coined the phase "Buy Black" and founded the African Nationalist Pioneer Movement.

In this exclusive first look, we bring you the all-new Kantanka Nkunim, Ghana’s newest and most exciting addition to the public transport sector. Designed and assembled by Kantanka Automobile, the Nkunim is built to provide comfort, durability, safety, and efficiency for commercial transportation operators.Join us as we take a detailed look at the exterior design, interior space, features, passenger capacity, and everything you need to know about this brand-new vehicle that is set to transform the trotro business in Ghana.

By living in the USA, buying their clothes, sneakers, lap tops you are helping White people purchase bullets and bombs that they will use to threat African heads of State to let the US Military Enter and how the are killing Black civilians.

Kalinda Stick-fighting competition from 2016

⁣The Escape of Assata Shakur [2 Nov 1979]