What can ancient skulls tell us about the identity of the people of Kemet

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The Southern Conference Education Fund (SCEF) annual dinner held in Louisville honored Ella Baker, who has worked for many years behind the scenes in the civil rights movement. Speakers Anne Braden, Bob Zellner, Stokely Carmichael, H. Rap Brown, Karen Mulloy, and Howard Zinn, and emcee Floyd McKissick speak about Baker's contribution to the civil rights movement. Ella Baker speaks for the last portion of the broadcast about the importance of SCEF and the need to link the struggles for civil rights and civil liberties, ending poverty, and ending the Vietnam War. She stated that as a society we need to ask what is behind a number of current concerns: the war, urban rioting, black separatism, the recent arrest of Brown on charges of arson and inciting a riot in Cambridge, Maryland, and the trend toward repressive actions against those resisting war, racist repressions, poverty, and those exercising freedom of speech.

Original Abibitumi Kasa rap circa 2007. Don't sleep!
Twi, Yorùbá, Wolof, Kiswahili and Kikôngo all translated line-for-line into english in the second verse

Abibitumi Kasa, uhuru sasa na yɛpɛ
Èdè òmìnira, ɛno ara na yɛkyerɛ
Ndox du fatte yoon am,
Moo tax nu jéém bë dee,
Wo werɛ afi, wosan kɔfa a,
Yɛnkyi ɛfiri sɛ,
Mfûndu za boko ka zisômpolongo zu ko,
Yɛn nti yɛn nananom kɛtrɛma mporɔ,
Ọmọ tí a kò bá kọ́,
Gbélé t'a bá kọ́ tà,
Ukweli ni mwacha asili ni mtumwa,
Nti bra Abibitumi Kasa bra bɛsua adeɛ,
Na wobɛhunu sɛ fahodie kasa na yɛkyerɛ,
O máa rí pé òmìnira jẹ́ nǹkan tí a fẹ́,
K'á sì lè dá èrò, dá ara, dá ilẹ̀ wa sílẹ̀!
(Abibitumi Kasa...xam sa bopp...moom sa bopp!)
Black Power and Freedom now; the goals for which we aspire,
Language of liberation's what we teach to inspire,
Rivers don't forget they path, so we flow til we expire,
If you forget go back and get and don't just sit, that's not desired,
cause,
LiberAtion LANguage ain't borrowed from no one else,
Ancestor's tongue not to rot for real depends upon ourselves,
A child untaught rebels against a heritage of wealth,
Rejectin' your inheritance and you're a slave ready to sell,
It ain't hard to tell, Abibitumi Kasa, learn a thing,
Because language of liberation is the thing that we bring,
We sing of Afrikan Freedom at home, abroad, one aim, one plan,
So we can free our minds, free ourselves and also free the land!
(Abibitumi Kasa...know yourself...be owned by no one else!)

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⁣This presentation sets out to introduce the concept of bedroom colonialism and the related concept of mulattofication as intergenerational scourges of classical and contemporary Kmtyw ‘Black People’. By means of multimodal, multidisciplinary analysis and participant observation of victims of bedroom colonialism (BC) via fieldwork in their natural environment, we demonstrate multiple examples of these concepts in their socio-cultural milieu. We find that, as intended by anti-Black perpetrators of BC (eurasians), bedroom colonialism has and continues to pose a significant impediment to the acquisition, maintenance, and expansion of Abibitumi ‘Black Power’ and Abibifahodie ‘Black Liberation’. In conclusion, once the root causes of bedroom colonialism are understood, conceptual clarity may be attained and correct courses of action may be pursued.
“Bedroom colonialism” is a term used to describe a form of intimate or interpersonal colonialism that manifests within romantic and sexual relationships, often highlighting the dynamics of power, race, and exploitation. It involves the perpetuation of colonial attitudes and behaviors in private, intimate spaces, where one partner, often from a dominant or colonizing culture, exerts control or dominance over the other, typically from a marginalized or colonized background.
This concept can be understood through various lenses, such as:
1. Racial Fetishization and Exoticism: It involves viewing a partner primarily through a racialized or exoticized lens, reducing them to stereotypes or fantasies rooted in colonial histories. This reduces the partner to an object of desire based on their race, rather than valuing them as a whole person.
2. Power Dynamics: In these relationships, power imbalances reflect broader societal hierarchies, where the dominant partner may exert control, whether overtly or subtly, over the marginalized partner. This can manifest in emotional manipulation, coercion, or even subtle forms of dominance that replicate colonial power structures.
3. Cultural Appropriation and Erasure: The dominant partner might appropriate or disrespect the cultural practices and identities of the marginalized partner, further entrenching a sense of dominance and superiority. This can lead to the erasure of the marginalized partner’s cultural identity within the relationship.
4. Historical Context: This concept is rooted in historical practices where colonizers exploited and dehumanized colonized people, including sexual violence and forced relationships. These historical traumas often reverberate in contemporary relationships, reflecting unresolved issues of power, control, and racial dynamics.
In examining “bedroom colonialism,” it is crucial to consider the work of scholars and thinkers who delve into the intersections of race, sexuality, and power, such as bell hooks, Audre Lorde, and Frantz Fanon. These perspectives help shed light on how intimate relationships can perpetuate systemic inequalities and the importance of addressing these dynamics to foster more equitable and respectful partnerships.

Between 2014 and 2017, AVN was instrumental in the construction
of the very first village built entirely of Nubian Vaults, implemented
by the NGOs Banlieues du Monde and Le Partenariat, and funded by the Dubai Charity Association.

Located in Mauritania, practically on the frontier formed by the river Senegal, the Sheikh Zayed Village of Diakré is made up of 51 private houses, a mosque, a literacy centre, and a maternity clinic. The beneficiaries of the project are Mauritanian refugees who fled their country during the war.