How to update your Abibitumi avatar, cover photo, and account details.

In this video Dr Luyaluka speaks about the ancient initiatory academies and the need for nowadays Africans to understand the scientificity of African traditional religion.

⁣Agya Yaw Pereko Ababio Repatriate to Ghana Testimonial

⁣La Historia de Jordan Anderson - The Story of Jordan Anderson told in Spanish by a group of brothas in the southern hemispheric country neocolonially known as colombia. Jordan Anderson was a former captive that was asked to return to the death camp (plantation) of his captor after the abolition of captivity because of his skill set. Brother Jordan wrote an extensive letter published in a newspaper, to include requesting his and his wife's current salary be back-paid for the 30+ years (his) and 20 years (hers) they worked for free on the death camp and other conditions that must be met such as ensuring the good treatment of his family, and a school for Black children in the area, before accepting to return there, and if they could not be met, he'd reject the offer.

original content by: mikecrophonechecker, ivan_salazar_foto, shamselassie, eddyevalencia

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Footage aired on C-SPAN (amazingly enough!) in 2005.

Howard University did issue this statement since it rented out space for the panel discussion that took place on October 14, 2005, shown in the video: http://www.law.howard.edu/852
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Information on this man and his beliefs

Kamau Kambon was a radical black professor who called for the extermination of the white race. As an African Studies Professor, he taught at North Carolina State University since 2003, primarily focusing on a number of Afrocentric courses.

Kambon is the owner since 1994 of "Blacknificent Books", which sells Afrocentric material.

His Call for Genocide

"The problem on the planet is white people ... We have to exterminate white people off the face of the planet, to solve this problem." These were Kambon's words during his address to a panel on "Hurricane Katrina Media Coverage" late in 2005. His 10-minute speech aired uninterrupted on the cable television network C-SPAN.

Its only non-Internet exposure came from its mention on minor political-dissident radio, such as Republic Broadcasting Network.
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His wife, mentioned in this video, is Mawiya Kambon, Ph.D., who served 1999-2000 as president for the Association of Black Psychologists where they publish their "findings" in the Journal of Black Psychology. For the record.

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.

⁣In this thought-provoking episode, we dive deep into the mindset shift needed for success in Africa 🌍. Our guest, Kwabena Obeng Darko, a seasoned entrepreneur 💼 and author 📚, shares powerful insights about overcoming societal conditioning, embracing self-confidence 💪, and shifting our views on financial intelligence 💰.

From challenging the notion that Africa is "poor" to understanding how true entrepreneurship works, we explore the importance of self-education 📖, resilience 🌱, and knowing your roots 🌳 to achieve greatness. Tune in for a transformative conversation about unlocking your potential and thriving in a changing world. ✨

In this conversation, we discuss:

How people have been conditioned to accept a mindset of poverty and dependence 🤔.
The truth about entrepreneurship in Africa 🌍 and why understanding local culture is key 🗝.
Why financial intelligence 💡 goes beyond what is taught in the classroom 🏫.
The importance of embracing your identity and history to build self-confidence 💪✨.
Practical advice on building businesses that solve real problems in the market 🏢💡.
This episode is for anyone looking to change their mindset, especially Africans and diasporas 🌍✈ navigating their entrepreneurial journey. Tune in for actionable insights that can transform your life and business 🚀.

Thinking of moving to Ghana? 🇬🇭 In this video, we dive into the realities of relocating to Ghana for business or personal reasons. Wode Maya, a well-known Ghanaian vlogger, shares valuable insights on why moving to Ghana doesn’t always lead to success. From cultural challenges to investment pitfalls, this video will help you make more informed decisions before moving. Learn from our experiences and avoid common mistakes. Tune in for an honest look at what it's really like to live and do business in Ghana! 💼🏠

A documentary about Fulani people in South Sudan

Join my Substack https://elywananda.substack.com to get full access to all live stream archives and to help support this African Centred Education project. This is a preview of the full live stream which is available for patrons only.

African Cosmology of the Bantu-Kongo (Fu-Kiau) Chp 3 #wearereading African Philosophy.

Fu-Kiau Bunseki, Ph.D. is one of the great scholars of the African religion, and the leading authority on the Bantu-Kongo civilization. He is also a genuine practitioner of the Kongo spiritual tradition. He is initiated into the three "secret societies" Lemba, Khimba and Kimpasi. Lemba is the foundation for several African based religious practices including Palo Mayombe (Cuba), Vodou Petro (Haiti) and Candomble Angola (Brasil). African cosmology of the Bantu-Kongo explores the Bantu-Kongo religious and philosophical teachings, as well as concepts of law and crime. It connects the reader with one of the most ancient and powerful spiritual traditions-explore "seven-direction walk" of our origin and links to society, nature and the universe.

Check the playlist for all episodes of the book: https://www.youtube.com/playli....st?list=PLb1pL6id3Sn

#wearereading live every weekend reading African Philosophy books. Check my channel playlists tab: https://www.youtube.com/@elywananda/playlists to see our previous in-depth studies covering the likes of Amos Wilson, Marimba Ani and Oyeronke Oyewumi. Upcoming authors include Frantz Fanon and Kwame Nkrumah.

It's been said that Black people don't read. Well, I am building a comprehensive African-centred education library called #wearereading of in-depth and interactive studies into African Philosophy, African Culture and African History.

If you like what you see, please subscribe and join us live next time, leave lots of comments and like and share widely. After each live stream finishes, the full session is archived for patrons. To become a patron and help support this mission, please go here: https://elywananda.substack.com or https://www.patreon.com/ElyWananda 🙏🏿. See you soon!

#africanphilosophy #africanculture

Don't be fool, Iran is fighting American Chritian Fundemnetalist who believe their God, Jesus Christ wants them to rule Western Asian till Jesus Christ Comesback.

The Empire of Wagadu (Ouagadou), more commonly known as the Ghana Empire, was a powerful state in the Medieval Sahel of West Africa, and one of the earliest in written record. With origins in antiquity and a reputation for wealth and glory in contemporary sources, it has long been an icon of Black history, though today it tends to be overshadowed by the later Mali Empire.

This video is part of Untold Black History, a collaboration organized by Jabari from From Nothing with the intention of shedding light on the history of Africans and the African diaspora. Check out the full playlist here:
https://youtube.com/playlist?l....ist=PLivC9TMdGnL93RM

Special thanks to@schrodingersmoose for providing the voice of al-Bakri, @KenKwameWrites for providing the voice of al-Zūhri, and @MostlyMiSinging for providing the collaboration theme!

Maps based on this video: https://www.youtube.com/watch?v=QOexUoPc6YU

Sources:
Bennison, Amira K. “The Almoravids: Striving in the Path of God.” In The Almoravid and Almohad Empires, 24–61. Edinburgh University Press, 2016. http://www.jstor.org/stable/10.3366/j.ctvhrczbp.8.

Burkhalter, Sheryl L. “Listening for Silences in Almoravid History: Another Reading of ‘The Conquest That Never Was.’” History in Africa 19 (1992): 103–31. https://doi.org/10.2307/3171996.

Conrad, David, and Humphrey Fisher. “The Conquest That Never Was: Ghana and the Almoravids, 1076. I. The External Arabic Sources.” History in Africa 9 (1982): 21–59. https://doi.org/10.2307/3171598.

D'Andrea, A.C., Casey, J. Pearl Millet and Kintampo Subsistence. African Archaeological Review 19, 147–173 (2002). https://doi.org/10.1023/A:1016518919072

Ehret, Christopher. The Civilizations of Africa a History to 1800. Charlottesville, VA: University of Virginia Press, 2016.

Gomez, Michael. African Dominion: A New History of Empire in Early and Medieval West Africa. Princeton, NJ: Princeton University Press, 2019.

Hopkins, J.F.P, and Nehemia Levtzion. Corpus of Early Arabic Sources for West African History. Cambridge , England: Cambridge University Press, 1981.

Kevin McDonald, Robert Vernet, Dorian Fuller and James Woodhouse, "New Light on the Tichitt Tradition" A Preliminary Report on Survey and Excavation at Dhar Nema," pp. 78–80.

Mauny, Raymond. “Campagne De Fouilles à Koumbi Saleh .” Bibliotheque Numerique sur la Mauritanie, 1951. https://web.archive.org/web/20....110726200810/http://

Mauny, R. A. “The Question of Ghana.” Africa: Journal of the International African Institute 24, no. 3 (1954): 200–213. https://doi.org/10.2307/1156424.

McDougall, E. Ann. Review of Research in Saharan History, by James L. A. Webb Jr. The Journal of African History 39, no. 3 (1998): 467–80. http://www.jstor.org/stable/183363.

McIntosh, Susan Keech. “A Reconsideration of Wangara/Palolus, Island of Gold.” The Journal of African History 22, no. 2 (1981): 145–58. doi:10.1017/S002185370001937X.

Munson, Patrick J. “Archaeology and the Prehistoric Origins of the Ghana Empire.” The Journal of African History 21, no. 4 (1980): 457–66. http://www.jstor.org/stable/182004.

“State Building in Ancient West Africa: From the Tichitt Neolithic Civilization to the Empire of Ghana (2,200BC-1250AD.).” State building in ancient west Africa: from the Tichitt Neolithic civilization to the empire of Ghana (2,200BC-1250AD). African History Extra, March 27, 2022. https://isaacsamuel.substack.c....om/p/state-building-

00:00 Introduction
01:01 The Basics of Wagadu
01:55 The Sahel
03:13 The Salt-Gold Trade
05:15 Government in Wagadu
06:52 The Capital
09:21 Archaeology
11:55 Religion
14:55 Islam in Wagadu
17:06 The Almoravids
21:14 Decline and Fall
22:53 Conclusion

Twitter: https://twitter.com/somas_academy

⁣SOUTH AFRICANS DECIDE 2024, The Role of South Africa for the Africa we want, Professor Bayyinah lectures on the need for each and every African to arise and be intentionally conscious about what your desires and needs are as an African, how do you want to understand your role and contribution to the freedom of Africa and your privates lives

How do dung beetles find their way? They do a little dance.

The Fula people or Fulani or Fulɓe (Fula: Fulɓe; French: Peul; Hausa: Fulani; Portuguese: Fula; Wolof: Pël; Bambara: Fulaw) numbering approximately 20 million people in total are one of the most widely dispersed and culturally diverse of the peoples of Africa.The Fulani are bound together by the common language of Fulfulde, as well as by some basic elements of Fulbe culture, such as the pulaaku, a code of conduct common to all Fulani groups.

The Fula have a rich musical culture and play a variety of traditional instruments including drums, hoddu (a plucked skin-covered lute similar to a banjo), and riti or riiti (a one-string bowed instrument similar to a violin), in addition to vocal music. The well-known Senegalese Fula musician Baaba Maal sings in Pulaar on his recordings. Zaghareet or ululation is a popular form of vocal music formed by rapidly moving the tongue sideways and making a sharp, high sound.

Fulani music is as varied as its people. The numerous sub-groups all maintain unique repertoires of music and dance. Songs and dances reflect traditional life and are specifically designed for each individual occasion. Music is played at any occasion: when herding cattle, working in the fields, preparing food, or at the temple. Music is extremely important to the village life cycle with field cultivation, harvest and winnowing of millet performed to the rhythm of the songs and drums.

Fulani herders have a special affinity for the flute and violin nianioru. The young Fulani shepherd like to whistle and sing softly as they wander the silent savannah with cattle and goats. The truly Fulani instruments are the one-string viola of the Fulani (nianioru), the flute, the two to five string lute hoddu or molo, and the buuba and bawdi set of drums. But they are also influenced by the other instruments of the region such as the beautiful West African harp, the kora, and the balafon. Entertainment is the role of certain casts. The performance of music is the realm of specialized casts. The Griots or Awlube recite the history of the people, places and events of the community.

A significant proportion of their number, (an estimated 13 million), are nomadic, making them the largest pastoral nomadic group in the world.[6] Spread over many countries, they are found mainly in West Africa and northern parts of Central Africa, but also in Sudan and Egypt.
African countries where they are present include Mauritania, Ghana, Senegal, Guinea, the Gambia, Mali, Nigeria, Sierra Leone, Benin, Burkina Faso, Guinea Bissau, Cameroon, Ivory Coast, Niger, Chad, Togo, Gabon, South Sudan the Central African Republic, Liberia, and as far East as the Red Sea in Sudan and Egypt. With the exception of Guinea, where the Fula make up an ethnic plurality (largest single ethnic group) or approximately 49%+ of the population,[10] and Senegal, Mali, Burkina Faso, Niger and Cameroon, Fulas are minorities in nearly all other countries they live in. Alongside, many also speak other languages of the countries they inhabit, making many Fulani bilingual or even trilingual in nature. Such languages include Hausa, Bambara, Wolof, and Arabic.

Major concentrations of Fulani people exist in the Fouta Djallon highlands of central Guinea and south into the northernmost reaches of Sierra Leone; the Futa Tooro savannah grasslands of Senegal and southern Mauritania; the Macina inland Niger river delta system around Central Mali; and especially in the regions around Mopti and the Nioro Du Sahel in the Kayes region; the Borgu settlements of Benin, Togo and West-Central Nigeria; the northern parts of Burkina Faso in the Sahel region's provinces of Seno, Wadalan, and Soum; and the areas occupied by the Sokoto Caliphate, which includes what is now Southern Niger and Northern Nigeria (such as Tahoua, Katsina, Sokoto, Kebbi, Zinder, Bauchi, Diffa, Yobe, Gombe, and further east, into the Benue river valley systems of North Eastern Nigeria and Northern Cameroon).

(source wikipedia)

⁣Nana Thomas Sankara - The Upright Man

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Hausa Koko is most likely Ghana's most popular street breakfast. It is made of millet and spices, and just loved by many. Making it at home yields results that is no different from one you get from your favorite koko joint...that is if it is done the right way.

Ingredeients:
7 cups millet
75 grams ginger
1 teaspoon cloves (p3pr3)
2 teaspoons black pepper corn (esoro wisa)
20 pieces negro peppers (hwentia)
4 dried chilies

Shoppable Links:
Koko pot https://amzn.to/3jVJDol
Vitamix A3500 Ascent Series Smart Blender https://amzn.to/2IMzTfV
Find more of my kitchen favorites here https://www.amazon.com/shop/kw....ankyewaaskitchen?ref

For product reviews, sponsorship and collaboration, email me at askkwankyewaa@gmail.com

The idea that “Africans sold Africans” has been repeated so often that people treat it like complete history, when it is anything but. It strips away context and forces a modern racial reading onto a pre-colonial African world that did not organise itself around European ideas of race. Africa was not one people and it was not one identity. It was made up of kingdoms, empires, nations and ethnic groups with their own political systems, cultures and interests. So when conflict happened, it was not “Black people selling Black people” in the way that phrase is now used. It was political conflict between distinct societies, just as Europe had its own wars between rival states and kingdoms.

What Europe created through the transatlantic slave trade was something different in scale, structure and purpose. This was not simply an extension of local wars. It was a racialised, hereditary and industrial system built for profit, conquest and extraction. European demand drove it, expanded it and turned human beings into global commodities on a scale the world had not seen before. That is why the “Africans sold Africans” argument is not serious history. It is a lazy deflection that avoids naming Europe’s central role in designing, racialising and profiting from the transatlantic slave trade.

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#patoistranslation #nigerianpidgin
#englishtranslation