The undeniable African idtentity of the Ancient Egyptians.

A1 Ena Eye A Mane Me
A2 Ebi Te Yie
A3 Abusua Nnye Asafo
A4 Mmobrowa
A5 Ofie Nwansena
B1 Hini Me
B2 Seantie
B3 San Behwe Wo Mma
B4 Me Nyame Wo Pennye Ho
B5 Oyonko Brebo

Bass Guitar – Joe Appiah
Congas – P.K. Asare
Drums – Lawyer Boateng
Lead Vocals – Eddie Donkor (tracks: A1, A3 to B5), P. S. K. Ampadu* (tracks: A1 to B4), Okyes (tracks: A1, A3 to A5, B2, B3)
Leader, Lead Guitar – P. S. K. Ampadu*
Maracas, Claves [Clips] – Asiama*, R.K. Amo*
Rhythm Guitar – Eddie Donkor, Mac Ofori

edit from backsleeve notes:

The African Brothers Band was formed in the year 1963. They gained popularity after their first record 'Agyanka Dabere" in 1966. Now the African Brothers Band have recorded 56 plates on the 45rpm and this is their first Long Play.

PBS Open Mind [1961] James Baldwin is also on the panel.

Warrior elder Dr. Kamau Kambon helping the youth learn survival and life skills with some brotherhood activities

From his 1979 album 'The Sisters'

Afrikan cosmic history is explored

The dying days of the Republic of Rhodesia in Southern Africa. Filmed by Thames Televisions flagship factual programme 'This week'First transmitted on 11/01/1979 ,

Nelson Mandela commencement speaker at Southern University A & M College Baton Rouge [2000]

Once of the biggest issues Africans must face is how we deal with these Mulatto charlatans who continue to apporioate the African indenity and serve the interest of the European, Arab and Asian families. This is a problem right now in the Sudan as Arab Hybrids are attacking Authentic Black Africans. These Mulattoes always promote Blacks are powerless and helpess and need Eurasians to "help" us. Its a con game/

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.

'Why is Africa, such a rich country in opportunities, so poor?'

‘Africans must come home.’ Because of this quote by ex-president Nyerere (Tanzania), the life of Godfrey Nzamujo (Nigeria) was completely transformed. As a young student, he had come to California, living an easy life with the money of his community and the church. After seeing starving African children on TV, he decided to go home, where he transformed a piece of wasteland into ‘Songhai’ a successful project in Benin that moved Ban Ki-moon to tears!
I met this Dominican friar in Amsterdam together with Dutch entrepreneurs. Africans are called to go home, because ‘the future of Africa lies in its lands, its climate and its agricultural work, which is so poorly appreciated in the continent today.’

‘Afrikanen moeten naar huis terugkeren’. Door deze uitspraak van ex-president Nyerere (Tanzania) veranderde het leven van Godfrey NZAMUJO volledig. Aanvankelijk leidde hij een comfortabel leventje in Californië met het geld dat zijn gemeenschap en de kerk hem voor zijn studies ter beschikking hadden gesteld. Na beelden van ondervoede Afrikaanse kinderen, ging hij naar Afrika terug. Hij transformeerde een stuk braakliggende grond tot de bloeiende onderneming ‘Songhai’ in Benin, een ongelooflijk succesverhaal dat Ban Ki-Moon (secretaris VN) volledig enthousiast maakte voor Afrika.
Ik ontmoette deze dominicaanse friar in Amsterdam samen met Nederlandse agrarische ondernemers. Nzamujo roept Afrikanen op, zoals eens Nyerere deed, om zich in Afrika in te zetten want ‘the future of Africa lies in its lands, its climate and its agricultural work, which is so poorly appreciated in the continent today.’
Volledig interview in ‘The Dominican Way’ (Bloomsbury, Londen) en ‘Ongewone Wegen’ (Pelckmans, Kapellen)

⁣Benin Citizenship Update July 11, 2025