The Oromo people are the largest ethnic group in Ethiopia, constituting about one-third of the country's population. Their culture is rich and diverse, with deep historical roots and vibrant traditions like Irreecha and the Gadaa system. Their language, Afaan Oromo, is one of the most widely spoken languages in Africa, with an estimated 30 to 65 million speakers primarily in Ethiopia, but also in parts of Kenya and Somalia.

Here are the main sources for this video:
https://www.ajol.info/index.ph....p/ejossah/article/do
https://globaljournals.org/GJH....SS_Volume15/7-The-Or
https://www.akem.org.tr/post/g....ada-system-indigenou
https://addisstandard.com/irre....echa-what-it-is-and-
https://aemeromedia.com/erecha-festival/


Let me know what culture you would like to see next!

⁣Ọmọ t'ó mọ́ ìyá rẹ̀ l'ójú o, òṣì yóò tọmọ náà pa
Mama t'ó jìyà pọ̀ l'órí rẹ, Baba t'ó jìyà pọ̀ l'órí rẹ
⁣⁣Ọmọ t'ó mọ́ ìyá rẹ̀ l'ójú o, òṣì yóò tọmọ náà pa

ECOWAS is now on its knees! After months of tension and the historic withdrawal of Burkina Faso, Mali, and Niger, the regional bloc is desperately trying to win back the Sahel Alliance. In a surprising twist, ECOWAS is now offering VISA-FREE access as a peace gesture to bring them back into the fold.

But is this a genuine reconciliation—or a move to maintain Western control through regional puppets?

In this video, we expose the real reasons behind ECOWAS' sudden change of heart, the power shift led by Capt. Ibrahim Traoré, Assimi Goïta, and Abdourahamane Tchiani, and what this means for Pan-African unity and sovereignty.

🔴 Are the Sahel nations ready to trust ECOWAS again?
🔴 Is this the beginning of a United Africa without Western influence?
🔴 Or just another trap?

WATCH TILL THE END! ✊🏾
Africa is rising—and they can’t stop it!
#Love
#Peace
#africansolutions

from original source: This lecture was one of the Baba's most poignant & critical in regards to what REAL Afrikan Spirituality is &, its VITAL IMPORTANCE to our personal lives and ALL of our organizational & liberatory efforts.

Since he was a young boy, Manuel Henrique, son of Joao Grosso and Maria Haifa, learned the secrets of capoeira in the street, with Mestre Alipio, in Santa Amaro da Purificaçao. He was "baptized" into capoeira with the name "Besouro Mangangá", (a large and dark species of maybug), for his flexibility and the ability to disappear when the time called for it. Strong, black and with an adventurous spirit, he never worked in one place steadily nor had a definitive profession. When the adversities were heavy and the advantage of the fight was with the opponent, Besouro would disappear "flying" without a trace. The belief that he had supernatural powers began to grow.

By train, by horse or on foot, depending on the circumstances, Besouro traveled from Santo Amaro to Maracangalha or vice versa, working on plantations, farms or mills.

Mestre Cobrinha Verde, Besouro's cousin and capoeira student tells a story about him. One day unemployed, Besouro went to Colonia Mill (now called Santa Elizia), in Santa Amaro to look for work. He was authorized to work and became an employee there. One week later, on payday, the boss told all of the employees, that the work contract was "quebrado para São Caetano" (closed or broken for Saint Caetano). This saying was used during this time period to say that no one was going to get paid. Those who dared to challenge the boss were tied to a trunk of a tree, whipped and left there for 24 hours, but with Besouro, it was different. When the boss told him he would not pay him, Besouro grabbed him by the shirt and violently forced him to pay the money he owed him.

Besouro was a revolutionary. He didn't like the police and was always involved in complications with them. More than once he used physical force to disarm policemen. Once armed with their guns, he would use them to lock the policemen up in jail cells meant for criminals.

One time, in Largo de Santa, one of the main squares of Santo Amaro, Besouro forced a soldier to drink such a large quantity of alcohol that he passed out on the ground. When the soldier woke up, he went to his commander, Capitan José Costal, who assigned 10 men to catch Besouro dead or alive. Besouro, hanging out in a local bar, had an intuition that the police were coming. He left the bar and went to the main square. When the police arrived, he walked up to the Christian cross that was in the square. He proceeded to spread his arms out like Jesus Christ and told the police he would not surrender to them. Violent shots were heard and the capoeirista fell to the ground. Capitan José Costa walked up to him and probed him with his gun, thinking the was dead. Besouro, who was very much alive, to the great surprise of the Captain, grabbed his rifle from him. He then ordered all the policemen to put down their guns and leave the square. They left unarmed and to the tune of Besouro singing a cheerful song.

Besouro's fights and revolts were successive and much of the time, he was in opposition with the police and owners of the farms and mill. While Besouro was working on Dr. Zeca's plantation, the father of a young man called Memeu, he was marked to die.

Dr. Zeca was an influential man, who wanted Besouro dead. He ordered Besouro, who didn't know how to read or write, to deliver a piece of mail to the administrator of Maracancalha mill, a friend of his. The piece of mail said, "Kill the man who is delivering this letter." Dr. Zeca's friend said very calmly to Besouro that he would stay the night and return to Dr. Zeca's with a response the following day. Early the next morning Besouro went to look for the man and was surrounded by a group of about 40 soldiers. They shot at him with a violent round of bullets. The capoeirista began to escape, dodging bullets by moving his body to the rhythm of the guns. At this moment, a man arrived called, Eusebio de Quisaba, who violently stabbed Besouro with a knife made out of a special wood called "turcum". This wooden knife has significance in the African tradition of Candomblé. Candomblé is a strong, religious tradition that was established in all Latin countries where there was commercial slave trade of Africans. The folklore says that this wood is the only way to kill a man whose body and spirit are "closed" to death. This idea that a person is unable to die was a characteristic associated with Besouro; a man that no bullet could enter.

Manuel Henrique, Besouro Mangangá, died in 1924, at the young age of 27, but lived on in two of his capoeira students Rafael Alves Franca, Mestre Cobrinha Verde and Siri de Mangue.

Today Besouro is a capoeira symbol throughout all of Bahia. He is well known for his bravery and loyalty. The support he gave to those who were persecuted and oppressed by the police and owners of plantations was not forgotten.

Are Africa’s leaders working for their own people — or for foreign powers? That question is back at the center of West African politics after a striking move by Burkina Faso’s President, Ibrahim Traoré. At a recent summit in Niger, Traoré publicly ruled out the membership of two West African states in the fledgling Sahel Confederation and signaled which country might be next in line to join. The announcement caught many by surprise because it wasn’t just about borders or diplomacy — it was a deliberate political statement about influence, independence, and who gets to shape the region’s future.The Sahel Confederation currently brings together Burkina Faso, Mali and Niger — countries that share deep social, cultural and economic ties. Traoré’s stated vision is to build a confederation grounded in those commonalities: a bloc of states with similar development levels and cultural frameworks that can cooperate on security, economics and self-determination. In his view, cohesion depends on parity; admitting states with very different economic structures, or those too enmeshed with outside powers, would risk reproducing old hierarchies and opening the door to external economic domination.Put bluntly, Traoré argued that some prospective members are too tightly bound to foreign interests — and that their inclusion would import the very inequalities and elite capture the Confederation is meant to reject. He framed his stance as an anti-imperial, grassroots commitment: no more arrangements that let outside actors extract wealth while leaving ordinary citizens poor. That’s why, according to his remarks at the summit, certain countries were turned away — not because of geography, but because of economics, political alignments, and the danger of repeating patterns of economic exploitation.Many observers point to the broader logic behind this move: Traoré wants a union that protects member states from neo-colonial pressures, especially those that perpetuate French economic influence in the region. By prioritizing cultural and economic affinity and by insisting on independence from external control, he hopes to prevent the Confederation from becoming another channel for foreign elites to consolidate power.That said, the explanation raises questions that still need answering. Which two countries did Traoré exclude, precisely why were they rejected, and what criteria will be used going forward to admit new members? The answers matter because they will determine whether the Sahel Confederation becomes a model of regional solidarity and self-reliance — or simply reshapes old rivalries under a new banner.In short: Traoré’s announcement is more than a diplomatic decision. It’s a political test — a claim that West African unity must be built on shared development goals and freedom from outside economic manipulation. Whether that vision holds, and how other regional capitals respond, will shape the Sahel’s political landscape for years to come.Add your voice to the total liberation of Africa by leaving a comment in the comments section below. Do not forget to like and subscribe for more informative videos like this one. Let’s proceed.From the 1840s until its independence in 1960, Côte d’Ivoire — then known as Ivory Coast — remained under French colonial rule. But independence didn’t mean separation. Decades later, France’s deep political and economic ties still shape the country’s direction and, in many ways, explain its absence from the newly forming Sahel Confederation.France’s involvement in the region dates back centuries. As early as 1637, French missionaries were operating near the Gold Coast. By 1687, they had established a mission, and by 1701, they built a fort to strengthen their foothold. Then, during the Scramble for Africa, France formalized its control — declaring Ivory Coast a protectorate in 1843 and turning it into a full colony by 1893. What followed was a long era of French expansion and dominance, marked by aggressive efforts to reshape Ivorian society.#IbrahimTraoré #sahelconfederation #aes #westafricapolitics #africaunity #burkinafasonews #geopoliticsafrica

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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.