Welcome to our African legend series. Today we look at the life of Dr. Cheikh Anta Diop and some of the great things he did for the African continent.

How do Mycorrhizal Fungi help your plants to grow? This video will tell you everything you need to know about this remarkable symbiotic relationship.

Detroit, Michigan Lecture

Tramadol is known as the poor man’s cocaine. We travel to Liberia and Ivory Coast, where we meet a drug dealer, a user and a doctor who tell us why more and more young people are taking the painkiller and are struggling with addiction.

#DWAfrica #IvoryCoast #Tramadol

⁣Fawohodiesua Final Pt. 3

⁣Psilocybin Spores: An Organic Artificial Intelligence




taken from Portland Psychedelic conference 2019

Negropean, pro Israeli, pro White, All Lies Matter and anti-African, anti-Black clown is def getting set up by his American masters, they no longer have a use for him. Should have took the money, renouned his US Citizenship and never cameback.

Bla Xit Family I talk candidly about getting out. Saviour syndrome and Corona Virus.
If you would like to support the channel please contribute via PayPal to bopcollective@yahoo.com
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Low Gravy · Paul Gonsalves

Gettin' Together!

℗ 1987 Fantasy, Inc.

Released on: 1987-01-01

Composer Lyricist: Jelly Roll Morton

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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.

From the liner notes--read by Brock Peters with Martin Donegan as T. R. Gray



The reading of, "The Confessions of Nat Turner" by the distinguished actor, Brock Peters, represents the first attempt to make Turner, leader of the most massive slave revolt ever to occur in America, known to a large popular audience. A widely circulated novel, recently awarded a Pulitzer prize, was the cause for a number of scholars and critics, black and white, to re-examine the life of Nat Turner and its meaning for today.


The most scholarly book on Turner is Herbert Aptheker's "Nat Turner's Slave Rebellion," (1966). Aptheker reveals that Nat Turner was a "highly intelligent man" of profound religious sentiment who in the struggle for freedom, led a slave revolt in Virginia in 1831 that accelerated — if not initiated — additional and harsher forms of pro-slavery legislation. The basic historical ddcument relating to the Nat Turner revolt is, "The Confessions of Nat Turner" by Thomas R. Gray, published in Baltimore in 1831.


This document was prepared by a white man, Gray, who was not partial to the cause Nat Turner and his fellow slaves were fighting for. But for all of its limitations, The Gray Confessions remains the primary source of information on the most famous slave revolt ever to occur in the United States. The intention of this record is to let Nat Turner speak for himself to the extent that his real views are reflected in his confessions made to Thomas Gray. Gray was the recorder at Nat Turner's interrogation and acted as an officer of the court at his trial. His pamphlet on the Southhampton, Va., slave uprising is the most authoritative document available.


It contains the only biographical record of Nat's life that we have and purports to be an "authentic account" of the revolt. The Nat Turner revolt cannot be understood out of context with the atmosphere of revolt that prevailed throughout the first half of the-nineteenth century. There were hundreds of uprisings and conspiracies preceding the Southhampton, Virginia, uprising led by Nat Turner. The largest of these was the Denmark Vesey conspiracy in Charleston, South Carolina, in 1822. The presentation of The Confessions of Nat Turner on this record is one of the efforts now being made to give the life of Nat Turner an interpretation worthy of his sacrifice. —John Henrik Clarke



PRODUCER'S STATEMENT


In deciding to undertake this recording CMS Records, Inc. endeavored to depict Nat Turner as accurately as possible in light of whatever generally accepted fact exists surrounding the rebellion led by this Afro-American leader. Since the only accurate record of Turner's thoughts, statements and history is THE CONFESSION OF NAT TURNER, as given to Thomas R. Gray, and acknowledged by Turner at his trial, the producers felt that this document should be employed. However the reading of this document, in itself, leaves much to be desired in terms of contemporary English wording and for listening ease. It also must be noted that this confession is precisely that — a legal document! In addition, history, or the thought of Nat Turner, has been handed down to us through the thought, mind and words of Thomas R. Gray, a white attorney. Consequent-ly, the scholar, or any interested person, must of necessity ask several pertinent questions regarding the accuracy of the document itself.

The final part of this recording is a completely unrehearsed discussion by three people (Brock Peters who portrays Turner on this record; Herbert Aptheker—an eminent scholar, historian and writer; and John Henrik Clarke a distinguished scholar and reviewer specializing in materials about Afro-American history and culture). It should be pointed out that this discussion is intended merely to stimulate thought regarding one of the most important and, perhaps, misunderstood rebellions in the history of the United States.


Of significant his-torical import, or perhaps we should say as a postscript, on the very night that the final re-cording was effected, April 4, 1968 at 7:05 P.M. Eastern Time in the recording studio, when the taping was finally finished the participants (as noted above) learned that less than five min-utes before The Reverend Dr. Martin Luther King was assassinated in Memphis, Tenn.

when it comes to what people now call "consciousness", i was lucky to be exposed to the teachings at an early age. for that, i am so thankful. but i remember going back to some of my early teachers and having them tell me, quite candidly, what was missing from their own development. we have the chance to redress some of those deficiencies in this generation. dr.umar is, without question, a bright individual. he truly is.

as brothers, we should NEVER allow anybody to slander him. EVER. we should be comfortable with saying I RESPECT UMAR JOHNSON without having to give a bunch of disclaimers and qualifying statements. we should be glad to see him succeed. we should learn from his example and avoid whatever pitfalls he has fallen into. who among us has not been caught up in this system, which targets black men from birth??? who doesn't remember what they did to black boys in elementary school, in high school, at the mall, walking the street? i respect umar johnson.

his work is valuable.

Obafemi Origunwa, MA | OrisaLifestyle.com