Nana Ampadu

Instrumental edits of music by Fela Kuti.

0:00:00 Go Slow
0:11:59 Water No Get Enemy
0:19:21 Roforofo Fight
0:28:58 Question Jam Answer
0:38:57 Trouble Sleep
0:45:19 Army Arrangement
1:00:09 Just Like That
1:11:29 Teacher Don’t Teach Me Nonsense
1:22:20 Look and Laugh
1:40:25 Expensive Shit
1:49:40 Go Slow 2

Must see talk from warrior scholar Mwalimu Baruti from Happily Natural Day 2012 ATL. Couldnt get all of the presentation but the 40 minutes I did get contain priceless jewels for the development and maintenance of healthy stable relationships plus insights from his own life and 20 plus year marriage...

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.

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Artist: Freddie Hubbard. Album: Red Clay. Year: 1970

Credits: Freddie Hubbard (Trumpet), Joe Henderson (Sax), Herbie Hancock (Electric Piano), Ron Carter (Bass), Lenny White (Drums)

Remember always to buy the stuff that you enjoy!

The Chinese are one of the best race son the planet to study how you should deal with the West...African people have fallen in love with their oppessors. They reward the European for racism. Chinese people see Europeans as a tool, they will take their infromation and tech and weaponize to use it for Chinese power.

⁣AFRICA - A Voyage of Discovery [HD]
The King and The City
Episode 4
Basil Davidson

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.

Lecture: The Problem With Using Euro-Asian Ways of Knowing to Translate Medu Netcher

Lecture Details
Date: Sat. Jan. 11, 2025
Time: 3:00pm CST (4:00pm EST)

A brief introduction from SbA Bonotchi:
Metaphysics, esoterica, and spirituality represent the "aAmu," the Euro-Asian, cultural descriptions of the nature of reality, and unfortunately, too many African scholars have adopted them as research paradigms to understand the meaning of mdu nTr ideas and concepts.

In this presentation, I examine many ideas promoted by some researchers of Kemetic Metaphysics and spirituality. I introduce the “tip-heseb,” The Correct Method, as a vital technical skill and tool for the study of mdu nTr by Afrikan-centered researchers. Afrikan-centered scholars Nana Cheikh Anta Diop Maat Khrew, Akh iqr n Ra, Nana Mut, Rkhty Amen, and Nana Baba, Theophile Obenga introduced the “tip-heseb,” The Correct Method, and its value to Afrikan researchers.

Nana Obenga states the value of the study of Kemett, by way of the voice, and language of the people: “Egyptian language (medu netjer) must be learned technically, because this language is the only key to understanding KMT from an intrinsic paradigm. Positive discussion about KMT is no longer sufficient if our aim is to advance the discipline with sound scholarship. In order for us to have a deep and exciting dialogue with KMT it is necessary for us to master the Egyptian language. This requirement is imperative, for without it we have no beginning.”

Although the Paris government accepted formal declarations of independence, it called on African countries to sign a so-called “pact for the continuation of colonization.” They agreed to introduce the French colonial currency FCFA (“Franc for the French colonies in Africa”), to maintain the French schools and military.

Discover how Ancient Kmt (Egypt) helped shape early Christianity. From Osiris, Isis and the rise of Serapis in Hellenistic Egypt to the birth of Christian monasticism, this documentary traces a powerful story of cultural exchange.We explore parallels between Kmtyw (Egyptian) myths and Christian narratives (resurrection, divine motherhood, life after death), the evolution of symbols like the Ankh → cross and the Eye of Horus → Eye of Providence, and the role of Alexandria’s great thinkers (Origen, Athanasius) and the Nag Hammadi texts.Follow the Coptic spread across Africa, the Desert Fathers, and the roots of the Trinity—revealing a richer, more connected history of faith.

From the album "E11EVEN"