"The pygmies traditionally lived in the forest. They were mobile, semi-nomadic and relatively far from the tracks while farmers had chosen to develop their villages along the tracks. Then because of the attraction of the tracks, the pygmies finally arrived along the road too and their numbers increased. So their habitat finally became structured and developed. Moangue-Le Bosquet, which interests us because of the large population, is also interesting as regards cultural evolution. We're in a town! There's a school, a hospital, shops... So tomorrow's way of life is already starting here."
Alain Froment – Doctor of Medicine, Anthropologist - IRD Director of Research.

"It is agreed that growth is similar in all modern populations of humans. It must be remembered that growth is a change in dimensions until the adult size is attained. If the size differs between populations, this means that the processes responsible for this size are also different.
This difference in size and difference in growth reveal very rich and substantial human biological diversity.
In the case of the Pygmies, we assume that small size is an adaptation to their environment, to the forest. But what interests us is how adult size becomes established.
Six years of data gathering means that we can now sketch a growth curve for the Baka. And its immediate usefulness—seen very clearly this year—is proof that all the data that we are collecting are applicable."
Fernando Ramirez Rozzi – Anthropologist, Biologist – CNRS Director of Research.
-------------------
http://maget.maget.free.fr/A-K....ALO/Baka-cueillette.

⁣Dr. Yosef Ben Jochannan: On WLIB 3/11/92 "The Black Jew From Outside the Door" [Pt1/2]

The Real Mobile Phone Wars - DRC, 10 October 2001

As the high tech age takes over more and more of our lives manufacturers will go to any lengths to get the sometimes scarce minerals that go into them. Tantalum is one such rare ingredient. Few of us know that in the middle of Africa much human suffering is created in the pursuit of it.

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Coltan is a valuable metal because it can be processed and manufactured into a component called a capacitor, which sits on the circuit board of mobile phone and other portable electronic devices. The Democratic Republic of Congo is the world's second biggest supplier of coltan (after Australia), supplying an estimated 18 per cent of the world market. The trouble with coltan from Congo is that it is fuelling the war there. Various rebel groups and militias are mining, stealing, taxing and/or smuggling coltan to raise funds for their war effort. A recent UN report has declared the trade in coltan from Congo illegal because the legitimate and internationally recognised Government of the Democratic Republic of Congo does not license it. Instead the trade of coltan is helping to destabilise that government. Our reporter, JULIANA RUHFUS, travels via Uganda across the Kasindi border crossing, to Congo, her quest to find the source of coltan. Her often dangerous journey takes her via coltan traders, miners and warlords including the Mayi Mayi.

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A report by Juliana Ruhfus for Unreported World. Produced by Mentorn. Ref. 1170
Distributed by Journeyman Pictures

What Is The Significance Of The Haitian Revolution and Haitian Flag Day w/ Professor Bello
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INTRO/OUT SONG
"Truth to Power"- by The Paradigm Shift (Amadaye The Apostle & Genesys Dayz)

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On February 15, 2018 Dr. Molefi Kete Asante, Professor and Chair of the Department of Africology and African American Studies at Temple University in Philadelphia, was a keynote speaker at the Michael J. Grant Campus. He discussed the idea of Afrocentricity and its impact on African Americans.

The Afrikan Cultural Basis of Afrikan Development

Texts:

How Europe Underdeveloped Africa -Chapter 1 [Walter Rodney]
Education As Cultural Imperialism [Martin Carnoy]
Economic Development [Michael Todaro]
The Development of the Black Child [Amos N. Wilson]
Black Power [Amos N. Wilson]
Cultural Liberation Vital for our Economic Development [Joseph Mihangwa - The Mirror Digest Feb 6-12, 2012]
The Stern Realities on African Development [Joseph Mihangwa - The Mirror Digest Aug 24-30, 2012]
Growing Economic Inequality Risks to Tear Nation Apart [Mboneko Munyaga - Daily News Aug 25, 2012]
Tanzania/SA Paradigm: Poverty and Plenty? [Makwaia wa Kuhenga - Daily News July 6, 2012]


Dr. Ambakisye-Okang Olatunde Dukuzumurenyi
Lecturer, Faculty of Business and Economics
Associate Director, Research & Publication
Editor-in-Chief/Managing Editor East Afrikan Journal of Research
Tumaini University Iringa University College
Tanzania, East Afrika


Dr. Ambakisye-Okang Olatunde Dukuzumurenyi a citizen of the United States of America and expatriate resident of the United Republic of Tanzania. Dr. Dukuzumurenyi is a graduate of Grambling State University, Grambling, LA with a Bachelors of Arts in History and Masters of Public Administration in Public Administration with emphasis in Health Service Administration and of Southern University A & M College with an earned Doctorate of Philosophy in Public Policy Analysis from the Nelson Mandela School of Public Policy and Urban Affairs. Dr. Dukuzumurenyi is an Afrikan-centered educator, public policy analyst, public administration scholar, political scientist, and public lecturer on Afrikan education, history, economics, politics and spirituality emphasizing systems design and strategic planning in the development of Afrikan political, military, social and economic agency. He has served the Afrikan community as an Afrikan American Studies, Geography and Economics teacher in the East Baton Rouge Parish School System of the United States for nine years, as an Adjunct Professor of Political Science at Southern University A & M College in Baton Rouge, Louisiana for one year and as Associate Director of Research and Publication, Editor of the Journal of East Afrikan Research and Lecturer on the Faculties of Education, Cultural Anthropology and Tourism, Business and Development Studies at the University of Iringa in the United Republic of Tanzania, East Afrika for two years. The guiding influences for Dr. Dukuzumurenyi have been the works of Dr. Amos N. Wilson, Dr. Asa Hilliard, Dr. John Henrik Clarke, Dr. Yosef Ben-Jochanan, Dr. Marimba Ani, Mwalimu Julius Nyerere, Osagyefo Kwame Nkrumah, Minister Malcolm X, Stephen Biko, Shaka Zulu, Mangaliso Sobukwe & Ptahhotep to name only a select few.

From the archives of the UCLA Communications Studies Department. Digitized 2013.

The views and ideas expressed in these videos are not necessarily shared by the University of California, or by the UCLA Communication Studies Department.

Rarely seen footage of Martin Luther King, Jr., speaking to students at Barratt Junior High School in Philadelphia on October 26, 1967, where he delivered his speech "What Is Your Life's Blueprint?"

Video used by permission of The School District of Philadelphia. All rights reserved.
Speech reprinted in A Time to Break Silence: The Essential Works of Martin Luther King, Jr., for Students, part of the King Legacy Series, published by Beacon Press. This is the first time the speech has been published in its entirety.

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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.