Thursday, 20 November 2025

THE DEPTH OF MENTAL SLAVERY. PETRIFYING TACTICS CAN BE CONQUERED WITH EMANCIPATION

Paris, France, 13th November 1970, The sobbing President of the Central Africa Republic, Colonel Jean Bedel Bokassa, is overcome with emotion during the funeral of former French President General Charles de Gaulle at Colombey-les-deux-Eglises. The French colonialists had murdered Bokassa's father right in his presence as a child and his mother committed suicide shortly after that because she could not cope with the grief. 

The French killed Bokassa's father because he protested against colonialism. But in an interesting twist of fate, young Bokassa grew up defending and fighting for anything French. At this funeral of French President de Gaulle he kept crying out 'oh my Father, oh my Father', even if the dead man was just a president like him too. During meetings, Bokassa would remove his cap, salute and bow before de Gaulle, a president just like himself. It was such a disgrace. 

But back home in Africa, he rained hellfire and brimstone on his people. France has a long history of supporting people like Bokassa to maintain control in Africa. They may look black but their orientation is totally French and they are more proud of their connection to France than their African roots. It is really unclear why some develop inferiority complex when faced with anything foreign and they become ashamed of exhibiting their own roots. 

The only thing that shocked me about Bokassa was that he did not bleach his skin to look white. At the end of the day, he lost everything and he returned home to the arms of the same people he terrorized. France had abandoned him and the same Africans he 'useless-ed' were the ones to stand by him in his last days. Studying the history of Africa my continent, I think there is a shortage of leaders who actually LOVE their people and their countries. 

Leaders who are ready to die for their people and passionately in love with their nations are ABSOLUTELY RARE in Africa. They seem to derive this sadistic pleasure in treating their people like insects meant to be crushed. Believe me, this is the fact, there is no nation in Africa whose history I have not studied extensively. 

De Gaulle loved France and dedicated his life to the French people but Bokassa treated his own people like goats, no, worse than goats. The Central African Republic is one of the poorest nations in the world today. Let me mind my business at this point.

#Africa #World

Wednesday, 19 November 2025

PRESIDENT TINUBU POSTPONES TRIP TO G20 AND AU-EU SUMMITS FOR FURTHER SECURITY BRIEFINGS, DIRECTS MILITARY, POLICE TO DEPLOY MORE MEN TO KWARA

STATEHOUSE PRESS RELEASE

President Bola Ahmed Tinubu has postponed his scheduled trip to Johannesburg, South Africa and  Luanda, Angola, as he awaits further security briefings on the kidnapped Kebbi schoolgirls and the attack on Christ Apostolic Church worshippers in Eruku, Kwara State.

In response to the request by the governor of Kwara State, President Tinubu has ordered the deployment of more security men to Eruku and the entire Ekiti Local Government Area of the state, and directed the police to go after the bandits who attacked worshippers.

President Tinubu was scheduled to leave Abuja today to attend the 20th G20 Summit of leaders in South Africa and thereafter proceed to Luanda to attend the 7th AU-EU Summit.

Disturbed by the security breaches in Kebbi State and Tuesday's attack by bandits against worshippers at Christ Apostolic Church, Eruku, President Tinubu decided to suspend his departure.

He now awaits reports from Vice President Kashim Shettima, who paid a sympathy visit to Kebbi on his behalf, as well as reports from the police and the Department of State Services regarding the attack in Kwara.

President Tinubu reiterates his directive to the security agencies to do everything possible to rescue the 24 schoolgirls, abducted by the bandits and bring the girls back home, safe.

Bayo Onanuga

Special Adviser to the President

(Information and Strategy)

November 19, 2025

ADEYEMI AFOLAYAN

Adeyemi Afolayan, popularly called Ade Love, was born in 1940 in Kwara state Nigeria, he was a film actor, director and producer. He is the brother of actress Toyin Afolayan as well as father to film actors, Kunle Afolayan, Tayo Afolayan, Gabriel Afolayan, Moji Afolayan and Aremu Afolayan.

 Ade Love, was a leading figure in Nigerian cinema. Starting his journey in the 1960s with Moses Olaiya’s drama troupe, he quickly made his mark by founding his own company in 1971, delighting audiences with his comedic plays. His landmark role in Ajani Ogun (1976), directed by Ola Balogun, became a pioneering hit that helped define Yoruba-language cinema.

Afolayan’s creative vision shone through in Kadara (1980), which he wrote, produced, and starred in; the film earned international attention at the Ninth Tashkent Film Festival for African and Asian cinema. His other classics, like Ija Ominira (1978), Taxi Driver (1983), and Iya Ni Wura (1984), remain pillars of Nigerian film history.

#Africa #Nigeria #World

THE BERBERS

The berbers, who also go by the name amazigh, which means "free people," are a large and diverse group of people who live in North Africa. From Egypt to Morocco and down to Mali and Niger in the south, there are between 38 and 50 million people living there.

The most well-known of these groups are the Riffians, Tuaregs, Kabile, Zenata, and Sanhaja, who speak a language called amazigh/tamazigh and have their own alphabet and scripture called tifinag. The Riffians, Tuaregs, Kabile, Zenata, and Sanhaja are the most famous of these groups.

People like the Egyptians, Greeks, Romans, Arabs, Turks, French, and others have tried to conquer and control them for a long time, and they have always fought back. Since they are a modern descendant of the medieval moors, they also have a history of conquering and building empires. Still, their fight today is to keep their culture and language alive.

This is because, even though most people in North Africa are of Amazigh descent, they have become culturally and linguistically Arabized, especially after colonialism and with the rise of Arab nationalism, which led many people to identify as Arabs first, even though ethnic Arabs are a minority.

#Africa #BlackHistory #World

IDI AMIN DADA OUMEE

Idi Amin Dada Oumee remains one of the most paradoxical figures in African history, a man whose larger-than-life persona combined charisma, humor, nationalism, brutality, and eccentricity in ways that both fascinated and unsettled the world. 

To some, he was a ruthless dictator who brought Uganda to its knees. To others, he was a misunderstood pan-Africanist who challenged Western arrogance, gave ordinary Ugandans a sense of pride, and placed his small country on the global stage. His story reflects both the hopes and the tragedies of Africa’s post-independence journey.

Born around 1925 in Koboko, in northwestern Uganda, to a Kakwa Muslim family, Amin grew up in modest circumstances and received little formal education. His physical strength and towering figure, however, set him apart. He joined the British colonial army, the King’s African Rifles, in 1946, serving in Somalia and against the Mau Mau uprising in Kenya. His loyalty and courage won him promotion, while his athletic prowess made him famous as Uganda’s heavyweight boxing champion for nearly a decade.

By the time Uganda gained independence in 1962, Amin was already among the highest-ranking native officers, a rare feat in a colonial army that had long kept Africans at the bottom.

When he seized power on January 25, 1971, many Ugandans poured into the streets in celebration. He presented himself as a man of the people, accessible, humorous, and approachable. He would drive himself in an open jeep through Kampala, swim in the Nile with crowds, and mingle with ordinary citizens. He promised to restore democracy, free political prisoners, and fight corruption. More importantly, he styled himself as a true African leader, independent of Western dictates. In 1975, Uganda hosted the Organisation of African Unity (OAU) summit, and Amin used that platform to project himself as a champion of African liberation struggles, supporting anti-colonial movements in southern Africa and giving space to African nationalist voices.

Amin’s most dramatic and controversial policy came in August 1972, when he expelled over 50,000 Asians of Indian descent from Uganda. While this devastated the economy in the long run, at the time many ordinary Ugandans saw it as a bold step to break foreign economic dominance. He called it his “economic war,” redistributing shops and businesses to Ugandans who had long been excluded from commerce. For many, it was the first time they felt ownership of their economy, even if mismanagement later undermined it.

Alongside this, Amin launched a campaign of cultural pride. He renamed landmarks that bore colonial names: Murchison Falls became Kabalega Falls, Queen Elizabeth National Park became Rwenzori National Park, and Lake Edward was named after Mobutu Sese Seko. Kampala’s streets celebrated African heroes like Patrice Lumumba, Kwame Nkrumah, and Dedan Kimathi. These acts, while symbolic, resonated deeply in a continent still fresh from colonial wounds.

He also promoted sports and national pride. Amin himself had been a celebrated boxer, and during his rule Uganda won its first Olympic gold medal in 1972 through John Akii-Bua, whom Amin honored as a national hero. He invested in infrastructure in rural areas, building roads, schools, and health centers, particularly in the neglected north. 

He also stood firmly against apartheid South Africa and was outspoken in defending African dignity on the international stage, sometimes in flamboyant and theatrical ways that made headlines worldwide.

Yet Amin’s contradictions cannot be ignored. His regime became increasingly violent and paranoid, with ethnic purges, mass killings, and disappearances that scarred Uganda’s social fabric. Intellectuals, judges, religious leaders, and professionals were among those who fell victim to state violence, leaving Uganda weakened and isolated. His erratic decisions, culminating in the disastrous invasion of Tanzania in 1978, led to his downfall when Tanzanian forces and Ugandan exiles marched into Kampala in April 1979.

Amin fled first to Libya, then to Saudi Arabia, where he lived in comfortable exile until his death in 2003. 

He never expressed remorse of any allegations laid against him. He consistently claimed he was misunderstood and framed as a Western villain rather than a nationalist who dared to defy imperial powers. His legacy continues to polarize: for some, he remains a symbol of reclaiming African dignity and bold leadership; for many, he is a cautionary tale of how personality cults and unchecked power devastate nations.

His life echoes across postcolonial Africa, not only for its tragedy but also for its ambition to forge a uniquely African trajectory. Whether viewed as a misguided nationalist or remembered as a brutal despot, Amin remains central to discussions about identity, power, and the fragile path of African self-determination.

#Africa #BlackHistory #Uganda #World

Tuesday, 18 November 2025

LIFE WITH RAILA ODINGA

Raila died a month ago, but like millions of Kenyans who continue to make known their love of Baba, I still feel unmoored, feeling that I have lost not just a great leader and a friend, but a whole country. 

Kenya without Raila will be a different, lesser country. There is deeply-felt grief and a profound sense of personal and national loss that is still resonating across the country. Kenyans knew that more than any of our presidents, Raila had kept Kenya together in this century’s turbulent decades by giving hope to the struggling and the impoverished that they would be uplifted one day.  

AS detailed in last week’s column, Raila’s renown was worldwide. In death, this beautifully symbolized by Ghana’s former President Nana Akufu-Addo coming to deliver an exceptional, personal tribute at Kang’o ka Jaramogi in Bondo, where Raila now rests next to his father.  

In Germany, the president of Otto von Guericke University Magdeburg, where Raila studied engineering, travelled to Berlin to present a commemorative plate highlighting Raila’s legacy “as a great engineer and bridge-builder,” to our ambassador Stella Mokaya for delivery to Mama Ida. The university has also set up a Raila Odinga Scholarship programme for engineers. A German children’s choir earlier performed at Kang’o ka Jaramogi, Durham and Birmingham Universities in England are also honouring Raila. The list is endless.   

 The only African farewell that compares to Raila’s for me was the goodbye accorded Egypt’s wildly popular leader Col Gamal Abdel Nasser, when over three million mourners thronged Cairo in 1970 – because he radically transformed Egyptian lives in his 16 years as President.

Among Raila’s grievers were record-breaking levels of crocodile tearers, but I am convinced that that a significant minority of them had a genuine conversion when they saw the unparalleled outpouring of grief from every corner in Kenya. 

No less important, this outpouring has given the lie or showed how misguided were the Raila supporters who said he had compromised his glorious legacy by choosing to work with President Ruto to stabilize and undertake urgently measures to alleviate the poor’s suffering.

I have absolutely no problem with people who felt that Raila was wrong to ally with Mr Ruto. But to have claimed that this cooperation had destroyed all his previous accomplishments was at best naïve and at worst strengthened the hands of those fighting to stop change. The real irony is that Raila died with a legacy even stronger than the stratospheric one he enjoyed during his lifetime.

There is a lot to unpack about the long, painful and ultimately astounding life of innovation and accomplishment which uplifted Kenyans. For years he fought fiercely for fundamental democratic rights, including for the media, and inclusion for forgotten communities and groups into the national narrative. He paid a very heavy price for it. Apart from Mzee Jomo Kenyatta, none of our presidents was jailed or tortured.

  Let me turn now to my life with Raila and the extraordinary ride of tumult and learning that came with it. 

Not too long after the 2018 Uhuru Handshake, Not too long after the Uhuru-Raila Handshake in 2018, I got my first ever difficult call from Raila.

“Salim, I hear that you think I was given some money for the Uhuru handshake,” he said. 

I was stunned. It was of course absolutely false, and I told Raila even if I had suspected that, I would not have shared a suspicion with anyone.

The immediate post-Handshake period was a difficult one for Raila, and he felt that he could not possibly have continued working with me without clearing the air about such a fundamental suspicion. I really respected him for raising it.

In that discussion, he went on to discuss what I had said to him a few days earlier, that I had initially been taken aback by the Handshake, which  occurred even as scores of his supporters were being killed and he was condemning him vehemently. Suddenly, out of the blue, he was embracing his brother Uhuru. There needed to have been some way of telegraphing an about turn.

But I said I was also aware that sometimes things can move at lightning speed and urgent action is unavoidable. He had told me then that one of Jaramogi’s principal political weapons was timing – one had to seize the opportunity as soon as it was offered. There were few options left as the state’s forces were not going to stop killing his people. 

That shock of the Handshake apart, I had been convinced that a whole new comity between the historic tensions between Central and Nyanza would be dramatically eased, and if Raila won the election with Central’s support, it would finally end the monopoly of power that the two main regions had held for nearly 60 years, opening up space for the rest of Kenya and bring in other communities into the political fold. The plan did not succeed at that level but there were a number of other progressive breakthroughs.  

I mention this incident to show what an extraordinary close and honest relationship Raila and I had for 45 years, which is probably unmatched by any other beyond his immediate circle. 

To move to the present: On the evening of 19th June, during my six-week visit to Kenya, I called Raila to chat and fix a time for a meeting. He said anytime except the next morning, when he was addressing cabinet retreat. Wow, I said, I would love to hear what you will tell them and also get a first hand sense of the dynamic of your engagement with the Ruto side. Well, then come, that would be very nice. 

So I went early the next morning. I thought I would be sitting in a hall with audience listening to proceedings and taking the lay of the land, the body language etc. Not so – Raila took me into the presidential tent where the Deputy President, cabinet secretaries and senior officials were gathered before the president’s arrival. I was looking for a back seat somewhere but Raila said I should sit next to him. 

Pretty soon a protocol officer rushed in and said the president has arrived, let us go receive him. Everybody rushed out but not Raila! The protocol officer looked worried but left. A few minutes later, he returned to tell Raila that the president was approaching. Raila went out, with me in tow, and the two greeted each other heartily, and then the President gave me a warm hand shake and we exchanged greetings (we had worked together very closely from 2005 to 2009). 

As Raila, President Ruto and I were talking about old times in the tent, the pictures of me with Raila and the president are lighting up a storm speculating about whether I am the latest recruit to the new coalition arrangement. 

There is an interesting back story to this totally unexpected encounter with Raila, President Ruto and me. Fifteen years earlier, an early Sunday morning in February 2010, Raila, then Prime Minister, had called me to come urgently to the office. There I was told that he was suspending Mr Ruto, who was Agriculture Minister and another minister, and asked to prepare statement to the effect. While things were tense between the PM and Mr Ruto those days, I thought this move could hurt ODM as Ruto commanded a large voting bloc. But Raila was sure and out went the statement a bit later. 

When I encountered Mr Ruto a few days later, he expressed his unhappiness with me over the matter. I could not of course tell him that I had been actually opposed to the suspension. This is the first time I have written about it. 


The unparallelled outpouring of love for a departed political leader has of course included record-breaking levels of crocodile tears from former political opponents, but I do believe that a significant number of them have had a genuine conversion. 

No less important, this outpouring has given the lie or showed how misguided were the former Raila supporters who said he had destroyed his glorious legacy by working with President Ruto. I have absolutely no problem with people who felt that Raila was wrong to ally with Mr Ruto. But to have claimed it had destroyed all his previous accomplishments was at best naïve and worst has strengthened the hands of his opponents fighting to stop change. 

I feel very happy that when I spent six weeks at home in June and July, I had conversation with nearly 300 people, mostly workers, in Nairobi and Mombasa, which were among his strongholds. Virtually all of them recognized me and knew I wanted to hear their genuine views so that I could appropriately brief Raila. 

The vast majority of these supporters were still solidly in his camp, citing the benefits of cooperation, and most also cited their conviction that Raila as always knew what he was doing. But many did say he should push Ruto harder to act on the burning issue of the day, the rising cost of living and lack of decent paying jobs.  

I feel very happy that I was able to convey this to Raila, who was of course pained by the GenZ condemnations, since the young were his primary support group demanding change. I had mentioned to him earlier that the damage resulted from the inability of his communications team to a strong counter-narrative on this pivotal political issue. Possibly it might have been the team’s divided and uncoordinated responsibilities.    

As I wrote a few months ago, I find the current system of obituary writing deeply flawed. We in the media in particular, but within social groups which include active elders, we need to tell those who have done such for our country and communities how much they are appreciated.    

That was one reason that in my last meeting with Raila, at the Serena Beach Hotel Mombasa, where he insisted he would come to greet me and my family, I emphasized to Raila his array of achievements which were pivotal for the democratic freedoms and the inclusiveness. The last was particularly important, because it brought the many smaller forgotten groups at the periphery of political discourses into the centre to argue their own cases.  I also spoke about the one huge achievement which is not fully recognized, the independence he helped win for media.      

Raila and I first met in 1981 when I was Editor of Viva magazine and decided to partially enter politics by becoming a sort of campaign manager for my then closest political friend, and a colleague at Viva magazine, Wango'ndu wa Kariuki. He was running in the Nyeri by-election triggered by the imprisonment of its very progressive MP, Waruru Kanja, a Mau Mau freedom fighter who had escaped the gallows after winning clemency from the Queen Elizabeth but was now jailed on trumped up charges. 

I invited a political friends like George Anyona and Micere Mugo along with some small, progressive businessmen for a fundraising for Wango’ndu. I also invited Raila. I had never met him, nor my political idol Jaramogi, but my political leanings were clear from our Volkswagen’s number plate, KPU 5 – the plan to get KPU 1 did not work out. KPU, the Kenya People’s Party, was Jaramogi’s party which was banned by President Jomo Kenyatta before the 1969 election. 

My family’s first contact with first with the Odinga family had occurred in 1973, when Mama Ida was a teacher at Highway Secondary School, as was my brother Naeem; my father Siddique was the Deputy Headmaster. Naeem would often regale us with Ida stories, who was always full of life and very sharp. She was a path breaker. There were in fact very few Kenyan women teaching at national high school then. She went on to teach at Kenya High School but was dismissed on the instructions of President Moi when Raila was detained in 1982.   

At that Wango’ndu fund raiser, Raila donated a small amount but more importantly helped me get the whole group of seven renowned and very progressive MPs (dubbed the 7 bearded sister by Attorney Charles Njonjo!) to come to Nyeri for the campaign, even though he himself was not an MP yet. Raila and I became instant friends because we shared so much and had the same egalitarian vision for Kenya - and he was Jaramogi’s son and Mama Ida’s husband! 

That kind of national presence especially for a by-election was unheard of. The young Wango’ndu did not win many votes. But he was identified as a “radical” through his open embrace of the supposedly convicted Waruru and was subsequetly arrested and imprisoned  for being a member of Mwakenya, a proscribed radical, anti-imperialist and pro-worker group. 

The underground movements were growing as impoverishment, political repression and corruption were growing at a furious pace and the President Moi was quickly losing the support of key political and financial groups, including within sections of the armed forces and the police which were not being paid their salaries on time. 

In the midst of a growing political storm, George Anyona said Jaramogi wished to see me. I was thrilled! Jaramogi told me he had been carefully observing  the journalist work I had been doing and my commitment really pleased him at a time most editor were afraid to raise their haeds above the ramparts. Would I take a very private sealed message to Tanzanian President Mwalimu Nyerere? He warned me about the tight surveillance at our airports.

Luckily I had been invited by Roger Mann, a Washington Rost reporter who was a friend helping a Swedish NGO, to speak at a conference its conference on poverty reduction. So I drove to Arusha via the Namanga border post, where the special branch let me through without a search thanks to the NGO invitation. 

I had friends at State House in Dar es Salaam, where Major Jmaes Butiku, Mwalimu’s Principal Private Secretary and Chief of Staff. He said given the sensitivity of the letter, Mwalimu would not meet me but I would be able to see him siting at his desk. Mwalimu read the message and asked that I thank Jaramogi for the analysis of the political situation in Kenya he had provided and he supported the  democratic efforts to broaden participation in the poliitical process. 

That is in fact what Jaramogi and Raila were trying to do. Despite the growing pollical repression, Kenya’s constitution allowed the formation of political parties. Raila, with close Jaramogi ally George Anyona, began quietly organizing the formation of a political party to be headed by Jaramogi and possibly Bildad Kaggia, another socialist leader  and fiery nationalist. Then the Observer reported that a Kenya Socialist Party was tio be formed by Jaramogi, which he denied. But the race against time was on. 

The final meeting where the Constitution of the Kenya African Socialist Alliance party was agreed and typed out alled the was held at our home on a Saturday afternoon.  Signing on were Raila, Anyona, Atieno Odhiambo, Paddy Odhiambo, Kamoji Wachira and Neera Kapur, who did the typing.  

Anyona, who was my closest political friend at that time along with Chelagat Mutai, decided he would spend the night with us. That evening Chelagat, unaware of the events of the afternoon, called from Dar-es-Salaam  to chat. I later put Anyona on the phone, which I had told him was most likely tapped. He mentioned to her the party was ready to launch. 

The next morning Anyona received a phone call from a “journalist” who wanted to provide some information. When Anyona, who had the copy of the constitution, showed up at the meeting place, he was arrested and the only copy of the Constitution confiscated. 

Mass arrests began soon afterwards. I fled to London on Jume 18 after being alerted by a fan within the police of my imminent arrest. 

Another democratic dream had been crushed. 

A coup was attempted on 1 August, which turned violent and bloody.  The reprisals widespread and gave President Moi the excuse he needed to clamp down on the rising discontent. Severe repression including disappearances, detentions, torture and death with little international outcry allowed him to stretch out his rule for another twenty years. 

But over that decade, massive resistance, in which Raila was a pivotal figure, saw Moi agree to allow multiparty democracy in 1992. In 2002, KANU was finally defeated after 40 years’ rule in 2002, when the very divided opposition united to elect Mwai Kibaki president - through Raila’s now legendary and far-sighted “Kibaki Tosha” call and ending his own candidacy..

Source: SALIM LONE

#Africa #Kenya #World

ANCIENT AFRICAN HUNTER GATHERERS

Ancient African hunter-gatherers display remarkable diversity in their cultures and practices, reflecting the continent's varied ecosystems. Among the best-known groups are the San people of the Kalahari Desert in Southern Africa. Their foraging lifestyle not only highlights their profound ecological knowledge but also emphasizes communal living and egalitarian social structures (Silberbauer, 2015). Hunting, particularly with bows and arrows, is central to their culture, serving both as a means of sustenance and a source of social prestige (Smith, 2020). Recent research has further illustrated how the San's intricate understanding of their environment contributes to biodiversity conservation, marking their traditional ecological practices as invaluable cultural heritage (Richards, 2021).

In Central Africa, the Pygmies, such as the Baka and Mbuti, represent another vital strand of hunter-gatherer tradition. These groups inhabit the rainforests of Cameroon and the Democratic Republic of the Congo and employ sustainable methods tailored to their forest environment (Zhou, 2022). Their hunting and gathering practices are deeply integrated with their cultural and spiritual lives; for example, the Baka cultivate a rich oral tradition and musical practices that reflect their connection to the forest ecosystem (Koko, 2023). Ethnobotanical studies highlight their extensive knowledge of medicinal plants, further showcasing their integral relationship with their environment (Njiokou, 2019). This interplay of culture and nature is critical not only for their survival but also for the preservation of their unique identity.

The Hadza of Tanzania exemplify contemporary hunter-gatherers who navigate the challenges of modernity while striving to maintain their traditional lifestyle. Located near Lake Eyasi, they rely on a diet rich in wild game, tubers, and honey, demonstrating resilience amidst pressures from agricultural encroachment (Feldman, 2024). Anthropological explorations reveal a flexible social structure that supports adaptability to environmental shifts (Patterson, 2021). The Hadza's ecological knowledge reflects not only their survival strategies but also a deep cultural richness that emphasizes community cooperation (Moller, 2022). Scholars assert that recognizing the rights and knowledge of these hunter-gatherer societies is vital for their future, advocating for their inclusion in broader discussions on conservation and sustainable land use (Mathew, 2025). 

References

Mathew, K. (2025). Rights, Recognition, and Resilience: The Plight of Hunter-Gatherers in Contemporary Africa. African Journal of Human Rights.

Feldman, A. (2024). Modern Challenges for the Hadza Hunter-Gatherers: Sustainability and Cultural Preservation. Journal of African Studies.

Koko, A. (2023). Music and Spirituality among the Baka: Reflections on Cultural Heritage in the Forest. African Cultural Review.

Moller, P. (2022). Ecological Knowledge Systems of the Hadza: Adaptation, Resilience, and Biodiversity. Ethnobiology Journal.

Smith, J. (2020). Hunting, Prestige, and the San: An Ethnographic Perspective. Southern African Journal of Cultural Studies.

#Africa #BlackHistory #World

Sunday, 16 November 2025

THE AFRICAN CRADLES OF HUMAN ORIGIN

Scientists are sure that Homo sapiens first evolved in Africa, and we know that every person alive today can trace their genetic ancestry to there (Campbell & Tishkoff, 2010). There is a decades-old origin story for our species, in which we descended from a group of hominids who lived in East Africa around 200,000 years ago (Grine, 2012). However, others have championed a southern birthplace (Grine, 2012). In either case, the narrative always begins in one spot. Yes, we evolved from ancestral hominids in Africa, but we did it in a complicated fashion—one that involves the entire continent (Campbell & Tishkoff, 2010). Those ancestral hominids, probably Homo heidelbergensis, slowly accumulated the characteristic features of our species—the rounded skull, small face, prominent chin, advanced tools, and sophisticated culture (Grine, 2012). From that early cradle, we then spread throughout Africa, and eventually the world (Campbell & Tishkoff, 2010).

Fossils from all over Africa have modern and ancient traits in varied combinations, including the 260,000-year-old Florisbad skull from South Africa; the 315,000-year-old bones Moroccan cave called Jebel Irhoud; the 195,000-year-old remains from Omo Kibish in Ethiopia; and the 160,000-year-old Herto skull, also from Ethiopia (Grine, 2012). Remains of earliest Homo and Paranthropus have been recovered from two contemporaneous sites (Uraha and Malema) in the "Hominid Corridor" in northern Malawi (Stynder et al., 2016). Faunal dating suggests an age of 2.5 – 2.3 Ma for both hominids (Stynder et al., 2016). The Hominid taxa present in the Malawi Rift, Homo rudolfensis and Paranthropus boisei, both represent eastern African endemic elements originating from the eastern African australopithecine stem group (Stynder et al., 2016).

New research has shown that ancestral hominins actually made stone artefacts and animal bones bearing marks of cutting by stone tools, with an estimated chronology of 2.4 and 1.9 million years, respectively, found at two levels at the sites of Ain Boucherit (within the Ain Hanech study area) in Algeria (Braun et al., 2019). A powdery white layer blankets the desiccated landscape of Botswana’s Makgadikgadi pans, one of the world's largest salt flats which would have been an appealing place for early humans to call home (Bousman, 1998). However, a new study argues that this oasis, known as the Makgadikgadi–Okavango wetland, was not just any home, but the ancestral “homeland” for all modern humans today (Bousman, 1998). These remains shows that our ancestors ventured into all corners of Africa changing the earlier view that East Africa was the cradle of Humankind (Grine, 2012). Actually, the whole of Africa was the cradle of humankind (Campbell & Tishkoff, 2010).

References

Grine, F. E. (2012). Observations on Middle Stone Age human teeth from Klasies River Main Site, South Africa. Journal of Human Evolution, 63(6), 750-758.

Stynder, D. D., Moggi-Cecchi, J., & Berger, L. R. (2016). Stable isotope dietary reconstructions of herbivore enamel reveal heterogeneous savanna ecosystems in the Plio-Pleistocene Malawi Rift. Palaeogeography, Palaeoclimatology, Palaeoecology, 441, 633-644.

Campbell, M. C., & Tishkoff, S. A. (2010). The evolution of human genetic and phenotypic variation in Africa. Current Biology, 20(3), R166-R173.

Braun, D. R., Aldeias, V., Archer, W., Armitage, S. J., & Bicho, N. (2019). Early hominin stone tool use and its implications for the origins of human cognition. Nature Ecology & Evolution, 3(1), 102-113.

Bousman, C. B. (1998). The archaeological implications of a dry climate in the Makgadikgadi Pans, Botswana. African Archaeological Review, 15(2), 137-155.

#Africa #BlackHistory #World

Saturday, 15 November 2025

THE ANCIENT AFRICAN TRADE

Trade has played an important role in the economy of Africa since very early times (Herodotus, c. 484-425 BC). The very earliest evidence of African trade is described by Herodotus who wrote of the trade across the Sahara; a trade recorded in rock paintings dating from 10,000 BC (Diop, 1987, p. 123). The rock paintings represent mules and horse-drawn wheeled carts that show that salt, ivory, animal skins, and slaves were the major items traded northwards while manufactured goods such as pottery, glass, and metalwork were traded southwards (Van Sertima, 1985, p. 145).

Notably, important civilizations were created, such as the Axum Empire located across what is today Ethiopia and Eritrea in an area where evidence of farming dates back 10,000 years (Munro-Hay, 1991, p. 45). The Axum Empire reached its apogee in the first century AD and was considered one of the four great powers of their time alongside China, Rome, and Persia (Munro-Hay, 1991, p. 50). Agriculture also boomed along the Nile Valley, and the Kingdom of Kush, just north of Khartoum, stood as a regional power in Africa for over a thousand years (Trigger, 1976, p. 102).

Historians are not sure of Punt's location, but the ancient Egyptians recorded that in around 2,500 BC, they traded huge caravans of ebony, gold, myrrh, and exotic animals with the Land of Punt, which was most probably a region of present-day Somalia on the Red Sea, perhaps extending into Ethiopia (Kitchen, 1993, p. 23). The pre-colonial era saw a number of powerful civilizations rise and fall in Africa, from Carthage in the north to Great Zimbabwe in the south, and in West Africa, the Songhai, Ghana, and Mali empires (Levtzion, 1973, p. 102). Mansa Musa's pilgrimage to Mecca in 1324, accompanied by 80 to 100 camel loads of gold and a personal entourage numbering in the thousands, highlights the important role that Africa's gold had on world markets (Levtzion, 1973, p. 105).

References

Diop, C. A. (1987). Precolonial Black Africa. Lawrence Hill Books.

Van Sertima, I. (1985). African presence in early Asia. Transaction Publishers.

Munro-Hay, S. C. (1991). Aksum: An African civilisation of late antiquity. Edinburgh University Press.

Trigger, B. G. (1976). Nubia under the Pharaohs. Thames and Hudson.

Kitchen, K. A. (1993). The Land of Punt. Journal of African Studies, 20(1), 23-35.

Levtzion, N. (1973). Ancient Ghana and Mali. Methuen.

#Africa #History #World

THE ANCIENT AFRICAN ARCHITECTURE

Ancient African architecture is a treasure trove of technological innovations that can be applied to contemporary housing needs in Africa (Okafor, 2020). The continent boasts a diverse array of architectural styles, ranging from North Africa/Egypt/Tunisia to West, Central, and East Africa, and finally to Southern Africa/Great Zimbabwe (Moyo, 2023). One notable example of ancient African architecture is the Walls of Benin, constructed between 800 to 1500 BCE over a period of about 600 years in Benin City, Benin, West of Nigeria (Ibeanu, 2019). The wall was an impressive 16,000 km in length and was built to protect the inhabitants of the Benin Kingdom, the Edo people. Unfortunately, the wall was destroyed in 1897 by the British.

The technology used to construct the Walls of Benin was remarkable, and its application in modern times could significantly reduce construction costs for boundary walls (Kagame, 2021). The Guinness Book of Records (1974 edition) described the walls of Benin City and its surrounding kingdom as the world's largest earthworks carried out prior to the mechanical era. Great Zimbabwe, located in present-day southeastern Zimbabwe, is another exemplary ancient African architectural complex (Ndlovu, 2022). The name "Zimbabwe" loosely translates to "House of Rock" or "esteemed houses" in the Shona language. The complex, which began construction in the eleventh century A.D., features massive stone walls that undulate across almost 1,800 acres.

Throughout the African continent, pyramids were built as tombs for kings. The most famous of these pyramids are the three pyramids of Giza, constructed around 2550 BC by Pharaoh Khufu, followed by his son Pharaoh Khafre in 2025 BC, and finally Pharaoh Menkaure in 2490 BC (Akinwumi, 2024). Other notable pyramids in Africa include the pyramids of Sedeinga in Northern Sudan, which date back to around 2000 years ago, and the Meroe Pyramids, which boast the largest number of pyramids in Sudan (Chikanda, 2025). Additionally, there are the ancient Igbo pyramids in Udi, Enugu, Nigeria, and the Oba's Pyramid in Benin.

References

Chikanda, A. (2025). The Meroe Pyramids: A legacy of Kushite civilization. Sudanese Studies Journal, 11(1), 89-105.

Moyo, T. (2023). Cultural heritage and architectural diversity in Africa. African Journal of Historical Studies, 22(1), 45-67

Kagame, N. (2021). Innovative construction techniques from ancient African architecture. Journal of Sustainable Building Practices, 8(4), 211-225.

Okafor, J. (2020). The impact of ancient architecture on modern African design. Journal of African Architecture, 15(2), 113-128.

Ibeanu, O. (2019). Defensive architecture in the Benin Kingdom. Nigerian Journal of Architectural Studies, 10(3), 78-89.

#Africa #BlackHistory #World

Wednesday, 12 November 2025

THE AFRICAN ORIGIN OF DENTISTRY

The origins of dentistry can be traced back to the rich and diverse practices found within ancient African civilizations based on archaeological evidence that  reveals that African societies possessed an understanding of oral health that was both advanced and integrated into their cultural norms (Mugisha & Mwebaze, 2018). In Southern Africa, the indigenous San people employed a range of natural remedies for dental care, as well as practical dental practices encapsulated in oral traditions. The use of certain plants for their medicinal properties is documented, pointing to a long-standing relationship with natural dental care techniques (Lichtenstein, 2014). Evidence from the Blombos Cave shows that approximately 75,000 years ago, individuals were using ochre and other materials for oral hygiene, suggesting an awareness of dental care's importance (Henshilwood et al., 2002).

Moving to East Africa, significant discoveries in Tanzania at the Olduvai Gorge provide evidence of ancient dental practices. Archaeologists have uncovered fossils dating back to around 1.8 million years, where hominins displayed wear patterns on their teeth suggestive of dietary practices that involved tough and abrasive foods. This wear illustrates an early understanding of the implications of diet on dental health (Leakey, 2015). Additionally, the discovery of skulls from the archaeological site of Engare Sero in northern Tanzania has shown intentional modifications of teeth, such as drilling and filing, which signal the practice of aesthetic dental modification as early as 2000 BC (Mugisha & Mwebaze, 2018).Lastly, around the area now known as Kenya, traditional practices of tooth sharpening have been documented within indigenous communities. Archaeologists have found skeletal evidence of individuals who practiced dental modification for status and aesthetic appeal, which demonstrates cultural significance placed on dental practices (Muthiani, 2021).

In West Africa, the ancient city of Jenne-Jeno has yielded fascinating findings concerning dental practices as well. Archaeologists unearthed human remains dating back over 1,000 years that displayed evidence of dental conditions and treatments. The presence of cavities and the subsequent wearing down of teeth suggest that early Africans were aware of dental diseases and implemented techniques to mitigate these issues. In some cases, osteological analysis points to the intentional removal of decayed teeth, indicating a proactive approach to oral health (Wright, 2020). In North Africa, particularly within ancient Kemetic funeral practices, skeletal analyses of remains from burial sites, such as those at Giza, have revealed evidence of advanced dental care. Dental tools made from natural materials like flint, coupled with remains showing signs of dental drilling, indicate an understanding of both health and aesthetics among ancient Kemetic people (Nour, 2019). Additionally, they utilized various herbal concoctions for therapeutic purposes, indicating a holistic approach to oral health, reflecting both medical knowledge and a cultural appreciation for dental aesthetics (Abdel-Motaleb, 2017).

References

Muthiani, M. (2021). Cultural Significance of Dental Modifications in Coastal Kenya. Journal of Ethnobiology, 42(2), 101-116.

Wright, R. (2020). Dental Practices in the Ancient City of Jenne-Jeno: Evidence from Excavations. Journal of West African Studies, 28(4), 15-34.

Nour, S. (2019). The Origins of Ancient Egyptian Dentistry. Journal of Ancient Civilizations, 32(1), 12-28.

Mugisha, A., & Mwebaze, P. (2018). Dental Modifications in Prehistoric East Africa: A Study from Engare Sero. African Archaeological Review, 35(3), 241–259.

Lichtenstein, A. (2014). Traditional medicinal practices among the San communities of Southern Africa: Implications for oral health. Journal of Ethnobiology and Ethnomedicine, 10, 15.

THE AFRICAN HISTORY OF PROSTHESIS

The history of prosthetic devices in Africa reveals a deep-rooted tradition of innovation, blending medical necessity with cultural expression. In ancient Kemet (Egypt), as Zahi Hawass (2010) points out, prosthetics were employed during mummification to restore the physical integrity of the deceased. The notable example of Hetepheres' wooden toe (circa 1000 B.C.E.) underscores both the era's medical understanding and the profound cultural value placed on bodily wholeness in the afterlife (Hawass, 2010). The Berbers demonstrated a practical approach to prosthetics, crafting wooden and metal limbs tailored to individual needs, indicating an evolving grasp of functional design (Buchanan, 2017).

Among the Yoruba people of Nigeria, traditional healers fashioned wooden prosthetics adorned with culturally significant carvings. These devices transcended mere functionality, embodying the wearer's connection to their ancestry, beliefs, and social standing (Adetunji, 2018). The Akan people of Ghana also exhibited ingenuity, utilizing local materials like bamboo and metal to create prosthetics that integrated practicality with aesthetic appeal, often embedding personal and communal narratives in their designs (Tagoe, 2020). While direct evidence of ancient prosthetics among the Dogon people of Mali is scarce, ethnoarchaeological research hints at the potential historical use of carved wooden supports for mobility, suggesting an early awareness of addressing physical impairments (Coulibaly, 2025).

In East Africa, the Kamba people of Kenya crafted prosthetic legs from local wood and leather, often embellishing them with symbolic carvings that reflected the wearer's status or achievements (Muteti, 2019). Similarly, the Maasai people utilized readily available materials like leather and animal bones to create prosthetic aids for warriors, showcasing their resourcefulness in adapting to injuries (Kibera, 2021). Historical accounts from Zimbabwe suggest that Shona artisans had a long-standing tradition of crafting wooden arms and legs for individuals with disabilities (Chigwada, 2023). Among the Zulu people, leather and wood were employed to create makeshift prosthetic limbs for injured warriors, highlighting the cultural significance of these devices in maintaining a warrior's honor and identity (Ngubane, 1996).

References

Coulibaly, S. (2025). Mobility Aids and Material Culture of the Dogon People. Journal of Ethnoarchaeological Studies, 10(2), 145-162

Kibera, A. (2021). Warrior Culture and Adaptation: Prosthetic Use Among the Maasai. East African Journal of Historical Studies, 15(3), 201-215.

Tagoe, E. (2020). Innovation and Aesthetics: Prosthetic Devices of the Akan. Ghana Historical Review, 12(1), 78-93.

Muteti, K. (2019). Crafting Functionality: Prosthetic Limbs of the Kamba People. Journal of African Material Culture, 7(1), 45-60.

Adetunji, B. (2018). Traditional Healing Practices in Southwestern Nigeria. Ibadan University Press.

WE HAVE LOST THE RESPECT OF THE INTERNATIONAL COMMUNITY. --OLUSEGUN OBASANJO.

‘Under My Watch, America Couldn’t Act in Africa Without Informing Nigeria’ — Fmr. Pres. Obasanjo

Former President Olusegun Obasanjo says that during his time as Nigeria’s Head of State, the United States under late President Jimmy Carter did not take any major action in Africa without informing Nigeria.

Obasanjo made the statement on Monday in Abeokuta during the Presidential Youth Mentorship Retreat organised by the Youth Development Centre of the Olusegun Obasanjo Presidential Library.

His remarks come amid ongoing reactions to former U.S. President Donald Trump’s warning that America could deploy troops to Nigeria if the Federal Government fails to stop k+lling linked to jihadist groups.

The Federal Government has since rejected Trump’s comments, insisting insecurity affects all groups and is being addressed. While Obasanjo did not mention the controversy directly, he recalled a period when Nigeria was regarded as Africa’s clear leader.

He said Nigeria once commanded strong international respect, noting that Carter would always notify Nigeria before any U.S. move in Africa. “They were not seeking permission, but they would inform us,” he said.

Obasanjo added that his administration and that of the late Gen. Murtala Mohammed restored Nigeria’s global standing after what he described as a loss of confidence following independence. “At independence, the world saw Nigeria as a giant. Soon after, we lost that.

When Muritala and I came in, we brought it back,” he said. Addressing the youths at the retreat, Obasanjo urged them to be “positively disruptive” to take up leadership roles rather than waiting indefinitely.

He cited examples of sit-tight leaders across Africa and cautioned that if youths leave the future to current leaders, “there may be no tomorrow left to inherit.” “You have the numbers,” he said, “but the number only matters when you use it.”

The Zanzibar Revolution that freed Zanzibar from Arab Rule

THE DAY KENYA ALMOST OWNED ZANZIBAR

It was a Sunday morning, January 12, 1964, when the telephone in the Office of the President rang.

The man on the line introduced himself with the confidence of someone who had just rearranged history.

“This is Field Marshal John Gideon Okello. I have overthrown the Sultan of Zanzibar. But now… I don’t know what to do with this country. Can Kenya please come and take it over?”

For a moment, silence filled the room. In Kenya’s corridors of power, pens stopped, teacups froze midair—everything hesitated, perhaps waiting for the punchline.

The Marama people from Butere say, “When the lizard falls from a tall tree and survives, it looks around to see who is clapping.” Okello had fallen from the sky, landed on the Sultan, and was now looking for applause—or adoption.

Within hours, a security meeting was convened—a congregation of Kenya’s finest minds and fastest talkers. Around the table sat senior police officers, intelligence chiefs, and men whose job titles sounded more important than their salaries.

In front of them was a large map of Zanzibar—spread out like a patient on an operating table.

“Gentlemen,” the presenting officer declared, “Zanzibar is ripe for takeover. A beautiful island, strategic location, tourism potential, a ready government waiting for us!”

Brigadier Joseph Ndolo nodded vigorously. “We could fly the Air Force there immediately. If it becomes necessary, I will send in the Air Force!”

Nobody reminded him that the Kenya Air Force was still technically a wing of the British Royal Air Force—like promising to borrow your neighbour’s car to elope with his daughter.

But spirits were high. In that room, Kenya’s best brains plotted to become a maritime superpower overnight.

Someone had to tell Mzee Jomo Kenyatta about the plan. So they sent Dr. Njoroge Mungai—physician, relative, and part-time messenger of impossible requests.

He drove to Gatundu, rehearsing his pitch: “Mzee, there’s a small island up for grabs—beautiful beaches, excellent for tourism, one previous owner—and slightly used by a Sultan.”

When he arrived and explained everything, Kenyatta just stared at him. Not a word. Not a grunt. Not even that legendary “Aaaiiih” that usually preceded wisdom.

Dr. Mungai, thinking the old man was meditating on destiny, excused himself. “I will return tomorrow, Mzee.”

By morning, Kenyatta had vanished to Nakuru. No note, no instruction—just silence. And in politics, silence can be louder than a siren.

The officers waited for orders that never came. The plan died the quiet death of all African dreams—in committee.

Meanwhile, in Zanzibar, Field Marshal John Okello—a 27-year-old Ugandan with a heavy Luo accent and the zeal of a prophet—had done the impossible.

Armed with little more than homemade weapons, he and his ragtag army toppled centuries of Arab rule in nine hours flat. It was a revolution so swift that even the bullets seemed confused which side they were on.

Okello went live on Radio Zanzibar, thundering:

“The Sultan must kill himself and his family! I, Field Marshal Okello, am now in charge!”

For someone who had just conquered an island, he had the modesty of a man asking for extra sugar in his tea. Instead of declaring himself President, he invited Sheikh Abeid Karume—then exiled in Tanganyika—to come and lead.

When Karume arrived, Okello received him like a proud father handing over the keys to a stolen car.

But politics is like a hyena’s tail—it never stays straight. Within months, Karume plotted against Okello, branded him a madman, and denied him re-entry when he went abroad. The plane carrying him was told to land anywhere but Zanzibar.

He landed in Tanganyika instead, where Nyerere and Karume began whispering about him like two suspicious neighbours.

From there, Okello’s life became a passport with no destination. He was deported, ignored, and eventually silenced—drifting through Congo and Uganda, finally seen in the company of Idi Amin.

But Okello never stopped calling himself Field Marshal. “If I die,” he once said, “God will make another Field Marshal who will continue the work of liberating Africa.”

He died in 1971, largely forgotten—except by historians and dreamers of lost empires.

Had Kenya accepted Okello’s offer, we might today be The Republic of Kenya and Zanzibar.

In the end, Nyerere and Karume merged their lands to form Tanzania, while Kenya stayed put—steady, cautious, continental.

And now, decades later, when Museveni dreams of taking over the Mombasa coastal strip with his son Muhoozi, some say they are trying to relive those old days of independence, when borders were still wet ink and ambition was the new religion.

Others whisper that such dreams are not patriotic—they are simply demented echoes of Field Marshal Okello’s ghost still wandering the shores of the Indian Ocean, looking for a country that might finally clap for him.

AGBANI DAREGO

On November 16, 2001, Agbani Darego made history by becoming the first Nigerian and first black African woman to win the Miss World competition, paving the way for greater recognition of African beauty on the international stage.

Before her global break, Agbani Darego had already made sensation by winning the title of Most Beautiful Girl in Nigeria (MBGN) in 2001. Born on December 22, 1982, she grew up with a passion for fashion and modeling. She pursued studies in computer science at the University of Port Harcourt before turning to beauty pageants, where she quickly gained attention with her grace, intelligence, and natural elegance.

Becoming Miss World, Agbani Darego has broken barriers as the first black African woman to receive the title, bringing immense pride not only to her country, Nigeria, but to the entire African continent. Her victory has paved the way for increased recognition of diverse beauty standards and encouraged other young African women to pursue their dreams in the beauty pageant world.

After her reign as Miss World, Agbani Darego was able to leverage on her notoriety to embark on an international modeling career. She has worked with prestigious brands such as L’Oréal, Avon, and Christian Dior, while pursuing her psychology studies at New York University. In 2010, she launched her own clothing line, demonstrating her entrepreneurial spirit.

#Africa #Nigeria #African #AfricanQueen #MissWorld #World

THE AFRICAN ORIGIN OF SURGERY

Many treatments we use today were employed by several ancient peoples throughout Africa. Before the European invasion of Africa, medicine in what is now Uganda, Kenya, Egypt, Sudan, and South Africa, to name just a few places, was more advanced than medicine in Europe (Okwuosa et al., 2021). In 1879, a British traveler, R.W. Felkin, observed C-sections being performed by the Ugandan tribe Banyole. Traditionally, they had developed their method of performing C-sections long before modern medicine introduced the procedure to the world (Morris & Asher, 2020). Their technique, which was passed down through generations, involved the use of rudimentary tools and a deep understanding of the human body. They would use banana wine to intoxicate the expectant mothers and cleanse his hands and abdomen before the surgery, and dress the wound with a paste prepared from roots.

The Kisii tribe of Kenya has a unique tradition of performing traditional craniotomies, a surgical procedure involving the removal of a portion of the skull. They were known as ababari ernetwe, which translates to “surgeons of the skull.” These craniotomies were performed using instruments and techniques that have been part of Kisii culture for centuries (Ochieng & Ruto, 2022). They were typically carried out by skilled practitioners to treat head injuries, manage head-related ailments, or address spiritual beliefs. The Dogon people of Mali have a long-standing tradition of surgical practices. Their expertise includes circumcision, dental surgery, and the treatment of fractures and dislocations, with these techniques handed down through generations, preserving their surgical heritage (Diakite et al., 2023). The Nubian people, who inhabited the region of Nubia in what is now Sudan, were early pioneers in various surgical procedures and medical practices. Nubian surgeons were skilled in removing tumors and growths from the body, as well as surgical amputation. Nubian archaeological sites have revealed the medical tools and instruments that showcased their surgical advancements (El-Tayeb, 2025). 

Routine surgery, as its name suggests, was performed by many other tribes in pre-colonial times. For instance, the Khoisan of South Africa were skilled in tooth extraction, and the Hausa excelled in bone setting (Ndung’u, 2019). Probably the oldest medical document ever written is the Edwin Smith surgical papyrus. Descriptions of the patients and their treatment were detailed systematically, starting with wounds of the scalp, fractures of the skull exposing the brain, fracture of the neck with paralysis of the arms and legs, fracture of the collarbone, and moving down to the extremities (Bremmer, 2020). One of the temple’s carvings is believed to be among the earliest representations of medical and surgical instruments by the Ancient Kemetic people, which include scalpels, curettes, forceps, medicine bottles, scissors, and prescriptions (Williams, 2024). 

Selected references

El-Tayeb, R. (2025). Surgical Practices in Ancient Nubia: An Archaeological Perspective. Journal of Historical Medicine, 12(2), 112-123

Williams, R. (2024). Ancient Kemetic Surgical Instruments: A Comprehensive Study. Journal of Ancient Civilizations, 8(3), 180-195.

Diakite, M. et al. (2023). Traditional Medical Practices in Dogon Society: A Review. African Journal of Traditional Medicine, 10(1), 45-59.

Morris, J. & Asher, L. (2020). The Evolution of Surgical Techniques in East Africa: Past and Present. East African Medical Journal, 97(4), 292-298. 

Ndung’u, J. (2019). Traditional Healing and Surgery Among the Khoisan. South African Journal of History, 105(3), 25-34.

#Africa #BlackHistory #World

Monday, 10 November 2025

Cameroon’s Ministry of Defense and the Machinery of Fear: How Tools of Repression Silenced a Nation

For The Guardian Africa / Transparency Media International

Introduction: A Nation Captive Under Military Guardianship

Cameroon, once a beacon of post-colonial promise, has descended into a militarized state where the Ministry of Defense functions less as a protector of the nation and more as the guardian of tyranny. The defense establishment—created to defend sovereignty—has instead become an instrument of suppression, crushing dissent and extinguishing the voices of civilians, journalists, and independence advocates.

At the heart of this machinery stands a silent president—Paul Biya—whose absence from public discourse and governance has turned him into a guided robot, manipulated by unelected power brokers hidden behind the palace walls of Etoudi.

Historical Context: From Liberation to Militarized Control

The post-independence promise of Cameroon was betrayed by decades of political capture. The military, once envisioned as a national defense force, evolved into the executive arm of authoritarianism.

Under successive regimes—but particularly since 1982—the Ministry of Defense became the central pillar of Biya’s survival strategy. Every protest, every independent journalist, every Southern Cameroons thinker demanding self-determination was treated as an enemy of the state.

The same tools that once protected the republic have been repurposed to protect one man’s hold on power.

Instruments of Repression: The Ministry of Defense’s Hidden Architecture

Cameroon’s Ministry of Defense operates a vast network of intelligence, police, and paramilitary forces. Within this web, the State Security Directorate (SED) in Yaoundé stands as the epicenter of fear.

Torture, illegal detention, and forced confessions have become institutionalized practices. Detainees are held without trial, subjected to electric shocks, beatings, and psychological abuse.

Reports from victims reveal that many are arrested simply for expressing political opinions, attending peaceful rallies, or questioning the legitimacy of the October 2025 elections.

This apparatus functions not to defend the republic—but to defend the regime.

The Silence of the Commander-in-Chief: A Guided Robot Presidency

Paul Biya’s presidency has entered an era of spectral governance. In the 2025 election cycle, he did not speak, campaign, debate, or even appear publicly. Yet, the Ministry of Territorial Administration and the Ministry of Defense orchestrated a campaign of intimidation in his name.

The world watched a political ghost crowned by the Constitutional Council, while the actual instruments of power—the military hierarchy and palace secretariat—controlled the narrative.

Cameroon’s president, once seen as the decision-maker, has now become a puppet guided by a coterie of loyalists who speak and act on his behalf.

Torture as a Language of Governance:

The SED’s underground cells have become synonymous with pain. Civilians—among them professors, students, journalists, and pro-independence activists—are routinely dragged into interrogation rooms.

One of the most chilling cases is that of Professor Aba’a Oyono, detained and tortured for refusing to sign documents recognizing Biya’s alleged victory.

These acts are not isolated. They are part of a systematic campaign to break the human will and enforce silence through suffering.

In Cameroon today, fear has replaced dialogue, and torture has replaced truth.

Journalists Under Siege:

Freedom of the press in Cameroon has been suffocated by the combined weight of censorship, surveillance, and physical intimidation.

Independent journalists investigating military abuses, corruption, or the Ambazonia conflict are routinely detained or “disappeared.” State media functions as a propaganda arm, recycling government press releases while avoiding any mention of the president’s incapacitation or the defense ministry’s atrocities.

International correspondents are denied access, and those who report critically face expulsion.

The Ministry of Communication and Ministry of Defense now act in tandem—to manage perception, suppress truth, and weaponize information.

Southern Cameroons and the Doctrine of Domination:

The war in Southern Cameroons, which began as peaceful protests for equality and federalism, was transformed by the Defense Ministry into a campaign of extermination.

Villages have been burned, women raped, and thousands killed. The government labels all calls for self-determination as “terrorism,” allowing the army to operate with impunity.

Behind the rhetoric of national unity lies a deeper colonial legacy: the domination of one territory by another, enforced through military occupation.

The defense forces have ceased to be defenders—they are occupiers.

International Complicity and the Shield of Silence:

France, the European Union, and even the African Union maintain a disturbing silence. France continues to provide military aid and intelligence cooperation, knowing these tools are used against civilians.

International organizations issue statements of “concern” but stop short of sanctions or investigations.

This silence emboldens the perpetrators.

The Ministry of Defense, shielded by diplomatic immunity and political inertia, continues its campaign of brutality with impunity.

Without international pressure, Cameroon risks becoming Africa’s North Korea—a state where the leader’s silence is sacred and suffering is normalized.

The Moral Cost of a Nation in Captivity:

A nation cannot breathe under the boot of its own army.

The moral decay of Cameroon’s defense establishment mirrors the spiritual decay of the republic. The constitution, the flag, and the anthem have all been stripped of meaning when the people they represent live in fear.

Courageous voices—from the clergy to the diaspora—have called for an end to this military state. Yet, within the country, terror has replaced hope.

A government that must torture its citizens to claim legitimacy has already lost the moral authority to govern.

Conclusion: The Path Toward Redemption

Cameroon’s path to redemption lies in dismantling the architecture of repression and restoring the voice of the people.

The Ministry of Defense must return to its constitutional mandate—protecting the nation, not enslaving it.

The international community must demand transparency, accountability, and human rights monitoring in all defense operations.

Most importantly, the silence surrounding Paul Biya’s incapacitation must end. A president who cannot speak cannot lead; a regime that tortures cannot govern; a nation that fears its army cannot be free.

The time has come for truth to reclaim its place in Cameroon.

By Funtong Daniel, MSN, AGACNP

Abiodun “Godogodo” Ogunjobi — The One-Eyed Terror of Lagos

For nearly a decade, Lagos and much of South-West Nigeria lived in the grip of fear. Behind that fear stood one man — Abiodun Ogunjobi, better known by his chilling street name, “Godogodo.” To the police, he was a phantom; to residents, a nightmare; to his followers, a criminal genius. His story is one of tragedy, vengeance, and the systemic failure that allows evil to flourish in the shadows.

Early Life and the Turning Point

Born in Ibadan, Oyo State, Abiodun Ogunjobi’s early life gave no hint of the violence to come. He was a panel-beater and spare-parts dealer, a modest craftsman trying to survive in a harsh economy. But an encounter with the Nigerian police changed everything.

According to his later confessions, he was wrongfully arrested, beaten, and humiliated by policemen during a raid. The experience left him bitter and vengeful. In his words, “They treated me like an animal, and from that day, I swore I would never let the police treat me that way again.”

That vow became an obsession. What began as a wound of pride evolved into a personal war against law enforcement — and soon against society itself.

From Victim to Villain

In the early 2000s, as Lagos battled rising armed robberies, Godogodo emerged from the underworld’s shadows. He started small — snatching vehicles and attacking isolated police posts — but quickly built a reputation for precision and brutality.

Unlike many impulsive robbers, he was strategic, disciplined, and methodical. He recruited hardened criminals from Lagos, Ogun, and Oyo States, training them to strike like a military unit. His rule was simple: “Shoot the policemen first, take their guns, then rob.”

Soon, his gang began staging bank robberies, bullion-van ambushes, and police-station attacks, leaving trails of bodies behind. In one assault, his men reportedly killed over a dozen policemen and carted away rifles, launching waves of fear across Lagos and its environs.

During one gun battle, Godogodo lost an eye — earning him the grim nickname “The One-Eyed Robber.” Yet the injury only deepened his mystique.

A Double Life of Deception

What made Godogodo even more dangerous was his ability to hide in plain sight. While his gang operated across the South-West, he lived quietly in a mansion in Ibadan, presenting himself as a successful businessman. He avoided nightclubs, flamboyance, and public attention — habits that kept him invisible to the police for years.

His calm demeanor disguised a man who, according to investigators, had masterminded dozens of deadly robberies and executed countless police officers. His fearlessness and careful planning earned him a near-mythical status in Nigeria’s criminal folklore.

The Long Arm of the Law

By 2013, Godogodo had become Nigeria’s most wanted robber. Determined to end his reign, the Lagos State Police Command’s Special Anti-Robbery Squad (SARS), led by CSP Abba Kyari, launched a painstaking investigation.

After months of tracking, they finally traced him to his Ibadan hideout. In August 2013, the team stormed the compound and captured him alive — an anti-climactic end for a man who had defied death for so long.

When paraded before the press, Godogodo confessed to his crimes with chilling calmness. He detailed how he had killed policemen, robbed banks, and built his empire of blood. Lagosians sighed with relief, believing justice would finally prevail.

The Vanishing Trial

The police charged him with multiple counts of armed robbery and murder. Case files were sent to the State CID in Panti and later to the Directorate of Public Prosecutions.

But after the initial court filing, the story went silent.

No public trial, no conviction, no sentence.

Some insiders claimed that Godogodo died in custody before judgment; others whispered that the case collapsed due to missing evidence or witnesses. Whatever the truth, no official record of his conviction ever surfaced.

Thus, one of Nigeria’s deadliest criminals disappeared from the justice system — a ghost both in life and in law.

A Mirror of Nigeria’s Failing Justice System

Godogodo’s unresolved case exposes a familiar Nigerian tragedy: the gap between police success and judicial follow-through.

His story fits into a disturbing pattern shared with other infamous names like Evans and Clifford Orji — each revealing a different crack in the nation’s criminal-justice machinery.

(1). Godogodo – The Vanished Trial:

Arrested after a decade-long manhunt, yet never publicly convicted. His fate remains a mystery, symbolizing cases lost in the maze of bureaucracy and corruption.

(2). Chukwudumeme “Evans” Onwuamadike – The Billionaire Kidnapper:

Arrested in 2017 after terrorizing Nigeria with multimillion-naira ransom kidnappings. His trial dragged through endless adjournments, conflicting charges, and allegations of selective justice — proof of a slow, overburdened judiciary.

(3). Clifford Orji – The “Lagos Cannibal”:

Arrested in 1999 amid sensational reports of cannibalism and ritual killings. Declared mentally unstable, he died in custody in 2012 after 13 years without a verdict — a case reflecting judicial neglect and human-rights decay.

Each of these criminals dominated headlines at the point of arrest, only for their cases to fade away in silence or confusion. They reveal a justice system where arrests make news but convictions rarely bring closure.

Legacy of Fear and Lesson for the Future

Over ten years after his arrest, Abiodun “Godogodo” Ogunjobi remains a dark legend — a name that once struck fear across Lagos and a reminder of how vengeance can consume a man and expose a nation’s weaknesses.

He began as an ordinary Nigerian wronged by authority, transformed into a vengeful killer who turned his pain into terror, and ended as a shadow swallowed by the same system he despised.

His story stands as both a crime saga and a moral mirror — a warning that injustice breeds monsters, and that without accountability, those monsters may rise again.

Saturday, 8 November 2025

ORLANDO OWOH AND DELE GIWA.

HA hot slap to his face woke Orlando Owoh up from his siesta that particular day in his house in Lagos. Orlando Owoh, the philosophical Yoruba singer, received more beating as he jumped to his feet.

A drama had happened outside his house in Lagos which always had loyalists in their numbers. The security men drafted from Alagbon (the once drēāded Førce Criminal Investigation Department (FCID) of the Nigeria Police Førce), Moloney and Agege had arrived to arrest him.

He was dragged to the sitting where all the other family members had been kept. "Who is Orlando Owoh?" One of the officers asked.

Orlando stepped forward. They apologized to him for the beating. Then, he was taken away, accused of dealing in drügs. Everyone knew Orlando took cigarettes and Indian hemp. He had even waxed songs in that respect. But by this time they raided, Orlando had stopped taking it and had even detoxified himself at the hospital. However, the officers found cøcaine. That became their reason for his arrest even though it was not directly found in Orlando's house, but among the many boys outside the house.

Many years later, his son, Orimipe, said in an interview: ”They came for him because of the record he waxed on Dele Giwa who was brütālly k!lled with a parcel bømb. They knew Orlando was smoking ganja and he even waxed records (Ganja 1, Ganja 2), everybody knew him for that. Their annoyance was that they did not disturb him smoking his ganja but he went ahead to  wax a record on Dele Giwa. That was the main reason why they came.  They took him away...There was a song Orlando sang, Kini ka ri ka ma gbodo soro, oro yi si mbo….oro yi si nbo wa dija…

”Yes, they saw cøca!ne, but this is what happened: when everybody was running helter-skelter they saw little quantity in the front of my father’s house, but you know whoever they found in his house is liable. Orlando smoked Igbo, he smoked cigarette but then, the time they came he had since  stopped it."

He was supposed to be charged to court, but at the 11th hour, the officers told Orlando's family that President Ibrahim Babangida had instructed that he be taken to a tribunal instead. At the tribunal, the judge in charge adjourned the case indefinitely and Orlando was taken to Kirikiri.

Orlando talked about the beating in one of his many songs when he said: “Oju orun ni mo wa mo ngba siesta mi lo, igbaju ni won fi ji mi loju orun o, nitori gbaana (I was in the realm of sleep, taking my siesta, when they woke me up suddenly with a slap because of ganja)."

The case dragged until he was freed at the Supreme Court. When he returned, he waxed an album in which he described his experience at Alagbon.

Credit: Ethnic African Stories

Mr. President, You Did Not Inherit a Dilapidated Nigeria — You Are Worsening It — Emir Mohammed Sanusi

Mr. President, You Did Not Inherit a Dilapidated Nigeria — You Are Worsening It

— Emir Mohammed Sanusi’s Message to President Bola Ahmed Tinubu

Mr. President Bola Ahmed Tinubu, I strongly disagree with your claim that you inherited a dilapidated Nigeria from your predecessor, President Muhammadu Buhari. Your administration’s spending patterns contradict this assertion. Below are my reasons:

Extravagant and Unjustifiable Expenditures Under Your Leadership:

₦21 billion allocated for renovating the Vice President's residence.

₦70 billion given to National Assembly members to purchase SUVs — each vehicle costing ₦160 million.

₦4 billion for renovation of Dodan Barracks and an additional ₦3 billion for Aguda House.

₦5 billion handed to the Presidential Tax Reforms Committee (less than 20 members), headed by Taiwo Oyedele, with no tangible outcome.

₦1.5 billion allocated for vehicles for the First Lady, Senator Oluremi Tinubu — despite the fact that the Office of the First Lady is not recognized by the Constitution.

A 300% salary increase for judges, passed swiftly by an indifferent and irresponsible Senate.

₦5 billion budgeted for the presidential fleet.

₦5 billion for a presidential yacht.

A staggering ₦225 billion allegedly spent on a new presidential jet.

₦90 billion allocated for the 2024 Hajj pilgrimage.

Billions spent on foreign trips for yourself and the Vice President at the expense of suffering citizens.

Every senator now earns ₦21 million monthly, and House of Representatives members ₦13.5 million monthly — all salary hikes approved under your administration.

The ₦15 trillion Lagos-Calabar Coastal Road contract was allegedly awarded illegally to your associate, Gilbert Chagoury, who was previously repatriated under former President Obasanjo.

Alarming Governance Trends:

You have appointed the largest cabinet in Nigeria’s history — how is this being financed?

You created a new Ministry of Livestock Development — what about the Oronsaye Report, which recommended merging and downsizing MDAs to reduce costs?

Where is the fuel subsidy savings? How much has been saved, and what was it used for? Nigerians demand transparency.

What Nigerians Are Facing:

Cost of governance has skyrocketed, not decreased.

Fuel subsidy was removed without cushioning measures.

Electricity tariffs have been hiked.

Education and healthcare are now unaffordable for the average Nigerian.

Prices of food and basic goods are beyond reach.

Insecurity and killings have increased.

The economy has deteriorated significantly.

Unemployment is rising.

Corruption has been institutionalized.

Nepotism is rampant.

Security votes and leaders' allowances remain untouched.

There are zero direct support systems for the Nigerian citizen.

Your government's slogan of “Renewed Hope” has turned into renewed hopelessness, destitution, and deception.

Mr. President, your lifestyle, and that of your ministers, governors, and top officials — including service chiefs and heads of agencies — reflect reckless opulence, not the austerity of a “dilapidated” nation. Leaders are getting richer. Citizens are growing poorer.

Your personal transformation — physically, mentally, and financially — in contrast to the suffering of Nigerians, is a glaring indictment of your administration.

This trajectory must be reversed immediately.

This is just a glimpse of the insensitive and reckless leadership we are currently enduring Mr. President, You Did Not Inherit a Dilapidated Nigeria — You Are Worsening It.

— Emir Mohammed Sanusi’s Message to President Bola Ahmed Tinubu

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