KING BADU BONDU II

In 1838, King Badu Bonsu II of the Ahanta group of today's nation of Ghana was executed by Dutch colonialists for standing up against their malign activities, which included enslaving his people and selling guns in his kingdom.

The Ahanta people welcomed the Dutch in the spirit of African hospitality when they first arrived in their territory nearly two centuries earlier.  However, with the passage of time, it became clear that the Dutch did not have good intentions.  This soured relations between the two sides.  Things came to a head in 1837 when King Bonsu and his people rebelled against the Dutch colonisers.

It’s said that the then-head of the Dutch colonial outpost in the area sent two of his officials to go out and bring the king to him.  Knowing that if he went with them, he would be imprisoned and sent into slavery in the Caribbean, King Bonsu refused to go.  An altercation broke out and the two officials opened fire.  They were eventually subdued and killed by the king and his people.

This act of resistance incensed the Dutch government, leading it to send mercenary troops from the Netherlands to hunt down the king and his followers.

The mercenaries arrived in May 1838, and, two months later, on 26th July, after a ferocious battle, they managed to capture King Bonsu with the help of some local traitors.  They executed him the next day after a sham trial.

After his execution, his head was severed and sent to the Leiden University Medical Centre in the Netherlands, where it was kept inside a jar of formaldehyde (an embalming liquid) until 1997.

After years of lobbying by the Ghanaian government, the head was finally sent back home, allowing Bonsu’s descendants to give their king a befitting burial.

we salute King Bonsu and the many brave African warriors in history who preferred to pay the ultimate price to bowing down to the wishes of the colonialists. 

#Africa #Black #History

HISTORY OF THE MALAWI EX-SLAVES IN KENYA

PHOTOS: FRERE TOWN FREED SLAVES 

(1). Freed slaves learning to read and at Freretown, Mombasa. Circa 1890

(2). Freed Slaves Children at Free Town Mombasa, circa 1890

(3). Free Slaves children group photo, Frere Town Mombasa, year unknown

(4). Enslaved Africans mostly from Malawi (Nyasa) aboard British naval ship HMS London rescued from an Arab Dhow on their way to the slave markets of Asia. 

(5). Kengeleni...The Bell that alerted freed slaves over possible slave raid at freretown Mombasa.

Freretown on mainland Mombasa was established in 1875 as a settlement for freed slaves rescued from Arab slaving ships after the ban on human cargo trade to Arabia and India.

Among notable Freetowners is veteran Kenyan broadcaster Leonard Mambo Mbotela who's grandfather was rescued from an Arab slave ship by British naval forces. Many of the freetowners originated from Nyasaland today's Malawi.

Frere town_Mombasa was established as a  centre for freed slaves by the Church Missionary Society. Its situated at  Kisimani along the Mombasa-Malindi highway,

It was named after Sir Bartle Frere who played a significant role in ending  slave trade. The society also established an educational and recreational center for the freed slaves where they were taught how to read and write.

People in Freretown have no tribe; they are all called Freretowners, the descendants of freed slaves. At Kengelini within the area is a huge bell symbolising bells that were rung to warn people whenever Arab slave ships were sighted.

The faces of the Frere Town settlement may be gone but its story still lingers among people in Mombasa and a few physical features remain prominent.

Still standing tall on the site is the St Emmanuel Anglican Church that was built by the freed slaves. 

Originally, Freetown sat on 600 acres of land between Kengeleni, Mkomani, Nyali and Junda in Mishomoroni. However, in 1830, there was a disagreement between the missionaries and the freed slaves, which resulted in the sale of the land to a company called Nyali.

The descendants of freed slaves were later resettled on 50 acres at the new Freretown in Kisimani. The British Government used to give the community 40 pounds per month for the maintenance of Freretown but the grant was stopped after Kenya gained independence.

#KenyaHistory 

HOW TO CONQUER ATYCHIPHOBIA

''Even the clever one is advised." African proverb

For those seeing that word for the first time, atychiphobia is simply a fear of failure.

This particular problem cripples some people from thinking up new ideas, preventing them from starting a new business, for fear of financial loss, failing to start a new relationship, for fear of rejection, or failing to embark on a particular project, for fear it'll not succeed in serving its intended purpose.

When Thomas Edison - inventor of the incandescent light bulb, was asked why he didn't quit after failing about 10,000 times! His response was, "I didn't fail 10,000 times, rather, the bulb was an invention of 10,000 steps." Do you see that kind of tenacious spirit!?

How many of us see failure as an opportunity to learn? Because life is not simply about achieving goals, but also about growing,  gaining experience, maturing, as well as contributing meaningfully to lives of others.

Keep these in mind:

- Efforts may fail, but never fail to make efforts

- Failure is not the opposite of success, rather, it's a part of success

- Don't be afraid to fail, be afraid of not trying

- One who fears failure, has already failed

- If you succeed, you'll be happy. But if you don't succeed, you'll learn. It's not win or lose, rather, it's win or learn. Failure gives wisdom and experience, because next time you approach the same issue, it'll not come from a place of ignorance, but with some corrections you've made through the process of learning.

Ancient Aksum Kingdom Gold and Silver Coins

Aksumite currency was coinage produced and used within the Kingdom of Aksum (or Axum) centered in present-day Eritrea and Ethiopia. Its mintages were issued and circulated from the reign of King Endubis around AD 270 until it began its decline in the first half of the 7th century. During the succeeding medieval period, Mogadishu currency, minted by the Sultanate of Mogadishu, was the most widely circulated currency in the Horn of Africa. 

Aksum's currency served as a vessel of propaganda demonstrating the kingdom's wealth and promoting the national religion (first polytheistic and later Oriental Christianity). It also facilitated the Red Sea trade on which it thrived.

Though Aksumite coins are indigenous in design and creation, some outside influences encouraging the use of coins is undeniable. By the time coins were first minted in Aksum, there was widespread trade with Romans on the Red Sea; Kushana or Persian influence also cannot be ruled out. Roman, Himyarite, and Kushana coins have all been found in major Aksumite cities, however, only very small quantities have been attested and the circulation of foreign currency seems to have been limited.

Though South Arabian kingdoms had also minted coins, they had already gone out of use by the time of certain Aksumite involvement in South Arabia under GDRT, and only very rarely produced electrum or gold denominations (silver mainly in Saba' and Himyar, while bronze in Hadhramaut), making influence unlikely. The major impetus, however, was not emulation but economical; the Red Sea and its coasts had always been an international trade area and coins would greatly facilitate trade and wealth in the now "world power." 

#Africa

The Virtues of Northern Nigerians

Ndubuisi Dan, a writer and traveler, recently returned from a journey through Northern Nigeria, offering a vivid account of the region's unique virtues. According to Dan, Northern Nigeria is one of the few places in the country where gossip is virtually nonexistent. Instead, a strong sense of brotherhood and community prevails. Assistance is freely given without the need for formal introductions or official protocols—just speak the local language, and doors will open. Although there are many languages spoken in the North, there is a common tongue understood by all.

Dan observed that sharing is second nature in the North; people join meals without the need for an invitation, provided they are hungry. This is considered normal and carries no shame. Food is abundant, with a modest amount of money enough to buy a substantial meal, reflecting the region's affordable cost of living. Dan noted that there is little envy among Northerners, and people seem genuinely content with what they have.

He was also struck by the humility of many wealthy Northerners. Despite owning multiple properties, including lorries and trailers, some do not own private cars, maintain bank accounts, or live in luxurious homes. Instead, they live modestly, often spending nights in their trailers or in nearby mosques, which are open to all. Even their dress reflects simplicity, with many attending important events in basic attire like bathroom slippers.

Dan reported that Northern women maintain modesty in their dress, and cultural norms are distinctly upheld. Those who seek a different lifestyle have specific quarters, but the majority of women are known for their refined elegance. The beauty of Northern girls is renowned, and it is rare for them to remain single for long.

In Dan's view, humility, generosity, and contentment are defining traits of Northern Nigerians. They do not boast about their achievements but share what they have, often providing free meals in mosques. While acknowledging that Northerners are not without flaws, Dan believes their way of life offers valuable lessons in simplicity, community, and quiet strength. He suggests that their virtues are deserving of recognition and celebration.

Disclaimer: His travel journal reflects the observations and experiences of a short visit and may not capture the full complexity of life in Northern Nigeria. The perspectives offered are based on limited interactions and may differ from the views of those who live there permanently.

Source: Ndubuisi Dan

Some interesting fact about the world richest country with regards to mineral resources Democratic Republic of Congo 🇨🇩 - DRC

(1). DR Congo is the world's richest country with regards to mineral resources, it has an estimated $23 Trillion worth of mineral deposit still untapped. If properly utilized, DR Congo will be both the largest net-exporter of natural resources and net-producer of finished goods in the world.

(2). Congo DR is the world's largest producer of cobalt, it accounts for nearly 60% of the world's cobalt production. Unfortunately, it's exported to make engines for cars, planes, ceramic and batteries for electrical appliances.

(3). DR Congo is accounts for 80% of the world's Coltan production, this is used to produce phones, laptops and accessories for top companies at the expense of child labour.

(4). DR Congo has a large uranium deposit. Infact, the atomic bombs for the World War 2 had her mineral resources sought from Congo DR and it produced 80% of America's nuclear weapon.

(5). DR Congo has the world's second largest diamond reserves, and is the third diamond producing country after Russia and Botswana.

(6). DR Congo is one of the world's largest gold producer, it accounts for majority of the gold smuggled out of Africa through Tanzania, Rwanda, Uganda to Dubai. Its artisanal gold is one of the most sought after gold.

(7). DR Congo is so rich that so many sources claim that one can dig out minerals with his bare hands.

(8). DR Congo is ranked the 80th largest oil producer producing over 4.1% of it's oil reserve per annum.

(9). The Congo rainforest is home to 600 tree species and 10,000 animal species. Some of its most famous residents include forest elephants, gorillas, chimpanzees, okapi, leopards, hippos, and lions.

(10). DR Congo is a top wood exporting country, also the Congo basin is home to the largest mineral deposit in the world having wood, oil, diamonds, gold and coltan.

(11). Congo DR is a net exporter of entertainment with music being one of it's largest export mostly in the 90s.

#Africa #Resources #Black 

Roman Explorations of West and East Africa

The Romans’ forays into Africa were fueled by both a thirst for knowledge and a desire to expand their commercial interests. These expeditions, which ventured deep into both West and East Africa, reveal a complex mix of ambition, curiosity, and pragmatism that characterized Roman exploration. To the Romans, Sub-Saharan Africa was an unknown frontier, often referred to as "Aethiopia" — a term used to describe the lands inhabited by people with “burned” or dark skin. Although the Romans had access to accounts from ancient Carthaginian explorers like Hanno the Navigator, much of Africa remained a mystery to them. The expeditions they organized into this largely unexplored territory were driven by both military and economic motives, often guided by vague cartographic representations and legends.

The Roman expeditions into Sub-Sahara Africa can be broadly categorized by their five primary routes. These included journeys through the Western Sahara toward the Niger River, ventures into the central Sahara toward Lake Chad, explorations up the Nile Valley, missions along the western coast toward the Sénégal River, and expeditions along the Red Sea coast toward the Horn of Africa, possibly even as far as modern Zanzibar. There is a risk some academics either overestimated or underestimated how far the Romans travelled into West and East Africa. These routes reflect the Romans’ strategic and commercial priorities, such as securing new sources of gold, expanding trade networks, and extending the limits of Roman geographical knowledge.

Among the most notable expeditions were those in the Western Sahara. The first, led by Cornelius Balbus in 19 BC, set out from the city of Sabratha in Libya and traversed the Sahara with a force of ten thousand legionaries. This expedition conquered the Garamantes capital in Fezzan, marking the furthest south any Roman force had ventured. Balbus’s men pushed further, reaching the Ahaggar Mountains and eventually the Niger River, which they mistakenly believed flowed into the Nile. Coins and ceramics discovered in Mali in the 20th century provide evidence of their presence.

Another significant journey was undertaken by Suetonius Paulinus in 41 AD. As the first Roman to lead an army across the snow-capped Atlas Mountains, Paulinus’s expedition advanced south into the semi-desert regions beyond modern-day Morocco. His soldiers likely reached the Daras, now identified as the Senegal River, and the evidence of Roman commerce in the region suggests sustained contact with local populations.

The central Sahara expeditions were equally ambitious. Around 50 AD, Septimius Flaccus led a Roman force to Lake Chad, referred to by Ptolemy as the “lake of hippopotamus.” This journey, initiated in response to nomadic raids, involved a three-month trek through Garamantes territory. A few decades later, in 90 AD, Julius Maternus undertook another mission, this time with a more commercial focus. His expedition, conducted in partnership with the king of the Garamantes, traversed the Sirte Gulf to reach the Bahr Salamat and Bahr Aouk rivers. Maternus returned to Rome with a rare two-horned rhinoceros, a remarkable curiosity for the Roman audience. 

Beyond these endeavors, other Roman expeditions ventured toward the mysterious Niger River. One of the most speculative was led by Valerius Festus in 70 AD. Festus followed the route taken by Balbus but continued further into the Air Mountains and possibly as far as the Niger River. The extent of his travels remains debated, with some historians suggesting he may have even reached the equatorial forests of modern Nigeria.

These expeditions, undertaken by both seasoned commanders and ambitious adventurers, reflected the dual aims of Roman exploration: to expand their knowledge of the world and to enhance their empire's wealth and influence. Though the Romans never established lasting settlements deep in Sub-Saharan Africa, their journeys left an indelible mark on the historical and geographical understanding of the continent. The Roman expeditions into Africa were not merely the pursuits of distant conquests but were fundamentally tied to the empire's broader goals of discovery, commerce, and domination.

Our knowledge of these Roman expeditions into Africa primarily comes from ancient authors like Pliny the Elder and Ptolemy, who documented explorers' accounts such as Cornelius Balbus, Suetonius Paulinus, and Julius Maternus, alongside archaeological evidence like coins, ceramics, and fibulae found in Africa.

ONÍKÒYÍ

Ikoyi is the most affluent Area in Lagos State Nigeria. 

It is popular with the extreme upper class residents of Nigeria. It is believed to be the wealthiest community in Nigeria. It is located on the Lagos Island and historically  it was developed mainly for the British expatriate during the colonial era.

Ikoyi is thought to have the most expensive real estate on the entire African continent. 

Life in Ikoyi is extremely blissful due to the serenity and most conducive green vegetation that surrounds the entire community. The sweet melody of songs from Nightingales, Lovebirds, Parakeets, Parrots and other pleasant birds are the sounds that wakes you up in this "Garden of Eden" of Lagos.

Unfortunately, the Ancient ÌKÒYÍ that gave birth to this land in Lagos never enjoyed this peaceful and serenity as enjoyed today by the Lagos-Ikoyi. 

It was the land of brave warriors and Calvary officers who became the elite corps of the ÒYÓ army.

Instead of perceiving the sweet loving birds enjoyed in the modern Ikoyi of Lagos, it was infested by vultures, hawks that were always busy eating human intestines and eyeballs. 

The Ęşó-Ikoyi were a class of military aristocrats that were just a rank below the Oyomesi (council of state in the old Oyo empire). They evolved from a prominent families in Ikoyi, in the metropolitan province of Oyo in the 17th and 18th centuries, manifesting and sustaining high standards of BRAVERY and PROFICIENCY with their own culture and code of honour handed down from father to son.

According to legend, the first Alaafin of Oyo was Oranyan. He chose a trader whom he named ONÍKÒYÍ because of his trade in Basket business to be one of his generals, holding command over 1469 men who are obliged to fight to death and never turn their backs to the enemies.

ONÍKÒYÍ,  then is remembered first and foremost as a Warrior. His descendants became rulers of the town of Ikoyi under the Alaafin.

CHARACTERISTICS OF ONÍKÒYÍ and ESO-ÌKÒYÍ (Ikoyi war Lord and soldiers):

* It is a taboo for Ikoyi warriors receive arrows at their  back rather they receive on their tongues.

*Anytime they received  messages of very deadly battles instead of running away from the town, they employ drummers and praise singers in preparation for the battle and dance round the nooks and crannies of the town.

*ONÍKÒYÍ loves nothing but war. 

*When others are planting yams, he is planting human heads.

* When others are thirsty and drinking wine and water, he is drinking blood to quench his thirst.

*When others reap fruits, he is reaping dead warriors.

* His community is always infested with Vultures and Hawks that are always perching and feeding on the intestines and eyeballs of  dead warriors.

*Like most warriors' communities in the ancient Yoruba kingdom, robbers are very common within the ancient Ikoyi community. 

*While preparing for the battlefield, ONÍKÒYÍ goes with basket full of all his belongings and cooking utensils. In other words, he shift his home to the battlefield. 

* It is a taboo for  Ikoyi women to put  basket on their heads because this is a reminder of fresh war for ONÍKÒYÍ and his warriors.

* It is also a great taboo for the Ikoyi lineage to eat rat. The reason behind this was the transformation of an ONÍKÒYÍ that transformed himself into a rat while escaping captivity by enemies on the battlefield. 

*During terrible and deadly battle, the Eso-ikoyi don't call themselves by name. They refer to one another as ÈSÓ (soldier) so as not to be emotionally distracted if a dear and close family member is killed in the war.

ORÍKÌ ONÍKÒYÍ ;

Ikoyi-ęşó

Omo ęrù fisanfisan

Omo akorogun jo 

Omo orun y'órun

Ikoyi omo olófà şèlèlè

Omo igbo ni o ku si

Omo odo ni o gbe lo

Omo a ku yakata

Omo a sun yakata

Omo a ku rondo

Omo a sun rondo

Omo agba Ikoyi tó gbo'jo iku to lo re gba ìlù

Omo a ku yánanyànya b'òtè l'érù.

Omo afinju agba ikoyi, fìrí gba igba ofà s'ófun

Omo a t"òfun da igba ofà silę 

Omo igunnungun ori àpé

Omo àkàlà orùn oşè

Omo ji'kan n t"ogun

Omo pa'kan n t'ogun

Àrònì gbo'gun ma şidi

Omo agbòn ti o r'iku sa

Onikoyi a di pelemo loju ogun

Ikoyi o ni sun'le àjà

E sa ba mi w'eke eyi to gun gogoro 

Yanbinlolu 

Omo orun y'orun 

Ipinle Ikoyi won kìí j'okete

Ajugun ni baba won fi n şe.

Eşo-Ikoyi kii gb'ofa seyin 

Ori ahón ni mu won.

Ogun a ja iweyin ni mu"le Onikoyi wun mi

Ogun ojoojumo ni mu"le won su mi i lo

Ijagbe Aroni o wa'le

Onikoyi o sinmi ogun

Omo odan ni yin

E ma ş'edi dandan te ba r'ogun

Eşo o r'iku sa

Ojo ogun le, eşo o pe r'awon loruko

Obinrin Ikoyi won ki gbe'ri agbòn

L'ojó ti won ba gbe'ri agbòn 

Won fi ran oko won l'eti ogun ni.

Ìlàlá omo agbòn ti o r'iku sa

Ìrá ìràìrá ni baba yin gun ti o wa'le mo

O dijo e ba pa ìrà, p'òtòlò 

Ke to gba baba yin lowo eranko.

Ijeni àgbé omo olè l'osun 

Omo ogun l'osan

Omo olè l'óru

Olè aşo kó, t'èwù ko 

Ibi ka r'omoge to da laarin ode

Ka ma muu fi ş'aya ni.

Yanbilolu l'ogun lo re k'eru

K'onikoyi to de, ole ko'le e lo

O wa pade baba olè l'ónà

Ni won ba be Onikoyi lori

Ori Onikoyi fo bìrì bó'lè

Mo mo eni to be Onikoyi lori 

Mo mo eniyan to be ori Onikoyi 

Mo m'eni Ikoyi ko'le ę lo

Mo m'eni t'onikoyi ko n'ile.

Ipanpa Tógunja oun ni Yanbinlolu be l'ori

Ikùnķùn kogunloju oun lo b'ęri Onikoyi; 

Ìlàló omo a ş'ole ma şa f'owórá

Ipadenigbo oun lo lo ko'le Onikoyi 

Esaogbin ni baba yin ja l'ole

Aşô eegun lo gbe...........

BLACK HISTORY

Everyone knows Lewis & Clark, but did you know that there was a black man who was also part of the expedition? His name was York.

As William Clark's slave from boyhood, he participated as a full member of the expedition and was present when the expedition reached the Pacific Ocean.

York was known for his skill in scouting, hunting, field medicine, and manual labor in extreme weather conditions. Lewis had noted in his journal how York had saved him from certain death from a grizzly bear during the expedition. The Native Nations treated York with respect, and he played a key role in diplomatic relations, mainly due to his dark skin.

After the expedition returned, every member received money and land for their services, every member except York. York asked Clark for his freedom based upon his good service during the expedition, and Clark refused. York pleaded to be reunited with his wife, who was a slave in Louisville; he even offered to work in Louisville and send Clark all his earnings. Clark still refused, and sold York to a brutal master in 1811, where he remained a slave at least until 1816. No reliable information has been published on York after that year. Today I honor York, a man history books, until recently, have forgotten.

Ooni Lúwo Gbàgìdá

Ooni Lúwo Gbàgìdá (sometimes spelled as Luwo) was the first and only female ruler of Ile Ife. She was the 21st Ooni of Ife, a paramount traditional ruler of Ile Ife, the ancestral home of the Yorubas in the 10th century.[1][2] She was the daughter or a descendant of Ooni Otaataa from Owode compound, Okerewe, and a descendant of Ooni Lafogido. Luwoo was married to one of the high chief known as Obaloran and gave birth to a son named Adekola Telu, She was the first and the only female paramount ruler of Ile-ife known to be the origin of Yoruba ethnic group in southwestern Nigeria, succeeding Ooni Giesi and succeeded by Ooni Lumobi.[3] Ooni Luwoo's reign remains the only one by a female in Ife to date. Her son Adekola Telu was the founder of the Iwo Kingdom.[4]

References:

[1] Toyin Falola; Aribidesi Adisa Usman (2009). Movements, Borders, and Identities in Africa Volume 40 of Rochester studies in African history and the diaspora. University of Texas at Austin. University of Rochester Press. p. 85. ISBN 9781580462969. ISSN 1092-5228.

[2] M. A. Fabunmi (1985). An Anthology of Historical Notes on Ifẹ City. the University of Virginia. J. West Publications. p. 271. ISBN 9789781630170.

[3] Dayo, Ologundudu (2008). The cradle of Yoruba culture. Nigeria: Centre for spoken words. p. 206. ISBN 978-0615220635. Retrieved July 30, 2015.

[4] "Queen Lúwo Gbàgìdá, the first and only female Ooni of Ife". 27 September 2019.

Afro Hair

The African hair or Afro hair produces plenty of protective oils, called sebum, which keeps our hair healthy. In fact, African hair actually produces more oils than Caucasian and Asian hair.

Hair played a significant role in many ancient African societies. People used hair to express personal identity, religious beliefs, social status, and community traditions. African ancestors created elaborate hairstyles for various rituals and ceremonies to invoke spiritual protection and blessings.

Rock your hair with pride.

📸 Ancient African hairstyles

#Africa #Black #African

The Oromo Goobee and Shinooyyee Festival

The Oromo people have many fascinating cultural festivals celebrated in open spaces. Among them is the festival held on the eve or dawn of Birraa, literally “a new year” for the Oromo. During this time people who meet each other say, “Baga ganna nagaan baatanii booqaa birraa argitan." It means, “Good that the rainy season is over for you and that you came to see the spot of the sunny flowering season." The expression signifies the beginning of a new year according to Oromo time reckoning. All members of the society repeatedly offer each other this exchange of goodwill and wishes in a lovish manner. The eve of the Oromo New Year celebration begins in the middle of August.

Next, there is a festival called Gubaa Mijiri. Mijirii is the place where Gubaa lights take place. The guba celebration includes the burning of a large bonfire, based on the belief that good things are awaiting in the future. After adding dhibayyuu, the bonfire is lit and burned. Then the attending people gather around and dance with joy. According to local traditions, guba takes place during the night. The burning and the light siginfies the end of the dark winter season and herald the New Year.

Shinooyyee/Qaammee/Illee the Festival of Young Oromo Girls:

Another important festival is Shinooyyee, a unique festival celebrated by young girls who are not married. This festival is famous in central Oromiya among the Tulama Oromo surrounding Finfinnee and its visinity. The celebration begins during the last week of August. The festivity marks the end of the rainy season and heralds the dawn of Birraa/Autman. The festival reflects the change in girls’ status in society. The name of the festival, Shinoyyee, comes from the name of a beautiful grass and flower that symbolizes beauty. The feast gives a great opportunity for young girls to plait their hair in fantastic styles and to dress up and decorate with ornaments of their choice. They chant, sing, and dance with friends and peers for up to 3 weeks. They chant songs and show off their dance styles to their hearts content, attired in eye-catching costumes.

The celebration is to prepare for the upcoming New Year. September is the time of the Oromo New Year when crops are ripe, the smell of flowers is mild, the floods and rivers are reduced and green grass and flowers cover the land. 

The festivity strengthens the relationship of the girls. It is a time when girls of the village get absolute freedom to enjoy outside of their family's home. It is the time when girls buy new clothes, make shurrubba, and collect the grass named qunni/alladduu from fields. After they uproot the qunni, they carry it and take it to the houses of their neighbors, dancing and chanting and give it in the form of gift. In return, they get food and money. The neighbourhood give them food and smear onto them butter. They bless the abba warraa by saying, “Kan baranaan geessan kan bara egereen isiin haa gahu.” 

Next, they collect butter from each house and gather it at a selected place. Then later on, they anoint their “wadaja” (literary called boyfriend), which is the known practice, especially in the northern Shawa region of Oromiya. On these days, the girls are free to enjoy their wadaja. They select their future husband and express their love. 

Shinooyyee/Aseesaa is a great festival full of memories. They sing very beautiful songs that attract the sense of listeners and spectators. They preach peace, tolerance, unity, prosperity, tranquility, hope, and purity in a group set up according to their age and locality. Parents know this is their time, and they free their daughters from expectations to any household work. 

There is a unique carnival atmosphere as the groups of girls walk throughout the village and town, circling and dancing around the house and men they encounter, asking for food and drink. Giving them drink, food, and other things is believed yo attract an extraordinary blessing from God. 

Shinooyyee is an important social event to girls’ and expresses their aspiration for peace, prosperity, abundance, fertility, and a hope for the renewal of a new social life.

Ayyana goobee/Goobee festival

Another important festival is Goobee, a song festival for young boys that heralds the eve of Birra and that marks the arrival of the Irreecha Thanksgiving festival. Gobee is the song of young boys used to welcome Birraa season. Goobee is well known in North Shewa of the Oromia Regional National State. It is a type of song sang by youth to envoy good hope, goodwill, fraternity, coordination, and reconciliation among human beings. The message of their song is simply a wish for a new year, prosperity for the alive and worshiping mercy for the dead. Traditionally, Goobee is played during the night. The word “goobee” is translated as strong and fit young boys. The youths of the neighborhood gather in the evening to dance and chant and express their happiness.

Goobee is a stage at which the power, skills, knowledge and strength of youth are measured.

They move house to house, chanting and dancing, and ask for money and foods to eat. When they are provided with food and money, they give the family member green grass, which is the symbol of fertility, prosperity and abundance. They praise and bless in the name of God husband and wife, cattle, women, and children and wish them goodwill. 

Recently, the two historic festivals Goobee and Shinooyyee are now promoted to the state of national festivity and celebrated both at the countryside and in different big cities including Finfinnee/Addis Ababa the capital city Oromia National Regional State with warm and colorfull ceremony.

The time when these festivals are celebrated is a transitional period from the dark and rainy season to the sunny and dry season of Atuman and the month of September.

September is the most respected and unique month in Oromo culture because it is when the seeds sowed in the winter begin blossoming, flowering, and giving fruits and seeds.

These two siginificant festivals bridge to the colorfully celebrated Irreecha festival at Hora Finfinne and Hora Arsadee at national level.

The elders of Oromo and the people, keeping fresh grass and flowers, perform their prayers and thank their God for going to the sea or a riverbank. They move to the top of mountains or banks of seas or rivers not to worship the mountains, rivers, or seas but rather to distract themselves from any noise and to give thanks and worship their God (Waqaa) with concentration. They go to the sea and rivers carrying green grass and flowers because they believe that water bodies are holy and peaceful places where the spirit of God manifests.

In the Oromo culture, the rainy season is considered the symbol of darkness. At the beginning of September, the darkness is gone, rivers run shallower and cleaner, and the mud is gone. As sunshine rules the land, the Oromo people of Ethiopia go out to celebrate this great natural cycle with the spirit of worshiping God (Waqa).

Irreechaa promote justice, equality, love, unity and reconciliation. Irreechaa, with its celebration of unity and love, has the potential to contribute significantly to national consensus in Ethiopia.

Irreechaa brings people from various ethnic backgrounds together. Not just Oromos, but people from different regions. Even foreign guests are also participants of this great festival. This inclusivity creates a space where diverse cultures and different human communities are gathered. Different perspectives can be shared, and different communities can engage in meaningful relationships. It offers a platform for open discussions, understanding, and forgiveness. By facilitating conversations and fostering a spirit of reconciliation, Irreechaa can contribute to healing societal divisions and building bridges between different groups.

The day also serves as a platform for cultural exchange and understanding. People from different backgrounds have the chance to experience Oromo traditions, customs, and values. This exposure promotes empathy, respect, and appreciation for diverse cultures, fostering a sense of unity and shared identity. Through this cultural exchange, national dialogue can be enriched, and a sense of national consensus can be developed.

Oromo Culture is Oromo Unifying Platform!

Happy Shinooyyee, Goobee and Irreechaa Festival of 2017/2024!!!

Overview and Pictures Thanks to the Institute of Oromo studies. Thanks to Journalist  Zinabu Asrat!!! 

#Africa #Ethiopia

The Nana Kwadwo Mbra V Monument Unveiled

Nana Kwadwo Mbra V was known in private life as Kofi Kakraba. Born into the Royal Ebiradze family, he was chosen for kingship at the tender age of 12. As custom demanded, he was confirmed for a period of 14 years and was finally enstooled Omanhen on July 27, 1948.

His reign was said to be peaceful, characterised by wisdom, show of sympathy and foresight. During his reign, many educational institutions that were in existence thrived and excelled while many new ones, including the University of Cape Coast, were established.

It was also during his time that the High Court, Centre for National Culture and Ministries buildings were put up. He also initiated the construction of the Central Regional Hospital.

Osabarima Mbra revived the Oguaa Fetu Afahye in 1964 after it was abolished in 1934 by the colonial administration because of the constant clashes and combat by rival Asafo companies.

#Africa #Ghana 

HOW TO SPOT COVERT NARCISSISTS!

(1). They will always play the victim.

(2). They act like they are so empathetic but in reality have no empathy.

(3). They have a humble demeanor and appear vulnerable and sensitive, but upon closer observation, you will come to see intense resentment, envy and jealousy they have towards others.

(4). They do things for others but they always expect something in return. Be it a lot of praise or some kind of future obligation.

(5).Their reputation for being a "Nice Guy" or a "Nice Girl" is everything to them. Image is more important than reality.

(6).They have a passive-aggressive nature and never deal with conflict in a healthy direct manner.

(7). Ultimately they can seem like the most caring, sensitive people in the world. Only to realize they are only sensitive and caring when it comes to themselves. 

#World

GHANA 🇬🇭

The Assin Manso Ancestral Slave River also called Nnonkonsuo or Donkor Nsuo (singular) was one of the slave markets for gathering indigenes during the trans-Atlantic slave trade.

It is located in the Central Region of Ghana, forty (40) kilometers along the Cape Coast-Kumasi highway.

It served as the final link in the slavery route from Northern Ghana.

The Assin Manso Slave River Site served as the place where slaves had their last bath on African soil before being marched down to the slave castles of Elmina and Cape Coast along the coast.

The site was referenced as the "great depot" through which the Asantes sent slaves to the coast and served as one of the largest eighteenth-century slave markets. Here, slaves were fed and allowed to rest for several days or weeks.

In 1998, Assin Manso was re-inscribed onto the map of African-diasporic historical imagination through the reburial of two slave ancestors (one from Jamaica, one from the United States) as part of an Emancipation Day ceremony.

#Africa

THE HAUSA PEOPLE

The Hausas are mainly concentrated in the northern part of Nigeria, as well as in the southeast of the neighbouring Niger. They also populate parts of other countries, including Cameroon, Ghana, Chad, Togo, Senegal, Ivory Coast, Sudan and Gabon.

The Hausa States, also known as the Hausa Country, were independent political entities founded by the Hausa people and located between the Niger River and Lake Chad. It was a political entity without central authority, isolated until the mid-14th century. Regardless of their placement, they had a common language, laws and customs. The Hausas specialized in forging, fishing, hunting, agriculture and salt extraction. By the 1500s, the northern city of Kano had become the most powerful and was a major mall for ivory, gold, slave trade, salt, cloth, leather and cereals. Because of their lack of military expertise and a central governing body, they were considered cowardly alliances by neighboring cities, making them subject to external domination. All states remained independent until they were conquered by eminent Islamic scholar, Usman dan Fodio, during a Holy Jihad (war) between 1804 and 1815, who created the Sokoto Caliphate. It was later abolished when the British defeated the caliphate in 1903 and named the Northern Region of Nigeria.

Popular myths told about the origin of the Hausa people:

Bayajidda, the mythical ancestor of the Hausa people, allegedly emigrated from Baghdad in the 9th or 10th century to the Kanem-Bornu empire, where he married a princess. Due to irreconcilable differences with his stepfather, Bayajidda was forced to flee his home, leaving behind his wife and their first child. One day, after a very long and exhausting journey, he arrived in a city called Daura where he asked for water from an old woman. The woman explained to her that she had no water and couldn't supply the community well because of a snake terrorizing the villagers - it is said that the snake only allowed the villagers to go fetch water once a week. Bayajidda became furious and rushed to the well, engaging in a battle with the snake and the tua. As a reward, he received in marriage the queen of Daura who gave him a son named Bawo. After testing the city of Biram. He had six sons who became the leaders of other Hausa cities-states. These are known as haoussa bakwai states (seven haoussa).

The Hausa people have unique cultural practices that have stood the test of time, regardless of British colonization. Their political and spiritual leaders did not compromise the standards they knew well; that is why they still maintain their way of life today.

A large portion of the Hausa population consists of Muslims practicing Islam, based on the teachings of Prophet Muhammad and the instructions of the Holy Book Qur'an. It is said that the religion was brought to them by traders from North Africa, Mali, Borneo and Guinea during their trade exchanges, and they quickly adapted the religion. Muslims pray five times a day, fast during the month of Ramadan and strive to make a pilgrimage to the holy land in Mecca. However, there is a class of Hausas called Maguzaya: they do not practice Islam but belong to a cult that worships natural spirits called bori or iskoki. 

#Nigeria #Hausa #Africa 

"AFRICANS WERE OVERWHELMED THROUGH GUNPOWDER"

Sengheh Pieh, (Joseph Cinque, a name he came to be known by), was a Mende Prince that was captured on his farm and taken into slavery On July 2, 1839.

He and many other Africans; Yoruba, fanti, wadaoobe, wolof speaking people were chained and stacked on the Spanish ship, called 'Amistad', heading for the Spanish coast.

At sea, Sengheh managed to break free from his chains. He then freed all the other captives; a good number of them were Mende speaking Africans. Together they killed all their captors onboard, except for one of the crewmen who they held a sword to his throat and forced him to take them back to their homelands.

None of the Africans could navigate, except Cinque who could sail a ship but couldn't figure out how to go about getting back to Africa. The crewman deceived them and took them to the shores of the Americas instead of going back to Africa... Or the initial destination of the ship which was on the Spanish coast. The ship belong to the family line of queen Isabella of Spain.

After years of struggles, Sengheh became a Freeman only to return to his homelands to find his communities destroyed and his family scattered.

There was many of such revolts against the captors at sea during the era of Trans Atlantic slave trade which saw churchmen, capitalists, outcasts from Europe, rise to wealth on the backs and blood of other humans. It's generally assumed that African natives sold their own, but this wasn't the truth in its entirety. The 'inner circles" of the African kingdoms were already shattered apart by Arab slave trade that had intensified from the 7th century CE just after the death of Prophet Muhammad. European Visigoths, Gauls, Oscans, Slavs etc and a great number of the barbarian tribes in Europe were also made slaves during the Arab slave trade. Some were also enslaved in North Africa by African Moors as of the 15 century when Portuguese Maritime expansion began. 

African societies were so cracked at the center that when Europeans came in, through trade and later began, systematically, plundering the communities, those that were at disagreements with each other thought "the invaders were only doing away with their enemies" and aided the process in some cases. This could be said of some riverain communities in most of west Africa where Sengheh Pieh was from. But in total, "Africans were overwhelmed by gunpowder" -W. Rodney.

#Africa

HISTORY LESSON

The hairstyles of Great Benin chief, truly Great Benin Empire is the cradle of Black civilization still existing till date in today Nigeria.

The Benin Kingdom was a flourishing ancient city situated in modern day Nigeria. During pre colonial era, Benin was one of the many highly developed cultures in Africa. This kingdom got its start up around 900 CE when Edo people settled in the tropical rainforest of West Africa. 

The walls of Benin City and its surrounding kingdom was the world’s largest earthworks carried out prior to the mechanical era, and was featured in the Genius Book Of Word Record. Benin City was also one of the first cities to have a semblance of street lighting. Huge metal lamps, many feet high, were built and placed around the city, especially near the king’s palace. Fuelled by palm oil, their burning wicks were lit at night to provide illumination for traffic to and from the palace. When the Portuguese first visited the city in 1485, they were stunned to find this vast kingdom made of hundreds of interlocked cities and villages, calling it "Great city of Benin".

#Africa #Black

HISTORY LESSON

The Greeks and Romans once sat at the feet of the Egyptians. Admiration turned into jealousy which leads to contempt. How soon do we forget?

The Greeks visited Egypt (kemet) as students to learn and study things we Africans knew before they later came back to invade and destroy the great libraries and scatter us into different places before the Arabs invaded again.

Plato studied in Egypt for 13 years:

Pythagoras studied philosophy, geometry and medicine in Egypt for 22 years.

Thales, the first Greek philosopher to study in Egypt for 7 years.

Hypocrates, who is called father of medicine, recognized the Egyptian multi genius, Imhotep as the father of medicine.

The "Pythagorean Theorem" used to build pyramids in Egypt 1000 years before Pythagorean was born.

Plato said Egyptian education makes students more alert and humane.

Plato told his students to go to Egypt if they wanted to study the minds of great philosophers.

Heredotus, the Greek historian described ancient Egypt as the cradle of civilization.

Our ancestors opened the doors of our Nation to foreign peoples, these guests were welcomed with respect and honor according to our traditions but they used our kindness to destroy our Nation. #Africa

History:

The truth is during the course of  history, Egypt was invaded or conquered by a number of foreign powers, including the Hyksos, the Libyans, the Assyrians, the Achaemenid Persians, and the Macedonians under Alexander the Great.

After the fall of Rome, Egypt became part of the Byzantine Empire, until it was conquered by the Muslim Arabs in 641 CE. Throughout the Middle Ages, from its conquest by the Islamic Empire in the year 641 until 1517, Egypt was governed as part of a series of Arab Caliphates.

The Arab conquest of Egypt, was led by the army of 'Amr ibn al-'As, took place between 639 and again 646 AD and was overseen by the Rashidun Caliphate. It ended the seven-century-long period of Roman reign over Egypt that began in 30 BC.

James Baldwin & James Meredith

James Baldwin with activist James Meredith, Jackson, Mississippi, in 1963, a year after Meredith became the first African American student admitted to the University of Mississippi.

James H. Meredith, in 1962, became the first African American to attend the University of Mississippi.

A former serviceman in the U.S. Air Force, Meredith applied and was accepted to the University of Mississippi in 1962, but his admission was revoked when the registrar learned of his race.

A federal court ordered "Ole Miss" to admit him, but when he tried to register on September 20, 1962, he found the entrance to the office blocked by Mississippi Governor Ross Barnett. 

On September 28, the governor was found guilty of civil contempt and was ordered to cease his interference with desegregation at the university or face arrest and a fine of $10,000 a day. Two days later, Meredith was escorted onto the Ole Miss campus by U.S. Marshals — setting off riots that resulted in the deaths of two students. He returned the next day and began classes.

In 1963, Meredith, who was a transfer student from all-black Jackson State College, graduated with a degree in political science.

Three years later, Meredith returned to the public eye when he began his March Against Fear. On June 6, just one day into the march, he was sent to a hospital by a sniper's bullet. Other civil rights leaders, including Martin Luther King, Jr., and Stokely Carmichael, arrived to continue the march on his behalf. 

It was during the March Against Fear that Carmichael, who was leader of the Student Nonviolent Coordinating Committee, first spoke publicly of "Black Power" — his concept of militant African American nationalism.

James Meredith later recovered and rejoined the march he had originated, and on June 26 the marchers successfully reached Jackson, Mississippi.