Banyankole’ a tribe that allows bride’s aunt to sleep with groom Before marriage

Africa is one of the continents of the world with diverse traditions. There is one tribe in Uganda whose way of preparing its women for marriage differs completely from other African tribes. The question now is ‘How much influence should aunties have on their nieces? In many African cultures, aunties provide counselling to their young nieces as they age from adolescence to adulthood. When it comes to marriage, these aunties prepare their nieces for the challenges that lie ahead.

But for the Banyankole people in Southwestern Uganda, the aunt does more than the above, especially during the marriage.

When a couple wants to get married, the primary responsibility of the bride’s aunt is to carry out a sexual check on both her niece and her nephew-in-law. Essentially, the aunt does this by having sex with the groom to check his potency and virility.

She also has to “test” if the bride is still a virgin before they are allowed to consummate their marriage.

In other traditions, the aunt is said to go as far as listening in or watching as the bride and groom have sex to prove the couple’s potency.

Inasmuch as this practice may sound weird, it shows how the people of Banyankole hold virginity in high esteem.

As soon as a Banyankole girl is eight, she goes through a lot of restrictions to prepare her for marriage.

When other children her age in other cultures are out having fun and playing, a girl in this part of Uganda is mostly kept indoors, where she is fed beef and millet porridge and forced to drink milk in large quantities so that she becomes fat.

Being fat is synonymous with beauty among the Banyankoles.

When she starts developing breasts, she is also asked by her parents to abstain from sexual activities.

It is the duty of a Banyankole father to find a wife for his son as he pays the bridewealth as well. This consists of some cows, goats and pots of beer, depending on how rich a person is.

Once the bride price is paid, the marriage preparations begin. On the wedding day, there is a lot of feasting at the bride’s home, where the father is expected to slaughtera bull.

At the bridegroom’s home, there is another feast where the marriage is consummated. This is after the bride’s aunt has “tested” her niece’s purity and slept with the groom to also check his potency.

#Uganda #Banyankole #Africantribes #Culture

Who Are Dinka People - Muonyjäŋ?

Muonyjang means "men of men"

The Name:

The people call themselves Jieng (Upper Nile) or muonyjang (Bahr el Ghazal). The Nuer call them ‘Jiang’; Shilluk call them ‘Jango’; Arabs and Equatorians call them Jiengge; all stemming fromJieng.

Demography and Geography:

The Dinka is the largest single national grouping in South Sudan. Numbering about 2.5 to 3 million and constituting of more than 25 aggregates of different Dinka sections (Wut). The Dinka are found in Bahr el Ghazal, Upper Nile and Southern Kordofan regions. Each Dinka section has a separate political entity with established rights to a well-defined territory. The main sections and sub-sections and their geographic locations include.

Geographical Location Section (s)Aweil - RekPangak -Thoi LuachBailiet - Ngok  RenkBentiu - RuwengBor - Bor, Twic, Nyarweng, HolRumbek - Agar GokTonj - Rek LuachGogrial - RekYirol - Aliab, CiecAbyei - Ngok Environment, Economy and Natural Resources.

The Dinka habitat ranges from ironstone plateau of Bahr el Ghazal and the flood plains (toch) between the White Nile River and its numerous tributaries and distributaries to the rich savannah grasslands of Upper Nile. The economy is largely traditional animal husbandry, subsistence agriculture, fishing and hunting. Ownership of livestock is familial; and is a basis of social status/standing in society. The larger the herd the more prestigious the family. The Dinka land in western and northern Upper Nile and Abyei in southern Kordofan is endowed with huge petroleum reserves. Other natural resources include forest products such as shea nuts in Rumbek and Yirol, fisheries resources, etc.

Mythology and History:

According to a myth held by many Dinka sections, the first people to be created by God (Nhialic) were Garang and Abuk, understood now as being the equivalent of Adam and Eve. Deng was their first born from whom all Dinka people are descended.

Language:

The Dinka language (Thong muonyjang or thong-Jieng)

HISTORY LESSON

“A Father stares at the hand and foot of his five-year-old, severed as a punishment for failing to make the daily rubber quota, Belgian Congo, 1904”.

“Colonization is really just a blip in the history of Africa but it had such an outsized impact on African realities.” Bomi Fagbemi 

Between 1885 and 1910, the whole African continent was occupied by seven European countries : France, Britain, Germany, Portugal, Belgium, Italy, and Spain. In retrospect, colonialism—which basically ended in the early sixties—represented a relatively brief period in the history of Africa (sixty to seventy years), but it had an extremely profound and enduring political, economic, social, and cultural impact on African peoples and societies that is still felt today.

A number of factors directly linked to colonialism contributed to the steady depopulation of Africa between 1900 and 1960, including military conquest, diseases, epidemics, famine, repression, forced labor, and conscription.

African leaders did not willingly relinquish political control of their territories to Western invaders. As the cases of Al ‘Haji ‘Umar Tall’s Tukulor empire, Samori Touré’s Maninka empire, and the Ashanti kingdom demonstrate, African rulers bravely and steadfastly resisted colonial penetration, only to be overcome by the use of already conquered neighboring groups to invade others. The repression that ensued was generally brutal and deadly.

Analysis by Muni Wa Muiu

AFRICAN RENAISSANCE MOVEMENT

The gigantic bronze Statue which is known as the African Renaissance Monument in Dakar, Senegal is the tallest statue in Africa. It represents the Promise and total Freedom of Africa.

At 49 metres, the African Renaissance Monument is taller than both the Statue of Liberty and Chrìst the Redèemer. Situated atop a 100 metrehigh hill, it dominates the Dakar skyline.

It was designed by a Senegalese architect Pierre Goudiaby.  The monument was built by Mansudae Overseas Projects, a North Korean company that specializes in monument construction. #africa #blackhistory

THE GREAT BENIN

The Great Benin is credited for having the first street lighting in the world. Then called Edo, as far back as the 9th century, the blueprint of the city was designed using fractal mathematics when that science hadn’t even been ‘discovered’ yet.

Public health, animal rights & environmental science were high on the Benin agenda.  Every house had its freshwater supply, and according to 17th-century Dutch biographer Olfert Dapper, “the city’s main streets, which ran at right angles to each other, had underground drainage made of a sunken impluvium with an outlet to carry away stormwater. Much narrower side and intersecting streets extended off them.

In the middle of the streets were turf on which animals were fed.”

Dapper adds that wealthy residents kept their house walls “as shiny and smooth as any wall in Holland can be made with chalk, and they are like mirrors.”

When the Europeans first came to Benin, they carried gifts & bibles and bowed before Oba Ewuare The Great. 

In the mid--1400s, the Oba was considered The Human Leopard, and the leopard was considered a symbol of the Oba. Their hunting was a taboo, and Leopards were seen walking around the Oba’s private court, answering to none, other than the Oba himself, who shared the same spirit and mind with the creature.

Benin was royal, not only in regalia but in mindset & outlook. The early foreign explorers’ descriptions of Benin City portrayed it as a place free of crime and hunger, with large streets and houses kept clean; a city filled with courteous, honest people, and run by a centralized and highly sophisticated bureaucracy. People treated each other with such refinement, that In 1691, the Portuguese ship captain Lourenco Pinto observed: “Great Benin, where the king resides, is larger than Lisbon; all the streets run straight and as far as the eye can see. The houses are large, especially that of the king, which is richly decorated and has fine columns. The city is wealthy and industrious. It is so well governed that theft is unknown and the people live in such security that they have no doors to their houses.”

In contrast, London at the same time is described by Bruce Holsinger, professor of English at the University of Virginia, as being a city of “thievery, prostitution, murder, bribery and a thriving black market made the medieval city ripe for exploitation by those with a skill for the quick blade or picking a pocket”.

In that royal tradition, Benin’s 16,000 km Great Wall remains the largest manmade infrastructure before the industrial era and the largest single archaeological phenomenon on the planet.

The Benin Wall System was originally speculated to be four times longer than the Great Wall of China until a recalibration of the China wall by Chinese surveyors put their great wall at around 21,000 km.

Still, the Great Wall of Benin consumed a hundred times more material than the Great Pyramid of Cheops and took an estimated 150 million hours of digging to construct, until they were bombarded away by the British Navy in 1897, after several years of attempting to breach the royal kingdom.

The looting of the Benin Royal Palace followed, and 1000s of bronzes and other sculptures now remain in museums in London, France, the Netherlands, Belgium & the USA, and in auction sales for half a million dollars-a-piece or more.

With such impeccable & incredible detail, Benin & later, Ife Bronzes, are the most refined metalwork in the ancient world, their technology, artistry & sophistication unequaled in the west until maybe the 19th century, and significantly predating the European renaissance.

Till today, Benin bronzes rank among humanity’s greatest artistic achievements.

TIWI POOL IN DIANI

Tiwi Pool in Diani, Kenya, is a hidden gem that captivates with its unique shape resembling the African continent. Nestled along Tiwi Beach's pristine shores, this natural tidal pool, also called the "Africa Pool," offers a striking view, particularly at low tide, when its Africa-like silhouette is most visible. 

The pool forms through tidal action, making it perfect for a refreshing dip, snorkeling, or simply admiring nature’s artistry. Located near Diani's popular tourist spots, it remains relatively secluded, giving visitors a serene and peaceful experience away from the crowds. 

Tiwi Pool’s crystal-clear waters reveal vibrant marine life, making it an ideal spot for underwater photography. This unique attraction is a must-see for travelers seeking authentic experiences along Kenya’s stunning coast. 

TIWI Discovering: Tiwi Pool offers an unforgettable opportunity to witness one of nature’s remarkable wonders in the heart of Africa.

Le Massacre De Thiaroye

Est un massacre commis par les troupes coloniales et des gendarmes français à l'encontre de tirailleurs africains, le 1er décembre 1944, au camp militaire de Thiaroye, près de Dakar, dans la colonie du Sénégal. Il survient à la suite d'une manifestation de tirailleurs, anciens prisonniers de la Seconde Guerre mondiale récemment rapatriés, réclamant le paiement de leurs indemnités et le versement du pécule qui leur était promis depuis des mois.

Le nombre de victimes fait l'objet de controverses entre historiens. Deux documents militaires français font état, l'un de 35, l'autre de 70 tirailleurs tués. L'historien sénégalais M'Baye Gueye dénombre 191 tués ; l'historien français Martin Mourre évoque l'hypothèse de plusieurs centaines de victimes sans pour autant que ni l'une ni l'autre de ces hypothèses puisse être étayée sérieusement à ce jour, faute notamment d'ouverture des archives militaires françaises.

Alors que la Seconde Guerre mondiale n'est pas encore terminée, les tirailleurs africains sont, durant l'été 1944, parmi les premiers prisonniers de guerre libérés par l'avancée des troupes alliées à la suite du débarquement de Normandie. L'occupant allemand avait en effet interné ces prisonniers dans des camps en France.

Après leur libération, les autorités décident de les démobiliser. En même temps est menée une opération de « blanchiment » des troupes françaises. Ainsi, « de novembre 1944 à mars 1945, le nombre d’autochtones rapatriés en AOF (Afrique-Occidentale française) […] s'élève à 9 678, soit 3 261 ex-prisonniers et 6 334 rapatriés de France ».

Les tirailleurs attendent le versement d'un pécule constitué de leurs arriérés de solde (un quart aurait dû leur être versé avant l’embarquement4) et de la prime de démobilisation, et souhaitent pouvoir retirer l’argent économisé pendant la guerre, sur des livrets d’épargne du Frontstalag4,5. Au lieu de le faire en France, le ministre des Colonies René Pleven leur promet qu'ils seront démobilisés à Dakar. Le contingent provenant des centres de transit de Rennes, Versailles et La Flèche est rassemblé à Morlaix (Finistère) où les 1 635 tirailleurs embarquent le 5 novembre 1944 sur un navire britannique, le Circassia, et arrivent à Dakar le 21 novembre 1944. 315 tirailleurs (sur 1 950 prévus) ont refusé d’embarquer en France avant que leur situation soit réglée4. En route, quatre cents autres auraient aussi refusé de réembarquer après une escale à Casablanca. Les paiements relatifs à la démobilisation n’ont pas lieu : seule une avance sur prime de 1 500 francs leur a été versée en octobre, avant le départ de la métropole.

Fin novembre 1944, plus de 1 600 soldats africains (officiellement 1 280) issus de différents territoires de l'Afrique-Occidentale française — intégrés dans les « tirailleurs sénégalais » — sont regroupés dans le camp de Thiaroye, à une quinzaine de kilomètres du centre de Dakar. Ils viennent des colonies du Sénégal, du Dahomey (actuel Bénin), du Soudan français (actuel Mali), de la Haute-Volta (actuel Burkina-Faso), de la Côte d'Ivoire, de l'Oubangui-Chari (actuels Tchad et Centrafrique), du Niger, du Gabon et du Togo.

Source: Wikipedia

ROBERT SOBUKWE

South Africa needs more people like Robert Sobukwe.

Sobukwe was regarded as a strong proponent of an Africanist future for South Africa and opposed political collaboration with anyone other than Africans, defining "African" as anyone who lives in and pays allegiance to Africa and who is prepared to subject themselves to African majority rule. In March 1960, Sobukwe organized and launched a non-violent protest campaign against pass laws, for which he was sentenced to three years in prison on grounds of incitement.

In 1963, the enactment of the "Sobukwe Clause," allowed an indefinite renewal of his prison sentence, and Sobukwe was subsequently relocated to Robben Island for solitary confinement. At the end of his sixth year at Robben Island, he was released and placed under house arrest until his death in 1978.

Ihekweme Chidiegwu

OLD OYO KINGDOM

The old Oyo kingdom, often referred to as the largest and most prominent of the Yoruba states, was located in the savannah region below the Niger River bend, specifically in the Bussa-Jebba area of southwestern Nigeria. The kingdom rose to power in the 17th and 18th centuries but ultimately collapsed in the early 19th century. The kingdom's early history and origins are largely shrouded in myths and legends, which complicates attempts to provide a clear historical account of its development. This lack of concrete historical evidence has led some scholars to conclude that the early history of Oyo is "beyond meaningful enquiry."

Two key challenges arise when reconstructing the early history of Oyo: the kingdom's origins are tied to both the settlement of the Yoruba people in their current region and the formation of their early state structures. Traditional accounts, which contain much of the information about these early periods, have remained largely unchanged since Samuel Johnson's publication of The History of the Yorubas in 1921. This work has influenced much of the subsequent scholarship on the subject, with many later accounts relying heavily on Johnson's findings. To begin any exploration of Oyo’s early history, it is crucial to examine the impact of Johnson's work, his sources, and his intentions, wherever these can be traced.

In 1901, a man from Iiebu felt compelled to assert the significance of Ife over Oyo in Yoruba history:

"I deny that Oyo is the capital city of Yoruba land. Ife, the ancestral home of all Yoruba people and the sacred land of Oduduwa, has been universally recognized as the capital by all interior tribes, including Benin and Ketu."

This statement underscores the ongoing debates about the historical and cultural significance of Ife in relation to Oyo.

Source: Manasseh Lorwongur 

Desert of Haunted Ships

A few years ago, the Aral Sea was the fourth largest inland water set on the planet, covering the 26,000 square miles between Kazakhstan and Uzbekistan in Central Asia. The ancient ocean was so vast that Alexander the Great also wrote about his struggles to cross it.

But due to excessive unplanned irrigation, all the water flowing from Seer Sea into the lake and a portion of source coming from Amu Sea stopped and caused the Earl Sea to shrink quickly.

And by the 1980s, half of his size was lost. Now he has lost 90% of his former level area. Now reduced to only 10% of his original size and has split into two small parts of water.

The consequences were so devastating that the fishing industry that sustained communities for centuries collapsed, and once the bustling rich ports that lined up the shore became sand desert. Today, the Earl Sea is known as the "desert of haunted ships".

Efforts to revive the Earl Sea have been underway for years, with some success. Over the past decade, water levels have seen a slight rise due to a closure built on the Kazak side of the sea in the northern part of the sea. However, the southern part of the ocean remains a deserted deserted land, and there is no hope for recovery.

The story of the Earl Sea is a warning of the impact of human intervention on the environment. It reminds us that the results of our weededed work can be remote and long term.

Story courtesy : Google

How government works: Nigeria as a Case Study - law enforcement and security

Nigeria’s security and law enforcement system operates in a complex and often under-resourced environment, grappling with multifaceted crime, systemic issues, and external pressures. At its core, the system comprises several layers, including the Nigerian Army, Nigerian Police Force (NPF), Department of State Services (DSS), and specialized agencies like the Economic and Financial Crimes Commission (EFCC). However, these structures face significant challenges in addressing Nigeria’s security concerns.

Crime in Nigeria is multifaceted, ranging from terrorism and kidnapping to cybercrime and banditry. A single terrorist or criminal often engages in multiple illegal activities, such as money laundering, human trafficking, illegal arms possession, and bribery. This interconnectedness complicates law enforcement efforts and demands an equally multifaceted response.

Recruitment practices within the security sector suffer from patronage systems, where godfatherism can fast-track unfit candidates into positions of authority. Conversely, the best recruits may leave due to poor promotion practices or unpaid wages, leading to desertion or vulnerability to bribery. Pay disparities further exacerbate this. For instance at one point in the past, Boko Haram reportedly paid its members significantly more than the daily wages of Nigerian soldiers, creating an incentive for replacement hires.

Training is another critical gap. Security personnel often lack access to realistic operational simulations, and feedback loops are insufficient to refine skills. Limited budgets mean soldiers and police may enter live operations with minimal preparation, leaving them ill-equipped to respond effectively to threats. Additionally, a lack of comprehensive understanding of codes of conduct among many officers leads to human rights violations, further eroding public trust.

Nigeria’s military and police face severe equipment shortages. Only a fraction of tanks, assault weapons, and ammunition are operational, and forward planning for acquisitions is inadequate, with long delays between procurement and delivery. These issues limit the effectiveness of operations, particularly in combating well-armed insurgents.

The workforce itself is strained. With a population of over 203 million, Nigeria’s army comprises 120,000 active personnel, with only 25% considered combat-ready. The police-to-civilian ratio is approximately 1:662, far below the UN-recommended 1:400, and significantly lower than countries like Singapore (1:137). This understaffing, combined with a lack of advanced technologies like reliable criminal databases, fingerprint systems, and CCTV, hampers the ability to prevent and solve crimes effectively.

Technology gaps are glaring. Security agencies lack the tools to intercept kidnappers’ calls or track terrorist movements, leaving them unable to prevent or resolve certain crimes. Despite attempts to establish forensic laboratories, such as one commissioned in 2016, progress has been slow due to limited funding and training. Institutions like the Defence Industry Corporation of Nigeria (DICON), established to address these needs, remain underfunded and underutilized.

Strategic communication is another weak point. Poor media management has fueled misinformation and speculation about security personnel’s complicity in crimes. The lack of a coordinated approach between the Defence Headquarters (DHQ) and the National Orientation Agency (NOA) has allowed insurgent groups like Boko Haram to dominate the narrative through effective propaganda, undermining public confidence in the government.

Professionalism in the security sector is often compromised by extortion at roadblocks, a blurred line between police and military roles, and political interference. Senior officers sometimes focus more on defending failures than addressing systemic lapses, further eroding trust.

Nigeria faces threats from numerous groups, including Boko Haram, the Islamic State West Africa Province (ISWAP), cultists, kidnappers, bandits, and regional militias. These threats are compounded by issues like land and farmer-herder disputes and illegal activities such as contraband smuggling and fish theft by foreign actors.

Funding remains a fundamental problem. Nigeria spends below the recommended 1.5–3.3% of GDP on defense, and the allocated funds are often misappropriated. Investigations have uncovered widespread corruption, including inflated contracts and the diversion of security votes, further weakening the system. For example, while the police requested significant budget allocations, only a fraction of these funds have been disbursed.

Structural inefficiencies also plague the system. Agencies like the DSS, NSCDC, and EFCC operate independently of the police, despite overlapping functions. Calls for integrating these bodies under a unified structure have been resisted, while the federal government continues to reject state police proposals.

In summary, Nigeria’s security apparatus struggles with a combination of resource constraints, corruption, technological gaps, and systemic inefficiencies. Addressing these challenges requires comprehensive reforms, increased funding, and a focus on professionalism to build a more effective and trustworthy security system.

Amazigh Tattoos: A Fading Tradition with Deep Roots

The Amazigh people, indigenous to North Africa, have long practiced tattooing as an integral part of their cultural, spiritual, and social lives. For centuries, Amazigh women adorned their faces, hands, and other parts of their bodies with intricate geometric tattoos, each design carrying profound significance. These tattoos, known as tqachirt, served as markers of identity, storytelling, and spiritual protection. They connected individuals to their tribes, celebrated milestones in a woman’s life, and were believed to imbue the wearer with fertility, health, and protection from malevolent spirits.

Historically, these tattoos were more than mere decoration. For Amazigh women, the first facial tattoo, the siyala, signified the transition from girlhood to womanhood and the potential for motherhood. Placed on the chin, it symbolized fertility and was often accompanied by additional tattoos during important life events like marriage or childbirth. The motifs, deeply rooted in the natural world, reflected the Amazigh’s connection to their environment. Designs such as palm trees, drawn as straight lines surrounded by dots to symbolize seeds, were common on women’s faces and carried links to the Carthaginian goddess Tanit, a deity of fertility and lunar cycles. Tattoos evolved with the wearer’s life, sometimes marking significant changes in status—widows, for instance, might bear a tattoo from one ear to the other, representing the beard of a deceased husband.

Over time, the practice of tattooing began to decline, a shift driven by a combination of Islamic teachings that forbade permanent body modification and the influence of European colonialism, which introduced new stigmas. Tattoos that had once been a source of pride became a source of shame as societal norms changed. The globalization of beauty standards, coupled with urbanization, further distanced younger generations from this ancient art form. Today, many elderly Amazigh women who still bear these tattoos describe them as decorative, comparing their purpose to modern makeup. Despite this reinterpretation, the spiritual and cultural heritage they embody cannot be ignored. Although traditional tattooing has nearly disappeared, the designs survive in alternative forms, such as henna art and contemporary Amazigh jewelry, preserving their legacy in new ways.

Tattoos Across Africa: Diverse Practices and Shared Significance

Beyond the Amazigh, tattooing and body modification are deeply embedded in the cultural fabric of many African societies. While the Amazigh used tattoos as markers of identity and spiritual protection, other African groups developed their own unique practices, ranging from permanent tattoos to temporary body adornments. Among the Fulani of West Africa, for example, small facial tattoos serve as identifiers of beauty and tribal affiliation, a practice similar to the Yoruba ila, or tribal marks, which historically conveyed lineage, social status, or even spiritual beliefs.

In East Africa, scarification among groups like the Dinka and Nuer holds a particularly profound cultural meaning. These communities, residing in Sudan and South Sudan, use intricate patterns of scars to signify rites of passage into adulthood. The scars, etched into the skin in elaborate patterns, are permanent reminders of resilience, identity, and communal belonging. For the Dinka, such markings often celebrate bravery, while among the Nuer, they highlight an individual’s readiness to take on adult responsibilities within the community. Similarly, in the Congo Basin, tattoos and scarifications are imbued with spiritual purposes, believed to protect wearers from illnesses or malevolent forces. These tattoos often incorporate herbal mixtures during application, adding layers of symbolic and medicinal significance.

Temporary tattoos also play an important role across African cultures, especially in regions like North and East Africa. In Somalia and Sudan, henna adorns the hands and feet of women during weddings and festivals. These intricate designs are symbols of beauty and celebration, blending cultural heritage with personal expression. Similarly, among the Tuareg people of the Sahara, henna serves both aesthetic and practical functions, offering protection against the harsh desert sun while marking festive occasions.

Across the continent, the functions of tattoos—whether permanent or temporary—are remarkably diverse. They can signify social identity and tribal affiliation, as seen in Fulani and Yoruba practices, or mark significant life stages, as with the Dinka and Nuer. Tattoos are also deeply tied to spirituality, serving as protective talismans or tools for healing. Even beautification, often regarded as a universal aspect of tattooing, takes on unique cultural expressions, from the decorative henna of Somali women to the elaborate facial tattoos of Fulani women.

These practices, though distinct, reveal a shared cultural thread across Africa: tattoos are far more than skin deep. They are stories etched into the body, symbols of identity, resilience, and community. In a modern world where many of these traditions are fading, efforts to document, preserve, and reinterpret them ensure that their legacy endures. The Amazigh women with their fading tattoos and the Dinka youth bearing fresh scarifications are part of a continuum—a testament to the diversity and depth of Africa’s cultural heritage.

HISTORY LESSON

Study your REAL HISTORY and not the minuscule bull shit they teach you in public schools!! Kemet (Northeast Africa)3100 B.C. to 332 B.C. (2,700 YEARS)Kingdom of Kush (West Africa)1069 BCE - 400 CE (1400 YEARS)

Moroccan Empire (Northwest Africa)

788 -1957 (1169 YEARS)

Aksumite Empire (East Africa)

100 to 940 CE (940 YEARS)

Empire of Ghana (West Africa)

300 - 1235 CE. (935 YEARS)

Moorish Empire (N. Africa & Spain)

711 C.E. - 1492 C.E. (781 YEARS)

Ethiopian Empire (East Africa)

1270 -1974 (700 YEARS)

Benin Kingdom (West Africa)

1200s - 1800s (600 YEARS)

Ancient Carthage (North Africa)

c. 650 BCE - 146 BCE.(504 YEARS)

Mali Empire (West Africa)

1226-1670 (444 YEARS)

Hausaland Empire (West Africa)

1500 - 1800 (300 YEARS)

Kingdom of Zimbabwe (Southeast Africa)

1220-1450 CE (230 YEARS)

AFRICANS HAVE RULED AS KINGS FOR OVER 11,000 COLLECTIVE YEARS!!

THE BERBERS OR AMAZIGH

The berbers or also know as amazigh "free people"  name that they prefer to be called, are a vast and diverse group of people who are natives of North Africa.

From Egypt to Morroco and presents in the south in Mali and Niger, their population are arround 38-50 million people.

The most famous groups among them are the riffians, tuaregs, kabile , zenata and sanhaja, having their language called amazigh/tamazigh with is dialects and also with its alphabet and scripture called tifinag.

They have a long history of resistance and fight against people who try to conquer and dominate them, from egyptians, greeks, romans, arabs , turks, frenchs etc. Also they have a history as conquerors and empire builders, since they are one of the modern descendants of the medieval moors.

Still their fight today is the preservation  of their culture and language, because despite the fact that the vast majority of the inhabitants of North Africa have Amazigh origins, they have been culturally and linguistically Arabized, especially in post-colonial times and with the rise of Arab nationalism, something that led many people to identify themselves as Arabs before what else, despite the fact that ethnic Arabs are ironically a minority.

Tradition demands that Aunt must have sex with niece's groom as potency test

In Uganda, according to the custom of the Banyankole tribe, the aunt of the bride must have sex with the groom as a "potency test", and furthermore, has to test the bride's virginity, when the couple wants to get married.

Some traditions assert that the husband would first have sex with the aunt before proceeding to have it with the bride.

Another says that the duty of the aunt was to prove the potency of the groom by just watching the sexual intercourse between the bridegroom and her niece.

I don't have any issue with this custom but the problem is when your wife also becomes an aunt.

#Africa 

Did you know? Most, if not all musical instruments originated in Africa!

String instruments (harp, guitar, violin, bass) have been in Africa for a long time. The Kora is a guitar-like instrument that been used in West Africa for over 5,000 years! The earliest version of the harp instrument is found in Kemet (Egypt), and it’s over 4,500 years old!

The flute, xylophone, tambourine and maracas are just a few of the other instruments with African origins. Think about it: why were the Spanish so fond of using maracas, guitars and tambourines? Because the Black Moors brought these instruments over with them when they conquered Spain. Similarly, enslaved Africans (several of whom were Moors) brought these instruments to the Americas and the Caribbean. This is why these musical styles all have African influence. 

The study of musical instruments (and the sounds they make) is just yet another way to trace back to our African history. The farther we go back, the Blacker it gets!

Hambukushu woman and child fishing, Okavango Delta, Botswana 🇧🇼🇧🇼

The Hambukushu or Bukushu are of Bantu origins, its people moved South from Equatorial Africa and settled in Botswana, initially in the area of ​​the present Chobe National Park and then in the Okavango Delta area.

The delta represented the ideal place to settle, due to its deeper waters and periodic floods, being the Hambukushu a population of fishermen and farmers.

The waters provided good fishing, while the southernmost areas, less affected by seasonal floods, were perfect for farming.

Today they live mainly in Ngamiland, the Okavango Delta, in Botswana and in part in Northern Namibia 🇳🇦 and in the South of Angola 🇦🇴 ; small groups of Hambukushu are also present in South-Western Zambia.🇿🇲

The Hambukushu practice livelihood farming based on corn, pumpkin, watermelon and sugar cane cultivation; they also practice breeding, but fishing is their main occupation.

To move along the canals and rivers the Hambukushu use the mokoro a typical canoe of the delta obtained from a tree trunk, usually of ebony; but, unlike other populations, they usually ride while sitting inside the mokoro, while usually this type of boat is carried by standing on the back end of the canoe.

Thanks to their strong water connection, the Hambukushu are considered the "rain men" by neighboring ethnic groups who consider rain rites practiced by them responsible for the delta flood.

The Hambukushu women are famous for making wicker baskets, the baskets, very elaborate, are made of palm fiber and are then dyed with colors extracted from the tree roots or barks, so they get different shades of brown, orange and cream.

The waters provided good fishing, while the Southernmost areas, less affected by seasonal floods, were perfect for farming.

The great variety of shapes and sizes of the baskets reflects the many uses for which they are produced; some huge baskets are used to store grains, others, much smaller but of very fine fabric, serve to contain locally produced beer.

Women also make baskets that have the shape of large cones, these are used to fish, trapping the fishes inside them.

Social organization is simple, usually there is a village leader who takes decisions on the common interest and, in doing so, is assisted by other members of the family.

Contact with Europeans took place only in the early 1900 with the German missionaries who came to these lands; then, towards the middle of 1900, some Hambukushu were brought to South Africa to work in the mines.

Their language is characterized by click consonants, called Mbukushu or Thimbukushu; it is a Bantu language spoken by 45,000 people along the Okavango River in Namibia, where it is also a national language, in Botswana, Angola and Zambia.

The Hambukushu believe in a single deity that created man and livestock and dropped them down to earth through the hills of Tsodilo, a place considered as sacred.

Other beliefs are related to the spirits of the dead and to a big monster with the semblance of a snake living in the waters of the rivers.

In recent times, in 1969, the civil war in Angola forced many Hambukushu to escape from the war regions and refuge in Botswana, here they were welcomed and the Etsha villages were created, found along the course of the Okavango River and each has a clan.

Photo by Frans Lanting.

AFRICA

(1). Afrika is the origin of Humanity and civilization.

(2). Afrika produced more Women rulers than anywhere else in World history.

(3). Richest man in history is an Afrikan King (Mansa Musa of Mali).

(4). Afrika brought forth the first Megacivilization. (Kush & Kemet).

(5). Mining started in Afrika thousands of years ago. In 1964 a hematite mine was found in Swaziland at Bomvu Ridge in the Ngwenya mountain range.

(6). Afrikans were the first to organise fishing expeditions thousands of years ago at Katanga, Congo.

(7). Afrikans carved the world's first colossal sculptures, and created the first writing systems.

(8). Afrika brought forth the knowledge of architecture, astronomy, measurement, Mathematics, Anatomy, and Science.

(9). Afrikan Kings were the first to circumnavigate the globe.

(10). Afrika is a home to World's oldest Universities.

(11). Afrika is the most diverse landmass on the planet.

(12). Every thriving Nation relies on it exploitation of Afrikan resources in order to survive.

Truth Restored!

#Blackexcellence #Knowthyself #Kemet #Ancientegypt #Africa

HISTORY LESSON

This is the Village of 'Keffa', the Birthplace of COFFEE! Coffee took its name long ago from the African region of 'Keffa' located in Ethiopia about 4000 feet up in the Simien mountains.  Keffa is actually a province on the southwestern side of Ethiopia; its capital city was Bonga. It was named after the former Kingdom of 'Kaffa'. The etymology of Kaffa is thought to be from 'qahwah' an Arabic word meaning "a drink from berries". The English word coffee is derived from the same root. Traditionally, the ground coffee is slowly stirred into the black clay coffee pot locally known as 'jebena'. And keeping true to African tradition, along with the 'Keffa' came the 'Keffa Ceremony'. What is life without Ceremonies ?😊 

If you are ever honored to be invited to a Coffee Ceremony, don't miss out, just GO! This is a Ceremony of Friendship. Usually, this Ceremony takes place in honor of guests coming to visit. The cool part? The ceremony is also performed on a very regular basis as a normal part of daily life, inviting family and friends over for regular company. It is usually performed by the beautiful ladies who are always wearing a certain magnetic regalia like these you see in the pics. The coffee ceremony also took on a spiritual aspect among the monks who would pray deep into the night. This was the Ethiopian way of enjoying coffee for centuries before it spread to the rest of the world. Ethiopia is the primary center of origin of the Arabica coffee plant. Coffee has been a global tradition for a long time in the modern world. But next time you find yourself sitting in a Starbucks or Dunkin' Donuts, encourage them to put a big colorful mural on the wall to celebrate the beautiful African region and culture of Keffa, where it all started, and from whence Coffee gets its name . . . "It is the deliberate omission of the contributions of aborigine people to the worlds civilization that created the need for a "black history month". Period!

Credits: Dean Brown

TRUE MEANING/DEFINITION OF "APOCALYPSE"

Very few people know that the original Greek translation of "Apocalypse" means ; "Lifting of the veil" or "Revelation".

Apocalypse is a disclosure of something hidden from the majority of humankind in an era dominated by falsehoods and misconceptions.

Far from being a horrible experience ... apocalypse represents the revealing of the true nature of things. It ushers in an era of forgotten freedoms and unprecedented clarity.

The true essence of "apocalypse" is thus about transformation,illumination and a shift in perception often leading to profound change or awakening.