Inheritance Principles Among the Chewa of Malawi

Malawi, particularly among the Chewa people, follows a matrilineal system of inheritance, where property and land are passed down through the mother's lineage. In this system, a child cannot inherit land or property from their father, but instead, their rights come through their mother. This is a defining feature of Chewa society, as well as other ethnic groups like the Lomwe, Yao, Mang'anja, and Nyanja, which together make up over 80% of Malawi's population.

In Chewa culture, a man essentially has two homes: his motherland, where he was born and raised, and his matrilocal home, where he moves after marriage. The motherland is the home of his mother and siblings, where people live as a close-knit community, caring for one another. When a man marries, he is expected to leave his motherland and settle in his wife’s home. This matrilocal practice reflects the deep-rooted matrilineal customs of the Chewa, where a man's children will inherit land and property through their mother, not their father.

Interestingly, even chieftaincy follows this matrilineal structure. When a chief dies, one of the men who had married and moved away to his wife’s home is recalled to his motherland to take up the chieftaincy. However, his children, born to a wife from another village, cannot inherit his position or property. Upon his death, these children return to their mother’s village, as inheritance for them flows through their mother’s lineage, not their father’s.

Thus, among the Chewa and many other tribes in Malawi, it is always a woman from the village, not an outsider, who gives rise to the next chief, ensuring the continuity of matrilineal inheritance.

How Did the Ashante Kingdom end up Having and Selling Slaves?

It is important to recognize that the history of slavery is complex and not confined to any single cause, such as religion. For example, the enslavement of Africans by Dahomey or the Asante shows that internal dynamics and power struggles also played a significant role. Over-simplifications are for those who don’t think critically.

When the Asante faced raids by their Islamic northern neighbors, they called a conference of diverse Akan peoples. Some refused to attend, while others chose to attend. Those who attended formed a federation called the Asante kingdom. To symbolize their unity, they created the concept of the Golden Stool, representing the soul and vitality of the Asante people. Believing that possession of the Golden Stool would ensure their invincibility, they engaged in conflicts to defend and expand their territory. This included attacking neighbors out of fear of being enslaved themselves. Sometimes they won, sometimes they lost. The process of piecing together willing and unwilling Akan groups through alliances and warfare led to the enslavement of millions. The Asante were organized and used violence as state policy for both self-defense and expansion. Notably, the Asante were not Christians. This resulted in the Ghanian coast line being a major source of slaves.

Since those times, the Ashante Kingdom has issued a formal apology for its participation in the slave trade, in recognition of its legacy and damaging effects.

Who Are the Sangomas (Southern Africa’s Intercessors)?

Sangomas are traditional healers in southern African cultures, including the Venda, Zulu, and Xhosa. Known as "Mungome" in Venda and "Sangoma" in Zulu, they play a vital role as intermediaries between the living and the ancestors. Sangomas use spiritual guidance to diagnose ailments, provide remedies, and foretell future events. Their practices often involve drum rituals, as "ngoma" in both Venda and Zulu means "drum," symbolizing the connection to the ancestors during ceremonies. They conduct initiation rituals for trainees and use divination techniques, like bone casting, to offer guidance. Sangomas also perform important societal functions by warning of disasters and restoring harmony. They are distinguished from "Inyanga" (Ṅanga in Venda), who specialize in herbal medicine, while sangomas focus on spiritual healing and ancestral communication.

(1). Ashforth, Adam. "Witchcraft, Violence, and Democracy in South Africa". University of Chicago Press, 2005.

(2). Buhrmann, M. V. "Living in Two Worlds: Communication Between a White Healer and Her Black Counterparts". Human & Rousseau, 1984.

(3). Hammond-Tooke, D. "Rituals and Medicines: Indigenous Healing in South Africa". Ad. Donker, 1989.

📸 Elite Cavalry of the Kanem-Bornu Empire, 19th Century, Lake Chad Region

The Kanem-Bornu Empire was one of the longest lasting Empires in African History, beginning in the 8th century with the establishment of the Kanem Empire. It was first ruled by the Duguwa Dynasty, then from the 11th century by the Sayfawa dynasty who established a capital at Njimi in Chad. Due to internal instability and external threats, the capital was moved to Ngazargamu, in Bornu, north-eastern Nigeria, in the 15th century, from which point it became known as the Bornu Empire. It reached new heights under some of its most illustrious rulers, known as Mai's, such as Mai Idris Alooma, who introduced fire arms for the first time in substantial numbers to "the central Sudan" (the region around Lake Chad), in the 16th century via his Ottoman allies. Weakened by the Fulani Jihads of the 19th century, the Bornu Empire was finally brought to its knees by the Sudanese warlord, Rabih az-Zubayr, in 1893. 

At it's height, the empire encompassed parts of Chad 🇹🇩 , Cameroon 🇨🇲 , Nigeria 🇳🇬 , Niger 🇳🇪 and Libya 🇱🇾 , and it controlled the trans-Saharan trade routes, built large walled cities and became a centre of Islamic learning and manuscript production. They introduced architectural innovations such as the use of fired bricks in elite structures and they also developed one of the strongest cavalries in Subsaharan African history, equipped with long lances and quilted cotton armors for horse and rider, with the riders often wearing steel cuirasses underneath their thick protective garments.

#Africa #History #Black 

The Importance of Language

In Language May Have Helped Early Humans Spread Out of Africa, Michael Balter highlights research by Quentin Atkinson, a psychologist from the University of Auckland, which suggests that language may have played a crucial role in the early human migrations out of Africa. Atkinson’s study draws parallels between the spread of human genetics and the diversification of language, arguing that both follow similar patterns of diffusion from Africa. Instead of tracing words or grammatical structures, which can only take us back around 6,500 years, Atkinson examines phonemes—the smallest units of sound that distinguish words. By analyzing phonemes in 504 languages worldwide, he found that Africa has the greatest phoneme diversity, with this diversity shrinking the further one gets from the continent. This mirrors the genetic diversity pattern, where populations further from Africa exhibit less genetic variation. Atkinson concludes that the origin of human language likely lies in central and southern Africa and that language may have been the key cultural innovation that allowed early humans to expand across the globe. His findings suggest that language predated the human migration out of Africa, occurring between 50,000 and 70,000 years ago. Though some linguists are surprised by the possibility that phoneme diversity can be traced this far back, Atkinson’s methodology appears sound, and his conclusions offer a fresh perspective on how language shaped human history.

Debunking Stereotypes About Africa

Atkinson’s research debunks several common stereotypes about Africa, especially regarding the continent’s role in human civilization and language development. One persistent stereotype is the notion that Africa is culturally and intellectually stagnant, often seen as the recipient of external innovations. This study, however, places Africa at the center of one of the most fundamental human achievements: the development of language. By showing that phoneme diversity is highest in Africa, Atkinson’s research suggests that African languages are the oldest and most varied, directly countering the idea that Africa has always been culturally behind other regions. This not only reasserts Africa’s significance in early human history but also challenges the narrative that innovation and progress came only from Europe or Asia.

Another stereotype the study confronts is the perception of Africa as an isolated continent, separated from the rest of human history until modern times. In fact, the genetic and linguistic evidence reveals that Africa was the starting point for human migration and, by extension, cultural diffusion across the globe. Far from being peripheral, African populations were central to the spread of humanity and its most crucial innovation—language.

Lastly, Atkinson’s research challenges the idea that Africa’s contributions to human culture and development are somehow less valuable or sophisticated. By demonstrating that language itself likely originated in Africa, the study underscores the sophistication of early African societies. It suggests that the people who left Africa carried with them not only genetic material but also cultural and cognitive tools—like language—that allowed for the rapid spread and adaptation of humans across the planet. These findings offer a powerful counter-narrative to the myth of Africa as a place devoid of early innovation, affirming its foundational role in shaping human civilization.

Balter, M. (2011). Language may have helped early humans spread out of Africa: Study finds parallels between genetic diversity and verbal diversity. Science. doi: 10.1126/article.28962

HISTORY LESSON

From the Cradle of Humankind at Lake Turkana to the ancient Kingdom of Aksum in Ethiopia, the Great Rift Valley is not just a geological wonder but a treasure trove of humanity’s earliest and most profound stories. Explore the landmarks that shaped human history and uncover the deep-rooted connections between these stunning landscapes and our ancestors. Each lake, valley, and highland holds a key to understanding how early humans lived, evolved, and thrived. Let’s take a journey through the archaeological gems of East Africa and learn why this region is so vital to our shared human heritage.

Lake Turkana (Kenya):

Known as the “Cradle of Humankind,” Lake Turkana is a significant paleoanthropological site. Fossils of early human ancestors, such as the famous Turkana Boy (Homo erectus), dating back 1.6 million years, have been discovered here. The Turkana Basin continues to provide crucial insights into early human evolution and migration patterns, making it one of the most important regions for understanding our origins.

Lake Victoria (Uganda, Tanzania, Kenya):

Lake Victoria, Africa’s largest lake, has long been a vital region for human settlement. Archaeological evidence shows that the lake’s shores supported early fishing communities and ancient settlements. The region also offers proof of early agriculture and migration patterns, with human presence stretching back thousands of years. The lake’s rich history connects it to broader developments in human civilization in East Africa.

Lake Baringo (Kenya):

The area around Lake Baringo is an important archaeological zone, with evidence of Neolithic pastoralist communities, radiocarbon dating back to approximately 4,000 to 6,000 years. Tools and pottery found here indicate early human settlements and the transition to farming and herding in this part of the Rift Valley. The findings shed light on the development of pastoralism in East Africa during prehistoric times.

Lake Bogoria (Kenya):

Although Lake Bogoria is primarily known for its alkaline waters and flamingos, it also holds archaeological importance. Stone Age artifacts have been found in the area, highlighting a long history of human occupation in the region, dating back 10,000 years. These discoveries help illustrate the broader patterns of early human activity in the Rift Valley.

Lake Naivasha (Kenya):

Prehistoric sites near Lake Naivasha have yielded evidence of Middle Stone Age tools, suggesting the presence of hunter-gatherer groups. These findings underscore the importance of the lake as a resource-rich area that supported early human activity, with evidence of settlements that date back about 50,000 to 100,000 years.

Lake Challa (Tanzania-Kenya Border):

Lake Challa, a crater lake straddling the Tanzania-Kenya border, holds cultural rather than extensive archaeological significance. The lake is central to the oral histories and myths of the local Chaga people, who have lived in the surrounding area for centuries. While it has not been heavily excavated, Lake Challa plays an important role in the region’s cultural history.

Lake Solai (Kenya):

Located near Lake Bogoria, Lake Solai is associated with Neolithic pastoralist activities, dating back 4,000 to 5,000 years. Archaeologists have uncovered pottery and tools in the area, providing further evidence of early human settlements and the region’s role in the development of pastoralism in the Rift Valley.

Eastern Rift Valley (Kenya and Ethiopia):

The Eastern Rift Valley is one of the most important regions in the study of human evolution. This area has yielded numerous early hominin fossils, including Australopithecus afarensis, found in Ethiopia’s Afar region, dating back about 3.2 million years. These discoveries have provided critical insights into the development and migration of early human ancestors.

Western Rift (Albertine Rift) (Congo, Uganda, Rwanda, Burundi):

The Albertine Rift, part of the Western Rift, is known for its archaeological richness. This region has produced early evidence of human settlement, as well as ancient iron-smelting furnaces dating back over 2,000 to 2,500 years. These findings reflect the early technological advancements in Central Africa, especially in metallurgy and settlement patterns.

Ethiopian Dome (Ethiopia):

The Ethiopian Highlands, often referred to as the Ethiopian Dome, have played a significant role in African history. This region was the center of the ancient Kingdom of Aksum, which existed from around 100 CE to 940 CE. Aksum was a major empire that influenced early trade routes between Africa, Arabia, and Europe, contributing to the development of the region’s early civilizations.

THE BABYLON FORTRESS

The Babylon Fortress in Old Cairo holds significant historical, strategic, and religious importance. Originally built by the Romans, the fortress was located near the Nile, providing a strategic point for controlling river traffic and defending the region. Its position made it crucial for maintaining Roman control over Lower Egypt, particularly for protecting the province’s valuable agricultural resources.

The fortress also became an important center for early Christianity in Egypt. Following the Roman Empire’s adoption of Christianity, several churches and monasteries were built around the fortress, including the renowned Hanging Church, one of Egypt’s oldest Christian churches. This area became a central hub for the Coptic Orthodox Church, contributing to its religious prominence.

In 641 CE, the Babylon Fortress played a pivotal role in the Islamic conquest of Egypt. After a lengthy siege, the fortress fell to Muslim forces under the general Amr ibn al-As, marking a decisive moment in Egypt’s transition to Muslim rule. This conquest led to the founding of Fustat, which eventually merged with other settlements to form modern Cairo.

Today, the remains of the Babylon Fortress are part of Old Cairo, a district rich in religious and historical significance. Surrounding sites, such as the Hanging Church, the Coptic Museum, and the Ben Ezra Synagogue, make the area a key destination for exploring Egypt’s Christian, Jewish, and Islamic heritage. Thus, while Cairo itself was never called Babylon, the fortress remains an integral part of the city’s historical narrative.

THE RIVER NILE

The Nile, the world's longest river, begins in the heart of Africa and empties into the Mediterranean Sea. Snaking north through eastern Africa for more than 4,000 miles, the river passes through nine countries on its way to the sea. The Nile basin, the area drained by the river's tributaries, covers 1.2 million square miles. For thousands of years, the Nile River has been the most important geographic feature of this enormous region, providing water and fertile soil for agriculture and serving as a highway for people, goods, and cultures.

Geography:

The portion of the Nile that flows through EGYPTis formed by the blending farther south of three main sources: the White Nile, Blue Nile, and Atbara Rivers. The White Nile, the southernmost source, originates at a spring in BURUNDI. The spring gives rise to the Kagera River, which flows into Lake Victoria, the world's second largest freshwater lake. Water runs out of the north end of the lake and through northern UGANDA to merge with the outflow from a series of smaller lakes to the west. From there the river plunges over a waterfall and proceeds northward as the White Nile. For 230 miles it wanders through a region called the sudd, a vast swamp in southern SUDAN. At the Sudanese city of Malakal the White Nile absorbs several tributaries flowing from the west and from the highlands of ETHIOPIA to the east. Then it heads north for 600 miles through flat, arid plains to KHARTOUM, the capital of Sudan.

At Khartoum the White Nile meets the Blue Nile, which begins at a spring in the Ethiopian highlands. The Blue Nile flows into Lake Tana, dotted with islands on which stand churches, monasteries, and the tombs of Ethiopian emperors. The river runs out of the lake, over a waterfall, and through a winding, mile-deep canyon. Descending onto the plains of Sudan, it flows northward to meet the White Nile.

North of Khartoum, the Nile travels through desert. Its only remaining tributary is the Atbara, which rushes down from the Ethiopian highlands during the wet season but is dry from January to June. Beyond the Atbara, the Nile makes a great S-shaped bend before flowing into a reservoir created by Egypt's Aswan High Dam. Released from the dam, the Nile travels another 700 miles to the sea. North of CAIRO, Egypt's capital, it separates into two branches, the Damietta and the Rosetta.

Together with a network of smaller branches and canals, these river mouths form a fan-shaped delta 100 miles deep and 180 miles wide at the Mediterranean coast. About 60 percent of Egypt's population lives in the Nile Delta, benefiting from the river's gifts of water and soil.

Historical and Cultural Importance:

Since ancient times the Nile has been vital to life in northeastern Africa. Not only does the river provide water in a barren region, but its annual floods, fed by the downpours of the highland rainy season, deposit moist, fertile soil along the riverbanks. The Saharan peoples who settled along those banks soon learned that although the river gave life, it could also be deadly. If the flood was too high it brought destruction, but a low flood could result in crop failure and famine.

The Nile nourished the Egyptian civilization that arose 5,000 years ago, as well as the later civilizations of NUBIA in what is now southern Egypt and northern Sudan. After Christianity became established in Egypt, the new religion spread up the Nile to Ethiopia. Then the Arab invasions of the A.D. 600s brought Islam to North Africa, and the new faith slowly moved south along the river. The Nile could serve as a highway, but it had barriers—the swamps of the sudd and the warlike peoples of southern Sudan halted the southward march of Arabs and Islam into eastern Africa.

Beginning in the 1800s, Egypt and various European powers competed to control the Nile basin. As part of this effort, European explorers such as Sir Richard BURTON and John Hanning Speke searched for the source of the White Nile. By the end of the 1800s, Britain dominated the Nile from the delta to Lake Victoria. In the mid-1900s however, British colonial rule came to an end, and the African states in the region gained their independence.

During the colonial period, Britain constructed several dams to regulate the Nile for irrigation and flood control and to supply water to areas of growing population. The independent nations of the region have continued to manage and develop the river through such projects. Egypt built the Aswan High Dam to produce hydroelectric power and to supply water for irrigation, and Sudan has also built dams. In an effort to prevent famines caused by unpredictable rainfall, Ethiopia has proposed two new dams to make use of the Blue Nile waters. In 1959 Egypt and Sudan signed an agreement that gives 20 percent of the Nile's water to Sudan. However, water needs are growing rapidly in both nations. Although the Nile is the most developed river in Africa, rivalries among the countries along its shores threaten to jeopardize regional cooperation.

HISTORY LESSON

"A person claimed ancient Egyptians viewed Africans as enemies, but connected with the Levant? Think again!"

Ancient Egyptians never referred to the modern “African continent” as a separate concept in their writings; they saw themselves as part of the land surrounding the Nile. Claims that they habitually saw Africans as enemies ignore the fact that Egyptians regularly intermarried and integrated with Nubians as early as the 19th century BCE in Upper Egypt. Instead of separating from Nubians, the Egyptians embraced them in both military and familial alliances.

Now, consider this: ancient Egyptians referred to Asiatics as "foreigners" and "crocodiles on its riverbank," clearly distinguishing themselves from the Levant, not Africa. A text attributed to Pharaoh Merikare explicitly describes the Asiatic as a miserable foreigner, reinforcing Egypt's sharp separation from the Levant. The Egyptians saw Asiatics as outsiders, not fellow countrymen, in the exact same era Nubians were integrated into Egyptian society.

So, when people try to suggest Egypt was closer to the Levant than Africa, remember this brutal truth: Egyptians were indigenous Africans who saw Asiatics as "foreigners" long before any European tried to rewrite that history.

The Limits of Y-DNA and mtDNA in Understanding Genetic History

Too often people read news articles about studies relating to African and don’t know what Y-DNA or MtDNA testing means. They trust headlines to tell them what the results mean, whereas headlines are there to secure sales, not explain new academic results.

Y-DNA (paternal) and mtDNA (maternal) haplogroups trace specific lineages but represent only small fragments of the overall genetic picture—about 0.5% of an individual’s total DNA. This is because Y-DNA is passed down exclusively from father to son, and mtDNA is passed from mother to all her children. However, Y-DNA is not inherited by daughters, and mtDNA is not passed on by sons, meaning that these lineages trace only a small part of a person’s overall ancestry.

These markers provide valuable insights into ancient migrations and specific lineages. However, focusing exclusively on Y-DNA and mtDNA while ignoring autosomal DNA (the combined genetic contribution from all ancestors) can lead to incomplete or misleading conclusions. Autosomal DNA encompasses a broader range of ancestry from both parents, revealing a more complete picture of an individual’s full genetic heritage.

Example 1: The R1b-V88 Y-DNA Haplogroup Comparison

Let’s start by comparing three individuals with a focus solely on Y-DNA: a Russian man, a person from Chad carrying the R1b-V88 haplogroup, and a San man from southern Africa.

The Russian and the Chadian person would appear to be closely related based on their shared Y-DNA haplogroup, R1b-V88, which is commonly found in Eurasian populations. This might lead to the conclusion that the Chadian person’s ancestry is heavily Eurasian, given that the haplogroup is thought to have originated in the Near East.

In contrast, the San man’s Y-DNA would show a completely different haplogroup, most likely within the African-specific A or B haplogroups, suggesting no connection to the Chadian or Russian individual.

Based on this Y-DNA comparison alone, one might be tempted to conclude that the Chadian individual has more in common with the Russian than with the San man, who is also African. However, this conclusion ignores the vast majority of genetic information.

Example 2: Including Autosomal DNA in the Comparison

Now let’s add autosomal DNA into the mix for the same three individuals: the Russian, the Chadian carrying R1b-V88, and the San man.

When examining autosomal DNA, it becomes clear that the Chadian person shares significantly more genetic material with the San man than with the Russian. Both the Chadian and San individuals have deep African ancestry, with shared African genetic markers that reflect tens of thousands of years of continuous human presence on the African continent.

The Russian, on the other hand, would have a very different genetic profile, with autosomal markers primarily reflecting European and Eurasian heritage.

This broader genetic comparison reveals that despite sharing the R1b-V88 haplogroup, the Chadian individual is overwhelmingly African in terms of autosomal DNA. The earlier conclusion based solely on Y-DNA, which suggested a closer relation between the Chadian and Russian individuals, is rendered absurd once the complete genetic picture is taken into account.

Example 3: Niger-Congo, European, and San Comparison

Let’s move on to another comparison: a Niger-Congo-speaking individual (e.g., someone from Nigeria), a European man, and the same San man. When focusing solely on autosomal DNA, the results are even more revealing.

The Niger-Congo individual may share more recent genetic material with the European individual due to shared population movements from around 50,000 years ago when humans migrated out of Africa and into Europe. This closer relationship, however, does not mean the Niger-Congo person is less African. It simply reflects the more recent common ancestry shared between non-Africans and some African populations.

The San man, representing one of the oldest continuous lineages, diverged much earlier and, as a result, appears genetically distant from both the Niger-Congo and European individuals.

This comparison highlights the genetic diversity within Africa itself. Despite being geographically closer to the San, the Niger-Congo person appears more similar to the European on an autosomal level due to the early divergence of the San lineage. Importantly, this does not diminish the Niger-Congo person’s African identity, but instead highlights the deep genetic complexity of African populations.

Example 4: Egyptian Y-DNA vs. Autosomal DNA

Y-DNA analysis of modern Egyptians from Lower Egypt sometimes highlights haplogroups like J1, often associated with Arabian ancestry, but according to the National Geographic Genographic Project, only 17% of modern Egyptians have significant Arab ancestry. The majority of Egyptians, about 68%, carry autosomal DNA markers identifying them as indigenous North Africans, reflecting their deep roots in the region. While haplogroups like J1 and R1b are present due to later migrations, these findings reinforce that the primary genetic heritage of Egyptians is North African. Many of these subclades, including E1b1b, migrated to the Nile Valley between 10,000 and 8,000 BCE, during the African Humid Period, when the Sahara was a green corridor that facilitated movement and cultural exchange into Egypt. Autosomal DNA provides a fuller view, revealing that Egyptians are not simply the descendants of outsiders but have a predominantly African origin, particularly from North Africa and East Africa, with small traces of European and Jewish ancestry as well.

Autosomal studies show that modern Egyptians, particularly those in Upper Egypt, still retain a substantial portion of Sub-Saharan African ancestry, reflecting the deep African roots of Egypt’s population over millennia. While Eurasian Y-DNA haplogroups are present due to later migrations and interactions, autosomal DNA clearly demonstrates that modern Egyptians are not simply the descendants of outsiders but are primarily of African origin, especially in regions outside of cosmopolitan centers like Cairo and Alexandria.

Example 5: an Upper Egyptian man, Nigerian man and San man

When comparing an Upper Egyptian man, a Nigerian man, and a San man, focusing solely on Y-DNA could still lead to misleading conclusions. Y-DNA haplogroups like E1b1b are commonly found in Upper Egyptians, reflecting their North African and East African origins, while some carry J1 due to later migrations from the Near East. However, according to the National Geographic Genographic Project, about 68% of Egyptians are indigenous North Africans, with the majority of their autosomal DNA reflecting deep African ancestry. The migration of E1b1b subclades to the Nile Valley likely occurred during the African Humid Period (10,000–8,000 BCE), when a wetter Sahara enabled populations to move into the region, shaping the genetic makeup of early Egyptian populations. The Upper Egyptian man, while potentially carrying Y-DNA markers influenced by later Eurasian migrations, would share significant genetic material with other Africans, particularly from East and North Africa. This reflects a more complex and deeply African heritage, showing that Upper Egyptians are primarily African in origin, despite these historical migrations. The San man, who represents one of the oldest continuous lineages, would have diverged much earlier, but autosomal DNA still illustrates shared African ancestry across the three individuals.

Meanwhile, the Nigerian would likely carry Y-DNA markers within the E1b1a haplogroup, which is common in West and Central Africa, and the San man would carry an older haplogroup such as A or B, unique to southern African populations. Based solely on Y-DNA, one might mistakenly conclude that the Upper Egyptian man is more closely related to populations outside Africa than to other Africans.

It is important to consider the historical context of migration and population mixing in the Nile Valley. Egypt, positioned at the crossroads of Africa and Eurasia, has a long history of interactions with neighboring regions. These migrations, particularly from the Near East and Mediterranean, introduced Y-DNA haplogroups such as J1 and R1b, reflecting Eurasian influences. However, these Y-DNA markers capture only the lineage from a single paternal ancestor and do not represent the full genetic history of the population.

When we include autosomal DNA, the picture becomes clearer. Autosomal analysis shows that Upper Egyptians retain a significant amount of Sub-Saharan African ancestry, particularly outside cosmopolitan centers like Cairo. This African genetic influence is deeply rooted, reflecting thousands of years of continuous habitation and population movement across Africa. While historical migrations from Eurasia have left their mark, Upper Egyptians share more genetic material with other African populations, such as Nigerians and San individuals, than with non-Africans. Although the San lineage diverged much earlier, autosomal DNA reveals long-standing genetic connections between the Upper Egyptian and Nigerian populations. By considering both ancient African contributions and later migrations, we gain a more nuanced understanding of Egyptian ancestry than Y-DNA alone could provide.

Criticism of the 2017 DNA Study of 3 Mummies:

The 2017 DNA study of three mummies, extended to 90 mummies, focused primarily on Y-DNA and mtDNA, ignoring autosomal DNA. This narrow lens provides an incomplete view of ancient Egyptian ancestry, overemphasizing Eurasian connections while neglecting the broader African genetic context. The examples of modern Egyptians, Nigerians, and San people show that autosomal DNA is essential to fully understand African populations, which this study overlooks, limiting the value of its conclusions.

Conclusion:

Relying solely on Y-DNA or mtDNA to draw conclusions about ancestry is deeply flawed because it overlooks the majority of an individual’s genetic heritage. Y-DNA and mtDNA tell us about a single paternal or maternal line, but autosomal DNA provides a fuller, more nuanced picture of ancestry, revealing deeper genetic connections. As demonstrated in the comparison of R1b-V88 carriers from Russia and Chad, as well as the Niger-Congo and San individuals, autosomal DNA reveals the broader genetic reality: African populations are genetically diverse, and their historical contributions to humanity’s gene pool are vast. Focusing solely on Y-DNA or mtDNA can lead to absurd and oversimplified conclusions, such as the belief that modern Egyptians are predominantly non-African or that Africans are not closely related to one another. To truly understand human ancestry, we must consider the full spectrum of genetic data.

Idrissa Akuna Elba: ODE TO THE AKUNA

IDRIS ELBA was one of the Creative Folks among the Western Actors. His Father was from Sierra Leone and his mother was from Ghana. IDRISSA was born in September 6,1972.He started acting in Canning Town. In early Twenties,he began auditioning for Television roles.He has contributed greatly in the world of humanity and arts across the globe. Some of his work of art were: The Unborn (2009) Pacific Rim (2013) Beast of no Nation (2013). Three Thousand years of Longing. (2022). Mandela long walk to Freedom. 

Besides,the humanity speech he gave for African Collaborators is:" 'The poor of this world are not just looking for aid and handouts, they’re looking for investment.

'With greater access to finance, markets, resources, technology and knowledge, we can unlock a different future.

'Failure to invest massively will lead to increased hunger and poverty, which in turn could fuel social unrest, conflict and migration.'

He added: 'We understand the power and change that can come from this room ... We can move with agility and speed and your speed is needed now.' He futhers, "  'Rural communities are filled with talented, youthful populations and enormous potential for new and vibrant markets"

He Concluded"The private sector can play a massive role in supporting and sourcing from small farmers and in ensuring world leaders continue to invest in holistic ways to combat environmental degradation and rising hunger. Idris, who has both a Ghanaian and Sierre Leonean lineage, has previously starred in movies that directly tell of some of Africa’s struggles including, Beast of no Nation and Mandela: Long Walk to Freedom.

Idris Elba was appointed Officer of the Order of the British Empire (OBE) by Queen Elizabeth II at the 2016 New Years Honours for his services to Humanity and Drama.

Source: Idris Elba

HISTORY LESSON

The trans-Atlantic slave trade and the institution of slavery in North, Central, and South America subjected enslaved Africans to horrendous experiences and unspeakable suffering. These individuals were forcibly uprooted from their homes, torn apart from their families, and subjected to brutal conditions that dehumanized them. The harrowing journey across the Atlantic, known as the Middle Passage, witnessed countless lives lost due to disease, malnutrition, and inhumane treatment. Some resisted and there were up to 250 revolts. Once arrived, enslaved Africans were subjected to being marched at gun point hundreds of miles, dehumanising sales processes, backbreaking labor, physical abuse, and emotional torment, enduring a life of unimaginable cruelty.

Enslaved Africans were treated as mere commodities, stripped of their dignity and basic human rights. They were subjected to harsh punishments, such as whippings and brandings, designed to maintain control and instill fear. Families were forcibly separated, with children torn away from their parents, resulting in lifelong trauma and loss. The relentless toil on plantations, mines, and households left them physically exhausted, with little regard for their well-being. Enslaved women were often subjected to sexual exploitation, further adding to their suffering and degradation.

Despite enduring these horrific conditions, enslaved Africans and their descendants made remarkable contributions to humanity that resonate to this day. In the face of adversity, they preserved their cultural heritage, creating vibrant communities and fostering resilience through music, art, language, and religion. The roots of African culture took hold, giving rise to diverse forms of expression, such as African diaspora religions like Vodou, Santeria, and Candomble, which provided solace and a sense of identity.

Manpower: Enslaved Africans played a pivotal role in shaping the economies of the Americas. They provided the backbone of labor for the agricultural systems, toiling in the plantations that produced lucrative crops such as sugar, cotton, and tobacco. Their expertise in farming and agricultural practices significantly contributed to the development of these industries. The agricultural knowledge they brought from their homelands, including techniques for cultivating rice and various crops, revolutionized farming methods in the Americas, making substantial contributions to food production and sustenance.

Industrialisation: The efforts of enslaved Africans and their descendants directly enabled industrialisation, profits from exploitation was re-invested in machinery and factory investment and enable white Americans to earn higher salaries. In the early 19th century, the industrial town of Lowell, Massachusetts, emerged as a major cotton manufacturing hub, thanks to the efforts of the "Boston Associates." These factory owners, led by Nathan Appleton and Abbot Lawrence, established large mills that employed 3,000 workers, primarily women and girls. The mills consumed an astonishing 100,000 days of enslaved labor each year, as the price of cotton dropped due to increased efficiency in picking. The Boston Associates reaped significant profits, investing in machinery, higher wages for workers, and luxurious buildings. Additionally, the growth of the cotton industry in the North fueled the development of other sectors, such as metalworks and consumer goods manufacturing. The economic impact extended beyond the cotton industry, as northern factories produced goods for domestic trade and cleared land for cultivation using slaves. Immigrants, particularly from Ireland, were drawn to the North, further fueling industrial growth. The shift toward an industrial economy led to a changing perception of slavery, with many northerners recognizing its detrimental effects on the national economy. The critique of "The Slave Power" gained momentum, asserting that slavery hindered economic progress and drained capital from the North, despite providing the raw harvests for factories. This shift in perspective ultimately contributed to the growing tensions between the North and South, leading to the American Civil War.

Infrastructural and cultural assets: In Europe, profits from the Trans-Atlantic slave trade in Europe were channeled into various sectors, leaving a lasting impact on the continent. These included universities, museums, the tobacco industry, railway industry, and banks which witnessed substantial reinvestment of slave trade profits, facilitating their growth and expansion; The Central Banks and the National Navies were supported by these funds, enhancing their operations; Country mansions in European cities like Bristol, Liverpool, London, and the South East of England, including Harewood House, were constructed using slave trade wealth; Additionally, the iron industry, guns industry, sugar industry, and textile industry thrived due to investments fueled by slave trade profits; The scientific research, music, and arts sectors also received substantial financial backing from the proceeds of the slave trade, further enriching Europe's cultural and intellectual landscape.

Science and medicine: During the 1700s, the scientific community in the Western world experienced rapid advancements, and many of these breakthroughs were achieved with the help of enslaved Africans. Scientists aligned themselves with the slave trade to obtain specimens, relying on slave ships and traders for transportation, food, and shelter. James Petiver, a renowned naturalist, cultivated relationships with slave surgeons who collected specimens for him, amassing the largest collection of its kind in the world. Henry Smeathman, another naturalist, traveled with slave traders to collect samples and relied on slave ships to transport them. Even famous scientists like Sir Isaac Newton and Edmond Halley benefited from the slave trade, using data from French slave ports and observations from slave ports to advance their work. The wealth acquired through the slave trade also enabled individuals like Sir Hans Sloane and John Julius Angerstein to amass significant collections and contribute to the establishment of institutions like the British Museum and the National Gallery. Africans themselves made significant contributions to scientific knowledge, such as Kwasi, who utilized medical knowledge to treat slaves and European traders, and Joanna, who possessed extensive knowledge of African healing practices. The slave trade also facilitated the transfer of knowledge, including techniques of African rice cultivation and the discovery of various medicinal plants. In conclusion, the slave trade played a crucial role in scientific discoveries and agricultural advancements, with Africans making significant contributions that often went uncredited.

Slavery abolition: Moreover, the struggles and resilience of enslaved Africans paved the way for significant social and political changes. Their quest for freedom and justice sparked resistance movements and rebellions against the oppressive system of slavery. Their fight for emancipation inspired abolitionist movements and ultimately led to the abolition of slavery in the Americas. Prominent figures like Harriet Tubman, Frederick Douglass, and Toussaint Louverture emerged as beacons of hope, fighting for the rights and liberation of their people.

Arts and Music: The contributions of enslaved Africans and their descendants extend beyond their struggles for freedom. They enriched various aspects of culture, including music, literature, dance, cuisine, and fashion. African musical traditions gave birth to genres like blues, jazz, reggae, and hip-hop, which have shaped global music and influenced countless artists. African folklore and oral traditions laid the foundation for powerful literary works, highlighting the richness of African storytelling.

In summary, the trans-Atlantic slave trade was a deeply horrifying and dehumanizing institution that subjected enslaved Africans to unspeakable suffering. Despite this, they made remarkable contributions to humanity, preserving their culture, reshaping economies, fueling industrialization, and leaving a lasting impact on science, medicine, infrastructure, and the arts. The struggles of enslaved Africans paved the way for abolition and inspired generations to fight for freedom and justice. Their resilience and cultural legacy continue to resonate and shape our world today.

References:

1. Kean, Sam. “Historians expose early scientists’ debt to the slave trade” https://www.sciencemag.org/news/2019/04/historians-expose-early-scientists-debt-slave-trade

2. Natural History Museum. “Slavery and the natural world” Accessed 23 Mar. 2021. https://www.nhm.ac.uk/discover/slavery-and-the-natural-world.html

3. Reville, William “Did early scientists owe a debt to the slave trade?” https://www.irishtimes.com/news/science/did-early-scientists-owe-a-debt-to-the-slave-trade-1.3940432

4. Novoa, Adriana. “Book Review: The Intertwined Paths of Science, Slavery, and Race.” Historical Studies in the Natural Sciences, vol. 45, no. 2, 2015, pp. 348–356. JSTOR, www.jstor.org/stable/10.1525/hsns.2015.45.2.348. Accessed 23 Mar. 2021.

5. Eltis, David, and Stanley L. Engerman. “The Importance of Slavery and the Slave Trade to Industrializing Britain.” The Journal of Economic History, vol. 60, no. 1, 2000, pp. 123–144. JSTOR, www.jstor.org/stable/2566799. Accessed 23 Mar. 2021.

Additional Reading:

Andrew Curran, The Anatomy of Blackness: Science and Slavery in the Age of Enlightenment (Johns Hopkins University Press, 2011)

David Lambert, Mastering the Niger: James MacQueen’s African Geography and the Struggle over Atlantic Slavery (University of Chicago Press, 2013)

Dorit Brixius, ‘From Ethnobotany to Emancipation: Slaves, Plant Knowledge, and Gardens on Eighteenth-Century Isle de France’, History of Science 58 (2019)

Elizabeth Green Musselman, ‘Plant Knowledge at the Cape: A Study in African and European Collaboration’, International Journal of African Historical Studies 36 (2003)

James Delbourgo and Nicholas Dew, eds., Science and Empire in the Atlantic World (Routledge, 2007).

James E. McClellan and François Regourd, ‘The Colonial Machine: French Science and Colonization in the Ancien Regime’, Osiris 15 (2000)

James McClellan III, Colonialism and Science: Saint Domingue and the Old Regime (Chicago: University of Chicago Press, 2010)

Judith Carney and Richard Rosomoff, In the Shadow of Slavery: Africa’s Botanical Legacy in the Atlantic World (University of California Press, 2011)

Karol Kovalovich Weaver, ‘The Enslaved Healers of Eighteenth-Century Saint Domingue’, Bulletin of the History of Medicine 76 (2002)

Kathleen S. Murphy, ‘Translating the Vernacular: Indigenous and African Knowledge in the Eighteenth-Century British Atlantic’, Atlantic Studies 8 (2011)

Kay Dian Kriz, ‘Curiosities, Commodities, and Transplanted Bodies in Hans Sloane’s “Natural History of Jamaica”’, The William and Mary Quarterly 57 (2000)

Londa Schiebinger, Secret Cures of Slaves: People, Plants, and Medicine in the Eighteenth-Century Atlantic World (Stanford University Press, 2017)

Nicholas Dew, ‘Scientific Travel in the Atlantic World: The French Expedition to Gorée and the Antilles, 1681–1683’, The British Journal for the History of Science 43 (2010)

Rana Hogarth, The Medicalization of Blackness: Making Racial Differences in the Atlantic World, 1780-1840 (University of North Carolina Press, 2017)

Raymond Phineas Stearns, Science in the British Colonies of America (University of Illinois Press, 1970)

Seymour Drescher, “The Ending of the Slave Trade and the Evolution of European Scientific Racism,” Social Science History 14 (1990)

Starr Douglas, ‘The Making of Scientific Knowledge in an Age of Slavery: Henry Smeathman, Sierra Leone and Natural History’, Journal of Colonialism and Colonial History 9 (2008)

Suman Seth, Difference and Disease: Medicine, Race, and the Eighteenth-Century British Empire (Cambridge University Press, 2018)

Susan Scott Parrish, American Curiosity: Cultures of Natural History in the Colonial British Atlantic World (University of North Carolina Press, 2006)

Beyond Religion: Understanding the Israel-Palestine Conflict

Let’s be real—many people approach global events with a lot of emotion, especially when religion comes into play. It’s easy to get caught up in this, but that often clouds the bigger picture. Nowhere is this more obvious than in how we talk about the Israel-Palestine conflict.

Here in Nigeria, many see it as just Christians versus Muslims. It’s like we forget that this conflict is decades old, with deep political, historical, and territorial roots. If you’re picking a side based purely on your faith, you might be missing the real story.

First off, this isn’t just a religious war. Both Jews and Palestinians have ancient ties to the land. And let’s not forget, there are Muslims, Christians, and even secular people on both sides. So, no, it’s not a clean "religion versus religion" narrative. The roots run deeper.

When the State of Israel was created in 1948, it stirred up long-standing tensions over who controls what. Wars followed. Land, power, and the right to exist have been central issues—not just faith. The sooner we understand that, the clearer things become.

Another misunderstanding? Thinking this is just about Muslims vs. Jews. Iran, for example, is heavily involved—not because of religion, but because of politics. Iran’s rivalry with Israel is based on opposing its existence as a nation, not some religious mandate.

Iran backs groups like Hezbollah and Hamas, stirring the pot in the region to keep tensions high. Why? Political leverage. It’s about power and influence, not some holy mission. When we reduce this to a religious war, we miss the geopolitical stakes.

Now, let’s face it—both Israelis and Palestinians have suffered. It’s not a simple good versus evil situation. Civilians on both sides pay the price for the larger political games being played. Yes, Iran supports Palestinian fighters, and yes, Israel retaliates. But that’s part of a broader struggle for security and survival, not a divine clash.

Some Nigerians talk about God’s divine intervention, whether for Israel or Palestine. But that view skips over real-world facts. The U.S. backs Israel with financial and military aid, not angels. And Iran’s backing of Palestinian groups? It’s strategic, not spiritual.

The Middle East conflict isn’t a religious battle, and it won’t be solved by religious zeal. The real solution? Diplomacy,  the region is realizing that economic cooperation benefits everyone more than endless fighting.

It’s time we move beyond the religious lens when discussing the Israel-Palestine conflict. It’s about history, politics, and people. True peace will come when both sides acknowledge each other’s right to exist and work toward a solution that’s fair. It’s not about divine plans or religious allegiance—it’s about securing a better future for everyone involved.

Why Europeans cannot be Allowed to Write African Histories

As we reclaim our identity, many of us naively read books on African history without thinking about who the author is; which is 97% written by the European race.  About 2.5% are written by Black academic tokens nodding in agreement in order to obtain approval and prestige in European academia. That leaves only 0.5% who are independent Black writers reclaiming authority to write our own history.

However, too many of this even small 0.5% rely on the European texts because they have been so aggressive about controlling the narrative of African history.

No matter how factual European texts about African history may appear on the surface, the European is naturally compelled through respect for their ancestors who enslaved the Black African race for centuries, to degrade any significant Black African achievements in order to validate the European enslavement of Africans as a beneficial enslavement raising a culturally inferior people into civilization.

The European's agenda will not allow him to ever stop trying to write our history and control the narrative in his favor.  He will never stop.  But his false writings will lose their power if we stop reading them and giving them to our children.  Their narrative only has control if we accept it and do not write our own.

This is not about racism to Europeans when we say we cannot allow them to write our history, but acknowledging the nature of human beings.  A rich child will always defend his grandfather that made him rich, even if his wealth was secured through evil.  Thus, while many Europeans will acknowledge that it was wrong to enslave people, they will simultaneously (even if subtly) justify the wrong by suggesting that Africans were culturally inferior and needed to be educated into civilization thru slavery/colonization.

History, as an academic subject, has never been about truth.  It has always been and will always be about controlling others through controlling their history.  History says what you have been capable of achieving and what you have not.  Without it, you cannot be capable of achieving a future of your own. As Africanamerican elder scholar Dr. Leonard Jeffries has reminded us, "He who defines you, controls you."  Let us then define ourselves, for us and our progeny.

It is crucial that you understand this if you want to reclaim control of who gets to define who we are and who we were and who we are going to be as a people.

The Ancients of Kemet and Kush were the first people on the planet to write down history. They did so for us to learn from their mistakes and build upon their successes.  This is why the Europeans and Arabs are so aggressive about controlling who can tell the history of the Ancient Nile; they don't want us to start investigating it for ourselves and discover the truth:

That the Black African race founded the greatest and earliest civilization known to mankind that has yet to be surpassed, and all of mankind is indebt to the Black man for this.  But most importantly, that this great African civilization that ruled the world can be recreated by us today!

Source: Khonsu Nok

How did the Ashante Kingdom end up Having and selling Slaves?

It is important to recognize that the history of slavery is complex and not confined to any single cause, such as religion. For example, the enslavement of Africans by Dahomey or the Asante shows that internal dynamics and power struggles also played a significant role. Over-simplifications are for those who don’t think critically.

When the Asante faced raids by their Islamic northern neighbors, they called a conference of diverse Akan peoples. Some refused to attend, while others chose to attend. Those who attended formed a federation called the Asante kingdom. To symbolize their unity, they created the concept of the Golden Stool, representing the soul and vitality of the Asante people. Believing that possession of the Golden Stool would ensure their invincibility, they engaged in conflicts to defend and expand their territory. This included attacking neighbors out of fear of being enslaved themselves. Sometimes they won, sometimes they lost. The process of piecing together willing and unwilling Akan groups through alliances and warfare led to the enslavement of millions. The Asante were organized and used violence as state policy for both self-defense and expansion. Notably, the Asante were not Christians. This resulted in the Ghanian coast line being a major source of slaves.

Since those times, the Ashante Kingdom has issued a formal apology for its participation in the slave trade, in recognition of its legacy and damaging effects.

Burkina Faso 🇧🇫

A massive government project to build 100,000 wells in all 13 regions of Burkina Faso.

Thomas Sankara said: "We must choose between champagne for the few and drinking water for all" Captain Ibrahim Traore is there next to continue the work of the father of the revolution 🇧🇫.

Rural people will be greatly relieved to think that in the 21st century, the population still does not have access to drinking water.

A Pakistani politician says that every country needs a leader committed to the welfare of its people. Here is an example, can we hope for better from the government? We are on the right track.

You have the right to hate him because he harms your interests, you have the right to hate him because he pays you for it, but we are obliged to protect him because he fights for us, the people of Burkina Faso 🇧🇫👍

Thanks to the loyal partners who support Burkina Faso in its heroic struggle towards the horizon of happiness 🇧🇫 

#Africa

Africans Ancient Trade Routes

African gold and other goods reached Europe long before European traders reached Africa. From about AD 650 African goods made their way to Europe through the trade between West Africa and North Africa. 

From about the 7th century AD, sophisticated trade networks were established. The map pictured here shows some of the trade routes used. Systems of money and currencies were developed over the years, which allowed the exchange of goods across Africa. 

The communities of West Africa were involved in an important trade route northwards. Travelling across the Sahara desert, the Muslim traders of North Africa traded with the West Africans and the North Eastern Africans traded with the Chinese, Indian (Asians).

#Africa

King Koko Of Nembe Resistance & How Nigeria was sold 💶

On the 29th of Jan 1895, King Koko of Nembe Kingdom (also known as Nembe-brass) now in Rivers State led a successful attack on the British (Royal Niger Company) Company.

The Nembe are an Ijaw people of the Niger Delta region who are historically related to the Kru people of Liberia, Cote d'ivoire and Cameroon, they are known for their sailing skills, fishing and trading.

Nembe was the centre of an important trade in palm oil, and it had refused to sign a treaty proposed by the British, opposing the Royal Niger Company's aim of bringing all trade along the kingdom's rivers into its own hands.

By the 1890s, there was intense resentment of the Company's treatment of the people of New Calabar of its aggressive actions to exclude its competitors and to monopolize trade, denying the men of Nembe the access to markets which they had long enjoyed.

King Koko aimed to resist these pressures and tried to strengthen his hand by forming alliances with the states of Bonny and Okpoma. He renounced Christianity.

And in Jan 1895, after the death of Ebifa, he threw caution to the winds and led more than a thousand men in a dawn raid on the Royal Niger Company's headquarters at Akassa,  with 22 war canoes and 1,500 foot soldiers from the Ijo nation he attacked the RNC depot in Akassa.

They destroyed the warehouses and offices, vandalised official and industrial machines, and burnt down the entire depot about 70 men were captured, 25 were killed, and 32 white British were taken hostage as part of the spoils of war to Nembe and 13 were not accounted for.

Koko then sought to negotiate with the Company for the release of the hostages captured by the British, his price being a return to free trading conditions.

On 2 Feb he wrote to Sir Claude MacDonald, the British consul-general, that he had no quarrel with Queen Victoria but only with the Niger Company. Despite this, the British refused Koko's demands, and more than forty of hostages taken by the British were then ceremoniously eaten, So Many of the white men King Koko captured were later executed in cold blood at the "Sacrifice Island" the next day.

On 20 Feb the Royal Navy counter-attacked. They attacked Koko's city of Nembe killïng many people. Many more of his people died after the British introduces smallpox to his people.

King Koko fled to Etiema, a remote village in the hinterland, where he died in 1898 in a suspected suicide. The next year, the charter of the Royal Niger Company was revoked, an act seen as partly a consequence of the short war with Koko.

And with effect from 1 January 1900 the Company sold all its possessions later known as Southern Nigeria protectorate and Northern Nigeria protectorate to the British government for £865,000, considered to be a very low price.

Midwife Delivering A Child in Ancient Egypt (Kemet)

Women delivered their babies kneeling, or sitting on their heels, or on a delivery seat. This was indicated even shown in the birth hieroglyphic. Children were considered a blessing in ancient Kemet. 

Sons and daughters took care of their parents in their old age. They were often called "the staff of old age," that is, one upon whom the elderly parents could depend upon for support and care. The scribe Ani instructed that children repay the devotion of mothers. 

#Africa #Black #History

The West African Country of Guinea 🇬🇳

The West African country of Guinea 🇬🇳 gained independence on this day, 2 October 1958, after 65 years of French rule.

When French President Charles de Gaulle offered the option of greater autonomy under French rule versus complete independence, Ahmed Sékou Touré (1922-84), Guinea’s founding leader said, ‘We prefer poverty in freedom to riches in slavery.’ His message resonated deeply with the people and led to a landslide vote favouring independence.

Starting his political journey in the labour movement, the plight of the masses influenced Touré’s political leanings. He maintained that fire even as president. With the French gone, Guinea nationalised foreign-owned companies and implemented extensive social reforms aimed at education, healthcare, literacy and infrastructure development. African socialism illuminated the path, emphasising self-reliance, African unity, and the rejection of neocolonial influences. Guinea joined the Non-Aligned Movement made up of countries recently having won independence and seeking to build a path forward together outside of either US or Soviet influence. Such countries were referred to as the Third World, with the US being the First World and the USSR and China being the Second World.

Guinea’s independence was a boon for pan-Africanism, as Touré helped establish the continent-wide Organisation for African Unity, precursor to the African Union, in 1963. Plus, he maintained amicable ties with US-based Pan-Africanists like Malcolm X and Kwame Ture. Then, when the CIA overthrew fellow Pan-African leader Kwame Nkrumah in Ghana, Touré offered Nkrumah refuge and appointed him honorary co-president.

Guinea’s struggle for liberation provides insights as Africa fights to rid itself of neocolonialism. Greater integration, solidarity and self-sufficiency are values of the recent coups in the neighbouring Sahel region, where Burkina Faso, Mali and Niger rose against France, tired of decades of exploitation and occupation.

Happy Independence Day, Guinea!

Happy Independence Day, Botswana

Botswana gained independence from British colonial rule on September 30, 1966.

Here are some interesting facts about Botswana's independence:

(1). Botswana was previously known as Bechuanaland.

(2). The country's first president, Sir Seretse Khama, played a key role in the independence movement.

(3). Botswana adopted its constitution on March 1, 1965, paving the way for independence.

(4). The country's independence was celebrated on September 30, 1966, with a ceremony in Gaborone.

(5). Since independence, Botswana has become one of Africa's most stable and prosperous democracies.

Botswana's independence is celebrated annually on September 30 with various events, including:

(1). Parades and processions

(2). Cultural performances

(3). Traditional dances

(4). Speeches by government officials

(5). Community gatherings

Botswana's national motto, "Pula!" ("Rain"), reflects the country's hope for prosperity and growth.

Wishing the people of Botswana a joyful Independence Day and continued peace, prosperity, and progress!

BWgovernment 

Gaborone, Botswana 

BOTSWANA PEOPLE #HappyIndependenceDay  

#Decentcares #trendingnow

Yoruba Race History (Continuation)

As of the 7th century BCE the African peoples who lived in Yorubaland were not initially known as the Yoruba, although they shared a common ethnicity and language group. By the 8th century, a powerful kingdom already existed in Ile-Ife, one of the earliest in Africa. It is said to be ile-gbo(netherworld ruler based on the oldest predynastic rulers being associated with Oba Tala, Oro-gbo(Shango) and Otete(Oduduwa).

The historical Yoruba develop in situ, out of earlier Mesolithic Volta-Niger populations, by the 1st millennium BCE. Oral history recorded under the Oyo Empire derives the Yoruba as an ethnic group from the population of the older kingdom of Ile-Ife. The Yoruba were the dominant cultural force in southern and Northern, Eastern Nigeria as far back as the 11th century.

The Yoruba are among the most urbanized people in Africa. For centuries before the arrival of the British colonial administration most Yoruba already lived in well structured urban centres organized around powerful city-states (Ìlú) centred around the residence of the Oba. In ancient times, most of these cities were fortresses, with high walls and gates. Yoruba cities have always been among the most populous in Africa. Archaeological findings indicate that Òyó-Ilé or Katunga, capital of the Yoruba empire of Oyo (fl. between the 11th and 19th centuries CE), had a population of over 100,000 people (the largest single population of any African settlement at that time in history). For a long time also, Ibadan, one of the major Yoruba cities and founded in the 1800s, was the largest city in the whole of Sub Saharan Africa. Today, Lagos (Yoruba: Èkó) invaded by Portuguese sailors, another major Yoruba city, with a population of over twenty million, remains the largest on the African continent.

Archaeologically, the settlement of Ile-Ife showed features of urbanism in the 12th–14th century era. In the period around 1300 CE the artists at Ile-Ife developed a refined and naturalistic sculptural tradition in terracotta, stone and copper alloy – copper, brass, and bronze many of which appear to have been created under the patronage of King Obalufon II, the man who today is identified as the Yoruba patron deity of brass casting, weaving and regalia. The dynasty of kings at Ile-Ife, which is regarded by the Yoruba as the place of origin of human civilization, remains intact to this day. The urban phase of Ile-Ife before the rise of Oyo, c. 1100–1600, a significant peak of political centralization in the 12th century, is commonly described as a "golden age" of Ile-Ife. The oba or ruler of Ile-Ife is referred to as the Ooni of Ife.

Source: 101Lasttribe

#Yoruba #a#Africa