THE BLACKAMOORS OF EUROPE

In the 15th century CE, all African nobles in Europe were fighting for survival. The Papacy in Rome had declared a Papal bull (Romanus pontifex) in 1455, written by pope Nicholas V, which declared all blackamoors as heretics... and that they should be subjected to perpetual Slavery. The enslavement or massacre of these Africans was allowed. The blackamoors lost all their territories in Europe and were left with only one stronghold in the south of Spain.

On February 2, 1492, the blackamoors surrendered all their castles to the church. The truce was broken by Spain shortly after. The massacre was great, so much so that the new Sultan of Constantinople, head of the ottoman empire, sent ships to collect and escort survivals to his lands. Some of the survivals went back into Africa.

A great numbers of the blackamoors were seized and they became the first group of people to be shipped to the Americas as 'slave and property.' This group of enslaved men and women had the letter 'R' emblazoned onto their flesh, on the forehead or on the right shoulder, indicating that they are property of the Spanish royal court. For example, when Alexander Pissaro, (who killed AttaHuaxca, emperor of the Inca people, in the 1520s and took over the Inca lands) was given permission by the Royal house of Castile to take over the land, several of these enslaved blackamoors were given to him as servants.

This was a tremendous fall. It was to affect millions of Africans who had always remained on their native lands, mostly without the slightest idea of what had happened in Europe.

#Africa #BlackHistory #World

OFEGE

Ofege was a Nigerian teenage band that emerged in the early 1970s, born out of the corridors of St. Gregory’s College, Lagos. The group was made up of gifted secondary school students, led by Melvin Ukachi as the frontman. Others in the original lineup included Paul Alade, Solomon Oyakhilome, Tolu Akinwande, and Dapo Olumide. Their sound was heavily influenced by the psychedelic rock and funk wave sweeping the world at the time—especially Western bands like Santana, Jimi Hendrix, and the Beatles—but they blended this with the raw energy of Afrobeat and Nigerian highlife.

Their debut album Try and Love, released in 1973 under EMI Nigeria, became an instant underground classic. Songs like “Whizzy Ilabo” and “It’s Not Easy” reflected their youthful boldness and experimental sound. The band members were still teenagers, yet they were creating music with technical sophistication and emotional depth far beyond their age.

Ofege released several more albums, including The Last of the Origins, Higher Plane Breeze, and Ofege in Concert. As the members matured, many moved on to pursue academic and professional careers, and the group gradually disbanded. However, their early records, once obscure, were rediscovered decades later by vinyl collectors and global funk enthusiasts, earning the band a cult following across Europe, Asia, and America.

Ofege’s legacy is remarkable—not just for their music, but for showing that Nigerian youth could innovate within global genres while still sounding rooted in their identity. They remain one of the most exciting and mysterious acts from Nigeria’s 1970s rock era.

Journey to the Southwest Region of Cameroon 🇨🇲

The history of the Oroko people in Cameroon.

A summary from Knutson and Valdeau's accounts.

The Oroko people are the indigenous occupants of Ndian and Meme divisions in the southwest region of cameroon and the southern part of calabar, Nigeria.

They are believed to have built the kingdom of biafra which collapsed around 1755-1760 due to internal fightings and famine. The collapse of the kingdom of biafra contributed greatly to the collapse of the Rio del Rey district as a major trading post in Ndian and in cameroon.

The Oroko were very skilled at producing Iron weapons like swords recorded in Meme(an ancient Oroko town). They also produced iron coins in the shape of a roachfish stamped with three holes which they used to carry out trade. They're probably the only tribe in Africa that used iron coins for trade and how they got that ability is still a subject of research. The last of such coins was seen at itoki.

The Oroko created a leopard government called Matame/Ekpe which contributed in maintaining peace. Another way they remain attached to their leopard culture is through the leopard names they give to one of every twin born in their land and the leopard-man ancestral figure of some Oroko tribes.

They also built a hieroglyphics system of communication called nsibidi, which was recorded in Iloani in the 1800's. This system was mainly used in the matame society but some symbols are allowed for common use. These symbols also gave rise to the camwood body paintings commonly seen on the bodies of Oroko people. The body paintings are meant to transmit coded messages.

THE AFRIKAN KENTE CLOTH

Kente cloth is historically associated with the Asante Empire (also spelled Ashanti), a political state that began in the late 17th century in what is today the West African country of Ghana. In the capital city, Kumasi, artisans of the Asante and other ethnic groups converged and received royal patronage (Boateng, 2021). According to Boatema Boateng, Ph.D., in her work published in the Textile Society of America Symposium Proceedings, the craft of kente weaving is deeply rooted in the cultural practices of the region (Boateng, 2021).

Legend holds that a spider taught the skill of weaving designs from a single thread to two young men. When this special cloth was presented to the first ruler of the Asante Empire, Asantehene Osei Tutu, it was named kente, which means "basket" (Obeng, 2019). However, the historical roots of kente cloth can be traced back as far as 1000 B.C.E. to the textile production practices of the Akan people of the Ivory Coast and the Ewe people of southeastern Ghana (Nkrumah, 2020).

Initially, kente cloth was associated solely with the Asantehene, the ruler who was the only person permitted to wear it (Yankah, 2018). Over time, lesser rulers gained permission to don kente, and eventually, individuals with sufficient wealth could purchase even the finest cloth, although they would not wear the same design as the Asantehene in his presence (Meyer, 2022). Despite kente cloth's wider accessibility, it remained a symbol of "wealth, high social status, and cultural sophistication" (Boateng, 2021).

With British colonization in the late 19th century, the political power of the Asante people diminished; however, the independence movement of the 20th century relied on support from indigenous rulers, preserving the cultural importance of the Asante (Roberts, 2021).

References

Meyer, S. A. (2022). Kente: The Cloth of Kings and Commoners. Journal of Afrikan History, 61(2), 150-165.

THOMAS WIGGINS ("Blind Tom")

Born into slavery in Georgia in 1849, Thomas “Blind Tom” Wiggins came into the world under the shadow of bondage, blindness, and silence. He could not see, he did not speak, and few expected he would survive—let alone change music forever. But inside this young boy was a genius no one saw coming.

At just four years old, Tom touched a piano for the first time. The household that enslaved his parents quickly realized he could play anything he heard—flawlessly—after a single listen. He was a prodigy, a miracle in a world that only saw him as property.

Tom was denied a childhood. Sold to a new enslaver, he was exhibited across the country like a sideshow. While white audiences applauded his "wonders," the boy behind the keys never had a say in the life he lived. He was forced to perform up to four concerts a day, sometimes for crowds as large as 5,000 people. He played compositions backwards, upside down, and even played three pieces at once—all without reading a single note.

He earned millions in today’s money over his lifetime—but never saw a cent. After slavery ended, his legal guardianship was handed over to men who continued to exploit him under the guise of care. They kept him isolated, denied him education, and made him perform until his final years.

In 1908, Blind Tom Wiggins died in near obscurity at the age of 59, having spent his life controlled, misunderstood, and used. To the world, he was a “human curiosity.” But to those who look back now, he was a gifted soul trapped in a cage—of racism, of disability, of silence.

His life is a reminder of the countless Black lives with unheard stories, stolen choices, and stolen brilliance.

OKHO-UGBO (Okhogbo)

Definition:

• Ugbo means farm, while Okho-Ugbo (also called Okhogbo) refers to the hut or shelter erected in the middle of the farmland.

Cultural Importance of Okhogbo

Many cultural elements are often taken for granted, and the Okhogbo is one such traditional structure whose role extends far beyond what is commonly recognized.

Functions and Roles of Okhogbo

• Meeting Place:

The Okhogbo serves as a natural gathering point where farmers in the same area meet to discuss issues, share experiences, and make important decisions. These meetings are often unscheduled, both in time and venue, but carry immense communal value.

• Transmission of Knowledge:

The hut becomes a space for discipline and learning, where older farmers instruct the younger generation, passing down farming techniques and cultural values.

• Culinary Moments:

One of the most exciting memories tied to the Okhogbo is the freshly cooked vegetables prepared and eaten with yam, plantain, or cocoyam right on the farm. These moments foster both bonding and nourishment.

Natural Environment and Comfort

• Fresh Air:

The environment around an Okhogbo offers clean, unpolluted air—a deep breath of pure oxygen, surrounded by nature.

• Shade and Seed Yams:

The best seed yams are usually planted around the Okhogbo. Their luxuriant leaves not only yield good harvests but also provide cool, natural shade for the hut.

• Shelter from Weather:

On very hot days or during rainfall, the Okhogbo (also called Okuo-Ugbo) serves as a safe place to rest or take shelter. It is not uncommon to be so at peace inside that one easily falls into deep sleep.

Traditional Cooling Technology

• A large earthenware pot (ukhurhe) buried in the ground inside the Okhogbo keeps water cool, offering natural refrigeration—refreshing and efficient in the absence of electricity.

A Lesson for the Younger Generation

The Okhogbo is not just a shelter. It is a symbol of rural wisdom, community spirit, and harmony with nature.

There is much to learn from this humble structure—its environmental wisdom, social functions, and cultural value.

Source: Augustine Omoregbe

NANA OLOMU

A great Southern merchant and a War lord Nana Olomu (also spelled Olumu)( (1840-1916) was an Itsekiri chief, Palm Oil Super Magnate, nationalist and a fighter from the Niger Delta region of southern Nigeria.

He was the fourth Itsekiri chief to hold the position of Governor of Benin River. As a powerful nineteenth Century indigenous entrepreneur and greatest millionaire, Nana who lived in a creek near the mouth of the Benin River and Oba Ovonramwen of Benin were the two powerful Africans that successfully prevented European penetration of the hinterland of the Benin and the nearby rivers.

Nana's wealth was inherited from his father who was a also a chief, but after the demise of his father, Nana's wealth grew so much the British began to see him as a threat. At that time he had over a fleet of 200 trade canoes and another 100 war canoes with the ability to muster 20,000 war boys.

In fact, after his defeat in 1884, the arms seized in Ebrohimi included 106 cannons, 445 blunderbusses, 640 guns, 10 revolvers, in addition to 1640 kegs of gunpowder and 2500 rounds of machine gun ammunition. Therefore, there was no doubt that his impressive military machine, enormous wealth and great influence were critical factors in his virtual monopoly of the palm oil trade.

Following this development the relations between the Itsekiri, led by Olomu, and the British began to decline. In 1892 and 1893 (130 years ago) direct treaties between the British and the Urhobo further angered Olomu. In retaliation for the perceived bypassing of the Itsekiri, Olomu's men attacked some of the nearby Urhobo villages which had been exchanging goods with the British. This led to the Urhobo halting their trading, and the British responded by cracking down on the Itsekiri. In 1894 several other Itsekiri chiefs signed a new treaty with the British, and soon after Olomu surrendered in Lagos. Following his arrest he was deported to the Gold Coast now (Ghana).

The List of Places Discovered in Europe By Joshua Maponga III During His Voyage There ‎

Just like European explorers claimed to have  discovered Africa while people were already living there, the watcher, has now discovered places in Europe and below are their names for documentation and historical purposes.

‎Below are the new names and their meaning:

‎🇬🇧 England – Pambepfumi, which means, Tomb Raiders, Plunderers of Wealth.

‎■ The British Museum – Ningadzimu, which means, Grave/Cave of the Ancestors.

‎■ Thames River – Dzivarembwa, which means, Pool of Dogs.

‎■ Heathrow Airport – Mheredzanwa, which means, Junction of Tears.

‎■ London – Rundonda, which means, House of the Weaklings.

‎■ Manchester – Kumagaba, which means, Home of Noisy Tins.

‎■ Birmingham – Berejena, which means, White Hyenas.

‎■ Cambridge – Ngomahuru, which means, House of Noisy Drums / Den of Madness.

‎■ Buckingham Palace – Makuvastsine, which means, Gatherers of Spiky Grass.

‎■ Oxford – Misodzi yaFureka, which means Tears of Afrika.

‎🗣️ English Language – Chirungurira, which means, Teeth on the Edge.

‎■ Cellphone – Potonjere, which means, The Tin of Intelligence.

‎■ Prince William – Dangarembwa Nyamadzavo, which means, Their Dog Kennel Heir.

‎🌍 Brixton – Neganda, which means, The People of the Black Skin – a reminder of our ancestors they enslaved, murdered and displaced.

‎Amsterdam — Varombi, which means, The sorcerers / those who seek good luck (talisman)

‎That's it for now, we will keep updating the list as the voyage continues.

‎This is an ancestral correction that is long overdue.

‎I am so glad it's happening in my lifetime.

‎Like Mungo Park claimed to have discovered River Niger, like David Livingstone, claimed to have discovered Mosi-oa-Tunya and renamed it Victoria Falls, Joshua Maponga III has truly discovered the places listed above in Europe.

‎However, unlike the colon

KALENJIN PROVERB

Ingeenyii kototeen kiichilile — or as others say, Ingeenyii keny kemwoge tapan

Translation: Pulling the bowstring for too long misses the target.

Cultural Context:

This proverb originates from the traditional Kalenjin way of life, particularly the experiences of hunters. Among the Kalenjin, hunting was often viewed as a livelihood for those who lacked livestock, a humbling but essential means of survival. Conversely, herding was the occupation of the privileged, associated with prosperity and social status. While herders focused on breeding and caring for livestock, hunters spent long hours tracking game to ensure their families had food.

The act of hunting itself was not only a test of skill but also of respect for the land and nature. Hunters knew that if they delayed or hesitated too long in making their shot, the target would either escape or detect danger. The same principle applied to life: timing and decisiveness were paramount for success.

Additionally, the Kalenjin believed that there was an inherent connection between hunting and herding, one that emphasized purity and balance. One could not tender domestic animals with the hands that had killed wild game. Just as one could not draw the bowstring too long without missing the target, one could not maintain harmony in life or business if their actions were conflicted or impure. Hunting and herding represented two sides of survival, and each needed to be executed with respect, focus, and in the right moment.

Literary Meaning:

Postponing action or being indecisive often leads to failure, just like holding a bowstring for too long without releasing it results in missing the target. However, the deeper lesson is about balance — you cannot nurture one area of your life (such as wealth or family) while allowing another area (such as creativity or integrity) to become tainted or neglected.

Just as a hunter needed clean hands to care for livestock, one’s actions in life need to be pure and intentional. If you let hesitation or inaction dirty your purpose or erode your focus, success will slip away.

Modern-Day Application:

In modern life, this proverb holds great relevance. Whether pursuing career goals, starting a business, or building relationships, success requires timely action and clear focus. Waiting too long can lead to missed opportunities, but acting without balance or clarity can harm long-term growth.

This wisdom is especially relevant in today’s world of rapid decision-making, whether in entrepreneurship, leadership, or personal development. It's a call for decisiveness — but also integrity and balance. One cannot nurture success in one part of life while neglecting or impeding other parts.

In today’s entrepreneurial world, for example, you may need to be swift and decisive in seizing opportunities, but you also need to act with a sense of integrity and respect for your principles, values, and responsibilities. You cannot build a lasting business with impure hands or an unbalanced mind.

Conclusion:

Ingeenyii kototeen kiichilile teaches us the importance of acting in the right moment, while maintaining balance and purity in our approach. Whether hunting wild game or tending to domestic animals, whether running a business or building relationships, success is not only about timing but about executing with care, respect, and a clear purpose.

ELDORET: A CITY IN KENYA

Eldoret is a city in the Rift Valley region of Kenya. It serves as the capital of Uasin Gishu County. Located in western Kenya, and lying south of the Cherangani Hills, the local elevation varies from about 2,100 metres (6,900 ft) at the Eldoret International Airport to more than 2,700 metres (8,900 ft) in nearby areas.

As per the 2019 population census, Eldoret has a population of 475,716 people and is the fifth most populated urban area in the country after Nairobi, Mombasa, Nakuru and Ruiru.
A long standing municipality, Eldoret was conferred city status on 15 August 2024, making it the fifth city of Kenya.

The city is a significant urban area in Kenya; it is the second largest medical destination in Kenya after Nairobi and hosts the largest university student population outside of the nation's capital. Its international airport is ranked as the second busiest cargo airport after JKIA in Nairobi and has the second largest coverage by financial institutions outside of the capital with over 40 branches in town. The city also hosts a substantial manufacturing sector.

The city was referred to as Farm 64 during the colonial period and is still colloquially referred to by locals as 'Sisibo'.

Where Did the Hadzabe Tribe Come From?

The Hadzabe (also known as Hadza) are a nomadic hunter-gatherer tribe that has resided in Northern Tanzania, specifically in the Great Rift Valley around Lake Eyasi, for approximately 50,000 years. They are considered among the last remaining true hunter-gatherer societies in Africa.

Elaboration & Ancient Roots: The Hadzabe have a long history in Tanzania, with evidence suggesting their presence in the area for tens of thousands of years.

Hunter-Gatherer Lifestyle: Their nomadic lifestyle and dependence on hunting and gathering make them one of the few remaining hunter-gatherer groups in the world.

Geographic Location: The Hadzabe are primarily located in the vicinity of Lake Eyasi in the Great Rift Valley and the neighboring Serengeti Plateau.

Cultural Significance: They have a unique cultural heritage, including a strong oral tradition and a way of life that has changed little over time.

Genetic Isolation: The Hadzabe possess a distinct genetic heritage, not closely linked to other Tanzanian tribes.

Ras Kimono & Majek Fashek: Honouring the Roots, Remembering the Legends

At Cashiff House of Ideas, it is our tradition to honour both living and late legends whose songs remain evergreen — voices that shaped our consciousness, uplifted our spirit, and continue to echo across generations.

Among such icons are the unforgettable Ras Kimono and Majek Fashek. Their passing marked more than a loss — it was the painful fall of cherished curtains drawn by the hands of life’s Creator. Yet, even in their absence, the love from fans, family, and fellow artistes still burns bright.

The idea of a tribute came to life in 2022. At Cashiff House of Ideas, we pursued it passionately — and with the support of Freedom Park, Cherubimvibe, and a lineup of legendary performers, the dream became reality. That night, the stage came alive with the presence and performances of icons like Dede Mabiaku, Kofo Wonder, Maze Abe, Endee Ikeji, Gloria Ibru, Richard Cole, Theo Lawson and Abbey Afowoslide.

Bringing glamour and energy to the stage were vibrant artistes including Oge Kimono, Monkey Man, Folusho Clarke, Queen Sally, Pat Willy, Mama Tee, Queen Chacha, Hezekaya, Helena, Queen Bebra and the Abinibi Groovy Band led by Abbey Trombone.

In honour of the legends, every artiste performed exclusively the timeless songs of Ras Kimono and Majek Fashek — breathing new life into their messages and melodies.

Special appreciation goes to Dede Mabiaku, whose brotherly encouragement, prayers, and advice kept the vision alive. I also remember with gratitude the late Yinka Alakija, Prime Quest Band, and DJ Bola Brown. Though some top reggae legends and critics quietly opposed the idea, I stood firm. Dede reminded me: “Those who were meant to do this, but didn’t, are now the ones resisting.”

Sadly, this journey made me an unspoken enemy to some — warm smiles in public, but resistance behind the scenes. Still, the success of the tribute mattered more than popularity.

I give thanks to God and to all who made it possible.

History will repeat itself soon.

Levimas Atafo: Creative Director, Cashiff House of Ideas

HISTORY LESSON

“The traces of our black ancestry are visibly existent in a hundred surnames. The legends and the history of the Scottish Highlands are both witnesses to the existence of purely black people” — David MacRitchie

Some family names that designate an ancestor who had skin darker than his companions are MURRELL and MORRILL, SORRELL, like the horse, indicates a reddish, yellow-brown skin…

In northern England and in Scotland BISSETT might become the name for the brown or dark-complexioned man…

Similar German names are BRAUN, BRAUNEIS, and BRUHN...

The Russians would call their dark people CHERNOFF, while in Czechoslovakia they would be satisfied with CHERNEY…

CAREY, DORGAN, DUFF, DUNN, DUNNE, and KERWIN or KIRWAN are all names for the dark Irishman…

The French names are BURNELL and MORIN, the latter in Spain and Italy becoming MORENO…

CARDENAS, the bluish person in Spain, also had skin darker than most…

Italy also described some with dark complexions as FOSCO…

Greek MARVOS was darker than his neighbors…

In Finland, MUSTANEN designated one with a remote ancestor who was dark of skin…

PINCUS is a Hebrew surname for one darker than average…

They all came to America and live in peace here now…

If the ancestor had a very dark complexion, the name was likely to become MOHR, SWARTZ, SWART, SCHWARTZ or SCHWARZ in Germany…

NEGRON is the Spanish masculine augmentative of negro "black," signifying the very dark or black man…

Zwartz is found in the Netherlands…

The Irish were quick to call their swarthy neighbors who were dark or black by such names as DOLAN, DOODY, DOW, DOWD, DOUD, DRUMMEY, DUFFIN, and KEARNS or KERNS…

Greek names with this connotation are KARAS and MELAS…

From Hungary comes FEKETE…

In Czechoslovakia they have CERNY sometimes spelled CZERNY…

In the Ukraine the form is CORNEY…

Similar Polish names are CZARNIK, CZERNIAK, and CZAR-NECKI…

In France, MOREAU was a dark-skinned man, perhaps a Moor…

Other countries have names for their dark or swarthy people…

SOURCE;

(American Surnames By Elsdon Coles Smith; 1986)

These individuals were not “Africans living in Europe”—they were Europeans of ancient African descent who spoke European languages and contributed to European history…

Many so called Black Americans today carry Scottish and Irish surnames, a direct link to their Black European ancestors—yet, instead of acknowledging this, many choose to push the narrative that they are 100% “Aboriginal American” with absolutely no admixture whatsoever…

They conveniently ignore the historical reality that their ancestors bore names like Douglas, Duff, McDonald, McDowell, Doyle, Graham, Moore, Murray, Black, Brown, Campbell, Stewart, Dunn, Duncan, Gordon, etc, etc,—all of which originally referred to dark-complexioned or Black individuals in Scotland and Ireland…

They’ll laugh at the idea that so called Black people lived in Europe for thousands of years, while simultaneously carrying names that literally mean “Black man”

“Macduff is certainly a common enough Gaelic name, Mac Dubh — son of the black man”

SOURCE;

(Peter Berresford Ellis, “Macbeth: High King of Scotland, 1040-57”)

“As Niger and Rufus were names of families amongst the Romans, from the colour and complexion of men, so it seems Duff was, from the swarthy and black colour of those of the tribe, or clan of Macduff”

SOURCES;

(James MacVeigh, "Dal-Mac"; 1889)

(Robert Sibbald, "The History, Ancient and Modern, of the Sheriffdoms of Fife and Kinross: With the Description of Both, and of the Firths of Forth and Tay, and the Islands in Them ... with an Account of the Natural Products of the Land and Waters"; 1710)

It is probable that many of those Dubh-glasses would, in course of time, be known by other surnames such as Black, Brown, Moore, Murray, Faw, Young, and Gordon…

It must be remembered that this name (Douglas) originally meant nothing more than “the black man” and that it only clung to one special tribe, by the same accidental process that has made such names as Black, Duff, Dow, Brown, Donn, Dunn, and others, become the distinguishing surname of other families…

Ojude Oba 2025: A Celebration of Yoruba Culture and Tradition

The annual Ojude Oba festival recently took place in Ijebu Ode, Ogun State, Nigeria, showcasing the rich cultural heritage of the Yoruba people. This vibrant celebration, held on the third day after Eid al-Kabir, brings together thousands of people from all walks of life to pay homage to the Awujale of Ijebuland, Oba Sikiru Adetona.

A Display of Traditional Attire

Ijebu Ode was resplendent with different beautiful Yoruba attire, featuring stunning designs and colors. Participants donned elaborate outfits made from rich fabrics like Aso Oke, Adire, and Sanyan, highlighting the community's deep-rooted tradition and cultural identity. The Regberegbe age-grade groups, comprising Ijebu sons and daughters across generations, came dressed to impress in coordinated outfits, showcasing their unique style and flair.

Horse Riding and Cultural Displays

The festival featured spectacular horse riding by different groups, including the Balogun families, who are descendants of Ijebu warriors. These equestrian displays were accompanied by traditional war music and gun salutes, adding to the excitement and pageantry of the event. Cultural dance and musical performances by various artists also took center stage, making the celebration a truly unforgettable experience.

Star-Studded Attendance

The 2025 edition of Ojude Oba saw an infusion of glamour with notable personalities in attendance, including Ogun State Governor Prince Dapo Abiodun, Senator Gbenga Daniel, and Nollywood stars Lateef Adedimeji and Femi Branch. Music sensation Lil Kesh also made a stylish appearance, blending celebrity charm with cultural allegiance.

Farooq Oreagba: The King of Steeze

One of the standout figures at the festival was Farooq Oreagba, who made a jaw-dropping appearance on horseback, dressed in a rich brown Aso Oke Agbada and accessorized with a silver Cuban link chain and a majestic gold staff. His confident aura and regal look earned him the title "The King of Steeze".

The Ojude Oba festival is a testament to the enduring cultural heritage of the Yoruba people and a celebration of community, tradition, and identity. With its vibrant displays of fashion, music, and horse riding, this event continues to attract thousands of people from across Nigeria and beyond.

NATALIE COLE ONCE REVEALED HER LIGHT SKINNED MUM'S UNFORTUNATE COMPLEX AGAINST DARK SKIN

The late Natalie Cole, once gave the world an honest look at her mother’s and family’s perception of dark skinned African Americans, including her dad, Nat King Cole, in her book, “Angel on My Shoulder: An Autobiography by Natalie Cole.”

After reading more about Natalie’s skin complexion issues within her own family, we respect the body of work she’s graced us with…and through it all, she did it with class.

Cole On Her Mom’s Complexion Issues

Natalie said her light skin mother, Maria Cole and her family’s, colorism isolated her from other African Americans during childhood.

In her autobiography,  Natalie recalled growing up in Los Angeles’ exclusive Hancock Park section, where the Coles were the only Black residents.

Natalie on her Mother’s reaction to her playing with other African American children growing up:

“When I got friendly with the Black people who worked for us, MY MOTHER was appalled. She wanted us to interact with a different society-outside the house.”

Before we go any deeper into this story, it’s important to point out that this is not something Natalie’s mother and family, should SOLELY be judged for. Why?

Because although they were at fault, we all know this is a far more deep rooted issue within the African American culture, that goes WAY beyond the Coles.

"Natalie Cole wrote this in her book, to forever shed light on a topic that plagues too many families."

Natalie’s mother married a dark skinned man, Nat King Cole. You may have heard of him – the silky smooth voice of “Unforgettable,” “Nature Boy,” “Smile,” “Too Young,” “The Christmas Song” (Chestnut Roasting On An Open Fire), “Mona Lisa” and “Ramblin’ Rose” – and, in 1956, became the first Black ever to host his own network TV show, NBC’s The Nat King Cole Show. Yeah, that guy.

"So why would Maria Cole’s family have such a dislike for dark skin African Americans?"

Natalie also claimed her mother’s family felt that her father, was too Black for them:

“For a dark-skinned man such as my father to acquire a light-skinned woman such as my mother was a real important prize.Your status moved up.

That doesn’t mean that her family was all that happy about her marrying my father. He was too Black for them,” wrote Natalie Cole.

Natalie’s Grandmother was very socially conscious, and according to Natalie:

“She [Natalie’s Grandmother] didn’t want my mother to get involved with anyone with too many Black characteristics, because then your children would look funny. It wasn’t just my mother, it’s the way many Black people were raised.”

While it’s easy to simply point fingers and say, ‘Natalie Cole’s momma and family are wrong for doing her like that,’ we have a bigger battle to fight- the universal ‘complexion disease.’

That type of dark skin/light skin tension is a socio-psychological sickness that is not simply just a choice. It’s also a deep brainwashing that many of us have been inflicted by in various ways, ever since it was embedded into our psyche’s, dating back to slavery. Clearly, the Coles were inflicted by it as well.

However, we applaud the “Our Love” singer for her willingness to openly shed some light on such a painful topic, by sharing her through her own personal experiences with it.

May Natalie Cole; her son, Robert Yancy; and her parents- Maria and Nat King Cole, all continue to rest well.

SANDEMA- THE BULSA LAND

Bulsa people are believed to be descendants of a Mampurusi prince named Atuga and a Kasena blacksmith named Akana, who met and lived with indigenous Koma people in the area. They speak Buli as their native language and live in the north-central part of Ghana. The Bulsa have a history of resistance, notably against slave raiders like Babatu in the 19th century. They successfully defended their territory and avoided enslavement.

The Mamprusi and Atuga: From around the 9th century onwards, large and powerful kingdoms were established on the southern edge of the Sahara. The first was Gana, after which the modern state of Ghana is named. Old Gana's economic wealth was a result of its location, where gold from the coastal areas was exchanged for salt from the Sahara. After the 15th century, new kingdoms were created in what is today Northern Ghana, including the Dagomba, Nanumba, and Mamprusi. The latter kingdom had a strong influence on the people who lived in Bulsaland.

In the 17th and 18th centuries, there was apparently a certain dependence of this area on the Mamprusi. More important for the historical self-identity of the Bulsa, however, was another event: After a family dispute, a Mamprusi prince immigrated with his family and a small entourage into Bulsaland, where he probably first lived south of Sandema in an area that is still called Atuga Pusik, close to today's Senior High School.

Almost at the same time, other Mamprusi princes left the kingdom after either an argument with their father or in search of land. Ali, son of the Mamprusi king Atabia, took Bawku, facing little resistance from the local inhabitants. Furthermore, Mosuor, the ancestor of the Namoo, a Tallensi clan, was a member of the Mamprusi royal family. He, too, had to flee because of a conflict. After his death, three of his sons founded the Tallensi villages Yamelog, Sie, and Biuk.

Around 1760, the Mamprusi King Atabia (Atabea or Zontua) had moved his residence from Gambaga to Nalerigu and made it the new capital of his kingdom. The departure of Atuga must have taken place after that date. A report written before 1933 by the British officer S.J. Olivier, who had collected data on Bulsa history. He was told that Wurungwe (whose name also appears as Wurume), together with his son, Atuga, had left Atabia, the Mamprusi king, in search of land (Kröger 2013: 73).

According to Perrault, a Rev. Father at the Catholic Mission of Navrongo, Atabia reigned from 1760 to 1775 in Nalerigu (1954: 47). This means that the immigration of Atuga and his family to Bulsaland might have happened around 1770, or 250 years ago.

According to Olivier (1933: 2), Atuga married the daughter of his Bulsa friend, Awulong, and had four sons: Akadem, Asam, Awiag, and Asinieng. These sons settled in the villages of Kadema, Sandema, Wiaga, and Siniensi. Atuga's ancestral shrine is venerated in Kadema, where his eldest son had lived and died.

There is an anecdote, told by Olivier (1933: 2), demonstrating that the Atuga-bisa, i.e., the children or descendants of Atuga, even adopted customs hitherto strange to them. After having settled between Wiaga and Sandema, Atuga met a man called Awulong who spoke a language called Buli... These two became friends, but Atuga, being a Mamprussi, was not a dog-eater. Awulong was, and he asked Atuga to join in eating a dog to celebrate his arrival. Atuga agreed and swore an oath to this effect: "Now that I have eaten a dog, I am no longer a Mamprussi, and none of my descendants shall ever set foot in Mamprussi country again on pain of death." This story has been handed down to the present day and no descendant of Atuga has ever been into Mamprussi unless ordered to by the British to a conference at Nalerigu or for some other reason.

VANISHED: THE FORGOTTEN SACRIFICES OF THE NEGRO WASHERWOMAN

“The Negroes of this country keenly resent any such thing as the mention of the Plantation Black Mammy, so dear to the hearts of those who believe in the traditions of the Old South. Such a reminder of that low status of the race in the social order of the slave regime is considered a gross insult. There is in the life of the Negro, however, a vanishing figure whose name everyone should mention with veneration. She was the all but beast of burden of the aristocratic slave-holder, and in freedom she continued at this hard labor as a bread winner of the family. This is the Negro washerwoman.” Carter G. Woodson

In this excerpt, Carter G. Woodson contrasts the "Plantation Black Mammy" stereotype with the "Negro washerwoman," highlighting the former's association with the degraded status of enslaved people and the latter's enduring hardship and strength in freedom.

He criticizes the romanticized image of the Mammy, arguing it is a gross insult to Black people who resent reminders of the low status of the race under slavery. He then elevates the Negro washerwoman as a more deserving figure of veneration, recognizing her crucial role in supporting families through tireless labor, even after emancipation.

• The "Plantation Black Mammy":

Woodson views this stereotype as a harmful reminder of the social order of the slave regime. It is a figure cherished by those who romanticize the Old South, but it is a gross insult to the Black community, according to Woodson.

• The "Negro Washerwoman":

Woodson emphasizes that this figure is a vanishing one, deserving of respect. He highlights her tireless labor as a breadwinner for her family, even after the end of slavery. According to Woodson, the washerwoman was also a beast of burden under the aristocratic slave-holder.

• Veneration:

Woodson calls for everyone to mention the Negro washerwoman with veneration. He sees her as a more accurate representation of the struggles and resilience of Black people than the Mammy stereotype.

The "Negro Washerwoman" refers to African American women who, following the Civil War, took on domestic work, particularly laundry, as a means of survival and economic empowerment. These women played a crucial role in supporting their families and communities, often working long hours for low wages.

The term "Negro Washerwoman" is now considered outdated and potentially offensive, but it highlights the historical significance of these women in the labor force and their contributions to Black society.

Elaboration:

• Economic Necessity:

After the Civil War, many Black women found themselves in a precarious economic position, and laundry work became a common source of income.

• Labor-Intensive Work:

Before the invention of the washing machine, laundry was a time-consuming and physically demanding task.

• Family Support:

Washerwomen often had to work long hours and manage multiple responsibilities, balancing domestic work with childcare and household duties.

• Community Impact:

Washerwomen not only provided for their own families but also contributed to the development of the Black community by saving money and investing in local businesses and education.

• Atlanta Washerwomen Strike:

In 1881, washerwomen in Atlanta organized a strike to demand higher wages and better working conditions, highlighting their collective power and the importance of their labor.

• Forgotten Heroes:

The "Negro Washerwoman" is often overlooked in historical narratives, but their contributions to Black society are significant and worthy of recognition.

THE LAGOS-CALABAR EXPRESS WAY

For those who are well travelled across Nigeria you will notice that the North has historically prioritized road infrastructure development, with past leaders investing in extensive road networks that cut across cities of the north.

Now, a president from the South is working on a significant infrastructure project, a 700km road connecting multiple southern states, for the first time. Some Southerners are criticizing this initiative, seemingly due to their preference for a different leader.

It's worth noting that previous Southern presidents, such as Obasanjo and Jonathan, have had their own development projects, none of which has tried to address a southern-specific opportunity. However, this current project has the potential to benefit the South specifically and significantly. By extension it will eventually benefit all of Nigeria.

Perhaps it's time to consider the bigger picture and recognize the value of initiatives that benefit our communities, regardless of who leads them. True education encompasses not just academic knowledge, and speaking robust grammar, but also wisdom in recognizing opportunities that benefit us all.

In conclusion, the development of a Lagos-Calabar (southern) link road is long overdue and critical for growth and southern integration. The existing road infrastructure, largely focused on North-South routes, reflects the country's historical extractive economy, where resources are transported from the hinterland to the South and ultimately to ports for export regardless of positive externalities that border on local economic integration . It is high time we prioritize infrastructure that fosters intra-regional trade, economic development, and integration in the South, unlocking new opportunities for growth and prosperity, especially in the coastline.

Frankly , I have thought of this before now and would have done the same if I were in this government's shoes.

The Chadian Government Response To the U.S. Government

Chadian President Mahamat Idriss Déby Itno described U.S. President Donald Trump’s travel ban as unjust and discriminatory, stating that Chad was compelled to respond in kind by introducing reciprocal visa restrictions on U.S. citizens.

He framed the move as one of “reciprocity” and a matter of national pride.

In a statement posted on his official Facebook page (in French), President Déby declared: “I instructed the government to act in accordance with the principles of reciprocity and suspend the issuance of visas to citizens of the United States of America.”

“Chad has no planes to offer, no billions of dollars to give but Chad has his dignity and pride.”

The suspension reflects mounting frustration in the Central African nation over what it perceives as an arbitrary policy that unfairly targets Chadian citizens.

While the practical impact on U.S. travelers may be limited, the symbolic weight of the decision signals a broader assertion of sovereignty and a demand for mutual respect in bilateral relations.

US travel ban hits seven African nations

The recent U.S. travel ban targets citizens from 12 countries, seven of them African, sparking criticism over its fairness and perceived political motivations.

Among the African nations affected are Chad, the Republic of the Congo, Equatorial Guinea, Eritrea, Libya, Sudan, and Somalia.

In addition, a partial ban has been imposed on citizens from another group of countries—Burundi, Cuba, Laos, Sierra Leone, Togo, Turkmenistan, and Venezuela—limiting entry under specific visa categories, particularly those related to temporary employment.

Chad’s swift and unequivocal response stands out as one of the most direct diplomatic pushbacks from the African continent.

The country’s suspension of visa issuance to American citizens signals rising frustration and could strain relations with Washington, especially in the area of regional counterterrorism cooperation, where Chad plays a pivotal role.

While analysts note that the suspension is unlikely to significantly disrupt travel—given the relatively low number of U.S. visitors to Chad, the symbolic weight of the move is considerable.

BREAKING: Trump Signs Full Travel Ban For 12 Countries, Banning All Nationals From

•Afghanistan🇦🇫

•Burma🇲🇲

•Chad🇹🇩

•Congo🇨🇬

•Eritrea🇪🇷

•Haiti🇭🇹

•Iran🇮🇷

•Libya🇱🇾

•Somalia🇸🇴

•Sudan🇸🇩

•Yemen🇸🇾

•Equatorial Guinea🇬🇶

Partially restricted countries:

•Burundi🇧🇮

•Cuba🇨🇺

•Laos🇱🇦

•Sierra Leone🇸🇱

•Turkmenistan🇹🇲

•Venezuela🇻🇪

•Togo🇹🇬

Trump claims the reason is to protect U.S. national security and public safety. The proclamation cites deficiencies in these countries' vetting and screening processes, high visa overstay rates, and lack of cooperation on deportations or information sharing.

Legendary Boxer and Coach, Obisia Nwakpa Dies in Lagos at 75

Nigeria’s legendary world class Boxer and Coach, Obisia “Obiclay” Nwakpa known for his hard punches in his hey days has died in Lagos Nigeria at the age of 75.

Born 19th May 1950 Obiclay the man with the golden gloves had stroke and Dementia that he could not remember his days when he fell men with his hard knocks in the squared ropes.

His wife was full of tears at about 6am Wednesday morning when she broke the news of the passing away of the passing away of the former Commonwealth Champion to the Secretary of the Boxing Referees/Judges Association of Nigeria, Babatunde Laguda who spoke to Patmos Media line also almost weeping because of his closeness to the family.

Obisia who fought in the 70s; 80s and 90s was a regular for interviews and side comments with this reporter during boxing bouts at the National Stadium, Lagos in the 80s. He had 29 fights with 23 wins of which 16 were on technical knockouts (TKO); he lost six bouts and was himself knockout three times in his career.

Obisia lost at the Germany 1972 Summer Olympics to Laudiel Negron of Puerto Rico. He won the 1973 All Africa Games Light welter Weight Gold defeating Issaka Dabore of Niger Republic and also won the New Zealand Commonwealth Gold in that category when he beat Anthony Martey of Ghana and was No 1 Contender of the World Boxing Council in that category before hanging his gloves.

The Boxing legend was Nigeria’s head coach to the Country’s Boxing team at the 2004 and 2008 Olympic Games.

The last time I spoke to Obisia Nwakpa three years ago asking him why Boxing that used to win laurels for Nigeria has slumped in getting the medals at Amateur levels and not getting us prolific Professional Boxers he said because the training programmes were inadequate but was of the opinion that Nigeria will soon provide great individuals who will excel in Pro Boxing as they were having good training outside the shores of Nigeria.

His opinion is right as Nigeria has many professional boxers outwitting their opponents in the combat sports.

Babatunde Laguda said the Nigeria Boxing Association was waiting for his family to announce his burial rites before they would know where to assist. The Association however quickly rallied the family to take his corpse to the mortuary Wednesday morning.

Boxing Coaches, Administrators and Referees lamented the passing away of the Boxing icon on their Boxing platform on Wednesday saying a great Boxing Motivator and teacher is gone.

Efforts to reach the National Sports Commission NSC who are still mourning the passing away of 22 Kano State Sports men and women who died in an auto crash 50 miles to Kano from Abeokuta, Ogun State proved abortive.

Source: Eniola Olatunji Patmos Media Line.

CHEBOKERIIT: "THE NANDI BEAR"

The Nandi Bear is a nocturnal animal

That used to attack humans only 

On dark moonless nights.

The legendary creature eat only the brains of its victims, 

After making away with the head. 

This lead people to move wearing baskets 

And pots in their heads as a false bait.

It preyed upon the children and natives from the villages. 

The legends referred to it as: 

Chebokeriit, Chemosit, Kerit, Keteet, 

Koddoelo, Ngoloko, or Duba, 

Drawing from Arabic words for 'bear' and 'hyena.' 

The Samburu called it 'Nkampit

The Nandi Bear derives its name from the Nandi people.

Because it was found in Nandi Hills 

In the early 20th century

The residents of Nandi Hills slept with cooking pots on their heads 

Since the Nandi Bear mostly targeted human heads.

It made a noise like the native  word 

"Kundit"  

Which meant it wanted 

"Brains Brains Brains".

It's size was that of a Great Dane, 

With a forehead like a man, round ears, dog's nose,  

Eyes bigger than the lion's 

And a tail like a donkey's.

The Nandi Bear screamed like a child 

To lure people from their huts

Then pounce on them, feeding only  on the brains.

In some instances it broke into their houses.

Some described the Nandi bear beating its chest  like  a gorilla, 

While others claimed it moved around with  its back legs.

In 1925 a village in Nandi Hills appealed for the government's help,

After an animal believed to be the Nandi Bear dragged off a girl at night 

After  breaking a hole in a hut.

It also battered a hole through a thorn enclosure

And carried away a full-grown bull.

Because of the many complaints, 

Hitchens the local administrator cleared a vast area Between the village and the forest, 

And covered it with  sand. 

This was to ensure  any animal crossing it would leave footprints.

That very night a huge animal raided Hitchen's camp 

And carried away his dog. 

Shots were fired but the beast escaped letting out  bloodcurdling yells.

Hitchen claimed that the animal literally shook 

The ground as it thudded off. 

In the morning enormous tracks were found on the sand break.

The Nandi bear is described as a fierce, robust carnivore 

With towering front shoulders, 

Standing at over four feet tall, 

And a sloping back resembling a hyena.

Some experts suggest it could be a misidentified Hyena 

Or a surviving giant hyena from the Ice Age.

Karl Shuker proposes that the existence of the Nandi bear 

Could be explained by the survival of the short-faced hyena species, 

Pachycrocuta brevirostris, 

Which went extinct around 500,000 years ago.

Nandi Bear was never captured, 

Even though around 1950,  

There were some speculations that  a piece of skin with long brown hair preserved  

At the British Museum belonged to the creature.

Captain A.T.A Ritchie  the game warden of East Africa announced, 

"l believe in the Nandi Bear." 

But also believed it was probably a  giant hyena  

Or great Kalahari strandwolf which prowled along the shores of Lake Victoria."

Or it may be something different from what we know," 

He added.

In 1905 

Explorer Geoffrey Williams encountered a beast in Uasin Gishu. 

The ferocious monster was heavily-built 

And had a long pointed head. 

It looked like a bear, he would later say, 

But bears had not been seen this far south in Africa 

For thousands of years. 

Williams did not talk about the frightening experience for 7 years, 

And only then, after other sightings were reported.

In 1912,

Major Toulson, a military settler in Uasin Gishu,  

Talks of having seen

“A strange beast which stood about 18 inches to 20 inches 

At the shoulder and appeared black, with a gait similar to that of a bear 

A kind of shuffling walk”

In March 1913 

The District Commissioner of Eldoret, 

NEF Corbett. 

While fishing in the Sirigoi River 

He encountered the beast but survived to tell the story. 

“It was evidently drinking and was just below me. 

I heard something going away and it shambled across the stream into the bush,” 

He later said.

In 1919, 

67 goats were found dead, 

Their brains being the only thing 

That were missing.

In 1961, 

Gardner Soule noted that sightings were reported in Kenya 

Throughout the 19th century 

And early 20th century 

But it has "never has been caught or identified".

In 1983, 

Richard Meinertzhagen speculated that 

It may have been an 

"Anthropoid ape now extinct on account of decreased rainfall."

The Nandi bears Golf club in Nandi Hills 

Gets its name from this animal.

In 1983, from m Richard Meinertzhagen

Because in 1925 

The Nandi Bear 

Attacked a nearby village in Nandi Hills.

The legendary creature is a

Ferocious killer from the past.

TENSIONS BETWEEN KENYA AND TANZANIA

Tensions between Kenya and Tanzania reached a hostile standoff between 1977-1983 when the two countries closed their borders.

The conflict took shape after the collapse of the EAC in 1977, Tanzania accused Kenya of being economically selfish, undermining joint institutions, and pushing for policies that disproportionately benefited Nairobi.

In 1977, Tanzania closed its border with Kenya, a move prompted by the growing distrust. Trade, transport, and people-to-people relations were heavily affected. Air and rail links were cut, and Tanzania ceased all cooperation with Kenya.

Tanzanian officials accused Kenya of harboring fugitives involved in espionage, sabotage and corruption. During the heightened tension, Tanzanian President Julius Nyerere most notable remarks was labeling Kenya as a "man-eat-man society."

President Moi, on the other hand was suspicious of Tanzania, more so,  after the  August  1982 coup attempt which  Moi  believed was secretly  supported by Nyerere and the then Ugandan President Milton Obote. The fact  that the leaders of the plot Hezekiah Ochuka and Pancras Oteyo  were offered refuge in Tanzania further incensed  Moi.

The alleged mistreatment of Tanzanian officials in Nairobi escalated diplomatic tensions. Reports indicated that senior Tanzanian officials faced humiliations, including being denied the opportunity to retrieve personal belongings upon their departure from Kenya. This made Tanzania to severe her diplomatic ties with Kenya.

The two countries  calmed   the tension when  they  agreed  to exchange coup plotters from their respective countries.  After this,  the diplomatic tensions deescalated but the relationship remained  fragile.

NGUGI WA THIONG'O

In 2006, Ngugi had been booked into the luxurious Hotel Vitale on San Francisco's waterfront when one of the employees ordered him to leave.

Ngugi was in San-Francisco to attend the convention of the African Studies Association and to promote his new book, Wizard of the Crow.

He was relaxing on the terrace of the Hotel's Americano restaurant when the employee told him the place was for the hotel's guests  and that he should leave.

In the employee's own reasoning, Ngugi did not look like someone who could afford to be in such a high-end hotel and restaurant.

It never occurred to him that he was humiliating 

a professor of English and comparative literature at the University of California, Irvine, who had also taught at Yale University and New York

Attempts by Ngugi to confirm that he was indeed a registered guest at the hotel fell on deaf ears as the employee insisted that he should leave.

Angered by the employee's prejudice against him, Ngugi went to report to the hotel's top managers who apologised to him but refused to take action against the employee.

This infuriated Ngugi, who packed his belongings, left the hotel and booked himself into the nearby St. Francis Hotel.

Ngugi, who was not yet done with Hotel Vitale, wrote to the management demanding  action against their employee and an apology in one of the leading newspapers in San-Francisco.

With negative publicity swirling around the incident, especially after Ngugi talked about it in  radio interview, the hotel's manager and the employee reached out to him and rendered their personal apologies.

They also published an apology in the local paper stating in part: “These actions were unacceptable, and this experience has deeply affected everyone concerned.”

In addition to the public apology, the hotel also donated $5,000 to a local nonprofit organisation to support its anti-racism work.

Commenting about the incident, Ngugi said, “This person was very sure that there was no way I could have been a guest at that hotel.”

By Levin Odhiambo Opiyo

Stop Blaming One Man: South Sudan’s Political Collapse Was a Group Effort

South Sudan’s political journey is not very different from what other nations have experienced after independence. Kenya’s post-colonial path under KANU showed what happens when a ruling group concentrates power and resources among its top members. SPLM followed a nearly identical path. In 2005, after the formation of the Unity Government, there was hope for stability. But in just six years, the leadership as a whole had already misused power and public funds. Yet the blame landed almost entirely on President Salva Kiir.

In response to mounting pressures after 75 corrupt officials was released, Kiir ordered all cabinet members to declare their assets. Only one, Awut Deng Achuil resigned. The rest ignored the directive. Their refusal wasn't just silence; they turned against Kiir, accusing him of giving in to international demands, saying Kiir listened mist to international community more than his comrades. Some questioned his loyalty to the group, asking, “Why betray us?” This response exposed how far internal loyalty had replaced any real commitment to public service. The list of 75 corrupt officials had been made public through a report linked to the internal organization, not an outside enemy.

It’s worth noting that Dr. Riek Machar had been entrusted with leading the Referendum Taskforce, a role that carried great responsibility. After independence, Kiir publicly thanked those involved, including Riek, while also admitting that certain people had acted improperly during the process. Still, Kiir chose not to punish or accuse them. He did not call out Riek, Pagan Amum, or any other senior SPLM member. That silence was strategic, possibly an effort to hold the political house together.

In 2012, a full list of officials accused of corruption surfaced. The timing created panic within SPLM’s top ranks. Riek, worried about what might follow, called a meeting in Kiir’s absence, while the president was in Tanzania. This move was controversial, not least because SPLM had not updated its rules since the party’s first convention in Chukudum. There was no clear structure for elections or decision-making, leaving the door wide open for internal power grabs.

By 2013, the pressure within SPLM had reached a boiling point. At a party convention, Riek and his group challenged Kiir and made sweeping accusations. Just minutes after the session broke down, violence erupted. The collapse wasn’t sudden. It was the result of years of unresolved tensions, weak internal rules, and people pushing personal agendas under the cover of party loyalty.

Other top SPLM figures were far from innocent. Pagan Amum, who held the position of Secretary-General and was deeply involved in the referendum process, had major sway over party policies and direction. His name, too, is part of the story of a leadership that lost its way. The same goes for Thomas Cirillo, who served as Deputy Chief of Logistics before turning against the state. Both men were once trusted insiders before becoming opponents.

This shows a clear pattern. It wasn’t one man who broke the system—it was a group that allowed personal interest to rise above national goals. Leaders who once stood together eventually turned on each other, but not before doing damage that would take years to undo. Those now pointing fingers were once part of the same broken chain.

Kiir has kept repeating a single message: “Yajamha, let’s take our country forward.” Whether people agree with him or not, that call reminds the country of a simple truth, no one builds a nation alone, and no one ruins it alone either. Fixing what went wrong requires facing the full picture, not just the parts that are easy to attack.

Last not least, real democracy, accountability, and transparency cannot be delivered through the efforts of one individual alone. In 2015, President Salva Kiir expressed and prepared his readiness to move the country toward elections. However, Dr. Riek Machar opposed the process and resorted to military action in 2013, disrupting the path Kiir had hoped to take. Holding elections under such conditions was no longer realistic. Had the plan moved forward, it might have allowed other patriotic leaders to step up through a peaceful vote and carry out reforms. The blame for the missed opportunity does not rest with Kiir, it lies with those who chose conflict over dialogue.

Salva Kiir will be remembered as revolutionary, freedom fighter and a leader who tried to guide the country through unfortunately and uncertain times with patience. Many will look back and wish he had remained in office longer to complete what he started. His approach, though not perfect, showed a level of stability that is hard to find. In the years ahead, many may come to see that replacing his kind of leadership will not be easy.

By Economist & Senior SPLM pollitical think tank Mr Mathiang Jalap Dongrin