IDI AMIN DADA OF UGANDA

In early 1976, while African presidents were busy throwing banquets and pretending to understand the term “non-aligned movement,” Uganda’s Field Marshal, Dr. President-for-Life Idi Amin Dada, VC, DSO, MC, Conqueror of the British Empire, etcetera etcetera, had other ideas. He suddenly decided that a large chunk of Kenya, including Kisumu, Eldoret, and possibly your grandmother’s land in Kakamega, actually belonged to Uganda. According to Amin, the British had wrongly transferred the land to Kenya in 1902, perhaps in exchange for tea, chapati, or colonial confusion.

Now, this wasn’t Amin’s first outlandish claim. The man already called himself Conqueror of the British Empire and King of Scotland. But this time, he went from comic relief to threat mode. He declared Uganda would reclaim its territory, and if Kenya resisted, he would send troops. Never mind that his army had more tanks than fuel, and his air force had more ambition than altitude.

Enter Mzee Jomo Kenyatta. Old, yes. Frail, perhaps. But still sharper than a Maasai spear and twice as deadly with words. When news of Amin’s territorial fantasies reached State House, Kenyatta did not panic. He summoned the nation to Uhuru Park and growled, “We shall not give away even an inch, not even a quarter of an inch.” He warned that if Uganda tried anything, they would be met with unimaginable force.

Kenyans, fueled by patriotic pride and a natural dislike for being bossed around, took to the streets with chants, protests, and the highly creative art of effigy burning. In Kisumu, someone constructed a ten-foot tall dummy of Idi Amin with a chicken on its head. In Nairobi, the phrase “Amin must go to school” began trending long before Twitter existed. Meanwhile, the Kenyan army, which rarely got to do anything beyond marching on national holidays, was mobilized to the border. Military trucks rolled into Busia and Bungoma. Jet fighters began doing flyovers near Uganda’s airspace just to remind Amin that Kenya too had joined in the rally.

#Africa #Uganda #World

CHARLY BOY BUS STOP: THE MUMU IN ALL OF US

The tribalism in us beclouds our reasoning. Not sometimes. I mean all the time. We cannot see the truth. If not, why make an ordinary name change the reason to start another civil war? Why? Because of Charly Boy?

Not for Charly Boy. This is the height of our mumu in this country. The lack of trust that we have in what should be a great country. Tribalism is a deeply ingrained human phenomenon, a natural tendency to form groups based on shared identity, values, or goals. It has shaped our history, fostered our greatest achievements, and, at times, fueled our darkest conflicts.

I know Charly Boy. I worked with him. I was a frequent visitor to his house in Gbagada. He was to mine in Surulere. Besides, I lived in Bariga for a long time. Knew the area in question more than most. It was NEVER CHARLY BOY BUS STOP. He happened to rent a house close to the bus stop. As a result, conductor found it convenient to call it Charly Boy bus stop. Due to his notoriety at that time. He hijacked it like Charly Boy is known to do. It was Second Pedro bus stop before Charly Boy came to town. It was never officially named Charly Boy bus stop by any government. That is the fact.

We live in a very polarized country. Each tribe very suspicious of each other. Quick to reach for the gun to kill. The ethical blind spots are what our politicians play on. To turn us into mumu. Our tribalism has spiral out of control. The consequence can only be catastrophic. Charly Boy is not a decent human being to have a bus stop named after him. Not in Lagos. Not in Nnewi. Not even in Sabon Gari. It has nothing to do with the Igbo in him. It is more about the opportunistic Nigerian that he is wired to be. Sadly, we fail to see that. The unchecked tribal dynamics is the reason for all of our problems. The fault lines that continue to separate us. The civil war over a bus stop. A nonexistence CHARLY BOY BUS STOP.

 "Our mumu never do."---Charly Boy

Babatunde Olatunji: The First Nigerian to Win a Grammy Award

Early Life and Education

Michael Babatunde Olatunji was born on April 7, 1927, in Ajido, near Badagry in Lagos State, Nigeria. A native of the Yoruba ethnic group, he grew up in a fishing village where traditional drumming and chants shaped his early experiences. In 1950, he moved to the United States on a Rotary International scholarship, enrolling at Morehouse College in Atlanta. He later earned a degree in political science and continued his studies at New York University, initially intending to become a diplomat.

Musical Breakthrough and “Drums of Passion”

Olatunji's musical career took off in 1959 with the release of his debut album, Drums of Passion. The album, released under Columbia Records, became an international sensation and is widely credited with introducing traditional African music to Western audiences. One of the standout tracks, “Jin-Go-Lo-Ba,” achieved global acclaim and was later covered by artists such as Carlos Santana. With its use of Yoruba drumming patterns and spiritual chants, Drums of Passion marked a turning point in global appreciation for African rhythms.

The Grammy Achievement

In 1991, Babatunde Olatunji made history as the first Nigerian to win a Grammy Award. He won for his collaboration with Grateful Dead drummer Mickey Hart on the album Planet Drum, which took home the inaugural Grammy Award for Best World Music Album. This recognition solidified Olatunji’s position as a global ambassador of African music and placed Nigerian artistry on the world stage.

Cultural Advocacy and Activism

Beyond music, Olatunji was a prominent cultural advocate and social activist. In 1965, he established the Olatunji Center for African Culture in Harlem, New York, where he taught drumming, dance, and Yoruba philosophy. He became deeply involved in the American Civil Rights Movement, marching alongside Dr. Martin Luther King Jr. and using his platform to promote justice, unity, and African heritage.

Influence on Global Music

Olatunji’s work influenced a wide range of musicians across genres. He collaborated with jazz legends like John Coltrane and Cannonball Adderley, contributed to the spiritual jazz movement, and inspired popular musicians such as Stevie Wonder and Santana. His rhythms were not just musical tools—they were cultural messengers, introducing African spiritual traditions to new audiences.

Educator and Mentor

Throughout his life, Olatunji was also a teacher. He conducted workshops worldwide, led educational programs, and created instructional materials that continue to shape percussion studies today. His performances were interactive experiences that combined music, storytelling, and communal energy, helping people everywhere feel a part of Africa’s rhythm and spirit.

Legacy and Death

Olatunji passed away on April 6, 2003, one day before his 76th birthday, due to complications from diabetes. He left behind a powerful legacy: a trailblazer who used rhythm to unite people, educate minds, and empower generations. His contribution as the first Nigerian Grammy Award winner continues to inspire African musicians and cultural advocates worldwide.

Babatunde Olatunji was not only the first Nigerian to receive a Grammy, but also one of the most important voices in the global music scene of the 20th century. His commitment to preserving and promoting African heritage, his collaborations with global artists, and his role as a cultural educator cement his place as a legend. Through his drum, Africa found a voice that resonated across continents—and it still echoes today.

THEY ALL DIED AT THE LONDON CLINIC

(1). Muhammadu Buhari (Age 82): Former President of Nigeria who served from 2015 to 2023 and previously as a military ruler from 1983 to 1985. He died on July 13, 2025, in a London hospital after a prolonged illness.

(2). Oluyemi Adeniji (Age 83): Top diplomat and former Minister of Foreign Affairs under President Obasanjo. He represented Nigeria at the United Nations and led peace missions in Africa, dying in a London hospital.

(3). Ifeanyi Ubah (Age 53): Successful businessman and senator for Anambra South. He built shipping, oil, and hotel companies and died unexpectedly in London.

(4). Clement Nyong Isong (Age 78): Former Governor of the Central Bank of Nigeria and later Governor of Cross River. He received specialist care in London and passed away in 2000 after a short illness.

(5). Sheikh Isyaku Rabiu (Age 93): Wealthy businessman and generous donor who funded schools and hospitals in Kano State. He passed away in a London hospital after a long illness.

(6). Oba Okunade Sijuwade (Age 85): Senior traditional ruler among the Yoruba people. Known for his efforts to bring people together, he passed away in a London clinic in 2015.

(7). Ado Bayero (Age 83): Former Emir of Kano who ruled for over 50 years, marked by stability and charity work. He received treatment in a London hospital before returning to Nigeria, where he passed away.

(8). Alex Ekwueme (Age 85): Nigeria’s first elected Vice President under President Shehu Shagari. He fought for Nigeria’s 36-state structure and worked towards democracy, passing away in London.

(9). Chukwuemeka Odumegwu Ojukwu (Age 78): Leader of the breakaway state of Biafra during Nigeria’s civil war. He spent his final days at the Royal Berkshire Hospital in Reading, England, and died in 2011.

Their deaths highlight the need for improved healthcare infrastructure in Nigeria, with many questioning the country’s reliance on foreign medical treatment.

CECIL DENNIS JUNIOR

Liberia's Minister for Foreign Affairs Charles Cecil Dennis Jr is prepared for execution alongside other cabinet ministers after Samuel Doe overthrew the government.

On April 12, 1980, Samuel Doe led a military coup, killing President William R. Tolbert, Jr., in the Executive Mansion. Twenty-six of Tolbert’s supporters were also killed in the fighting. Shortly after the coup, government ministers were walked publicly around Monrovia in the nude and then summarily executed by a firing squad on the beach.

Samuel Doe was a master sergeant in the Armed Forces of Liberia (AFL) when he staged the violent 1980 coup d'état that overthrew President William Tolbert and the True Whig Party, becoming the first non-Americo-Liberian leader of Liberia.

Politics in the 80s and 90s was utterly chaotic. A whole president, Samuel Doe, was brutally tortured and executed on live television by a rebel group.

If you have ever watched samuel doe’s 1989 public brutalization before he was further killed like a stray goat. 

That saying “power is only transient” will ring in your ear.

#Africa #Liberia #World 

AWUJALE SIKIRU KAYODE ADETONA

Awujale Sikiru Kayode Adetona Ogbagba ll told lies against the traditional stool  in order to destroy it. He was just about 26 when he was installed as Awujale. He had nothing. He knew nothing about why they came to capture him in Deloitte London. Ogbeni Oja Odutola made him. He later fought the same man. He married 2 sisters of the same mother and father ( he wrote this in his book) which is against the Yoruba tradition. He enjoyed life to the fullest on the traditional stool. It is not a Muslim stool. As he was about to go he decided to destroy the stool because Oku ko mehin!!

IFA Oracle chose Sikiru's father but  Ogbeni Oja Odutola didn't want to install an illiterate and he asked if his son was educated.  He said that his son was reading Accountancy in London, the next day Odutola went to London to bring home Prince Sikiru Kayode Adetona. The rest is history.

High Ogboni Chief Priest Barrister Dr Oladoyin Odebowale  wrote:

He was an arrogant, conceited hypocrite. He created the fallacy that the Ijebu people migrated from Waddai in Sudan to rival the Ooni as the Spiritual Head of the Yoruba race. He impregnated two blood sisters and used his Islamic religion to justify it. He enjoyed immense benefits from his position yet he did all unimaginable things to destroy the tradition of his people. He used his influence to mobilise other impressionable simpletons called Oba to change the tradition of the Yoruba people to suit the Arab culture. All the lies told about Osugbo beating dead bodies or dismembering the corpse of an Oba are a figment of his corrupt imagination. Awujale Gbelegbuwa died in 1959. He was a student on scholarship when it happened. Could the Osugbo and the Ogbeni Oja have preserved the heart of the late king for him to eat? Was he around when when the late Awujale died to witness the dismembering of the body? He used traditional authority to curry favours from the governments and wealthy sons and daughters of Ijebuland. He downgraded the Agemo festival and replaced it with the Islamic Durbar known as Ojude Oba. While he was fighting for supremacy with the Ooni Sijuwade, he was taking instructions from the Sultan of Sokoto. He joined Zik, Akintola and Ahmadu Bello to send Awolowo to jail. He was disrespectful to the Government of Ogun State, hence his deposition by the late Bisi Onabanjo. He travelled without permission. It was the military coup which brought Diya that saved him. He was indicted by Justice Sogbetun Panel for insubordination, recklessness bordering on partisanship. He supported the defunct NPN, openly, against the ruling party, UPN. He was such an arrogant element who forgot how he was chosen. His father was not a man of means. The fact that he was studying abroad on scholarship made him the most qualified candidate from the Anikilaya Ruling House. The AG Government wanted an educated Oba after Awujale Gbelegbuwa. Sikiru Adetona negated all the positive values for which the Yoruba people are reputed. His fabled principled fight for June 12 was because of the late MKO Abiola, who was with him in NCNC, NNDP and NPN. He fought against Subomi Balogun, the founder of the FCMB, when he suspected that his growing influence might dim his own waning authority among the Ijebu. He accused him of nursing the ambition to succeed him. How could that have been his business? He promoted the Imams over traditional worshippers. He said Ifa was nothing. He was a Muslim from Sudan. Sikiru Adetona ku ni, ko wo Aja.

COPIED!!

My submission... Awujale àná shared so many things in common with Shéù Ìwó.

The Blood on His Hands: A History of Buhari’s Alleged Atrocities Against the Igbo People

As Nigeria continues to mourn the loss of a man celebrated by many as a hero and an icon,someone who spent most of his life serving and fighting for the unity and progress of the country, a different conversation persists among the Igbo people. Despite his apologies and pleas for forgiveness on his deathbed, where he asked Nigerians to forgive him for any wrongs or disappointments he may have caused, many Igbos remain unconvinced.

For them, one uncomfortable truth continues to resurface: Muhammadu Buhari’s long and controversial history of violence against the South East spans over five decades. From his early days as a young soldier, through his reign as a military dictator, and later as a civilian president, Buhari’s name remains deeply associated with state-sanctioned brutality against the Igbo people.

A Bloody Beginning: July 1966 Coup

The story begins in July 1966. Buhari, then a young military officer, was an active participant in the Northern-led counter-coup that saw hundreds of Igbo officers slaughtered across Nigeria. The coup, which was a response to the earlier January coup perceived to favor the Igbos, marked the start of widespread anti-Igbo violence in the country.

Civil War Years: 1967-1970

When Nigeria descended into civil war following Biafra’s secession, Buhari fought on the side of the federal forces. As a battalion commander, he took part in the brutal military campaign against Biafra. Though the exact number of lives directly lost to his actions remains unknown, the war itself led to the deaths of over 3 million Igbos through both conflict and starvation. For many, Buhari remains a living symbol of those dark years.

Dictatorship and Death by Decree: 1984-1985

In 1984, Buhari became Nigeria’s military head of state. His regime was marked by harsh laws, retroactive decrees, and public executions, particularly of young men accused of crimes like armed robbery and drug trafficking. Among the most notable was Bath Owoh, the younger brother of actor Nkem Owoh, who was executed under Buhari’s regime. These executions disproportionately affected the South East and further entrenched animosity towards him.

Operation Python Dance: A Modern Siege on the South East

Fast forward to September 2017, Buhari, now a democratically elected president, returned from a medical leave abroad and unleashed Operation Python Dance in the South East. Officially a military exercise to curb criminality, it became a campaign of terror against unarmed IPOB members and peaceful agitators. The Nigerian government swiftly labeled IPOB a terrorist organization, despite the group’s lack of violent history at the time. Reports of killings, torture, and disappearances followed. Buhari’s chilling words “We will speak to them in the language they understand” remain etched in the memory of the victims’ families.

A Legacy Written in Blood?

For many Igbos, Buhari’s history reads like a catalogue of violence against their people. From coups and wars to public executions and military crackdowns, the pattern is undeniable in their eyes. While some Nigerians may argue for nuance, within the South East, the scars remain fresh, and the pain, unforgettable.

As history is being written, Igbos insist on telling their side  loud and clear.

May His soul Rest in Peace!

Source: Dele Olagunju

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…