HISTORY LESSON

Read about this old building in Northern Nigeria and how Sir Hanns Vischer, a British colonial worker was able to learn the Hausa Language in record time.

Read:

Located in Kano State, Gidan Dan Hausa played an important role in the modernisation of Northern Nigeria, but only a few know the history behind this beautiful building. 

Gidan Dan Hausa is said to be more than 250 years old, and was originally owned by a local chief responsible for managing the Emir’s farmland.

The name Gidan Dan Hausa literally means ‘The Son of Hausa residence” in Hausa, it became the birth place of Western education in Northern Nigeria.

As Kano’s first colonial residency, it was here that the English language was first taught in the North of Nigeria by Hanns Vischer, a British Educational Officer who was its first British resident in 1908. 

He taught all the young princes of the Kano Emirate how to speak and write in English and was given the traditional title Dan Hausa, meaning ‘Son of Hausa.’

Available records show that the school, which started with 30 pupils in 1909, had a student population of 209 in 1913 with students drawn from the 11 Northern provinces.

According to Historians, Vischer arrived in Nigeria in 1906 after travelling by caravan from Tripoli, Libya, and first stayed at the Emir’s Palace before moving to the house. 

His wife Isabella joined him in 1912. But the house was built more than 150 years before Vischer occupied and re-designed it and was used by the British until 1960.

Despite its pivotal role in the history of Nigeria, many northerners know little or nothing about the building’s illustrious past.

Its significance goes beyond its architectural design, which is one of its most interesting features and an outstanding example of Hausa mud-walled architecture.

The fact that it still remains standing to this day shows how accomplished the architects of that era were.

Rebuilt in 1901, Gidan Dan Hausa has managed to maintain much of its original and unique structure. It has since been converted into a museum adorned with pictures of Vischer, his wife and housemaid, and is also home to the Kano state History and Culture Bureau.

The Executive Director of the Kano state History and Culture Bureau, Mallam Ali Abubakar Bature said “Hanns Vischer was an educational officer in the British Army who was posted to Kano as an educational officer.

He was the second man sent by the British; the first was Mr. Miller, who failed to win the trust of the people of Kano because he came with the missionary approach, in contrast to the Islamic culture of the people. Mr. Vichser was a bit smarter because he was able to combine Islamic and Western education.”

He went on to say that Mr Vichser “studied the culture of the people of Kano very well, he was even able to speak the Hausa Language.

He mingled with the people and got the acceptance and confidence of the people to the extent that he was given that traditional title – Dan Hausa.

He got married here in this house and his first and second children were born here.

“You can say that Mr. Vischer laid the foundations for modern education in the North in Kano.

It was through him – because he was able to translate Hausa into English – that Hausa was first translated into Latin.”

Historian Malam Abdukadir Sule, said that “this is a historic building, but it is my belief that Nigeria, and indeed Kano state, has not really explored the potential that lie therein. 

Monuments such as this can attract tourists from across the world if well packaged.”

He said that the inadequate attention given to the upgrading of infrastructure of important national heritage buildings is responsible for low returns from the tourism sector.

“Most of us believe that museums were established for the purpose of education and learning, or research and conservation. However, as society has changed, the economic role of museums has become more important.

Sir Hanns Vischer was nicknamed Dan Hausa because he learnt the language in record time and was very conversant in it. A polyglot, he became the first assistant Director of Education of the Northern Provinces.

Dan Hausa was born a Swiss in 1876, and started his first ever job in Northern Nigeria in 1903. By 1908 Hanns Fischer developed the first European styled school in Nasarawa district of Kano, where the Emirs of Gwandu, Zazzau, Adamawa and Yawuri would be his students, his disciples.

Source: Leadership journal.

BOTSWANA

The political landscape of Botswana during the last 2000 years experienced significant evolution through indigenous governance, regional challenges, and colonial rule. Early Botswana was home to Bantu-speaking groups like the Bakalanga, and click speakers like the Basarwa (San), with societies centered around kinship-based clans and chieftaincies. Chiefs, as custodians of land and livestock, mediated disputes, presided over cultural rites, and maintained order, often advised by councils of elders. This era saw organized trade, ironworking, and social cohesion reinforced by ceremonies and alliances.

By the medieval period, Botswana’s political landscape was characterized by the rise of powerful Tswana chiefdoms, such as the Bakwena, Bangwato, and Bamangwato. These chiefdoms engaged in regional trade with Great Zimbabwe, exploiting Botswana’s strategic location. Their leaders maintained influence over trade routes, ensuring economic stability and security for their people. Hierarchical governance, with chiefs as central figures, evolved to handle territorial disputes, economic development, and diplomacy.

The 19th century brought external pressures, including conflicts with Boer settlers and expansionist Zulu forces. European missionaries and traders began to shape social and political norms. Leaders like Khama III navigated these challenges through diplomacy, ultimately seeking British protection to fend off regional threats. The 1885 establishment of the Bechuanaland Protectorate brought indirect colonial rule, with local chiefs retaining limited powers under British oversight. Economic and social transformations ensued, including labor migration to South African mines and taxation policies imposed by colonial authorities.

From the late 19th to mid-20th century, Tswana leaders managed to preserve elements of traditional governance while adapting to colonial impositions. Botswana’s resilience paved the way for a gradual move towards self-governance, culminating in internal self-rule in 1965 and independence in 1966. This blend of traditional leadership, regional diplomacy, and strategic adaptation laid the foundation for Botswana’s stability and democratic governance post-independence.

The blend of traditional leadership, regional diplomacy, and strategic adaptation laid the foundation for Botswana’s stability and democratic governance post-independence. However, the story of Africans in Botswana extends far beyond this more recent political history, delving deep into humanity’s earliest origins.

Botswana’s historical significance goes beyond the past two millennia. Scientific evidence suggests that the region around northern Botswana may have been the birthplace of all modern humans approximately 200,000 years ago. Genetic studies have traced human ancestry to this area, indicating it as one of various African regional centers of origins of humankind. Over tens of thousands of years, early humans left traces of their lives, such as rock art and cave paintings dating back approximately 73,000 years. These paintings, created by ancient artists, provide a glimpse into the cultural and spiritual lives of Botswana’s earliest inhabitants.

The earliest known residents of what is now Botswana were the ancestors of the San (Bushmen) and Khoi peoples. These groups have lived in southern Africa for millennia, maintaining unique cultures, languages, and lifeways. The San and Khoi spoke click languages from the small Khoe-Kwadi, Kx’a, and Tuu families. They were skilled hunters, gatherers, and traders, demonstrating extensive knowledge of the land and engaging in long-distance trade with neighboring communities. When cattle were introduced into southern Africa about 2,000 years ago, it significantly reshaped the economy of the region. The vast grasslands of Botswana made it an ideal area for pastoralism, and cattle herding became a central economic activity, reflecting an adaptation of earlier traditions of exchange and subsistence.

This deep-rooted human history underscores the continuity of human life, culture, and adaptation in Botswana over hundreds of thousands of years. Far from beginning only 2,000 years ago, the history of Africans in Botswana reflects the enduring resilience, creativity, and adaptability of its people, contributing to humanity’s broader narrative and connecting ancient traditions with modern achievements.

PONDER ON THIS!

There is something we often overlook about these kinds of headlines: many women, like men, may not support their spouse’s career ambitions or interests. This dynamic isn’t unique to politics—many potential political careers have been shaped or limited by a partner’s wishes. Likewise, numerous men don’t support their wives’ professional choices for various reasons, be it societal pressure, perceived hassle, or personal beliefs. Media focus on spousal disinterest often ignores this broader reality. By highlighting such dynamics selectively, certain headlines may reflect societal biases and expectations, rather than truly noteworthy insights. It’s worth considering what makes a story headline-worthy and whether it truly adds to public understanding.

HISTORY LESSON

After the Normandy invasion in June 1944, the Allies faced the challenge of pushing German forces back in Western Europe. The invasion was a massive operation involving thousands of troops and ships, and the success of D-Day relied on strong naval support. The USS Texas, a battleship with a rich history, played a vital role in this operation. As the Allies moved inland, the ship needed to adapt to provide effective fire support for ground troops facing fierce German resistance.

To help the soldiers on land, the USS Texas intentionally flooded her starboard torpedo blister, causing the ship to tilt slightly. This clever maneuver allowed her big guns to aim higher, enabling them to fire accurately at enemy positions. Despite the risks, this action showcased the determination and resourcefulness of the naval crew in supporting their fellow soldiers on the front lines. The USS Texas's contributions during this critical time were crucial in aiding the Allies' efforts to secure victory in Europe.

AMERICAN ELECTION PREDICTIONS

“The Person that will win the American election is a Woman, I saw it clearly.  Write it down you will see.” - the US election pose an interesting question for communities that listen to certain voices.

In the Old Testament, false prophecy was considered a serious offense because it led people of Israel away from the truth of God, which was central to the covenantal relationship between God and Israel. The punishment for false prophets was severe, often leading to death. One key passage addressing this is Deuteronomy 18:20, which states, “But a prophet who presumes to speak in my name anything I have not commanded, or a prophet who speaks in the name of other gods, is to be put to death.”

The Old Testament provided a test for distinguishing true prophets from false ones. If a prophecy did not come true, it was a clear sign that the prophet was not sent by God. Such a prophet’s authority was nullified, as seen in Deuteronomy 18:21-22: “You may say to yourselves, ‘How can we know when a message has not been spoken by the Lord?’ If what a prophet proclaims in the name of the Lord does not take place or come true, that is a message the Lord has not spoken. That prophet has spoken presumptuously, so do not be alarmed.”

If a prophet or a dreamer of dreams encouraged people to worship other gods, even if they performed signs and wonders, they were to be executed. This is addressed in Deuteronomy 13:1-5: “If a prophet, or one who foretells by dreams, appears among you and announces to you a sign or wonder, and if the sign or wonder spoken of takes place, and the prophet says, ‘Let us follow other gods’ (gods you have not known) ‘and let us worship them,’ you must not listen to the words of that prophet or dreamer. The Lord your God is testing you to find out whether you love him with all your heart and with all your soul. It is the Lord your God you must follow, and him you must revere. Keep his commands and obey him; serve him and hold fast to him. That prophet or dreamer must be put to death for inciting rebellion against the Lord your God, who brought you out of Egypt and redeemed you from the land of slavery.”

False prophets faced divine retribution and exposure, as illustrated in prophetic books like Jeremiah, where God denounces false prophets for their lies. In Jeremiah 14:14-15, the text reads, “Then the Lord said to me, ’The prophets are prophesying lies in my name. I have not sent them or appointed them or spoken to them. They are prophesying to you false visions, divinations, idolatries and the delusions of their own minds. Therefore this is what the Lord says about the prophets who are prophesying in my name: I did not send them. Yet they are saying, ‘No sword or famine will touch this land.’ Those same prophets will perish by sword and famine.”

The Old Testament emphasized the need to guard the community’s spiritual integrity, ensuring only true messages from God were propagated. Consequently, the harsh punishment for false prophets was intended to maintain loyalty and obedience to God alone.

Where people follow Christianity and a particular religious leader, IF they need to examine according to their own scriptures, they are being led astray. Africans of whatever faith systems—Islam, Christianity, traditional faiths, atheism, should hold their leaders accountable.

5 Hilarious facts about Idi Amin

(1). His long title:

His title was, “His excellence, President for life, Field Marshal Al Hadji Doctor Idd Amin Dada,VC,DSO,MC,Lord of all beasts of the earth,and the Fishes of the sea and the conqueror of the British Empire in Africa in General and Uganda in particular”.

(2). King of Scotland:

The Scottish National Liberation Army, a paramilitary group, was fighting to acquire independence from Britain. The group approached Idi Amin for assistance. Adi Amin responded with a conditional offer. If he assist and Scotland become free, he must be made King of Scotland.

(3). Ordered by God to expel Indians from Uganda:

90% of Indians who controlled 90% of Uganda's economy were expelled from the Uganda. One of the main justification for this expulsion was that God had visited him in a dream and ordered him to expel Indians from Uganda.

(4). He sent love letter to her majesty Queen Elizabeth:

Adi Amin was a strong believer in possibilities. He believed nothing is impossible, including winning the heart of one of the world's most powerful woman, her majesty Queen Elizabeth.

(5). Interview with Conqueror of British Empire:

He once asked western journalists if they weren’t nervous and scared to interview the conqueror of the British Empire.

Breaking African Development

“The Trans-African Highway Network, Africa's longest road project, is a pan-African initiative aiming to merge nine highways, covering 56,683 km.

The route will pass through South Africa 🇿🇦, Kenya 🇰🇪, Uganda 🇺🇬, Nigeria 🇳🇬, Cameroon 🇨🇲, Algeria 🇩🇿, Egypt 🇪🇬, Libya 🇱🇾, Senegal 🇸🇳, Chad 🇹🇩, Djibouti 🇩🇯, Ethiopia 🇪🇹, Sudan 🇸🇩, Botswana 🇧🇼, Angola 🇦🇴, Zambia 🇿🇲, Namibia 🇳🇦, Zimbabwe 🇿🇼, Mozambique 🇲🇿, Tanzania 🇹🇿, Central African Republic 🇨🇫, and DR Congo 🇨🇩.

This network symbolizes Africa’s commitment to progress and enhanced interconnectivity.”

More development coming!

@ Verla Franklin Officials USA

Nyendael's describing the Typical Trait of an Edo Man when he visited in 1701

The character of the Benin people has been described by Dutch traveler David Van Nyendael, who visited Benin in 1699 wrote an account of the kingdom of Benin. Nyendael's description was published in 1704 by Willem Bossman another Dutch officer of the West Indian company but spent his time in the Gold Coast. 

In his description, Nyendael states the following about the character of the Benin people:

“The inhabitants of the Benin are in general a kind and polite people, of whom one with kindness might get everything he desires. Whatever might be offered to them out of politeness, will always be doubled in return. However, they want their politeness to be returned with likewise courtesy as well, without the appearance of any disappointment or rudeness, and rightly so. To be sure, trying to take anything from them with force or violence, would be as if one tries to reach out to the Moon and will never be left unreckoned. When it comes to trade, they are very strict and will not suffer the slightest infringement of their customs, not even a iota can be changed. Though, when one is willing to accept these customs, they are very easy-going and will cooperate in every way possible to reach an agreement”.

Africa's Largest Economies

(1). South Africa 🇿🇦 - $403 billion

(2). Egypt 🇪🇬 - $380 billion

(3). Algeria 🇩🇿 - $260.13 billion

(4). Nigeria 🇳🇬 - $199.72 billion

(5). Morocco 🇲🇦 - $157 billion

(6). Ethiopia 🇪🇹 - $145 billion

(7). Kenya 🇰🇪 - $116.32 billion

(8). Angola 🇦🇴 - $113.286 billion

(9). Cote d'Ivoire 🇨🇮 - $86.99 billion

(10). Tanzania 🇹🇿 - $79.867 billion

Source: IMF.

BOB MARLEY'S MUSEUM

The Bob Marley Museum is a tourist attraction in Kingston, Jamaica, dedicated to the reggae musician Bob Marley. The museum is located at 56 Hope Road, Kingston, and is Bob Marley's former place of residence. It was home to the Tuff Gong reggae record label which was founded by The Wailers in 1970.

#Jamaica #World 

ABOUT: MALABO (EQUATORIAL GUINEA)

Malabo, formerly Santa Isabel is the capital of Equatorial Guinea and the province of Bioko Norte. It is located on the north coast of the island of Bioko.

Spanish is the official language of the city and of the country as well, but Pichinglis is used as a language of wider communication across Bioko island, including Malabo. 

The city of Malabo is a focal point for tourism in Equatorial Guinea, due to its direct connections with major tourist attractions on the island of Bioko. Nearby tourist attractions include:

(1). - San Antonio de Ureca: A small town located in the south of the island rich in primates, birds, beaches, and waterfalls.

(2). - Ilachi or Iladyi Waterfalls: They are the largest waterfalls in the country with more than 250 meters of fall.

(3). - Pico Basilé: The highest mountain in Equatorial Guinea, it belongs to the volcanic shield next to Mount Cameroon and to the great caldera of Luba.

(4). - The luxury resort of Sipopo

#DiscoverAfrica #VisitMalabo

Quick facts about Liberia, a country in Western Africa

(1). Languages: Liberia's official language is English, but there are over 30 indigenous languages spoken, including Kpelle, Bassa, and Vai.

(2). Ethnicities: Liberia is home to various ethnic groups, with the largest being the Kpelle, Bassa, Gio, and Mano.

(3). Administrative Divisions: Liberia is divided into 15 counties, each with its own local government.

(4). Cities along the Coast: Monrovia, the capital city, is Liberia's largest city and its main coastal city. Buchanan and Harper are other coastal cities.

(5). Presidents Since Creation: Liberia was founded in 1847, and there have been 25 presidents.

(6). Main Export: Liberia's main export is natural resources, particularly iron ore, rubber, and timber.

(7). Literacy Levels: Liberia faces challenges in education, with an average in 2022 of 48% and 34% among adults in rural areas.

(8). Net Income per Capita: Liberia’s Gross National Income (GNI) per capita is low, around $755 as of 2022, according to World Bank data.

(9). Independence: Liberia was founded by freed African-American and ex-Caribbean slaves in the 19th century and is one of the few African nations never colonized by Europeans.

(10). Flag: Liberia's flag bears close resemblance to the U.S. flag, reflecting its historical ties to the United States.

(11). Civil War: Liberia experienced a devastating civil war that lasted from 1989 to 2003, causing significant social and economic damage.

(12). First Female President: Ellen Johnson Sirleaf, who served from 2006 to 2018, was Africa's first elected female head of state.

(13). Fascinating Fact: Maryland County, one of Liberia's 15 counties, shares its name with the U.S. state of Maryland and has a similar flag.

(14). Biodiversity: Liberia is rich in biodiversity and is home to various species of animals and plants, including the pygmy hippopotamus.

(15). Traditional Practices: Traditional societies and practices still hold significant cultural and social importance in Liberia.

(16). National Holidays: Independence Day on July 26th and Thanksgiving on the first Thursday of November are important national holidays.

(17). Religion: Christianity and indigenous African religions are practiced, with a significant Christian population.

(18). Education Challenges: Liberia faces challenges in its education system, including limited access to quality education in many areas.

(19). Ebola Outbreak: Liberia was severely affected by the Ebola virus outbreak in West Africa from 2014 to 2016.

(20). Firestone Rubber Plantation: Liberia hosts one of the largest rubber plantations in the world, established by the Firestone Tire and Rubber Company. This plantation has played a significant role in Liberia's economy and has a long history dating back to the early 20th century.

#Africa #Liberia

HISTORY LESSON

An individual from Cairo claimed no other region in Africa had writing until Europeans arrived. This is more a reflection of the ignorance of the individual than a reflection of true African achievements.

Clearly this individual had to ignore lots of books, lots of library resources, facts, the internet, archaeological knowledge, various branches of knowledge, and about 30 writing systems other than ancient Egyptian writing. If a full grown adult can ignore all that, and insult 53 countries, does such a person meet the internal basic standards of being able to use common sense?

Let’s debunk this comical notion that Africa “lacked writing” outside of Egypt with a lesson on Nsibidi, an ancient and highly sophisticated symbol system from southeastern Nigeria. This writing system, especially prevalent among the Ejagham people, pre-dates colonial contact and developed independently, shattering any claims that African societies needed European influence to become literate.

Unlike Egyptian hieroglyphs, which our Egyptian friend might imagine as Africa’s only form of writing, Nsibidi was not restricted to a single language. Instead, it allowed communication across multiple ethnic groups in southeastern Nigeria and southwestern Cameroon, including the Ejagham, Ibibio, Efik, and Igbo. This is remarkable, as Nsibidi didn’t rely on any single spoken language but was a pictorial and abstract medium, transcending linguistic barriers and unifying people who otherwise spoke entirely different dialects.

What makes Nsibidi unique is its range and versatility. For centuries, Nsibidi symbols covered an impressive array of topics from love and law to warfare and spirituality. It was far from being a decorative or isolated art form—it was a functional tool for societal organization and communication. Secret societies, such as the powerful Ekpe (or Leopard) Society, wielded Nsibidi as a potent tool for governance. The Ekpe Society, which held political, judicial, and legislative power in southeastern Nigeria, used Nsibidi to codify laws, resolve disputes, and pass on sacred knowledge. This wasn’t some simple, crude system; it was an organized and complex method of recording and transmitting information, reinforcing that African societies had their own sophisticated systems of law, literacy, and communication long before Europeans “discovered” the continent.

Historically, Nsibidi dates back to 100BCE-1400CE, with archaeological evidence such as symbols found on pottery and ceramics in the Calabar region of Nigeria. Some of the earliest Nsibidi symbols have been discovered on artifacts like headrests, calabashes, and carved items, dating back centuries, which shows that the system was deeply embedded in daily life and spiritual practices long before Europeans arrived. Symbols were also inscribed on fabrics and body tattoos, creating a visually rich, coded world of communication that extended beyond simple written words to include complex symbolic meanings, like the representation of legal and moral codes.

This system wasn’t just confined to Africa, either. When Africans were forcibly taken across the Atlantic during the transatlantic slave trade, they didn’t leave their cultural heritage behind. Nsibidi crossed the Atlantic with them, surviving and adapting in the Caribbean, particularly in Cuba and Haiti. There, it evolved into what we now recognize as Anaforuana and Veve symbols, which are used in Afro-Caribbean religious practices. These descendants of Nsibidi reveal the resilience and adaptability of African traditions, preserved by enslaved people and transformed into symbols of spiritual identity and resistance in the New World. This is clear proof that African literacy and symbolism were carried far and wide, creating lasting cultural legacies beyond the African continent.

But let’s bring Nsibidi into the modern era. Today, Nsibidi symbols aren’t just historical artifacts; they are alive and influential in contemporary art. Nigerian artists like Victor Ekpuk have taken Nsibidi symbols into the global art scene, using these ancient motifs to create narrative-driven pieces that explore identity, culture, and history. Ekpuk’s work is celebrated worldwide and has been displayed in prestigious venues, often fetching high prices at international art markets. His art is not just admired; it commands the kind of financial and critical acclaim that would make a pharaoh’s jaw drop. The fact that these symbols, which originated centuries ago among the Ejagham people, now feature prominently in contemporary art and sell for considerable amounts underlines that Nsibidi is a living cultural treasure, not some forgotten relic.

Moreover, Nsibidi isn’t merely the focus of art or a historical curiosity; efforts are underway to revive and teach it in Nigeria. Pro-African scholars and cultural advocates are working to preserve this indigenous knowledge and to reintroduce Nsibidi in educational curricula, pushing against the colonial bias that valued Western forms of literacy over Africa’s own writing systems. Despite the impact of colonialism, which forced African cultures to adopt foreign languages and scripts, Nsibidi has endured, both in Africa and the diaspora.

Nsibidi, a writing system from southeastern Nigeria, predates many popular writing systems widely used today. It existed at the same time as Latin, which underpins most European languages. It existed before Arabic, central to the Islamic world. It’s also older than the Devanagari script of Hindi and Sanskrit, Hangul in Korea, and Cyrillic, which is used across Russia and Eastern Europe. Similarly, it predates Ethiopia’s Ge’ez script, Japanese Kana, and Brahmi, the ancestor of many South Asian scripts. Nsibidi’s age even surpasses the origins of Thai and Khmer scripts, highlighting its deep-rooted legacy in Africa’s intellectual history and challenging misconceptions about African literacy.

In short, Nsibidi is an irrefutable testament to Africa’s rich intellectual heritage and its capacity for complex written communication, which existed independently of and in parallel with Egyptian hieroglyphs. Far from waiting for Europeans to bring them literacy, African societies like those that used Nsibidi had already developed sophisticated means of encoding, preserving, and passing on knowledge. Whether carved into pottery, emblazoned on cloth, tattooed onto skin, or painted onto canvases in modern art galleries, Nsibidi proves that Africa’s contribution to the world of symbols, literacy, and culture is as old and rich as civilization itself. So, to those who would claim Africa lacked writing systems until the Europeans arrived, let’s be clear: the evidence is here, and it’s both ancient and undeniable.

THE ESWATINI PEOPLE

In Eswatini, cows are worth their weight in gold that to buy a piece of land, you’ll have to pay the village headman in cows.

Planning to get married? You’ll have to pay the bride price in cows.

In fact, in Eswatini, a single cow costs around $500 and if you wish to marry one of the (many) princesses, the price can be as high as 300 cows.

Former President of South Africa, Jacob Zuma’s nephew, Khulubuse Zuma, parted with 100 cows for the king’s niece, Funisiwe, in 2013.

What the world learned or adapted from native Americans: the use of the extract for painkillers

If you’ve ever taken Panadol or Paracetamol, did you know North Native Americans created this medical treatment? The origins of key substances in paracetamol (acetaminophen) trace back to Native American medicinal knowledge of the willow tree (Salix species). Native Americans used willow bark to relieve pain and reduce fever due to its active ingredient, salicin, a precursor to modern pain-relieving drugs. This natural compound inspired the development of aspirin, which influenced subsequent research into other analgesics like paracetamol. The Cherokee and various indigenous tribes of North America, particularly in the eastern regions, were known for using willow bark for its pain-relieving and fever-reducing properties. Today, pharmaceutical companies have synthesized these natural compounds into modern medicines, including Panadol, while building on indigenous knowledge of natural remedies. The global pain management drugs market was evaluated at US$ 81.15 billion in 2023 and is expected to attain around US$ 120.16 billion by 2033, growing at a CAGR of 4% from 2024 to 2033.

POWER AND LONGEVITY: WHY MANY AFRICAN PRESIDENTS LEAD WELL PAST RETIREMENT AGE

The average retirement age across Africa generally falls between 55 and 65, yet many African presidents remain in office well beyond this range, raising questions about the endurance of their leadership. Research indicates that cognitive functions, including processing speed and memory, often decline with age. However, while cognitive aging is common, its effects vary widely, and some leaders retain their faculties longer than others, maintaining the capability to govern effectively.

Several long-serving African leaders exemplify this phenomenon:

(1). Paul Biya of Cameroon – As one of the longest-serving presidents globally, Biya has led Cameroon since 1982 and continues to hold office into his 90s.

(2). Yoweri Museveni of Uganda – Museveni, in power since 1986, is in his late 70s and has overseen Uganda through numerous changes over nearly four decades.

(3). Teodoro Obiang Nguema Mbasogo of Equatorial Guinea – President Obiang, the world’s longest-ruling leader, assumed office in 1979 and remains active into his 80s.

(4). Alassane Ouattara of Côte d'Ivoire – Despite being in his early 80s, Ouattara extended his presidency, emphasizing the importance of continuity and stability.

(5). Abdelaziz Bouteflika of Algeria (until 2019) – Bouteflika governed for 20 years despite serious health challenges in his later years, only stepping down under significant public pressure.

The presence of older leaders in Africa is influenced by several factors, including historical, political, and cultural contexts. Many current leaders came to power during critical periods of political upheaval or independence movements, and they are often viewed as stabilizing forces. Additionally, established political networks and constitutional amendments have allowed some leaders to retain power beyond typical retirement ages.

However, as Africa's youth population grows, so do calls for leadership that is more representative of younger generations. Many citizens argue that younger leaders would be better positioned to address contemporary challenges, foster innovation, and drive economic growth.

This trend highlights the tension between valuing experience and stability and the push for generational change, a dynamic that continues to shape Africa’s political landscape.

AFRICA HEAD OF STATES SHOULD STOP WEARING IMPORTED SUITS AND SHOES FROM FRANCE AND BELGIUM!!!

Thomas Sankara speaking to other African heads of State:

"I'm the only one here wearing a pair of shoes made by my own people, leather from cows grown by my own people, tanned and processed in my own country. You are wearing shoes from France and shirts from Belgium. You could change the economy of your country if you made your own clothes and ate the foods you grow and developed your economy based on self-reliance".

#Africa 

HISTORY LESSON

A West African Explanation of Vodún, also known as Voodoo—debunking myths and explaining its proper historical context

First Principles:

Vodún or vodúnsínsen is an African traditional religion practiced by the Aja, Ewe, and Fon peoples of Benin, Togo, Ghana, and Nigeria.

Vodún teaches the existence of a supreme creator divinity (Mawu), under whom are lesser spirits called vodúns. Many of these deities are associated with specific areas.

In an explanation I read from an African, this person said calling the religion Vodún or Voodoo is like calling Christianity “angels”. The Vodún are unseen forces subordinate to a creator. The recognition that the world is affected by unseen forces, which is similar to the starting premise of natural sciences too, is a fundamental concept in what we (non-Vodún practitioners whether African or non-Africans) called Vodún.

In its original context, a lot of what has been portrayed in the media is a mispresentation of what the Aja, Ewe and Fon people believed.

Caricatures of Vodún often misrepresent it as black magic, witchcraft, or harmful occult practices, largely due to colonial-era misunderstandings and Hollywood depictions. According to Aja, Ewe and Fon people, what Hollywood portray as Vodun is Azé (witch craft) or O-bo (occultism). These portrayals falsely emphasize elements like voodoo dolls, curses, and zombies, which are not central to the original/continental West African belief system. In reality, Vodún focuses on the worship of spirits (loa or voduns), ancestral veneration, healing, and maintaining balance with nature. It is a deeply spiritual tradition with ethical principles, community rites, and respect for the divine, far removed from the sensationalized and negative stereotypes imposed by outsiders.

So what are the ethical principles? Community rites? And how do West African Vodún practitioners should respect for the divine?

Ethical Principles in Vodún:

Vodún is deeply rooted in ethical principles that emphasize balance, reciprocity, and respect within the community and the spiritual world. The core idea is that one’s actions affect not only the individual but also the broader community and the natural environment. Ethical conduct is guided by oral teachings, proverbs, and spiritual laws passed down through generations. As detailed in Jacob Olupona’s African Religions: A Very Short Introduction, Vodún morality revolves around maintaining harmony in all aspects of life—whether between humans, ancestors, or the spiritual forces. Wrongdoing, or disrupting this balance, requires atonement to restore harmony. These values are reinforced through communal expectations that individuals honor their obligations to family, community, and the spiritual forces that guide them. In this sense, ethical principles in Vodún are a means of ensuring well-being for both the individual and the collective, with a strong focus on personal responsibility and the consequences of one’s actions within the larger cosmic order.

Community Rites in Vodún:

Community rites are integral to Vodún, serving not only as moments of spiritual worship but as key expressions of social unity and shared identity. These rites often involve drumming, dancing, and collective offerings to the spirits, which bind the community together in common purpose. As John S. Mbiti outlines in African Religions and Philosophy, these rituals often take place during significant events like harvests, births, or times of crisis, when the community seeks guidance, protection, or blessings from the spirits. Through these ceremonies, the relationship between the human and spiritual worlds is reinforced, with each person playing a role in maintaining the community’s connection to divine forces. The communal nature of these rites ensures that the group remains united, honoring their ancestors and reinforcing their shared values. These gatherings serve as a reminder that the welfare of the individual is tied to the collective, and by working together in ceremonial practices, the community seeks to sustain harmony with both the spiritual and natural realms.

Respect for the Divine in Vodún:

Respect for the divine is a fundamental aspect of Vodún, where spirits and ancestors are honored as key elements of everyday life. The spirits, or vodun, are believed to govern different aspects of nature, society, and personal well-being, and they require proper veneration to ensure balance and protection. As Laurenti Magesa discusses in African Religion: The Moral Traditions of Abundant Life, offerings and rituals are performed with care to show respect for the spirits, as they are seen as intermediaries between the divine realm and the human world. These acts of devotion, such as presenting food, performing dances, and maintaining sacred spaces, are essential to maintaining a good relationship with the divine. The natural world, too, is viewed as an extension of the divine, and disrespect toward nature or the spirits can lead to misfortune. By observing these rituals and upholding respect for the divine, Vodún practitioners ensure that they remain in harmony with the forces that shape their lives, protecting both themselves and their community from spiritual imbalance.

The meaning of the term Vodún and origin of practices:

The practices of Vodún originated from the study of the natural world and the application of the principles of order seen in the world (including the effect of unseen forces) to society, families, people’s personal lives, and overcoming adversity. The term vodún comes from the Gbé languages of the Niger-Congo language family. It translates as "spirit", "god", "divinity", or "presence".

According to Blier, Vodun means, "the idea of staying close to a water source, to not rush through life, to take time to attain tranquility." Her interpretation stems from two area diviners who maintain that its origins lie in the phrase "rest to draw the water", from the Fon verbs vo 'to rest', and dun 'to draw water', the stoic suggestion of "the need for one to be calm and composed" in the face of adversity.

The system is able to incorporate new information and new ideas. So for instance, some Vodún practitioners refer to Jesus Christ as the vodún of the Christians, since Jesus Christ is the force that governs Christians and Christianity.

Beliefs of Vodún practitioners:

Vodún theology centers on the belief in a single supreme creator, Mawu, who oversees an extensive pantheon of spirits, or vodun. These spirits govern various aspects of nature, society, and personal well-being. They manifest in the natural world and are connected to natural forces such as thunder, earth, water, and metal. Some forces can be influenced like metal and some can’t. Devotees believe that each spirit has unique preferences and requires specific offerings, songs, dances, and prayers. The spirits are intermediaries between humanity and the divine, and their veneration helps maintain harmony between the human and spiritual worlds.

Vodún incorporates both individual and collective practices, with each spirit having its own cult and rituals. Shrines dedicated to particular spirits are physical embodiments of these deities and must be maintained and fed through offerings and rituals. These shrines are made from specific natural materials believed to possess inherent spiritual power, such as leaves, stones, and animal remains. Vodún adherents believe that spirits dwell in a parallel world, the land of the dead, and that spiritual practices must ensure harmony between these worlds.

A significant aspect of Vodún is the practice of divination, most notably through Fá, a system that reveals the will of the spirits. A similar system is known as Ifá among the Yoruba, which uses palm nuts or a divination tray to interpret the will of the spirits. The diviner, known as a bokónó, helps practitioners find solutions to personal problems and may recommend rituals, charms, or initiations. Another key element of Vodún is acɛ, a divine force that imbues objects and rituals with power. Vodún rituals and ceremonies, including initiation, serve to establish a relationship between the devotee and the spirits, ensuring blessings such as protection, health, and prosperity.

Animal sacrifice is an essential part of Vodún practices, as it is believed that the blood nourishes the spirits and revitalizes their power. The sacrifices maintain a reciprocal relationship between humans and spirits. Healing and protection are also significant elements, with various charms, called bǒ, created from natural materials to address specific issues. Vodún is deeply integrated into daily life, and the forest is considered sacred, symbolizing spiritual power and knowledge.

In Vodún cosmology, the dual aspects of Mawu and Lisa, representing the moon and the sun respectively, reflect the balance of masculine and feminine forces. This duality is key to understanding the Vodún worldview, where balance and tranquility are essential in dealing with life’s challenges. Vodún also venerates, but doesn’t worship, ancestors, who are believed to guide and protect their descendants. Spiritual possession plays a crucial role in rituals, where devotees are inhabited by spirits, offering guidance, healing, and counsel to the community.

Vodún practices emphasize maintaining a peaceful relationship with the spiritual world, promoting ethical behavior within the community. Respect for the divine is fundamental, as neglecting proper rituals and care for the spirits can result in misfortune. The forest and natural world are revered as sources of divine power, with plants and animals used in creating rituals and objects imbued with spiritual energy. The emphasis on balance, both cosmically and socially, is a cornerstone of Vodún belief, where maintaining harmony ensures prosperity, health, and spiritual fulfillment.

Spiritual Possession in Vodún Practices:

Spiritual possession is an important, but not universal, aspect of Vodún, where certain individuals may enter a trance during rituals, allowing a spirit to temporarily inhabit their body. This experience, while significant, is not common for all practitioners and typically occurs among those with a strong spiritual connection or specific roles in the community. Possession serves as a way for spirits to communicate, offering guidance, healing, or delivering messages. Those possessed often reflect the spirit’s personality, such as Legba’s playful nature or Sakpata’s healing power, reinforcing the connection between the human and spiritual worlds.

As Vodún spread beyond West Africa through the transatlantic slave trade, it encountered new cultural and religious influences. In the Americas, particularly in Haiti, Vodún underwent significant transformations, merging with elements of Catholicism and local practices. This adaptation highlights Vodún’s flexibility and resilience, allowing it to survive and thrive in diverse environments. While the core beliefs of honoring spirits and maintaining harmony persisted, the diasporic versions of Vodún developed unique characteristics shaped by the experiences and challenges of the African diaspora.

Vodún in Diaspora:

Vodún in the diaspora, particularly in Haiti, has evolved differently from its West African roots due to the influences of colonialism, slavery, and interaction with other belief systems. Haitian Vodou incorporates elements of Catholicism, such as the syncretism of Catholic saints with Vodou spirits, and places a much greater emphasis on spiritual possession during rituals. Additionally, the pantheon of spirits, known as lwa, has expanded and taken on new forms and functions, adapting to the experiences of the African diaspora. Practices like the use of veves (symbolic drawings) and the prominence of public ceremonies also differ from traditional West African Vodún.

In conclusion, Vodún is a deeply spiritual and complex belief system that has been misrepresented by outsiders, especially in media portrayals. Rooted in the traditions of the Aja, Ewe, and Fon peoples, Vodún emphasizes ethical living, communal rites, and respect for the divine forces that govern nature and society. Through its rituals, which range from offerings and divination to occasional spiritual possession, Vodún practitioners seek balance and harmony with the world around them. As a dynamic religion, Vodún has adapted in various contexts, including the African diaspora, while remaining centered on its core values of reciprocity, ethical living, spiritual connection, and cosmic harmony.

BEMBA WEDDING TRADITION

This is reportedly, a Bemba wedding tradition which involves a practice meant to demonstrate that even if a woman were to lose her limbs, she would still be able to cook and care for her husband.

The Bemba people are a significant Bantu ethnic group residing primarily in Zambia’s Northern, Luapula, Muchinga, and Northern Central provinces.

They migrated to present-day Zambia before 1740 by crossing the Luapula River from Kola. While there are other ethnic groups in the Northern and Luapula regions of Zambia with similar languages, they do not share a common origin with the Bemba.

The Bemba community established villages consisting of 100 to 200 individuals and numbered around 250,000 in 1963.

#Africa 

🇪🇹 Ethiopian Emperor's Shield Stolen by British Returned to Homeland

The shield of the Abyssinian Emperor Tewodros II, stolen by Britain from Ethiopia in 1868 during the Magdala War, has been returned to its homeland. The artifact was to be sold at auction, but changed its mind under pressure from the African country's authorities.

The ceremonial handover was attended by representatives of the Ethiopian Cultural Heritage Authority and descendants of veterans who fought in the Magdala War.

The Battle of Magdala was the final battle of the British Expedition to Abyssinia. It took place in April 1868 between British forces under Robert Napier and Abyssinian forces under Emperor Tewodros II.

Following the defeat, Emperor Theodore II committed suicide, and his son, Prince Alemayehu, returned to Britain, where he died in 1879 at the age of 18. During the battle, British forces captured many Ethiopian artefacts, including ceremonial objects and religious symbols.

#Ethiopia #UnitedKingdom