It's Black History Month in HL brehs....

2Quik4UHoes

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The indigenous religious beliefs and practices of African peoples include various traditional religions. While generalizations of these religions are difficult, due to the diversity of African cultures, they do have some characteristics in common. Generally, they are oral rather than scriptural, include belief in a supreme being, belief in spirits and other divinities, veneration of ancestors, use of magic, and traditional medicine. The role of humanity is generally seen as one of harmonizing nature with the supernatural.

While adherence to traditional religion in Africa is hard to estimate, due to syncretism with Christianity and Islam, practitioners are estimated to number over 100 million, or at least 10 percent of the population of the continent. African diasporic religions are also practiced by descendants of Africans in the diaspora in the Americas such as Candomble, Umbanda, Quimbanda in Brazil, Santeria in Cuba and the United States, Lucumi in the Caribbean and Vodun in Haiti and the United States.

Terminology
African traditional religion, African traditional religions, Indigenous African religions are all common terms used to discuss the subject of indigenous faiths found within Africa. Each term is debated among scholars. Some challenge the word "traditional" and prefer "indigenous" since traditional can also include traditional African Islam and Christianity, which in some cases date back to the 4th century BCE and are established traditions in African societies. Some, such as Mbiti, contend that while using the singular "religion" a plural understanding is needed. Others suggest that these thousands of "religions" are only differing expressions of the same basic "religion." The argument posited is that a centralized structure of rituals and beliefs run the entirety of the African continent. Some suggest this is problematic as there is no "genetic" relationship between these plural beliefs to create ideological homology, and the observed similarities can subjectively also be found outside of Africa.

Classification and statistics[edit]


An early 20th century Igbo medicine man in Nigeria, West Africa
Adherents.com lists African Traditional & Diasporic as a major religious group, estimating some 100 million adherents. They justify this combined listing of traditional African and African diasporic religions, and the separation from the generic primal-indigenous category by pointing out that:

the "primal-indigenous" religions are primarily tribal and composed of pre-colonization peoples. While there is certainly overlap between this category and non-African primal-indigenous religious adherents, there are reasons for separating the two, best illustrated by focusing specifically on Yoruba, which is probably the largest African traditional religious/tribal complex. Yoruba was the religion of the vast Yoruba nation states which existed before European colonialism and its practitioners today – certainly those in the Caribbean, South America and the U.S. - are integrated into a technological, industrial society, yet still proclaim affiliation to this African-based religious system. Cohesive rituals, beliefs and organization were spread throughout the world of Yoruba (and other major African religious/tribal groups such as Fon), to an extent characteristic of nations and many organized religions, not simply tribes.

Practitioners of traditional religions in Sub-Saharan Africa are distributed among 43 countries, and were estimated to number over 100 million, although the largest religions in Africa are Christianity and Islam.
 

2Quik4UHoes

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Ceremonies
West African religious practices generally manifest themselves in communal ceremonies and/or divinatory rites in which members of the community, overcome by force (or ashe, nyama, etc.), are excited to the point of going into meditative trance in response to rhythmic or mantric drumming and/or singing. One religious ceremony practiced in Gabon and Cameroon is the Okuyi, practiced by several Bantu ethnic groups. In this state, depending upon the types of drumming or instrumental rhythms played by respected musicians (each of which is unique to a given deity or ancestor), participants embody a deity or ancestor, energy and/or state of mind by performing distinct ritual movements or dances which further enhance their elevated consciousness, or, in Eastern terms, excite the kundalini to a specific level of awareness and/or circulate chi in a specific way within the body. When this trance-like state is witnessed and understood, culturally educated observers are privy to a way of contemplating the pure or symbolic embodiment of a particular mindset or frame of reference. This builds skills at separating the feelings elicited by this mindset from their situational manifestations in daily life. Such separation and subsequent contemplation of the nature and sources of pure energy or feelings serves to help participants manage and accept them when they arise in mundane contexts. This facilitates better control and transformation of these energies into positive, culturally appropriate behavior, thought, and speech. Further, this practice can also give rise to those in these trances uttering words which, when interpreted by a culturally educated initiate or diviner, can provide insight into appropriate directions which the community (or individual) might take in accomplishing its goal.

Deities
Main article: African deities
Followers of traditional African religions pray to various secondary deities (Ogoun, Da, Agwu, Esu, Mbari, Thiorak, etc.) as well as to their ancestors. These divinities serve as intermediaries between humans and the primary god. Most indigenous African societies believe in a single creator god (Chukwu, Nyame, Olodumare, Ngai, Roog, etc.). Some recognize a dual or complementary twin Divinity such as Mawu-Lisa. For example, in one of the Yoruba creation myths, Olodumare, the 'Supreme', is said to have created Obatala, as Arch-divinity, who then created humans on earth. Olodumare then infused those human creations with life. Each divinity has their own priest or priestess."

Practices and rituals
There are more similarities than differences in all traditional African religions. Often, the supreme god is worshiped through consultation or communion with lesser deities and ancestral spirits. The deities and spirits are honored through libation, sacrifice (of animals, vegetables, or precious metals). The will of God is sought by the believer also through consultation of oracular deities, or divination. In many traditional African religions, there is a belief in a cyclical nature of reality. The living stand between their ancestors and the unborn. Traditional African religions embrace natural phenomena – ebb and tide, waxing and waning moon, rain and drought – and the rhythmic pattern of agriculture. According to Gottlieb and Mbiti:

The environment and nature are infused in every aspect of traditional African religions and culture. This is largely because cosmology and beliefs are intricately intertwined with the natural phenomena and environment. All aspects of weather, thunder, lightning, rain, day, moon, sun, stars, and so on may become amenable to control through the cosmology of African people. Natural phenomena are responsible for providing people with their daily needs.

For example in the Serer religion, one of the most sacred stars in the cosmos is called Yoonir the (Star of Sirius). With a long farming tradition, the Serer high priests and priestesses (Saltigue) deliver yearly sermons at the Xoy Ceremony (divination ceremony) in Fatick before Yoonir's phase in order to predict winter months and enable farmers to start planting.

Divination
Further information: Divination


Early 20th century Yorubadivination board
One of the most traditional methods of telling fortunes in Africa is called casting (or throwing) the bones. Because Africa is a large continent with many tribes and cultures, there is not one single technique. Not all of the so-called bones are actually bones, small objects may include cowrie shells, stones, strips ofleather, or flat pieces of wood. Some castings are done using sacred divination plates made of wood or performed on the ground (often within a circle) and they fall into one of two categories:

  • Casting marked bones, flat pieces of wood, shells, or leather strips and numerically counting up how they fall – either according to their markings or whether they do or do not touch one another – with mathematically based readings delivered as memorized results based on the chosen criteria.
  • Casting a special set of symbolic bones or an array of selected symbolic articles, e.g. a bird's wing bone to symbolize travel, a round stone to symbolize a pregnant womb, and a bird's foot to symbolize feeling.
In African society, many people seek out diviners on a regular basis. There are generally no prohibitions against the practice. Those who tell fortunes for a living are also sought out for their wisdom as counselors and for their knowledge of herbal medicine.

Duality of Divinities
Most indigenous African religions have a dualistic concept of the person. In the Igbo language, a person is said to be composed of a body and a soul. In theYoruba language, however, there seems to be a tripartite concept: in addition to body and soul, there is said to exist a spirit or an ori, an independent entity which mediates or otherwise interacts between the body and the soul.

Some religious systems have a specific devil-like figure (e.g. Ekwensu) who is believed to be the opposite of God.

Virtue and vice
Virtue in traditional African religion is often connected with the communal aspect of life. Examples include social behaviors such as the respect for parents and elders, raising children appropriately, providing hospitality, and being honest, trustworthy and courageous.

In some traditional African religions, morality is associated with obedience or disobedience to God regarding the way a person or a community lives. For the Kikuyu, according to Mbiti, God, acting through the lesser deities, is believed to speak to and be capable of guiding the virtuous person as one's conscience. But so could the Devil and its messengers. In indigenous African religions, such as the Azande religion, a person is said to have a good or bad conscience depending on whether he does the bidding of the God or the Devil.

It has been often noted that the people who convert to other religion, many of them still kept the Traditional African customs and practices.
 

2Quik4UHoes

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Holy places and religious activities
While there are man made holy places (e.g. altars, shrines, temples, tombs, etc.), very often sacred space is located in nature (e.g. trees, groves, rocks, hills, mountains, caves, etc.).

These are some of the important centers of religious life: Nri-Igbo, the Point of Sangomar, Ile-Ife, Oyo, Dahomey, Benin City, Ouidah, Nsukka, Akan, Kanem-Bornu, Mali, and Igbo-Ukwu.

Mythology
Many indigenous religions, like most religions, have elaborate stories that explain how the world was created, how culture and civilization came about, or what happens when a person dies (e.g.Kalunga Line). Other mythologies are meant to explain or enforce social conventions on issues relating to age, gender, class, or religious rituals. Myths are popular methods of education; they communicate religious knowledge and morality while amusing or frightening those who hear or read them. Examples of religions with elaborate mythologies include the native religions of the Yoruba (see Yoruba mythology) and Serer people (see Serer creation myth).

Traditions by region
This list is not exhaustive, and is limited to a few well-known traditions.

North Africa
West Africa
Central Africa
Southeast Africa
Southern Africa
Diaspora
Main article: African diasporic religions
 

CASHAPP

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Figured I post a nice Pan African album to jam to. :yes:



Thx for your contributions...

When I have the time and have access to a computer...I will be making a thread about Sankofa's online store and how we can all practice group economics to make the online store and store in itself more popular....

Basically it will be a more positive thread(in terms of the situation) than the Jenny Pohl thread in JBO...

I want to help these two people out(The Ethiopian professor and her husband)


I plan on using the same ideas we said in the Pohl thread...

There is no reason why we cannot make it as recognizable as "Amazon"
 

2Quik4UHoes

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Thx for your contributions...

When I have the time and have access to a computer...I will be making a thread about Sankofa's online store and how we can all practice group economics to make the online store and store in itself more popular....

Basically it will be a more positive thread(in terms of the situation) than the Jenny Pohl thread in JBO...

I want to help these two people out(The Ethiopian professor and her husband)


I plan on using the same ideas we said in the Pohl thread...

There is no reason why we cannot make it as recognizable as "Amazon"

I like that idea breh, its most definitely a good idea to support that store rather than buying shyt through amazon.
 

2Quik4UHoes

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I'm taking a History of the Slave South on coursera so I figured I'd drop some shyt. Bacon's Rebellion was one of the most important events in American history, a key event in the implementation of a slave society.

Bacon's Rebellion
Bacon's Rebellion

The Burning of Jamestown by Howard Pyle, ca. 1905.
Date1676
LocationJamestown, Colony of Virginia
GoalsIndian policy
MethodsDemonstrations, vigilantes
Parties to the civil conflict
Colonial settlersRoyal Colonial Governor
Lead figures
Nathaniel BaconWilliam Berkeley
Arrests, etc
Deaths: 23 hanged
Injuries:
Arrests:Deaths:
Injuries:
Bacon's Rebellion was an armed rebellion in 1676 by Virginia settlers led by young Nathaniel Bacon against the rule of Governor William Berkeley. The colony's disorganized frontier political structure combined with accumulating grievances (including leaving Bacon out of his inner circle, refusing to allow Bacon to be a part of his fur trade with the Indians, Doeg tribe Indian attacks) helped to motivate a popular uprising against Berkeley. He had failed to address the demands of the colonists regarding their safety. The rebellion was first suppressed by a few armed merchant ships from London whose captains sided with Berkeley and the loyalists. Government forces from England arrived soon after and spent several years defeating pockets of resistance and reforming the colonial government to one more directly under royal control.

It was the first rebellion in the American colonies in which discontented frontiersmen took part; a similar uprising in Maryland took place later that year. About a thousand Virginians of all classes rose up in arms against Berkeley. The immediate cause was his recent refusal to retaliate for a series of Indian attacks on frontier settlements. This prompted some to take matters into their own hands, attacking Native Americans, chasing Berkeley from Jamestown, Virginia, and ultimately torching the capital. Modern historians have suggested it may in fact have been a power play by Bacon against Berkeley and his favoritism towards certain members of court. Bacon's financial backers included men of wealth from outside Berkeley's circle of influence.

The alliance between former indentured servants and Africans against bond-servitude disturbed the ruling class, who responded by hardening the racial caste of slavery. While the farmers did not succeed in their initial goal of driving Native Americans from Virginia, the rebellion did result in Berkeley being recalled to England.

Historian Peter Thompson argues that Bacon's motivation was a personal vendetta between him and Berkeley. However, Bacon's followers used the rebellion as an effort to gain government recognition of the shared interests among all social classes of the colony in protecting the "commonalty" and advancing its welfare.

The Rebellion


Nathaniel Bacon (at right) demanding his commission from Governor Berkeley (from a 1904 book)
 

2Quik4UHoes

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When Sir William Berkeley refused to go against the Native Americans, farmers gathered around at the report of a new raiding party. Nathaniel Bacon arrived with a quantity of brandy; after it was distributed, he was elected leader. Against Berkeley's orders, the group struck south until they came to the Occaneechi tribe. After getting the Occaneechi to attack the Susquehanock, Bacon and his men followed by killing most of the men, women, and children at the village. Upon their return, they discovered that Berkeley had called for new elections to the Burgesses in order to better facilitate the Indian problem.

The recomposed House of Burgesses enacted a number of sweeping reforms. (Bacon was not serving his duty in the House; rather, he was at his plantation miles away.) It limited the powers of the governor and restored suffrage rights to landless freemen.

After passage of these laws, Bacon arrived with 500 followers in Jamestown to demand a commission to lead militia against the Indians. The governor, however, refused to yield to the pressure. When Bacon had his men take aim at Berkeley, he responded by "bearing his breast" to Bacon and told Bacon to shoot him himself. Seeing that the Governor would not be moved, Bacon then had his men take aim at the assembled burgesses, who quickly granted Bacon his commission. Bacon had earlier been promised a commission before he retired to his estate if he could only be on "good" behavior for two weeks. While Bacon was at Jamestown with his small army, eight colonists were killed on the frontier in Henrico County (where he marched from) due to a lack of manpower on the frontier.

On July 30, 1676, Bacon and his army issued the "Declaration of the People of Virginia." The declaration criticized Berkeley's administration in detail. It accused him of levying unfair taxes, appointing friends to high positions, and failing to protect frontier settlers from Indian attack.

Beginning to move against the Shiyites, Bacon and his men attacked the innocent (and friendly) Pamunkey. The tribe had remained allies of the English throughout other Indian raids. They were supplying warriors to aid the English when Bacon took power.



Illustration of the burning of Jamestown


After months of conflict, Bacon's forces, numbering 300-500 men, moved to Jamestown. They burned the colonial capital to the ground on September 19, 1676. Outnumbered, Berkeley retreated across the river. Before an English naval squadron could arrive to aid Berkeley and his forces, Bacon died from dysentery on October 26, 1676. John Ingram took over leadership of the rebellion, but many followers drifted away. The Rebellion did not last long after that. Berkeley launched a series of successful amphibious attacks across the Chesapeake Bay and defeated the rebels. His forces defeated the small pockets of insurgents spread across the Tidewater. Thomas Grantham, a Captain of a ship cruising the York River, used cunning and force to disarm the rebels. He tricked his way into the garrison of the rebellion, and promised to pardon everyone involved once they got back onto the ship. However, once they were safely ensconced in the hold, he trained the ship's guns on them, and disarmed the rebellion. Through various other tactics, the other rebel garrisons were likewise overcome.

Effects
The 71-year-old governor Berkeley returned to the burned capital and a looted home at the end of January 1677. His wife described Green Spring in a letter to her cousin:

"It looked like one of those the boys pull down at Shrovetide, and was almost as much to repair as if it had been new to build, and no sign that ever there had been a fence around it..."

Bacon's wealthy landowning followers returned their loyalty to the Virginia Government after Bacon's death. Governor Berkeley returned to power. He seized the property of several rebels for the colony and executed 23 men by hanging, including the former governor of the Albemarle Sound colony,William Drummond. After an investigative committee returned its report to King Charles II, Berkeley was relieved of the governorship, and recalled to England. "The fear of civil war among whites frightened Virginia’s ruling elite, who took steps to consolidate power and improve their image: for example, restoration of property qualifications for voting, reducing taxes and adoption of a more aggressive Indian policy."

Charles II was reported to have commented, "That old fool has put to death more people in that naked country than I did here for the murder of my father." No record of the king's comments have been found; the origin of the story appears to have been colonial myth that arose at least 30 years after the events.

Indentured servants both black and white joined the frontier rebellion. Seeing them united in a cause alarmed the ruling class. Historians believe the rebellion hastened the hardening of racial lines associated with slavery, as a way for planters and the colony to control some of the poor.
 

2Quik4UHoes

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Stono Rebellion

The Stono Rebellion (sometimes called Cato's Conspiracy or Cato's Rebellion) was a slave rebellion that commenced on 9 September 1739, in thecolony of South Carolina. It was the largest slave uprising in the British mainland colonies prior to the American Revolution.

One of the earliest known organized rebellions in the present United States, the uprising was led by native Africans who were Catholic and likely from theKingdom of Kongo, which had been Catholic since 1491. Some of the Kongolese spoke Portuguese. Their leader, Jemmy (referred to in some reports as "Cato", and probably a slave belonging to the Cato, or Cater, family who lived just off the Ashley River and north of the Stono River) was a literate slave who led 20 other enslaved Kongolese, who may have been former soldiers, in an armed march south from the Stono River (for which the rebellion is named).

They recruited nearly 60 other slaves and killed 22–25 whites before being intercepted by the South Carolina militia near the Edisto River. In that battle, 20 whites and 44 slaves were killed, and the rebellion was largely suppressed. A group of slaves escaped and traveled another 30 miles (50 km) before battling a week later with the militia. Most of the captured slaves were executed; a few survived to be sold to the West Indies.

In response to the rebellion, the South Carolina legislature passed the Negro Act of 1740 restricting slave assembly, education, and movement. It also enacted a 10-year moratorium against importing African slaves, and established penalties against slaveholders' harsh treatment of slaves. It required legislative approval for manumissions, which slaveholders had previously been able to arrange privately.

Causes
Local factors
Since 1708, the majority of the population of the South Carolina colony were slaves, as importation of laborers from Africa had increased in recent decades with the expansion of cotton and rice cultivation. This was what was called the Plantation Generation by the historian Ira Berlin. Given the dramatic increase in importation, most of the slaves were native Africans and many in South Carolina were from the Kingdom of Kongo. Numerous slaves had first been held in the British West Indies before being brought to South Carolina.

The slaves may have been inspired by several factors to mount their rebellion. Accounts of slaves' gaining freedom by escaping to Spanish Florida gave the Carolina slaves hope; the Spanish had issued a proclamation and had agents spread the word about giving freedom and land to slaves who got to Florida. Tensions between England and Spain over territory in North America made slaves hopeful of reaching Spanish territory, particularly the free black community of Fort Mose, founded in 1738. In addition, a malaria epidemic had killed many whites in Charleston, weakening the power of slaveholders. Lastly, historians have suggested the slaves organized their revolt to take place on Sunday, when planters would be occupied in church and might be unarmed. The Security Act of 1739 (which required all white males to carry arms even to church on Sundays) had been passed in August but not fully taken effect; penalties were supposed to begin after 29 September.
 

2Quik4UHoes

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African background
Jemmy, the leader of the revolt, was a literate slave described in an eyewitness account as "Angolan". Historian John K. Thornton has noted that, because of patterns of trade, he was more likely from the Kingdom of Kongo in west Central Africa, which had long had relations with Portuguese traders. His cohort of 20 slaves were also called "Angolan", and likely also Kongolese. The slaves were described as Catholic, and some spoke Portuguese, learned from the traders operating in the Kongo Empire at the time. The patterns of trade and the fact that the Kongo was a Catholic nation point to their origin there. The Kingdom of Kongo had voluntarily converted to Catholicism in 1491; by the 18th century, the religion was a fundamental part of its citizens' identity. The nation had independent relations with Rome.

Portuguese was the language of trade as well as the one of the languages of educated people in Kongo. The Portuguese-speaking slaves in South Carolina were more likely to learn about offers of freedom by Spanish agents. They would also have been attracted to the Catholicism of Spanish Florida. Because Kongo had been undergoing civil wars, more people had been captured and sold into slavery in recent years, among them trained soldiers. It is likely that Jemmy and his rebel cohort were such military men, as they fought hard against the militia when they were caught, and were able to kill 20 men.

The events of the revolt
On Sunday, 9 September 1739, Jemmy gathered 20 enslaved Africans near the Stono River, 20 miles (30 km) southwest of Charleston. This date was important to them as the Catholic celebration of the Virgin Mary's nativity; like the religious symbols they used, taking action on this date connected their Catholic past with present purpose. The Africans marched down the roadway with a banner that read "Liberty!", and chanted the same word in unison. They attacked Hutchenson's store at the Stono River Bridge, killing two storekeepers and seizing weapons and ammunition.

Raising a flag, the slaves proceeded south toward Spanish Florida, a well-known refuge for escapees. On the way, they gathered more recruits, sometimes reluctant ones, for a total of 80. They burned seven plantations and killed 20–25 whites along the way. South Carolina's Lieutenant Governor William Bull and four of his friends came across the group while on horseback. They left to warn other slaveholders. Rallying a militia of planters and slaveholders, the colonists traveled to confront Jemmy and his followers.

The next day, the well-armed and mounted militia, numbering 20–100 men, caught up with the group of 80 slaves at the Edisto River. In the ensuing confrontation, 20 whites and 44 slaves were killed. While the slaves lost, they killed proportionately more whites than was the case in later rebellions. The colonists mounted the severed heads of the rebels on stakes along major roadways to serve as warning for other slaves who might consider revolt. The lieutenant governor hired Chickasaw and Catawba Indians and other slaves to track down and capture the slaves who had escaped from the battle. A group of the slaves who escaped fought a pitched battle with a militia a week later approximately 30 miles (50 km) from the site of the first conflict. The colonists executed most of the rebellious slaves; they sold other slaves off to the markets of the West Indies.

Aftermath
Over the next two years, slave uprisings occurred independently in Georgia and South Carolina, perhaps inspired, as colonial officials believed, by the Stono Rebellion. Conditions of slavery were sufficient cause. Planters decided they had to develop a slave population who were native-born, believing they were more content if they grew up enslaved. Attributing the rebellion to the recently imported Africans, planters decided to cut off the supply and enacted a 10-year moratorium on slave importation through Charleston. After they opened it up to international trade again, they imported slaves from areas other than the Congo-Angolan region.

In addition, the legislature passed the Negro Act of 1740 to tighten controls: it required a ratio of one white to ten blacks on any plantation. It prohibited slaves from growing their own food, assembling in groups, earning money, or learning to read. In the uncertain world of the colony, several of the law's provisions were based on the assumption that whites could effectively judge black character; for instance, whites were empowered to examine blacks who were traveling outside a plantation without passes, and to take action. The legislature also worked to improve conditions in slavery; it established penalties for masters who demanded excessive work or who brutally punished slaves (these provisions were difficult to enforce, as the law did not allow slave testimony against whites.) They also started a school to teach slaves Christian doctrine. At the same time, the legislature tried to prevent slaves from being manumitted, as the representatives thought that the presence of free blacks in the colony made slaves restless. It required slaveholders to apply to the legislature for permission for each case of manumission, which had formerly been arranged privately. South Carolina kept these restrictions against manumission until slavery was abolished after the American Civil War.

The legislature's action related to manumissions likely reduced the chances that planters would free the mixed-race children born of their (or their sons') liaisons with enslaved women, as they did not want to subject their sexual lives to public scrutiny. Such relationships continued, as documented in numerous sources. For instance, by 1860 the 200 students at Wilberforce University in Ohio, established for blacks, were mostly mixed-race children of wealthy southern planter fathers.

Now named the Stono River Slave Rebellion Site, the Hutchinson's warehouse site where the revolt began was declared a National Historic Landmark in 1974. A South Carolina Historical Marker has also been erected at the site.
 

CASHAPP

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I like that idea breh, its most definitely a good idea to support that store rather than buying shyt through amazon.

This being a successful campaign could even lead to an increase in their inventory..in terms of books...

May even make them decide to add other things besides books...but I'm getting ahead of myself now...

I am gonna check their average daily, weekly web traffic and see how much work needs to be done

As for this thread we can put in trivia about the lesser known countries in Africa like Togo and Gambia
 

2Quik4UHoes

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This being a successful campaign could even lead to an increase in their inventory..in terms of books...

May even make them decide to add other things besides books...but I'm getting ahead of myself now...

I am gonna check their average daily, weekly web traffic and see how much work needs to be done

As for this thread we can put in trivia about the lesser known countries in Africa like Togo and Gambia

lol, yeah one day at a time breh. Lets start by gettin coli brehs that read that type of stuff to support the store. In fact, it might even be a good idea to find stores in other major cities in case people want to support more directly.

As for the bolded, feel free to add what you'd like this thread is for everyone. I'm watching lectures on early southern slave societies so I can't do it right this second, I should be done in 30 mins. But great idea, I think I may even profile each of the different African countries and majority black countries of the diaspora.
 

Sinnerman

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Mansa Abu Bakr II of Mali

-The King of Mali before Mansa Musa
-Decided he wanted to set sail to the other side(Americas) in the early 14th century
-Put together 200 ships, with the help of the best architects and ship builders of Mali, Egypt, and Al Andalus
-Some sources say he never returned, some say he did
-Below is a quote arguing for :manny:

In any basic history lesson, the Italian Sailor/explorer Christopher Columbus has a famous name as the discoverer of the new world. Till date, this has been of global acceptance as for over 500 years. Education has been in the hands of the Europeans, who many believe imposed what profited them while scorning or amending what did not.

As the waves of knowledge keep spreading, the acclaimed achievements of a number of “European” expeditions are now being observed with scepticism. One of such expeditions is the true ownership to the discovery of America.

Citing the book written by the famous Egyptian scholar, Ibn Fadi Al-Umari in 1342, there were two large voyages across the Atlantic Ocean preceding that of Columbus. Both Expeditions were pioneered by one man, Abubakari or to give him his rightful name, Mansa (King) Abubakari II.

In the time of the Malian Empire, the general conception was that on the other end of the Atlantic lied the end of the world. This delusion took its roots from then primitive Europe. Abubakari on the other hand was far from convinced. If the Niger had its beginning and its end, then the Atlantic Ocean must have its end with people living on its shores. He also felt this could be a sea root to Mecca.

With the quest for knowledge burning in him, Abubakari sent out 200 ships. Their duty was to sail across the Atlantic, with the aim of finding out what lied beyond. It was recorded that only one of the ships returned. Its captain claiming to have turned around when he saw the other ships disappear into the wild ocean.

Abubakari was not convinced by the captain’s testimony. This further increased his thirst to discover what lied on the other end of the Ocean.

13th century Mali was a centre of excellence in Abubakari’s time, though reaching its peak after his era with Timbuktu having the second oldest University at that time with students numbering more than that of the University of New York. Courses such as mathematics, geography, history, astronomy, chemistry as well as Islamic studies flourished in Timbuktu. Mali was a center for trade, the exact spot to meet all who made the world spin. With the aid of the ship builders from Egypt and Mali, Abubakari built ships off the coast of Senegambia. His ships were 2000 in number. With this, he was to use to discover the end of the ocean. Abubakari was no coward. He insisted on accompanying the ships across the ocean.

In the year 1311, Abubakari abdicated his thrown to Mansa Musa. Not a son of his (contrary to contemporary literature). Abubakari equipped 1000 of his ships with the finest men, sorcerers, physicians, sailors and navigators. Every ship had supply ship attached to it. The number of ships totalled 2000. The other 1000 ships were loaded with foodstuffs, drugs, fruits and drinks to last his team for 2yrs. It was believed that Abubakari arrived on the other end of the Atlantic in the year 1312. Proof of the Malian expedition can be noted in the names given to places in Haiti as the Malians renamed places after themselves. Examples of such are Mandinga Port, Mandinga Bay and Sierre de Mali.

Lots of other proof abound and many more keep unfolding. There is also a Malian folktale which gives reference to this great expedition.

How could this be possible in Abubakari’s time? From a scientific point of view, the Atlantic is governed by 2 currents, which usually remain the same irrespective of month or season. These are the Guinea Current and the Canary Current. Both possess currents powerful enough to pull a ship form the coast of West Africa to the Americas. It is at end of these currents that you see the signs of negroid presence in the Americas.

It would therefore be suspected that Columbus employed similar knowledge of the currents of the Atlantic to sail across to the Americas. Such could only have been possible through the help of someone familiar with the rout. Hence the speculation that Columbus was accompanied by an African, Pedro Alonso Nino, who helped him navigate the Atlantic, appears more credible. It must be made clear that Columbus recorded seeing blacks in America. He also recorded seeing a building which looked like a mosque. The Malians were Muslims and hence there is a possibility that the mosque could have been erected by Malians. Columbus also recorded seeing a ship, filled with goods just departing the coast of guinea and heading in the direction of America.

In addition to the above, another proof of this voyage comes from words of Mansa Musa, the successor to the thrown. Upon his arrival in Egypt, it was obvious the Egyptians were expecting to see Abubakari for the Hajj. On arriving in Egypt, Mansa Musa was quoted as explaining how ascended the thrown of Mali. Once again citing the manner King Abubakari had given up his thrown to contribute to global knowledge. A trait lacking in present day African rulers.

The presence of the Malians on American soil may thus be the reason for the presence of African crops such as Banana Plants and mango to mention a few.

This incredible history of Abubakari’s adventure should be a great area of interest to all black educators, especially in rewriting world history which has been focused on imposing Eurocentric perspectives. Anything short of this would be depriving not just the black youth but the entire world of true history.

I must add before drawing the curtains, this article is not meant to scorn Columbus. Columbus till date ranks amongst the finest explorers of all time. Christopher Columbus was great, but the discovery of the Americas belongs to King Abubakari II.
 
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