cole phelps
Superstar
lol my mistake breh just consider this a back up in case something happens to the original threadSohh you just skipped right over the first sentence in that OP huh
And all this time I thought we were breh's
Lets Explore Various African and African Diaspora History/culture VOL.1
- Thread starter cole phelps
- Start date
↓R↑LYB
I trained Sheng Long and Shonuff
My nikka you plotting to get my thread deleted too
I don't want no problems breh
I'm old,
, gotta rebellious hairline, and haven't won a fight since Reagan was in office. I'm not bout that action breh 
Okomfo Anokye was an Ashanti priest, statesman and lawgiver. He occupies a Merlin-like position in Ashanti history. A co-founder of the Empire of Ashanti in West Africa, he helped establish its constitution, laws, and customs. There can be no talk of stools without special mention of the sacred Golden Stool of the Ashantis, the single most important object of reverence in the Ashantis universe. The Golden stool (Sika Dwa Kofi) is the uniting power and commanding spirit of the Ashanti nation and its creation thus becomes the greatest achievement of Okomfo Anokye the most famous African magic spiritual practitioner .He conjured it from the sky on a certain Friday night in 1700 to permanently unite the loose confederation that Osei Tutu, founder of the nation formed to fight the Denkyiras.
After the Ashanti Defeat of the Denkyira in 1699, Okomfo Anokye, constitutional and spiritual adviser to King Osei Tutu, thought it expedient to transform the confederation into a kingdom with a common stool, he thus called a meeting of all notable chiefs and queen mother’s on a certain Friday.
Amid thunderous rumblings and a thick cloud of white dust, he conjured a Golden stool from the sky and it floated gently onto the laps of Osei Tutu, thus proclaiming him head of a new dynasty for a new united natio
The greatest historical figure
Sad that my parents completely abandon Ashanti history, because of Christianity and the demonization of all things traditional, and I have to learn all this on my own
cole phelps
Superstar
In El Salvador, there was frequent intermarriage between black male slaves and Amerindian women. Many of these slaves intermarried with Amerindian women in hopes of gaining freedom (if not for themselves, then their offspring). Many mixed African and Amerindian children resulted from these unions. The Spanish tried to prevent such Afro-Amerindian unions, but the mixing of the two groups could not be prevented. Slaves continued to pursue natives with the prospect of freedom. According to Richard Price's book Maroon Societies (1979), it is documented that during the colonial period that Amerindian women would rather marry black men than Amerindian men, and that black men would rather marry Amerindian women than black women so that their children will be born free. Price quoted this from a history by H.H. Bancroft published in 1877 referring to colonial Mexico. El Salvador's African population lived under similar circumstances, and the mixing between black men and native women was common during colonial times.
cole phelps
Superstar
Saya music
The biggest African influence in Bolivian culture is Saya music or La Saya. Saya, which is growing in popularity in Bolivia, is still very misunderstood. The reason for this lack of understanding of saya is because the interpretation of the instruments as well as the rhythm is very peculiar. It involves Andean instruments incorporated with African percussion. The primary instrument is the drum, which was passed on by their African ancestors, along with gourds, shakers, and even jingles bells that are attached to their clothing on the ankle area.
During the performance of saya, the Afro-Bolivians wear Aymara style clothing. The women wear a bright multi-colored blouse with ribbons, a multi-colored skirt called a “pollera”, with a “manta” (back cover) in their hand, and a bowler hat. The men on the other hand, wear a hat, feast shirt, an Aymara style slash around the waist, woolen thick cloth pants called “bayeta pants”, and sandals.
Every rhythm of Saya begins with the beating of a jingle bell by the Caporal (foreman) who guides the dance. This Caporal (also called capataz) guides the dancers with a cudgel (whip) in hand, decorated pants, and jingle bells near the ankles. The women, who have their own guide during this dance, sing while moving their hips, shaking their hands, as well as dialoguing with the men who play the bass drum and coancha.
The biggest African influence in Bolivian culture is Saya music or La Saya. Saya, which is growing in popularity in Bolivia, is still very misunderstood. The reason for this lack of understanding of saya is because the interpretation of the instruments as well as the rhythm is very peculiar. It involves Andean instruments incorporated with African percussion. The primary instrument is the drum, which was passed on by their African ancestors, along with gourds, shakers, and even jingles bells that are attached to their clothing on the ankle area.
During the performance of saya, the Afro-Bolivians wear Aymara style clothing. The women wear a bright multi-colored blouse with ribbons, a multi-colored skirt called a “pollera”, with a “manta” (back cover) in their hand, and a bowler hat. The men on the other hand, wear a hat, feast shirt, an Aymara style slash around the waist, woolen thick cloth pants called “bayeta pants”, and sandals.
Every rhythm of Saya begins with the beating of a jingle bell by the Caporal (foreman) who guides the dance. This Caporal (also called capataz) guides the dancers with a cudgel (whip) in hand, decorated pants, and jingle bells near the ankles. The women, who have their own guide during this dance, sing while moving their hips, shaking their hands, as well as dialoguing with the men who play the bass drum and coancha.
cole phelps
Superstar
There are six major groups: the Yoruba, Igbo, Hausa, Ewe, Akan, and the Bantu (mostly Zulu). Most of the slaves were sent to Brazil, and the Caribbean, but lesser numbers went to Colombia and Venezuela. Countries with significant black, mulatto, or zambo populations today include Brazil (c, 100 million, if including the pardo Brazilian population), Haiti (8.7 million), Dominican Republic (up to 10 million), Cuba (up to 7 million), Colombia (5 million) and Puerto Rico. Recent genetic research in UPR Mayaguez has brought to light that 26.4% of Puerto Ricans have Black African heritage on the X chromosome and 20% on the Y chromosome, thus between 20%–46% of the Puerto Rican population has African heritage
cole phelps
Superstar
The Nations
The Casa Mínima, built by freedmen following the 1812 abolition of slavery in Argentina.
Slaves would group themselves in societies they called nations, some of which were Conga, Cabunda, African Argentine, Mozambique, etc.
The commonalities among the meeting places of the nations included artificially flattened and sanded opened spaces for dancing; others were closed in with interior free space. In some cases the rooms were carpeted, and curtained, having been provided these items by the slave owner. The nation had its king and queen, previously chosen by democratic election, and a throne was erected where the flag of a particular nation was displayed. Every nation had a flag. There was also a platform, or dais, which among other things was used to receive great dignitaries such as Juan Manuel de Rosas, his wife, and his daughter, as portrayed in a painting by Martín Boneo. The headquarters was the site of social gatherings and dances.
Often the Afro-Argentine societies centered around the barrios, such as the del Mondongo nation or the del Tambor society. The Mondongo nation was one of the most important in Buenos Aires and was composed of 16 blocks in the barrio of Monserrat. Its name derived from the large quantity of tripe (mondongo) consumed by its members. The name Tambor was quite common in many towns, as the drum was the favored African instrument for dances and songs.[citation
Sometimes slaves were purchased individually from abroad through an agent. For example, a letter sent from Rio de Janeiro says:
“
My dear sir: on behalf of the schooner Ávila I send you the negro girl that you charged me with purchasing here. She is thirteen or fourteen years old, was born in the Congo, and is called María. I will put on record that I have received the five hundred peso price. Greetings to you.
The Casa Mínima, built by freedmen following the 1812 abolition of slavery in Argentina.
Slaves would group themselves in societies they called nations, some of which were Conga, Cabunda, African Argentine, Mozambique, etc.
The commonalities among the meeting places of the nations included artificially flattened and sanded opened spaces for dancing; others were closed in with interior free space. In some cases the rooms were carpeted, and curtained, having been provided these items by the slave owner. The nation had its king and queen, previously chosen by democratic election, and a throne was erected where the flag of a particular nation was displayed. Every nation had a flag. There was also a platform, or dais, which among other things was used to receive great dignitaries such as Juan Manuel de Rosas, his wife, and his daughter, as portrayed in a painting by Martín Boneo. The headquarters was the site of social gatherings and dances.
Often the Afro-Argentine societies centered around the barrios, such as the del Mondongo nation or the del Tambor society. The Mondongo nation was one of the most important in Buenos Aires and was composed of 16 blocks in the barrio of Monserrat. Its name derived from the large quantity of tripe (mondongo) consumed by its members. The name Tambor was quite common in many towns, as the drum was the favored African instrument for dances and songs.[citation
Sometimes slaves were purchased individually from abroad through an agent. For example, a letter sent from Rio de Janeiro says:
“
My dear sir: on behalf of the schooner Ávila I send you the negro girl that you charged me with purchasing here. She is thirteen or fourteen years old, was born in the Congo, and is called María. I will put on record that I have received the five hundred peso price. Greetings to you.
cole phelps
Superstar
Decline of the Afro-Argentine population
The bloody War of Paraguay (1865-1870) and the Yellow Fever Epidemic have been attributed to the drastic diminution of the Afro-Argentine population.
Causes of Reduction
Slavery was officially abolished in Argentina in 1813, although many Afro-Argentine were still held as slaves, and were only granted their freedom as a condition of fighting in Argentina's wars. For this reason, African males had disproportionate numbers in the war against Spain for Argentina's independence. A huge number of African descended males were killed in the war compared to the Spanish Argentines.
Unfortunately, a free Afro-Argentine had less chance of survival than an enslaved Afro-Argentine. Enslaved Afro-Argentines were seen as investments, and so were taken good care of. On the other hand, free Afro-Argentines were left with menial jobs for low pay, or forced to become beggars in the streets. For this reason, poverty in the Afro-Argentine community was prevalent at the time. In fact, many Afro-Argentines died from disease because they could not afford proper medical care. Many Afro-Argentines were decimated by frequent plagues like yellow fever.[
The bloody War of Paraguay (1865-1870) and the Yellow Fever Epidemic have been attributed to the drastic diminution of the Afro-Argentine population.
Causes of Reduction
- Heavy casualties caused by constant civil wars and foreign wars: Blacks formed a disproportionate part of the Argentine army in the long and bloody War of Paraguay (1865–1870), in which the loss of lives on both sides were high.
- Epidemics, especially of yellow fever in 1871: the traditional history holds that the epidemics had greater impact in areas where the poorest people lived.
- Emigration (meaning movement of a population out of one country to another, as opposed to immigration: movement of people into a country from another). Large numbers of Afro-Argentines emigrated particularly to Uruguay and Brazil, where black populations had historically been larger and had a more favorable political climate;
- Massive immigration from Europe between 1880 and 1950,[12] boosted by the Constitution of 1853, that quickly multiplied the country's population. Like Australia in the 1950s to 1980s, European immigrants were encouraged while non-Europeans were virtually excluded.
Slavery was officially abolished in Argentina in 1813, although many Afro-Argentine were still held as slaves, and were only granted their freedom as a condition of fighting in Argentina's wars. For this reason, African males had disproportionate numbers in the war against Spain for Argentina's independence. A huge number of African descended males were killed in the war compared to the Spanish Argentines.
Unfortunately, a free Afro-Argentine had less chance of survival than an enslaved Afro-Argentine. Enslaved Afro-Argentines were seen as investments, and so were taken good care of. On the other hand, free Afro-Argentines were left with menial jobs for low pay, or forced to become beggars in the streets. For this reason, poverty in the Afro-Argentine community was prevalent at the time. In fact, many Afro-Argentines died from disease because they could not afford proper medical care. Many Afro-Argentines were decimated by frequent plagues like yellow fever.[
cole phelps
Superstar
During the colonial period, many black people often intermarried with the native population (mostly Aymara). The result of these relationships was the blending between the two cultures (Aymara and Afro-Bolivian).
After Bolivia's Agrarian Reform of 1953, black people (like indigenous people) migrated from their agricultural villages to the cities of La Paz, Cochabamba, and Santa Cruz in search of better educational and employment opportunities. Related to this, black individuals began intermarrying with people of a lighter skin coloring such as blancos (whites) and mestizos. This was done as a means of better integration for themselves, and especially their children, into Bolivian society
After Bolivia's Agrarian Reform of 1953, black people (like indigenous people) migrated from their agricultural villages to the cities of La Paz, Cochabamba, and Santa Cruz in search of better educational and employment opportunities. Related to this, black individuals began intermarrying with people of a lighter skin coloring such as blancos (whites) and mestizos. This was done as a means of better integration for themselves, and especially their children, into Bolivian society
y is this?
cole phelps
Superstar
During colonial times and until the abolition of slavery in Guatemala (liberal government after independence) was important to the African population. Most Spanish houses of the time in Guatemala, especially in Santiago, had Indian servants and African slaves. In both cases, most of them were female. Because most Spanish who emigrated to Latin America at this time were men, looking rich and did not carry with them their wives, often had sex with her maids and female slaves, causing racial mixtures, increasingly abundant while growing the Spanish settlers in the territory, racial mixture which was maintained until the destruction of Santiago by severe earthquakes in 1773 and the jurisdiction of the new capital in Guatemala City in 1770. With racial mixtures, mulattoes, eventually came to outnumber blacks enslaved. On one side were those black and mulatto slaves who worked in houses and estates and on the other hand, a large population of free blacks who scattered in towns and cities. The growing miscegenation between black slaves and free mulattoes increasingly increased the population of free mulattoes. The drastic reduction in the importation of slaves to Guatemala and increased free slaves eventually prompted some places that have a predominance of slaves pass to have a predominance of free blacks. Moreover, the mixture of mulattoes and mestizos caused higher incomes and a higher position for those with lighter skin. While some roads were blocked for people of African descent, especially in college and in the church. While miscegenation and learning the Spanish language and standards were increased, more Afro - Guatemalans have access to jobs.[2] So also, the slave population was mixed also with indigenous and white populations of Guatemala and the whole group of African people in the colony, were not "pure black", to call that.[3] Many slaves were hired to work in various jobs such as in the carnage. The mulattoes were often involved in the illegal killing of livestock. Although
we know little about Afro - Guatemalans working in the agricultural sector, several sources in the last third of the sixteenth century, identified Afros farming communities in the present Jalapa, El Progreso, Santa Rosa and Jutiapa departments, and in the area surrounding the city of Sansonante, in the current El Salvador. Many of these slaves were born in Africa, usually in the region of Senegambia. However, it also had African slaves born in America. The Pacific coast was also home to many blacks and mulattoes free sticking by his great abilities as vagueros, to the extent that the laws of the sixteenth century forbidding them riding on horses or have weapons were almost always ignored because their skills were as necessary as feared, skills that would later valuable recruits from colonial militias and gave opportunity for upward social mobility. Free people of African descent and slaves also worked on the production of indigo in the Pacific coast of Guatemala and, especially, of El Salvador.[2] People of African descent tended to work in the mills, usually doing the work of supervision during Xiquilite harvest. This station lasted only one or two months a year, making it unprofitable to maintain a permanent workforce only enslaved workers to produce indigo. Some owners of mills, hired more slaves of which them needed to produce indigo since used for other activities, such as livestock.
Between 1595 and 1640, the Spanish crown signed a series of contracts with Portuguese traders to dramatically increase the number of African slaves in America. So many slaves came from the Angolan port of Luanda, mostly slaves who were used as laborers in the sugar cane, since in these years were enormously developing sugar production in the territory
we know little about Afro - Guatemalans working in the agricultural sector, several sources in the last third of the sixteenth century, identified Afros farming communities in the present Jalapa, El Progreso, Santa Rosa and Jutiapa departments, and in the area surrounding the city of Sansonante, in the current El Salvador. Many of these slaves were born in Africa, usually in the region of Senegambia. However, it also had African slaves born in America. The Pacific coast was also home to many blacks and mulattoes free sticking by his great abilities as vagueros, to the extent that the laws of the sixteenth century forbidding them riding on horses or have weapons were almost always ignored because their skills were as necessary as feared, skills that would later valuable recruits from colonial militias and gave opportunity for upward social mobility. Free people of African descent and slaves also worked on the production of indigo in the Pacific coast of Guatemala and, especially, of El Salvador.[2] People of African descent tended to work in the mills, usually doing the work of supervision during Xiquilite harvest. This station lasted only one or two months a year, making it unprofitable to maintain a permanent workforce only enslaved workers to produce indigo. Some owners of mills, hired more slaves of which them needed to produce indigo since used for other activities, such as livestock.
Between 1595 and 1640, the Spanish crown signed a series of contracts with Portuguese traders to dramatically increase the number of African slaves in America. So many slaves came from the Angolan port of Luanda, mostly slaves who were used as laborers in the sugar cane, since in these years were enormously developing sugar production in the territory
cole phelps
Superstar
Candomblé (Portuguese pronunciation: [kɐ̃dõˈblɛ]) is an African-originated or Afro-Brazilian religion, practiced chiefly in Brazil by the “povo de santo” (saint people). It originated in the cities of Salvador, the capital of Bahia and Cachoeira, at the time one of the main commercial crossroads for the distribution of products and slave trade to other parts of Bahia state in Brazil. Although Candomblé is practiced primarily in Brazil, it is also practiced in other countries in the Americas, including Uruguay, Argentina, Venezuela, Colombia, Panama; and in Europe in Germany, Italy, Portugal and Spain. The religion is based in the anima (soul) of the natural environment, and is therefore a kind of Animism. It was developed in Brazil with the knowledge of African Priests that were enslaved and brought to Brazil, together with their mythology, their culture and language, between 1549 and 1888.
The rituals involve the possession of the initiated by Orishas, offerings and sacrifices of the mineral, vegetable and animal kingdom, healing, dancing/trance,and percussion. Candomblé draws inspiration from a variety of people of the African Diaspora, but it mainly features aspects of Yoruba Orisha veneration
cole phelps
Superstar
El Negro Primero One of his most famous lieutenants, during Venezuela’s fight for independence is, Pedro Camejo, has been immortalized in Venezuelan history as “El Negro Primero,” because he was always the first to ride into battle. In the final battle of Carabobo, Camejo was mortally wounded but returned to General Paéz to utter one of the most famous statements in Venezuelan history: “General, vengo decirle, adiós, porque estoy muerto” (General, I have come to say goodbye, because I am dead).
A statue of El Negro Primero stands in the Plaza Carabobo in Caracas—the only statue commemorating a Black in all Venezuela. Curiously, he is always depicted wearing a turban, the same iconography used for the mythical Negro Felipe
cole phelps
Superstar
...
Last edited:
cole phelps
Superstar
Afro-Latino nations
Regions with significant populations
Brazil 42 million of 105 million [1]
Colombia 15 million of 46 million [2]
Haiti 11 million of 11 million [3]
Dominican Republic 5.4 million of 9.1 million [4]
Cuba 4 million of 11 million [5]
Ecuador 2 million of 15 million [6]
Mexico 200,000 [7]
Peru 2 million of 30 million [8]
Panama 1.6 million of 3.3 million [9]
Puerto Rico 0.9 million of 4 million [10]
Venezuela 0,9 million of 27 million [11]
Nicaragua 0.47 million of 6 million [12]
Argentina 0.20 million 41 million [13]
Uruguay 0.20 million of 3.4 million [14]
Chile 0.16 million of 17 million Afrolatinos : Chile
Honduras 0.15 million of 8 million [15]
Costa Rica 0.13 million of 4.3 million [16]
Guatemala 0.11 million of 13.2 million [17]
Bolivia 0.04 million of 9.7 million [18]
Regions with significant populations
Brazil 42 million of 105 million [1]
Colombia 15 million of 46 million [2]
Haiti 11 million of 11 million [3]
Dominican Republic 5.4 million of 9.1 million [4]
Cuba 4 million of 11 million [5]
Ecuador 2 million of 15 million [6]
Mexico 200,000 [7]
Peru 2 million of 30 million [8]
Panama 1.6 million of 3.3 million [9]
Puerto Rico 0.9 million of 4 million [10]
Venezuela 0,9 million of 27 million [11]
Nicaragua 0.47 million of 6 million [12]
Argentina 0.20 million 41 million [13]
Uruguay 0.20 million of 3.4 million [14]
Chile 0.16 million of 17 million Afrolatinos : Chile
Honduras 0.15 million of 8 million [15]
Costa Rica 0.13 million of 4.3 million [16]
Guatemala 0.11 million of 13.2 million [17]
Bolivia 0.04 million of 9.7 million [18]