Podcasts about african philosophy

What can African philosophers teach us about history, the modern world, and the good life? And can their ideas and teachings cross cultural boundaries?Join the IAI team for a reading of three articles about African philosophy, written by professor of communication Omedi Ochieng and professor of political theory Katrin Flikschuh. From the apparent divide between the philosophies of Africa and the Western world, to advice on how we can lead happier, more fulfilling lives, these articles provide an excellent foundation for anyone interested in learning more about the ideas and voices that have shaped Africa.Katrin Flikschuh is professor of political theory at the London School of Economics. Her research interests relate to the political philosophy of Immanuel Kant, metaphysics and meta-level justification in contemporary political philosophy, global justice and cosmopolitanism, and the history of modern political thought. Omedi Ochieng is an Assistant Professor of Communication at Denison University. His areas of specialization include the rhetoric of philosophy; comparative philosophy; and social theory. He has published articles in the International Philosophical Quarterly, Radical Philosophy, and the Western Journal of Communication. To witness such debates live buy tickets for our upcoming festival: https://howthelightgetsin.org/festivals/And visit our website for many more articles, videos, and podcasts like this one: https://iai.tv/You can find everything we referenced here: https://linktr.ee/philosophyforourtimesSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Godesulloh is a philosopher, teacher, podcaster, musician and lover of bubble tea. In this interview we discuss African Philosophy, Kierkegaard, Stoicism vs Broicism, Effective Altruism and much moreTimestamps:01:15 Who is Godesulloh and why is he in my flat02:38 Challenges making educational philosophy content on Tiktok05:00 How would Godesulloh explain African Philosophy09:40 Where African Philosophy sits in Academia16:14 The African Logic Conversation20:44 Why does Godesulloh like Kierkegaard so much24:25 Reviewing some Kierkegaard quotes27:35 Living to avoid regret35:01 Does everything work out for the best?39:15 Living in harmony with Nature is bad43:10 Longtermism and its faults47:09 Effective Altruism50:25 Godesulloh on Longtermism59:09 Effective Altruism issue1:03:45 Mr Beast Philanthropy1:06:33 Capitalism pros and cons1:09:45 Do we want a FAIR or GOOD society?1:13:38 Philosophy as self help1:15:35 Stoicism vs Broicism1:24:15 Where to find out more about GodesullohGodesulloh has all of his links through here: https://msha.ke/godesullohHis youtube channel is here: https://www.youtube.com/@vibesestvidaAnd my socials are:https://www.instagram.com/jack.lawro/ for IGhttps://www.tiktok.com/@jack.lawrofor TikTokhttps://www.Jacklawrence.net for my website

Tara sits down with a self-proclaimed queer two spirit sangoma, a South African traditional healer, who is passionate about issues of youth and creative exploration of African spirituality, Gogo Khanyakude. They are an Indigenous Knowledge Consultant who has embraced their spiritual calling to cultural activism and the use of Earth medicine for holistic health and wellness.Follow Gogo Khanyakude on Social Media:Instagram: https://www.instagram.com/gogo_khanyakude/Twitter: https://twitter.com/gogo_khanyakudeTikTok: https://www.tiktok.com/@gogo_khanyakudeYouTube: https://www.youtube.com/@gogokhanyakude2657Facebook: https://www.facebook.com/mosaeneng.makhubedu-----Book a Retreat with Gogo Khanyakude: https://www.instagram.com/gogo_khanyakude/-----Listen to Griot Landing Podcast:Spotify: https://open.spotify.com/show/68iMZvoz3Boo48YS5wnjDP?si=9da9074f245d4063Apple: https://podcasts.apple.com/za/podcast/griot-landing/id1716632112-----Follow Dr. Tara on Social Media:Instagram: https://www.instagram.com/drtaraswartTwitter: https://twitter.com/TaraSwartLinkedIn: https://www.linkedin.com/in/taraswartTikTok: https://www.tiktok.com/@drtaraswart

Have you ever questioned the way that music technology software is designed? And how the tech tools and gear we use might look and feel completely different if they were designed by different humans (i.e. not just predominantly white, cis, heterosexual men living in the West). Well, this question didn't just bother today's guest, producer and researcher, Josephine Zwaan. It led her to write a masters thesis that totally reimagines how a DAW could behave through the lens of African philosophy, exploring ways to ‘decolonise the loop'. Josephine is a multifaceted, creative force who uses research as a tool to challenge and rethink existing frameworks and practices and creates music under the moniker of Suzooki Swift. She also co-founded rosetta, a Netherlands based initiative supporting female and nonbinary music producers, with an emphasis on education and community building. EPISODE HIGHLIGHTS{00:00} Intro{03:25} Josephine on her alter-ego, SUZOOKI SWIFT{06:06} Josephine on her track SWIMMIN'{12:56} Josephine on discovering her strengths in collaborations{15:49} What brought Josephine into music production?{20:15} Josephine on setting up her platform rosetta.{22:15} Inside Josephine's research on decolonising the loop{57:10} Episode SummaryCheck out Josephine's Website >>Connect with Josephine on Instagram >>  Check out Josephine's platform rosetta >> rosetta on Instagram >> Suzooki Swift on Instagram >>Boss it in the recording studio

If you search for ‘philosophy' or ‘philosophers' online, chances are you'll find lots of photos of white men. Wikipedia will tell you that historically, the main traditions include Western, Indian, Arabic-Persian and Chinese philosophy. But some people question how insightful these ideas are to life on the continent. Meanwhile, some of the oldest philosophical texts were produced in ancient Egypt. And terms from African philosophy such as Ubuntu – “I am because we are” – are influential around the world even today. A new “Handbook of African Philosophy” has been compiled by Dr Mpho Tshivhase (University of Pretoria) and Dr Elvis Imafidon (SOAS, London) and is set to be published in November. So, what are they hoping to achieve with the book? And what are the big questions for African philosophers today?

Welcome to our exploration of African philosophy, a rich and diverse field that has shaped the worldviews of countless cultures across the continent. We'll discuss the concept of freedom, the experience of wholeness, and the various philosophical methods used to explore these ideas. We'll also explore the philosophical traditions of Ancient Egypt, West Africa, Central Africa, and the Niger Delta region, as well as the shared moral ideas that exist across many African cultures. source:https://en.wikipedia.org/wiki/African_philosophy

In conversation with Dr Ndumiso Dladla Mandela Day is commemorated annually on 18 July to celebrate the life and legacy of Nelson Mandela in the fight for the liberation of South Africa from apartheid laws and the fostering of peace on the African continent. In this episode of Africa Rights Talk we speak to Dr Ndumiso Dladla, who acknowledges the impact of Nelson Mandela, but warms about the deification of Nelson Mandela as opposed to reflections on many other unsung heroes who have also fought for freedom  of black South Africans from oppression.   Dr Dladla highlights the importance of historical accuracy of the histories of unfreedom and that we must seek the truth in order to address our oppression. He calls on Africans to unite across the continent, engage in conscientious conversations about liberation and seek the historical truth in contextualising colonial conquest of the African people and the ramifications of such conquest in today's world.   Dr Ndumiso Dladla is a philosopher, academic and writer who holds a BA (Philosophy and Private Law), BA [Hons] (Philosophy) as well as an MA (Philosophy) from the University of South Africa and an LLD (Jurisprudence) from the University of Pretoria.  He was appointed as Senior Lecturer in the Department of Jurisprudence from February 2022. His research interests are African Philosophy, Social and Political Philosophy, Critical Race Theory, Black Radical Historiography. He has published many articles and books. Here are some selected published works: 2018) The liberation of history and the end of South Africa: some notes towards an Azanian historiography in Africa, South1, South African Journal on Human Rights, 34:3, 415-440, DOI: 10.1080/02587203.2018.1550940 (2020) Here is a Table: A Philosophical Essay on History and Race in South Africa, African SUN Media Press, Stellenbosch ISBN : 9781928314783 (2021) (Editor) “The Azanian Philosophical Tradition Today” Theoria: Journal of Social and Political Theory, Issue 168, Vol. 68, No. 3   This conversation was recorded 17 July 2023. Music and news extracts: Inner Peace by Mike Chino https://soundcloud.com/mike-chinoCreative Commons — Attribution-ShareAlike 3.0 Unported — CC BY-SA 3.0 http://creativecommons.org/licenses/b...Music promoted by Audio Library https://youtu.be/0nI6qJeqFcc  limitless https://stock.adobe.com/za/search/audio?k=452592386  

Prof. Yusef Waghid, a leading African philosopher of education, holds three doctorates in the fields of education, policy, and philosophy from the University of the Western Cape and Stellenbosch University in South Africa, respectively. As a tenured professor since 2002 he was honoured with the title of distinguished professor (2014-2023) on the grounds of his research excellence at Stellenbosch University. He has been a prolific author with 419 publications to date of which 54 are academic books and edited collections and, 89 invited contributions to books. He received the Association for the Development of Education in Africa's prestigious Education Research in Africa Award: Outstanding Mentor of Education Researchers (2015). Throughout his tenure, he occupied leading management positions at Stellenbosch University, such as having been appointed Chair of the Department of Education Policy Studies (2003-2007, 2022); and Dean of the Faculty of Education (2007-2012; 2017-2018). In the main, his long-standing relationship with education began as a high school science teacher (1979-1996) before he joined higher education as a senior teaching advisor to advance his professional career in higher education (1996-).   His published works includeTowards an Ubuntu University: African Higher Education Reimagined (Palgrave-MacMillan, 2023, with Zayd Waghid, Judith Terblanche, Faiq Waghid, Lester Shawa, Joseph Hungwe, Thokozani Mathebula & Foreword by Carlos Alberto Torres); Education, Crisis, and Philosophy: Ubuntu within Higher Education (Routledge, 2022); Democratic Education as Inclusion (Lexington, 2022, with Nuraan Davids); Higher Teaching and Learning for Alternative Futures (Palgrave-MacMillan, 2021, with Zayd Waghid, Judith Terblanche & Faiq Waghid); Academic Activism in Higher Education: A Living Philosophy for Social Justice (Springer, 2021, with Nuraan Davids); Towards a Philosophy of Caring in Higher Education: Pedagogy and Nuances of Care (Palgrave-MacMillan, 2019); Education for Decoloniality and Decolonisation in Africa (Palgrave-MacMillan, 2019, with Chikumbutso Herbert Manthalu); Rupturing African Philosophy of Teaching and Learning (Palgrave-MacMillan, 2018, with Faiq Waghid & Zayd Waghid); and African Philosophy of Education Reconsidered: On Being Human (Routledge, 2014). In recognition of his high quality scholarly works that also appear in many leading education journals, the National Research Foundation in South Africa rated him as an internationally acclaimed scholar who provides exemplary leadership in advancing philosophy of higher education in Africa (B-1). He pioneered a online course on Teaching for Change, selected by the Sustainable Development Goals Academy of the United Nations: Class Central as a free online international course to learn about the United Nation's sustainable development goals and he collaborated with renowned international scholars on a leading UNESCO pioneered research project, Education for Flourishing and Flourishing in Education initiated by the Mahatma Gandhi Institute of Education for Peace and Sustainable Development.

SNAP is the joint project space that brings Metro54, media platform Dipsaus Podcast and theatre collective and production house THEATERDEGASTEN in Amsterdam together. SNAP is a project space for art, dialogue, experiment, performance, reflection and intergenerational encounters.On the 3rd of February, we held our first live show with guests Panashe Chigumadzi & Nyancho NwaNri, we focus on forms of Black solidarity, diasporic feelings and responsibilities and how music and oral stories ground our thinking around this contemporary moment.Panashe Chigumadzi is an award-winning writer, scholar, and cultural historian writing across gender, geography and generation in her exploration of themes ranging from race, religion and spirituality, to African Philosophy and Cosmology, Black Consciousness, Black Feminism, Black Internationalism and Pan-Africanism. Nyancho NwaNri is a lens-based artist out of Lagos, Nigeria whose work revolves around African history, culture, languages, spirituality and social issues.This live show was possible with the generosity and collaboration of Bar Bario, the black owned queer space in Amsterdam. SNAP presents a series of conversations around music, art, biographies and Black imagination. SNAP TALKS are fuelled by collective memories of culture-making: coming together to live, love, care and survive. With contributions by storytellers, hustlers, artists, activists, and thinkers who meet each other in a polyphonic (over)standing of dreams, historical colonial trauma and slavery legacies, street culture, humour, and everyday stories.Zie het privacybeleid op https://art19.com/privacy en de privacyverklaring van Californië op https://art19.com/privacy#do-not-sell-my-info.

Faith To Dream Bigger is a series where we hear testimonies of how persons defy the odds by having bigger faith to pursue their God-given dream. As we conclude this series, I am excited about this powerful and inspirational conversation with my dearest friend, Dr. Jermaine McCalpin.  An academic and thought leader for over thirteen years, with extensive knowledge of African Philosophy, Caribbean Philosophy, Political Science and Genocide. He is a father, husband, author, prolific teacher and a man after God's heart.  In this conversation, Jermaine shared so many powerful gems of how we can truly believe God for bigger. His practical approach mixed with biblical gems will definitely leave you empowered. He shared his testimony of growing up from humbling beginnings to his experience of traveling to many countries all over the world walking in his calling.  Sometimes it feels easy to trust God with the little things, but what about the big ones?! Those big visions and dreams?! Can we believe God for bigger?  After this week's podcast, I pray that you will be challenged to reignite those bigger dreams and give them to God and start believe He can and He will do it for you, as you bring Him glory and honor. Tune in as we delve deep to discover how to trust God in the big picture as well. * I know you'll be blessed if you share this podcast with someone. If you're struggling to find your purpose and live out your Christian identity, get a copy of my award-winning book, https://www.amazon.com/Living-Royal-Reality-Discovering-Identity/dp/1949343650. Need help to birth your book? Check out www.dayelightpublishers.com   Follow me on Instagram, Facebook & Linkedin @crystalsdaye  www.crystaldaye.com.

As initially planned in the series of articles I dedicated to the Hatata (HZY and HWH) in 2013, I would like to examine the roles that these texts have played in the birth of the philosophical discipline, as an academic milieu and an intellectual trend, in Africa and then in the diasporas and black communities worldwide. From the early enthusiasm largely supported by Claude Sumner, who co-founded the philosophy department at AAU, to the current debates, how had those texts been received by African and Western scholars? What does this tell us about the possible tensions between the need to legitimise an 'African thought' and the Western quasi-hegemony on philosophical legitimacy until the second half of the 20th c.? Are the dimensions of the hatata(s) in Ethiopia (and to whom in Ethiopia?) and elsewhere in Africa similar? Could a comparison with the situation of Asian philosophical traditions, rooted in a textual tradition, be useful for understanding the crystallisation that took place around the Hatata? Isn't this call for writing to legitimise African cultures (as was the case with the Charter of the Mandé) a response to a Western model from which it would then be necessary to break away in order to really move towards a decolonisation of minds, or at the very least, which should be recognised as such in order to better understand the effects of intellectual globalisation and the possible mechanisms of domination? All these questions give the directions towards which I would like to orient my analysis in anticipation of the May 2022 conference.

Today's conversation is with Bruce Janz, Professor of Philosophy at the University of Central Florida in Orlando, Florida, where he also co-directs the Center for Humanities and Digital Research. In addition to dozens of articles, he is the editor of a special journal issue with History of Intellectual Culture on space and interdisciplinarity and a volume with Springer titled Place, Space, and Hermeneutics. With Shaun Gallagher, Lauren Reinerman, Patsy Morrow, and Jorg Trempler, he co-authored A Neurophenomenology of Awe and Wonder: Toward a Non-Reductive Cognitive Science, published in 2015 with Palgrave-MacMillan. Janz is the single author of two books on African philosophy: Philosophy in an African Place, published by Lexington Books in 2009, and a book just out with Bloomsbury Publishing entitled African Philosophy and Enactivist Cognition: The Space of Thought, which is the occasion for our conversation today. In this conversation, we examine the meaning of “Africa” and “philosophy,” what the conjoining of both terms means for wisdom, politics, culture, and tradition, and how thinking, in that conjunction, is linked to conceptions of place.

Shelot Masithi is a climate activist from South Africa. She is the founder of She4Earth - a youth-led organization educating children and youths about environmental problems with solutions rooted in Ubuntu. She is a volunteer at Force of Nature, a Social Change Ambassador at Thred Media, and YOUNGA 2021 Youth Delegate.Connect with Shelot on Instagram and follow She4Earth!  ---This episode is supported by Who Gives A Crap. Try your new favorite, sustainable toilet paper today by using the code CARLY10 to get $10 off your first order over $54 or more! https://prf.hn/click/camref:1011ljZTuTerraseed sponsors this episode: Get 50% off your first month of vegan vitamins at: https://lddy.no/11h0lThis episode is supported by Parade. Try Parade's comfy, sustainably made underwear with 20% off by using discount consciously.carly - try Parade today!Mint Mobile supports this podcast. Try Mint Mobile for to get discounted, reliable wireless service, where ever you live! https://www.mintmobile.com/?clickid=z0kT-lwOhxyIWiK0H43uORPWUkD1j30nI1A2Vk0&irgwc=1&utm_source=impactradius&utm_medium=affiliate&utm_campaign=ir_mint&utm_content=2986287_444520&tid=impactradius&subid=2986287_444520&irpid=2986287&iradid=444520---Thanks for listening to another episode. Follow, review and share to help Consciously Clueless grow!Work with me: https://www.consciouslycarly.com/ Join the Consciously Clueless community on Patreon: https://www.patreon.com/consciouslycarlyConnect on Instagram: https://www.instagram.com/consciously.carly/Connect on Facebook: https://www.facebook.com/consciously.carly.blogConnect on Pinterest: https://www.pinterest.com/carlyjean5/Music by Matthew BaxleySupport the show

This episode is a continuation of the topic asking Does changing countries affect your identity? It is part of a series that deals with the question of whether or not our identity affects our spirituality. I encourage you to make time to listen to the previous 3 episodes to get a better understanding of how […]

On the Weird and Wonderful we talk to Dr ZuluMathabo, intellectual historian; lexicographer; poet; shepherd boy and published author of more than eight books, talking about Transmuting Adversity Into Transcendence: African Philosophy of Transcendence. See omnystudio.com/listener for privacy information.

What happens to your identity as a black South African when you no longer live within the socioeconomic or political or even the cultural norms and criminal violence that defines so much of who we believe we are? If you are a black South African who is or has been living abroad for some time […]

In African Philosophy: Emancipation and Practice (Bloomsbury, 2022), Pascah Mungwini considers the history of African philosophy in relationship to world philosophies. Arguing for the importance of African philosophy to know itself through its past and its present, Mungwini takes up topics such as the characterization of ethnophilosophy as a way to reflect on the emancipatory potential in philosophical dialogue. In his view, intra-continental dialogue, as well as world philosophical dialogues, challenge impoverished conceptions of philosophy, whether postcolonial indebtedness to oppressive paradigms or dominant paradigms which exclude voices. The book weaves together reflection on seminal thinkers in the history of African philosophy, such as Paulin Hountondji, Odera Oruka, Kwasi Wiredu, and many more, as well as investigation into the relationship of concepts like Ubuntu for doing African philosophy. Malcolm Keating is Assistant Professor of Philosophy at Yale-NUS College. His research focuses on Sanskrit works of philosophy in Indian traditions, in the areas of language and epistemology. He is the author of Language, Meaning, and Use in Indian Philosophy (Bloomsbury Press, 2019) and host of the podcast Sutras & Stuff. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In African Philosophy: Emancipation and Practice (Bloomsbury, 2022), Pascah Mungwini considers the history of African philosophy in relationship to world philosophies. Arguing for the importance of African philosophy to know itself through its past and its present, Mungwini takes up topics such as the characterization of ethnophilosophy as a way to reflect on the emancipatory potential in philosophical dialogue. In his view, intra-continental dialogue, as well as world philosophical dialogues, challenge impoverished conceptions of philosophy, whether postcolonial indebtedness to oppressive paradigms or dominant paradigms which exclude voices. The book weaves together reflection on seminal thinkers in the history of African philosophy, such as Paulin Hountondji, Odera Oruka, Kwasi Wiredu, and many more, as well as investigation into the relationship of concepts like Ubuntu for doing African philosophy. Malcolm Keating is Assistant Professor of Philosophy at Yale-NUS College. His research focuses on Sanskrit works of philosophy in Indian traditions, in the areas of language and epistemology. He is the author of Language, Meaning, and Use in Indian Philosophy (Bloomsbury Press, 2019) and host of the podcast Sutras & Stuff. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/philosophy

In African Philosophy: Emancipation and Practice (Bloomsbury, 2022), Pascah Mungwini considers the history of African philosophy in relationship to world philosophies. Arguing for the importance of African philosophy to know itself through its past and its present, Mungwini takes up topics such as the characterization of ethnophilosophy as a way to reflect on the emancipatory potential in philosophical dialogue. In his view, intra-continental dialogue, as well as world philosophical dialogues, challenge impoverished conceptions of philosophy, whether postcolonial indebtedness to oppressive paradigms or dominant paradigms which exclude voices. The book weaves together reflection on seminal thinkers in the history of African philosophy, such as Paulin Hountondji, Odera Oruka, Kwasi Wiredu, and many more, as well as investigation into the relationship of concepts like Ubuntu for doing African philosophy. Malcolm Keating is Assistant Professor of Philosophy at Yale-NUS College. His research focuses on Sanskrit works of philosophy in Indian traditions, in the areas of language and epistemology. He is the author of Language, Meaning, and Use in Indian Philosophy (Bloomsbury Press, 2019) and host of the podcast Sutras & Stuff. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies

In African Philosophy: Emancipation and Practice (Bloomsbury, 2022), Pascah Mungwini considers the history of African philosophy in relationship to world philosophies. Arguing for the importance of African philosophy to know itself through its past and its present, Mungwini takes up topics such as the characterization of ethnophilosophy as a way to reflect on the emancipatory potential in philosophical dialogue. In his view, intra-continental dialogue, as well as world philosophical dialogues, challenge impoverished conceptions of philosophy, whether postcolonial indebtedness to oppressive paradigms or dominant paradigms which exclude voices. The book weaves together reflection on seminal thinkers in the history of African philosophy, such as Paulin Hountondji, Odera Oruka, Kwasi Wiredu, and many more, as well as investigation into the relationship of concepts like Ubuntu for doing African philosophy. Malcolm Keating is Assistant Professor of Philosophy at Yale-NUS College. His research focuses on Sanskrit works of philosophy in Indian traditions, in the areas of language and epistemology. He is the author of Language, Meaning, and Use in Indian Philosophy (Bloomsbury Press, 2019) and host of the podcast Sutras & Stuff. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Moya (Deacon) Radley serves as Manager of Technical Capability at IAG New Zealand and is an experienced data, information and knowledge management professional, with a track record of leading teams and delivering projects. She is passionate about developing people, and encourage a collaborative and safe culture to help team members become the best that they can be, which helps to enable the delivery of valuable outcomes for organizations. Moya started her career as a social anthropologist – and worked in that field for around 10 years in South Africa. She was particularly interested in African Philosophy, indigenous healing, and indigenous knowledge networks. After the closure of the Social Anthropology department at the university where she was teaching. Then Moya up-skilled into computers and completed an MCSD. Her career has included both knowledge and information management roles, especially understanding that knowledge management critically needs to support what we teach our people in the corporate environment. It is a key enabler for people to be setup for success in their roles. Moya has been fortunate to have had opportunities to grow in other domains too, such as business analysis, agile, data governance and learning design and change management. Moya stated, "These skills all work together and intersect to aid my passion for adding value to people and helping to set them up for success – no matter the role I am in."  

In this episode of the Chasing Leviathan podcast, PJ and Dr. Jonathan Chimakonam discuss his work on developing a system of logic from African intellectual traditions. Dr. Chimakonam also explains how an African system of logic could provide answers for the world's most pressing social and scientific issues.For a deep dive into Dr. Jonathan Chimakonam's work, check out his book:Ezumezu: A System of Logic for African Philosophy and Studies

In the process of the change and evolution of our societies, how does language affect our relationship with spirituality? I spoke to Gogo Khanyakude who is a healer, a gobela, and someone that I believe is one of the most important voices in our generation when it comes to the modern interpretation of African spirituality.

In our Kwantu feature, we talk to Dr Zulumathabo Zulu, intellectual historian; lexicographer; poet; shepherd boy and published author of more than eight books, about African Philosophy of Science. See omnystudio.com/listener for privacy information.

Very often we find ourselves feeling like noh mahn, something somewhere isn’t right. There’s something that is simply not adding up about how life functions. Right now the vast majority of us are going through a lot. Socially, our communities are a mess. Economical ku wow. Relationships…haai ke they are crying.So I spoke to Gogo […]

In his famous 1897 essay, “The Conservation of Races”, Du Bois advocated that African Americans hold on to their distinctiveness as members of the black race because this enables them to participate in a cosmopolitan process of cultural exchange in which different races collectively advance human civilization by means of different contributions. Philosophers like Kwame Anthony Appiah and Tommie Shelby have criticised the position that Du Bois expresses in that essay as a problematic form of racial essentialism. Chike Jeffers explores how Du Bois' 1924 book "The Gift of Black Folk" escapes or fails to escape that criticism. He argues that recognising the cultivation of historical memory as a form of cultural activity is key to understanding the concept's unity. Chike Jeffers is associate professor in the Department of Philosophy at Dalhousie university. He is the co-presenter of the Africana philosophy editions of the "History of Philosophy without Any Gaps" podcast and two forthcoming books based on it. He is also the co-author of "What is Race? Four Philosophical Views", and editor of "Listening to Ourselves: A Multilingual Anthology of African Philosophy". See acast.com/privacy for privacy and opt-out information.

Tamar ruth has worked diligently to overcome an extremely troubled childhood to achieve [ first generation college graduate, district/state award winning teacher, veteran elementary school administrator, international education policy researcher/volunteer teacher at a school for street kids/orphans in South Africa, International Society of African Philosophy and Studies conference presenter @University of Johannesburg, South Africa and Howard University in Washington, DC, attendee at the World Conference Against Racism NGO Forum-Durban, recipient of State Department of Education Mentoring Award and community Social Momentum Impact Award; yet, above all this stuff she is just now learning to love. t.ruth is thrilled that her greatest accomplishment is also her greatest teacher her son, Lesole. FatherGod, MamaSpirit and BabyJesus factor prominently in t.ruth s latest life lesson of LOVE also factored in this teachable-moment, is her lived-experience in schools spanning more than 40 years: from past student-at-risk to tenacious teacher; from being a parent participant to becoming a school-system-administrator; from a determined trauma survivor to a present Doctoral Candidate at the University of Maryland, UMD College Park; from a Head Start/latchkey-kid to lead of a locally held annual ChildrenzCrusade, t.ruth embodies constant elevation and core expansion. She has so much to share with all of us and hopes that we will triumph over our Post 2020 current and very clear vision of our Global Family s tragic-triad (intrapersonal, interpersonal and world-wide-huemanity), which t.ruth believes begins with restoring our cradle of civilization Africa. t.ruth believes the restitution and collective call to purge the poisonous principles of greedy racism is long over due. She is 100% ready, willing and able to make some good trouble for LOVE. Her insight into the inclusive nature of Black Excellence is a powerful principle, whose time has come to B.E. realized. (real eyes it) Aside from her own PreK-12 achievements, against all odds, she holds multiple degrees/certifications in Early Childhood Education/Curriculum and Instruction; School Administration, Special Education, English as a Second Language and an Advanced Graduate Specialist Certificate in Education Leadership and Policy Studies from UMD, COE (College of Education). She is in her 26th year as an educator with one of the largest and highest performing school districts in the USA, but feels she may be very close to resigning Connect with t.ruth via Instagramhttps://www.instagram.com/the.love.zebra/ And check out her book, JUST Kindergartenhttps://www.amazon.com/Just-Kindergarten-Research-Recover-Lived-Experience/dp/B08GFX3LJB/ref=sr_1_1?crid=3G425W4MP8ZCZ keywords=just+kindergarten+tamar+ruth qid=1647985813 sprefix=%2Caps%2C112 sr=8-1

Tamar ruth has worked diligently to overcome an extremely troubled childhood to achieve [ first generation college graduate, district/state award winning teacher, veteran elementary school administrator, international education policy researcher/volunteer teacher at a school for street kids/orphans in South Africa, International Society of African Philosophy and Studies conference presenter @University of Johannesburg, South Africa and Howard University in Washington, DC, attendee at the World Conference Against Racism NGO Forum-Durban, recipient of State Department of Education Mentoring Award and community Social Momentum Impact Award; yet, above all this stuff she is just now learning to love. t.ruth is thrilled that her greatest accomplishment is also her greatest teacher her son, Lesole. FatherGod, MamaSpirit and BabyJesus factor prominently in t.ruth s latest life lesson of LOVE also factored in this teachable-moment, is her lived-experience in schools spanning more than 40 years: from past student-at-risk to tenacious teacher; from being a parent participant to becoming a school-system-administrator; from a determined trauma survivor to a present Doctoral Candidate at the University of Maryland, UMD College Park; from a Head Start/latchkey-kid to lead of a locally held annual ChildrenzCrusade, t.ruth embodies constant elevation and core expansion. She has so much to share with all of us and hopes that we will triumph over our Post 2020 current and very clear vision of our Global Family s tragic-triad (intrapersonal, interpersonal and world-wide-huemanity), which t.ruth believes begins with restoring our cradle of civilization Africa. t.ruth believes the restitution and collective call to purge the poisonous principles of greedy racism is long over due. She is 100% ready, willing and able to make some good trouble for LOVE. Her insight into the inclusive nature of Black Excellence is a powerful principle, whose time has come to B.E. realized. (real eyes it) Aside from her own PreK-12 achievements, against all odds, she holds multiple degrees/certifications in Early Childhood Education/Curriculum and Instruction; School Administration, Special Education, English as a Second Language and an Advanced Graduate Specialist Certificate in Education Leadership and Policy Studies from UMD, COE (College of Education). She is in her 26th year as an educator with one of the largest and highest performing school districts in the USA, but feels she may be very close to resigning Connect with t.ruth via Instagramhttps://www.instagram.com/the.love.zebra/ And check out her book, JUST Kindergartenhttps://www.amazon.com/Just-Kindergarten-Research-Recover-Lived-Experience/dp/B08GFX3LJB/ref=sr_1_1?crid=3G425W4MP8ZCZ keywords=just+kindergarten+tamar+ruth qid=1647985813 sprefix=%2Caps%2C112 sr=8-1

So in the last episode, we discussed whether or not it is possible to practice multiple spiritual beliefs at the same time and I personally concluded by saying that maybe it would help to get a better understanding of what exactly these multiple spiritual beliefs actually are. Maybe then we will be able to say […]

: The world that we live in today is increasingly global. Through the internet, there are virtually no boundaries stopping us from being influenced by many other beliefs and religions around the world.This ease of access to different beliefs has meant that we have, whether consciously or subconsciously, started incorporating aspects of other practices into […]

A lengthy conversation with Jeanne-Marie Jackson about her new book and its creative staging of dialogue between fiction and philosophy, with particular emphasis on how that dialogue happens within the texts of contemporary anglophone African writers.Jeanne-Marie Jackson is a literary critic and scholar of world literature who teaches in the Department of English at Johns Hopkins University in Baltimore, MD. She has published extensively on African literature, philosophy, and politics in both scholarly and popular venues. Her first book, South African Literature's Russian Soul: Narrative Forms of Global Isolation, is a compelling comparative study, creating intellectual space within which it is possible to connect the motifs and imperatives of 19th century Russian realist literature to the literature of South Africa in the apartheid era and postcolonial moment. Her new book, which is under discussion in the conversation, was published in early 2021 with Princeton University Press and is titled The African Novel of Ideas: Philosophy and Individualism in the Age of Global Writing.

A conversation with Zeyad el Nabolsy, Pierre-Philippe Fraiture, and Grant Farred about the forthcoming collection Africana Studies: Theoretical Futures, forthcoming in spring 2022 with Temple University Press. The volume addresses the history and future of the field of Africana studies, with emphasis on theoretical innovations and possibilities in Africa and the black Atlantic.Zeyad el Nabolsy is a doctoral student in Africana Studies at Cornell University, where he works on African iterations of philosophy, culture, and Marxism in a continental and global intellectual context and has authored a piece on political economy and African philosophy for the volume under discussion. Pierre-Philippe Fraiture, the author of the volume's Afterword, is Professor in the School of Modern Languages and Cultures at the University of Warwick and writes on philosophy and cultural theory with particular emphasis on francophone Africa, including Past Imperfect: Time and African Decolonization, 1945-1960, which was published in 2021 by Liverpool University Press. Grant Farred, the editor of Africana Studies: Theoretical Futures, is Professor of Africana Studies at Cornell University, where he writes and teaches philosophy, cultural studies, and literature in a black Atlantic context. Grant is the author of a number of books, including most recently An Essay for Ezra: Racial Terror in America, published by University of Minnesota in late 2021.

In our Kwantu feature, we continue part 2 discussion with Dr Zulumathabo Zulu, intellectual historian; lexicographer; poet; shepherd boy and published author of more than eight books, about African Philosophy of  Transcendence* based on his book The Sacred Knowledge of the Desert: African Philosophical Transcendence which is about an African overcoming the adverse conditions of life. See omnystudio.com/listener for privacy information.

In our Kwantu feature, we talk to Dr Zulumathabo Zulu, intellectual historian; lexicographer; poet; shepherd boy and published author of more than eight books, about African Philosophy of  Transcendence* based on his book The Sacred Knowledge of the Desert: African Philosophical Transcendence which is about an African overcoming the adverse conditions of life. See omnystudio.com/listener for privacy information.

Have you ever had that moment or that period where you wanted where you just wanted to pack up one day and just disappear? To just leave everything behind and head out into the night and go as far away as you possibly can? Let’s do that. Tonight, let’s just disappear.

For anyone who is still trying to figure out their way in African Spirituality, the prospect of having to consult with a Healer or Sangoma can be extremely daunting. Part of the challenge with this process is that you are coming in with a lot of misconceptions, a lot of confusion and, to be quite […]

In Part 4 of our series on Practicing African Spirituality for Beginners, uMkhulu Mahlalentabeni will be taking us through Understanding Cleansings in terms of what they are and what makes them necessary. I also share a personal story in relation to this topic

The idea of embracing African Spirituality in all its different facets has generally become something easy to talk about. We speak openly about ancestors and the relationship that we have with them. It’s all fun and love and light until the topic of umuthi comes up. For many of us, we grew up with a […]

I sat down with Prof John H. McClendon to discuss his philosophical appraisal of Black Theology/Christology and materialist critique of its claim of authenticity. We discuss how he became interested in the topic through study of Howard Thurman, the relationship between Black Theology and African American theology that preceded it, and the shift from a focus on racism and its attendant structures to whiteness. We also discuss his engagement with and critique of Professor James Cone and the implications he sees in making God dependant on Blackness and Blackness dependant on white oppression. Finally we discuss the whole problem of claiming the existence of an "authentic Christianity" independent of the Christianity we've got. Buy the Book Also, toward the end Prof McClendon discusses African American Philosophers and Philosophy, buy that here. Dr. John H. McClendon III is a Professor in the Department of Philosophy at Michigan State University. His areas of interests include: African American philosophers and philosophical traditions; African philosophy, Marxism, philosophy of sports and the African American experience; philosophy of religion and African Americans. In addition to numerous scholarly articles, book chapters, research reports, bibliographic essays, and biographical entries; McClendon is the author of the following books, African American Philosophers and Philosophy: An Introduction to the History, Concepts, and Contemporary Issues —co-authored with Dr. Stephen C. Ferguson II (Bloomsbury Publishers (2019); Black Christology and the Quest for Authenticity: A Philosophical Appraisal (Lexington Books, 2019); Philosophy of Religion and the African American Experience: Conversations with My Christian Friends (Brill/Rodopi, 2017), Beyond the White Shadow: Philosophy, Sports, and the African-American Experience, co-authored with Dr. Stephen C. Ferguson II (Kendall Hunt, 2012); C. L. R. James's Notes on Dialectics: Left-Hegelianism or Marxism-Leninism (Lexington Books, 2005). McClendon is the former Co-editor of the American Philosophical Association Newsletter on Philosophy of the Black Experience, and presently Co-Editor of the African American Philosophy Series for Brill Publishers; Consulting Editor of the Journal of the American Philosophical Association; Advisory Board Member of Blackpast.Org; member of the Editorial Advisory Board of the journal, Cultural Logic and serves on the Editorial Board of the Journal on African Philosophy. Find more episodes: www.loverinserepeat.com Follow the Show on Twitter: @RinseRepeatPod // Follow me: @liammiller87 Love Rinse Repeat is supported by Uniting Mission and Education, part of the Uniting Church in Australia Synod of NSW/ACT.

In episode 13, we chat with Jana's supervisor, Prof. Louise du Toit about her current research on Mahatma Gandhi and non-violent protests in South Africa today. You can look forward to discussions about Gandhi's spiritual ontology, a deep dive into aggressive non-violence, and how we can rethink self-care and discipline within our current political landscape. This episode was recorded a few weeks before the events that transpired in KZN & Gauteng, but we believe that it can still offer some relevant insights. More about our guest: Louise du Toit is Associate Professor in the Department of Philosophy at Stellenbosch University in South Africa. Her main research interests include a wide range of themes within feminist philosophy, especially in the European and African traditions. She is interested in sexual violence, Critical Theory, political philosophy, hermeneutics, philosophy and literature, phenomenology, legal philosophy, environmental philosophy and feminist philosophy of religion. She is the author of A Philosophical Investigation of Rape: the making and unmaking of the feminine self (Routledge, 2009) and is currently working on a second monograph with the title Sexual Violence and Political Transition. She was also guest editor of ‘Rape and Its Meaning/s', a special edition of Philosophical Papers, November 2009. She is on the editorial board of Indo-Pacific Journal of Phenomenology, De Uil van Minerva and of Gender Questions. She is currently involved in several international research collaborations with themes including ”Towards a Political Ontology of Violence: reality, image and perception' (Leiden University), ‘Sexual Violence in Armed Conflict' (Hamburg Institute for Social Research), ‘Boundaries and Legal Authority in a Global Context' (Stellenbosch Institute for Advanced Study), and ‘African Philosophy and Literature' (Carnegie African Diaspora Fellowship Program). If you haven't subscribed to our podcast yet, please do so. Rate and review us if you enjoy our content– this way you help us by making it easier for other listeners to find us. Thank you to our Patreon members that make this labour of love possible! If you like what we do, please consider supporting us on Patreon or make a donation here: https://www.nbcollective.space/air-it-support-us As always, we would love to hear what you think about the concepts, theories, texts, and practices discussed in this podcast, so please reach out: Instagram: https://www.instagram.com/airit_podcast/ Facebook: https://www.facebook.com/airitpodcast/?hc_location=ufi Email: airitpodcast@gmail.com Post-production, research, and editing by Jana Vosloo and Nicolene Burger. Social media square designs by Margaux Loubser. Music by Thabo Krouwkam. And remember, STAY STIMULATED!

Umsamo is one of those extremely vague yet still seemingly integral aspects of African Spirituality. The definitions and understandings of it vary greatly across cultures. In Part 2 of “Practicing African Spirituality for Beginners” Gogo Jebhu takes us through a deeper understanding of what umsamo is as physical structure and what it represents spiritually.

This episode we speak with Josh Akapo, co-founder of creative agency Archtype, who facilitate impactful moments of culture for the likes of Lovebox Festival, Stormzy and DLT. Josh also delivers creative research and insights at Hype Collective, a student marketing agency and is part of a youth mentoring non-profit, Joined Up Thinking, helping curate projects particularly for young people of colour to stand out and reach their potential.  About Josh https://joshakapo.com/  @archtypeUK  https://archtype.co.uk/  Josh shares his views on improving ethnic diversity in PR https://www.prmoment.com/blog/how-you-can-help-to-increase-ethnic-diversity-in-pr  Josh's work with Hype Collective on attractive LGBTQ+ Talent  https://hypecollective.co.uk/news/research/were-over-the-rainbows-how-employers-can-actually-support-lgbtq-students/  https://hypecollective.co.uk/news/research/pulse-check-recap-attracting-lgbtq-talent/    Josh's recommendations Spotify https://newsroom.spotify.com/2021-06-02/celebrate-your-unique-listening-style-with-spotifys-only-you-in-app-experience/  Big Zuu on Dave https://dave.uktv.co.uk/shows/big-zuus-big-eats/  Who We Be Talks Podcast https://open.spotify.com/show/2YissX4xRk9cU2r10620ol  The Receipts Podcast https://podcasts.apple.com/gb/podcast/the-receipts-podcast/id1177040764  Three Shots of Tequila Podcast https://thisis3shots.com/  Over the Bridge Podcast https://soundcloud.com/overthebridgeuk  All About Love by Bell Hooks The Tyranny of Merit: What's Become of the Common Good by Michael Sandel A Short History of African Philosophy by Barry Hallen  

Africans are moving into cities in unprecedented numbers. Lagos, Nigeria, is growing by 77 people an hour — it's on track to become a city of 100 million. In 30 years, the continent is projected to have 14 mega-cities of more than 10 million people. It's perhaps the largest urban migration in history. These cities are not like Dubai, or Singapore, or Los Angeles. They're uniquely African cities, and they're forcing all of us to reconsider what makes a city modern. And how and why cities thrive. To find out what's going on, we go to Addis Ababa, Ethiopia, to talk with entrepreneurs, writers, scholars and artists. In this hour, produced in partnership with the Consortium of Humanities Centers and Institutes (CHCI) — a global consortium of 270 humanities centers and institutes — we learn how the continent where the human species was born is building the cities of the future. Original Air Date: December 14, 2019 Guests: Dagmawi Woubshet — Julie Mehretu — Emily Callaci — James Ogude — Ato Qyayson — Teju Cole — Meskerem Assegued Interviews In This Hour: Rediscovering the Indigenous City of Addis Ababa — 'People As Infrastructure' — A Tour Of The Networked City — 'I Am Because We Are': The African Philosophy of Ubuntu — How Pan-African Dreams Turned Dystopic — Decoding Global Capitalism on One African Street — Life in the Diaspora: How Teju Cole Pivots Between Cultures — Can Artists Create the City of the Future? Further Reading: CHCI

Africans are moving into cities in unprecedented numbers. Lagos, Nigeria, is growing by 77 people an hour — it's on track to become a city of 100 million. In 30 years, the continent is projected to have 14 mega-cities of more than 10 million people. It's perhaps the largest urban migration in history. These cities are not like Dubai, or Singapore, or Los Angeles. They're uniquely African cities, and they're forcing all of us to reconsider what makes a city modern. And how and why cities thrive. To find out what's going on, we go to Addis Ababa, Ethiopia, to talk with entrepreneurs, writers, scholars and artists. In this hour, produced in partnership with the Consortium of Humanities Centers and Institutes (CHCI) — a global consortium of 270 humanities centers and institutes — we learn how the continent where the human species was born is building the cities of the future. Original Air Date: December 14, 2019 Guests: Dagmawi Woubshet — Julie Mehretu — Emily Callaci — James Ogude — Ato Qyayson — Teju Cole — Meskerem Assegued Interviews In This Hour: Rediscovering the Indigenous City of Addis Ababa — 'People As Infrastructure' — A Tour Of The Networked City — 'I Am Because We Are': The African Philosophy of Ubuntu — How Pan-African Dreams Turned Dystopic — Decoding Global Capitalism on One African Street — Life in the Diaspora: How Teju Cole Pivots Between Cultures — Can Artists Create the City of the Future? Further Reading: CHCI

So, here you are. You have developed an interest in African Spirituality or something in you is pulling you towards that direction. You have a basic understanding of ancestors and you are aware that they play a role in your life even though you are not entirely sure what that role is and you find […]

We continue the conversation with Gogo Aubrey Matshiqi as we dig deeper into the history of African Initiated Churches. This episode also unpacks what happens historically when two conflicting beliefs crash into each other and we look into African Spiritual aspects such as Isithunywa came to be and what they actually say about Christianity.

African Spirituality and Christianity are seemingly two opposing ideologies. Yet, there are African Initiated Churches such as ZCC and Ibandla Lamanazaretha (Shembe) who are somehow able to situate the African identity whithin Christianity. Historically, how did these churches come about? Spiritually, how do they navigate the realities of the lives of their followers? Then there […]

In this discussion, Bruce Janz (Central Florida) talks about his interest in African philosophy, and the importance of recognizing that all philosophy is affected by, and done from, a "place." We talk about what that means for how African philosophy can differ from philosophy in "the West" and the challenges this poses for Western ways of philosophy. 5:29 - Why and How a White Canadian Became Taken with African Philosophy18:53 - How and why African philosophy has had to prove that it has a valid place in philosophy26:31 - How African philosophy can help us highlight the importance of place/location to a philosophy's shape.36:45 - The underrated importance of audience to how philosophy is done49:07 - What does it mean to do philosophy from an African (and often colonized) place? 1:00:02 - Does the importance of place and "positionality" in philosophy mean the genetic isn't a fallacy?

In episode 26 of Overthink, Ellie and David explore cohabitation during Covid. They use philosopher Henri Bergson's theory of rhythm and the Africana philosophy concept of Ubuntu to better understand how we have had to re-negotiate and re-engage with space this year. Also discussed: Ellie's early Covid board games, David's living room, moving during covid, and lots more!Works Discussed:Taylor Trudon, Teenage Angst, Revisited in IsolationJulius Gathogo, African Philosophy as Expressed in the Concepts of Hospitality and UbuntuBhekizizwe Peterson, The Art of Personhood: Kinship and Its Social ChallengesKai Kresse, Philosophizing in MombasaHannah Arendt, Origins of TotalitarianismHenri Bergson, Matter and MemoryImmanuel Kant, The Critique of Pure ReasonFriedrich Nietzsche, Thus Spoke ZarathustraWebsite | overthinkpodcast.comInstagram & Twitter | @overthink_podEmail |  Dearoverthink@gmail.comYouTube | Overthink podcast

What is the nature of belief? Why do we, as human beings, have the capacity to believe and what purpose does it serve? In this episode it is just me and you hanging out and exploring the mindboggling concepts that impact on how we engage with our beliefs.

Most of us aware that social media does affect our psyche even though we not quite sure how or to what extent. But have you ever wondered how it affects your spirituality? For those of us using social media to help us understand African Spirituality better, it can be quite tricky to figure how real […]

As Africans, it is almost a given that the land is an integral part of our spiritual identity but I want to know how. I want look specifically at sacred sites and how they correlate with the cosmology of our beliefs. The reality is also that many of us live in urban areas and cities, […]

The subject of the evolution of African spirituality is a very complex one. Spirituality itself is a very broad topic especially if you want to approach it from a historical point of view. I would actually like to know where our understanding of spirituality evolved from and, more importantly what are the other aspects of […]

Ahmed Baba is not known to the general public. In reality, only a small number of people (mostly researchers) know of its existence. Most of them are researchers interested in the scholarly works of the so-called medieval African era that we were talking about earlier, in particular Timbuktu. But in general, this ignorance of Baba is the reflection of a greater ignorance of African intellectual history: I mean about African history as a whole. Regardless of the time, this story remains largely unknown, hardly ever being taught.

We are discussing today with Dr Luc NGOWET, a researcher, a Doctor of Philosophy from the University of Paris Sorbonne. He was Program Director at the International College of Philosophy where he led, from 2013 to 2019, seminars on what he names "The theoretical foundations of African political modernity". He is a published author and is currently preparing a book on African political thought as well as an intellectual biography on the great black American philosopher, historian, sociologist, and activist WEB Du Bois, an incredible character that Luc will of course discuss with me in this podcast very soon.

Some say Africa never had philosophers.  They say and preach it loud but they haven't listened yet to Dr. Luc Ngowet, an expert of the matter who speaks in this series of 3 episodes about Ahmed Baba Soudani, a great philosopher from Timbuktu, Mali in medieval African times. 

In this episode, Distinguished Professor of Philosophy Dismas Masolo (University of Louisville) revisits historical attempts to deny the existence of African Philosophy as well as African scholars' response to these attempts. He also discusses Ubuntu philosophy and the concepts of personhood and community as understood by scholars such as Menkiti.

Africans are moving into cities in unprecedented numbers. Lagos, Nigeria, is growing by 77 people an hour — it's on track to become a city of 100 million. In 30 years, the continent is projected to have 14 mega-cities of more than 10 million people. It's perhaps the largest urban migration in history. These cities are not like Dubai, or Singapore, or Los Angeles. They’re uniquely African cities, and they’re forcing all of us to reconsider what makes a city modern. And how and why cities thrive. To find out what's going on, we go to Addis Ababa, Ethiopia, to talk with entrepreneurs, writers, scholars and artists. In this hour, produced in partnership with the Consortium of Humanities Centers and Institutes (CHCI) — a global consortium of 270 humanities centers and institutes — we learn how the continent where the human species was born is building the cities of the future. Original Air Date: December 14, 2019 Guests: Dagmawi Woubshet — Julie Mehretu — Emily Callaci — James Ogude — Ato Qyayson — Teju Cole — Meskerem Assegued Interviews In This Hour: Rediscovering the Indigenous City of Addis Ababa — 'People As Infrastructure' — A Tour Of The Networked City — 'I Am Because We Are': The African Philosophy of Ubuntu — How Pan-African Dreams Turned Dystopic — Decoding Global Capitalism on One African Street — Life in the Diaspora: How Teju Cole Pivots Between Cultures — Can Artists Create the City of the Future? Further Reading: CHCI

The website has a very brief page on African philosophy so this is a short episode.African Philosophy is a disputed term, partly because it is not clear if it refers to philosophies with a specifically African theme or context (such as distinctively African perceptions of time, personhood, etc.), or just any philosophizing carried out by Africans (or even people of African descent).One of the earliest works of political philosophy was the Maxims of the Egyptian official and philosopher Ptah-Hotep as early as the 24th Century B.C. The Egyptian Hellenistic philosopher Plotinus of the 3rd Century B.C. is credited with founding the Neoplatonist school of philosophy.https://www.philosophybasics.com/general_african.htmlAnd as mentioned, I'm going to take just a couple of days off to decide my next route.  This wraps up 5 Minute Philosophy and I hope you enjoyed it.Back soon with another short series and we have two new interviews coming next week as well.Thanks --- Jeff

Todays episode Cornell talks about the African Philosophy of Ubuntu and how it's surfacing in todays climate in the midst of the George Floyd case and systemic racism in the United States, and also globally.

Show Notes Moe Factz with Adam Curry for December 2nd 2019, Episode number 17 Shaft Stache Shownotes Robert Townsend (actor) - Wikipedia Mon, 02 Dec 2019 13:13 American actor Robert Townsend (born February 6, 1957) is an American actor, director, comedian, and writer.[1][2] Townsend is best known for directing the films Hollywood Shuffle (1987), Eddie Murphy Raw (1987), The Meteor Man (1993), The Five Heartbeats (1991) and various other films and stand-up specials. He is especially known for his eponymous self-titled character, Robert Peterson as the starring role as on The WB sitcom The Parent 'Hood (1995''1999), a series which he created and of which directed select episodes. Townsend is also known for his role as Donald "Duck" Matthews in his 1991 film The Five Heartbeats.[3] He later wrote, directed and produced Making The Five Heartbeats (2018), a documentary film about the production process and behind the scenes insight into creating the film. Townsend is also known for his production company Townsend Entertainment [4] which has produced films Playin' for Love,[5] In the Hive and more. During the 1980s and early''1990s, Townsend gained national exposure through his stand-up comedy routines and appearances on The Tonight Show Starring Johnny Carson. Townsend has worked with talent including Halle Berry, Morgan Freeman, Chris Tucker, Beyonc(C), Denzel Washington and many more.[6][7][8] Early life and career [ edit ] Townsend was born in Chicago, Illinois, the second of four children[9] to Shirley (n(C)e Jenkins) and Ed Townsend. His mother ended up raising him and his three siblings as a single parent. Growing up on the city's west side, Townsend attended Austin High School; graduating in 1975.[10] He became interested in acting as a teenager. During a reading of Sophocles' Oedipus Rex in high school, Townsend captured the attention of Chicago's X Bag Theatre, The Experimental Black Actors Guild. Townsend later auditioned for parts at Chicago's Experimental Black Actors' Guild and performed in local plays studying at the famed Second City comedy workshop for improvisation in 1974. Townsend had a brief uncredited role in the 1975 movie Cooley High. After high school, Townsend enrolled at Illinois State University, studied a year and later moved to New York to study at the Negro Ensemble Company. Townsend's mother believed that he should complete his college education, but he felt that college took time away from his passion for acting, and he soon dropped out of school to pursue his acting career full-time. Career [ edit ] Townsend auditioned to be part of Saturday Night Live's 1980''1981 cast, but was rejected in favor of Eddie Murphy. In 1982, Townsend appeared as one of the main characters in the PBS series Another Page, a program produced by Kentucky Educational Television that taught literacy to adults through serialized stories. Townsend later appeared in small parts in films like A Soldier's Story (1984), directed by Norman Jewison, and after its success garnered much more substantial parts in films like The Mighty Quinn (1989) with Denzel Washington.[11][12][13] In 1987, Townsend wrote, directed and produced Hollywood Shuffle, a satire based on the hardships and obstacles that black actors undergo in the film industry. The success of his first project helped him establish himself in the industry.[6][14] Another of his films was The Five Heartbeats based on 1960s R&B male groups and the tribulations of the music industry. Townsend created and produced two television variety shows'--the CableACE award''winning Robert Townsend and His Partners in Crime for HBO, and the Fox Television variety show Townsend Television (1993). He also created and starred in the WB Network's sitcom The Parent 'Hood which originally ran from January 1995 to July 1999. In 2018, Townsend also directed 2 episodes for the B.E.T. Series American Soul which began airing in 2019. The show is about Don Cornelius and Soul Train. Townsend was programming director at the Black Family Channel, but the network folded in 2007. Townsend created The Robert Townsend Foundation, a nonprofit organization whose mission is to introduce and help new unsigned filmmakers. Awards and other credits [ edit ] Townsend directed the 2001 TV movie, Livin' for Love: The Natalie Cole Story for which Cole won the NAACP Image Award as Outstanding Actress in a Television Movie, Mini-Series or Dramatic Special. Townsend also directed two television movies in 2001 and 2002 respectively, Carmen: A Hip Hopera and 10,000 Black Men Named George. In 2013 Townsend was nominated for an Ovation Award in the category of "Lead Actor in a Musical" for his role as Dan in the La Mirada Theatre for the Performing Arts production of Next to Normal.[15] Personal life [ edit ] Townsend was married to Cheri Jones[16] from September 15, 1990, to August 9, 2001.[17] Together they have two daughters, Sierra and Skylar (Skye Townsend), both entertainers, and a son, Isiah.[6] Filmography [ edit ] Further reading [ edit ] Alexander, George. Why We Make Movies: Black Filmmakers Talk About the Magic of Cinema. Harlem Moon. 2003.Collier, Aldore. "Robert Townsend: a new kind of Hollywood dreamer. Actor-producer-director plans to make films that uplift and transform Black audiences". Ebony Magazine. 1 June 1991.Rogers, Brent. Robert Townsend Article in Perspectives. Sustaining Digital History, 12 November 2007.References [ edit ] ^ "Robert Townsend". The New York Times. ^ "As Robert Townsend Sees It : He's Fighting Stereotypes With 'Meteor Man' and New TV Show". Los Angeles Times . Retrieved 2010-10-10 . ^ The Five Heartbeats , retrieved 2019-09-16 ^ "Townsend Entertainment - IMDbPro". pro.imdb.com . Retrieved 2018-03-06 . ^ "Playin' For Love". Black Cinema Connection. 2014-11-05 . Retrieved 2018-03-06 . ^ a b c "About". Robert Townsend. Archived from the original on 2011-07-14. ^ "Carmen: A Hip Hopera", Wikipedia, 2019-08-09 , retrieved 2019-09-17 ^ B*A*P*S , retrieved 2019-09-17 ^ "Townsend, Robert (1957-)". BlackPast.Org. 2008 . Retrieved September 18, 2017 . ^ "1975 Austin High School Yearbook (Chicago, Illinois)". Classmates.com. 1975 . Retrieved September 18, 2017 . ^ Vincent Canby, "Review/Film; Tropical Murder", The New York Times, February 17, 1989. ^ The Mighty Quinn , retrieved 2019-09-17 ^ A Soldier's Story , retrieved 2019-09-17 ^ Hollywood Shuffle , retrieved 2019-09-17 ^ "2013 Ovation Awards Nominees '-- South by Southeast". thisstage.la. LA STAGE Alliance. September 16, 2013 . Retrieved 2017-04-21 . ^ "The Week's Best Photo". Google Books. JET Magazine. March 25, 1991 . Retrieved September 18, 2017 . ^ Gimenes, Erika (2001). "Robert Townsend to divorce". Hollywood.com . Retrieved September 18, 2017 . ^ "Jackie's Back! (1999)" at IMDb. External links [ edit ] Robert Townsend on IMDbRobert Townsend (Official Website) (9) Charles Woods (The Professor) - Hollywood's Tricknology: Mandingo To Malcolm X - YouTube Mon, 02 Dec 2019 12:59 Tyler Perry Mon, 02 Dec 2019 12:57 Tyler Perry is a world-renowned producer, director, actor, screenwriter, playwright, author, songwriter, entrepreneur, and philanthropist. Tyler Perry's Story Tyler Perry is a world-renowned producer, director, actor, screenwriter, playwright, author, songwriter, entrepreneur, and philanthropist. Read His Story Outreach Since 2006, The Perry Foundation's aim has been to transform tragedy into triumph by empowering the economically disadvantaged to achieve a better quality of life. We focus on health and clean water, education and technology, arts and culture, and globally-sustainable economic development. Get Involved Visit Website You are viewing Tyler Perry Entertainment. If you'd like to view the Tyler Perry Studios, click here. Black writers courageously staring down the white gaze '' this is why we all must read them | Stan Grant | Opinion | The Guardian Mon, 02 Dec 2019 12:46 The white gaze '' it is a phrase that resonates in black American literature. Writers from WEB Du Bois to Ralph Ellison to James Baldwin and Toni Morrison have struggled with it and railed against it. As Morrison '' a Nobel Laureate '' once said: Our lives have no meaning, no depth without the white gaze. And I have spent my entire writing life trying to make sure that the white gaze was not the dominant one in any of my books. The white gaze: it traps black people in white imaginations. It is the eyes of a white schoolteacher who sees a black student and lowers expectations. It is the eyes of a white cop who sees a black person and looks twice '' or worse, feels for a gun. Du Bois explored this more than a century ago in his book The Souls of Black Folk, reflecting on his conversations with white people and the ensuing delicate dance around the ''Negro problem''. Between me and the other world there is an ever unasked question'.... All, nevertheless, flutter around it ... Instead of saying directly, how does it feel to be a problem? They say, I know an excellent coloured man in my town ... To the real question '... I answer seldom a word. Baldwin was as ever more direct and piercing, writing in his book Nobody Knows My Name. I have spent most of my life ... watching white people and outwitting them so that I might survive. The flame has passed to a new generation. In 2015 three more black writers have stared down the white gaze. In their own ways Ta-Nehisi Coates, Claudia Rankine and George Yancy have held up a mirror to white America. These are uncompromising and fearless voices. Coates' searing essay Between The World And Me critiques America against a backdrop of black deaths at the hands of police. He says the country's history is rooted in slavery and the assault against the black body. In the form of a letter to his son, Coates writes: Here is what I would like for you to know: In America it is traditional to destroy the black body '' it is heritage. In Citizen '' An American Lyric, poet Rankine reflects on the black experience from the victims of Hurricane Katrina, or Trayvon Martin, a 17 year-old black youth shot dead by a neighbourhood watch volunteer who was acquitted, or black tennis star Serena Williams. In each case Rankine sees lives framed by whiteness. She writes: Because white men can't police their imagination, black men are dying. Philosophy Professor George Yancy just last week penned a letter in the New York Times addressed to ''Dear White America''. He asks his countrymen to listen with love, and to look at those things that might cause pain and terror. All white people, he says, benefit from racism and this means each, in their own way, are racist. '...don't run to seek shelter from your own racism'...practice being vulnerable. Being neither a ''good'' white person, nor a liberal white person will get you off the proverbial hook. Their unflinching work is not tempered by the fact a black man is in the White House '' that only makes their voices more urgent. Coates, Rankine, Yancy '' each has been variously praised and awarded, yet each has been pilloried as well. This is inevitable when some people don't like what the mirror reflects. It takes courage for a black person to speak to a white world, a world that can render invisible people of colour, unless they begin to more closely resemble white people themselves '' an education, a house in the suburbs, a good job, lighter skin. In Australia, too, black voices are defying the white gaze. We may not have the popular cut through of a Morrison or a Baldwin or a Coates, but we have a proud tradition '' Oodgeroo Noonuccal, Kevin Gilbert, Ruby Langford or more recently Kim Scott, Alexis Wright, Anita Heiss. I have spent some time recently reading some of the most powerful works of Indigenous writers. Their styles and genres are many and varied but there is a common and powerful theme of defiance and survival. This is a world so instantly recognisable to us '' Indigenous people '' but still so foreign to white Australia. Natalie Harkin's book of poetry, Dirty Words, is a subversive dictionary that turns English words back on their users: A is apology, B is for Boat People '... G is for Genocide ... S for Survival. ''How do you dream,'' she writes, ''When your lucky country does not sleep''. Bruce Pascoe's Dark Emu challenges the white stereotype of the ''primitive hunter gatherer''. He says the economy and culture of Indigenous people has been grossly undervalued. He cites journals and diaries of explorers and colonists to reveal the industry and ingenuity of pre-colonial Aboriginal society. He says it is a window into a world of people building dams and wells and houses, irrigating and harvesting seed and creating elaborate cemeteries. Pascoe's work demands to be taught in our schools. Tony Birch is an acclaimed novelist and his latest Ghost River is remarkable. It is the story of two friends navigating the journey into adulthood guided by the men of the river '' men others may see as homeless and hopeless. It is a work infused with a sense of place and belonging. Ellen Van Neerven's Heat and Light is a genre-busting mystical journey into identity: sexual, racial and national. It is provocative and challenging and mind bending, and altogether stunning. You won't find many of these titles in the annual best book lists. Occasionally they pop up, but not as often as they deserve. You probably won't hear much of Samuel Wagan Watson's Love Poems and Death Threats, or Ken Canning's Yimbama, or Lionel Fogarty's Eelahroo (Long Ago) Nyah (Looking) Mobo-Mobo (Future). That these works are not more widely read is a national shame. In our busy lives, try to find time for some of these books in 2016 '' read with the courage of these writers. George Yancy asks white Americans to become ''un-sutured'', to open themselves up and let go of their white innocence. Why is this important? Well, for white people it may simply be a matter of choice '' the fate of black people may not affect them. For us it is survival '' the white gaze means we die young, are locked up and locked out of work and education. We hear a lot about recognition '' acknowledging Indigenous people in the Australian constitution. But there is another recognition '' recognising the pervasive and too often destructive role of race in our lives, and the need to lift our gaze above it. Queen | Definition of Queen by Merriam-Webster Mon, 02 Dec 2019 12:40 To save this word, you'll need to log in. ËkwÄ'n 1 a : the wife or widow of a king b : the wife or widow of a tribal chief 2 a : a female monarch b : a female chieftain 3 a : a woman eminent in rank, power, or attractions a movie queen b : a goddess or a thing personified as female and having supremacy in a specified realm c : an attractive girl or woman especially : a beauty contest winner 4 : the most privileged piece of each color in a set of chessmen having the power to move in any direction across any number of unoccupied squares 5 : a playing card marked with a stylized figure of a queen 6 : the fertile fully developed female of social bees, ants, and termites whose function is to lay eggs 7 : a mature female cat kept especially for breeding 8 slang , often disparaging : a male homosexual especially : an effeminate one queened ; queening ; queens intransitive verb 1 : to act like a queen especially : to put on airs '-- usually used with it queens it over her friends 2 : to become a queen in chess the pawn queens Pan-Africanism - Wikipedia Mon, 02 Dec 2019 12:37 Worldwide movement that aims to encourage and strengthen bonds of solidarity between all people of African descent Pan-Africanism is a worldwide movement that aims to encourage and strengthen bonds of solidarity between all indigenous and diasporan ethnic groups of African descent. Based on a common goal dating back to the Atlantic slave trade, the movement extends beyond continental Africans with a substantial support base among the African diaspora in the Caribbean, Latin America, the United States and Canada and Europe.[1][2] It is based on the belief that unity is vital to economic, social, and political progress and aims to "unify and uplift" people of African descent.[3] The ideology asserts that the fate of all African people and countries[clarification needed ] are intertwined. At its core Pan-Africanism is a belief that ''African people, both on the continent and in the diaspora, share not merely a common history, but a common destiny".[4] Pan-Africanist intellectual, cultural, and political movements tend to view all Africans and descendants of Africans as belonging to a single "race" and sharing cultural unity. Pan-Africanism posits a sense of a shared historical fate for Africans in the Americas, West Indies, and, on the continent itself, has centered on the Atlantic trade in slaves, African slavery, and European imperialism.[5] The Organization of African Unity (now the African Union) was established in 1963 to safeguard the sovereignty and territorial integrity of its Member States and to promote global relations within the framework of the United Nations.[6] The African Union Commission has its seat in Addis Ababa and the Pan-African Parliament has its seat in Johannesburg and Midrand. Overview [ edit ] Pan-Africanism stresses the need for "collective self-reliance".[7] Pan-Africanism exists as a governmental and grassroots objective. Pan-African advocates include leaders such as Haile Selassie, Julius Nyerere, Ahmed S(C)kou Tour(C), Kwame Nkrumah, King Sobhuza II, Thomas Sankara and Muammar Gaddafi, grassroots organizers such as Marcus Garvey and Malcolm X, academics such as W. E. B. Du Bois, and others in the diaspora.[8][9][10] Pan-Africanists believe that solidarity will enable the continent to fulfill its potential to independently provide for all its people. Crucially, an all-African alliance would empower African people globally. The realization of the Pan-African objective would lead to "power consolidation in Africa", which "would compel a reallocation of global resources, as well as unleashing a fiercer psychological energy and political assertion...that would unsettle social and political (power) structures...in the Americas".[11] Advocates of Pan-Africanism'--i.e. "Pan-Africans" or "Pan-Africanists"'--often champion socialist principles and tend to be opposed to external political and economic involvement on the continent. Critics accuse the ideology of homogenizing the experience of people of African descent. They also point to the difficulties of reconciling current divisions within countries on the continent and within communities in the diaspora.[11] History [ edit ] As a philosophy, Pan-Africanism represents the aggregation of the historical, cultural, spiritual, artistic, scientific, and philosophical legacies of Africans from past times to the present. Pan-Africanism as an ethical system traces its origins from ancient times, and promotes values that are the product of the African civilisations and the struggles against slavery, racism, colonialism, and neo-colonialism.[8] Alongside a large number of slaves insurrections, by the end of the 19th century a political movement developed across the Americas, Europe and Africa that sought to weld disparate movements into a network of solidarity, putting an end to oppression. Another important political form of a religious Pan-Africanist worldview appeared in the form of Ethiopianism.[12] In London, the Sons of Africa was a political group addressed by Quobna Ottobah Cugoano in the 1791 edition of his book Thoughts and Sentiments on the Evil of Slavery. The group addressed meetings and organised letter-writing campaigns, published campaigning material and visited parliament. They wrote to figures such as Granville Sharp, William Pitt and other members of the white abolition movement, as well as King George III and the Prince of Wales, the future George IV. Modern Pan-Africanism began around the start of the 20th century. The African Association, later renamed the Pan-African Association, was established around 1897 by Henry Sylvester-Williams, who organized the First Pan-African Conference in London in 1900.[13][14][15] With the independence of Ghana in March 1957, Kwame Nkrumah was elected as the first Prime Minister and President of the State.[16] Nkrumah emerged as a major advocate for the unity of Independent Africa. The Ghanaian President embodied a political activist approach to pan-Africanism as he championed the "quest for regional integration of the whole of the African continent".[17] This period represented a "Golden Age of high pan-African ambitions"; the Continent had experienced revolution and decolonization from Western powers and the narrative of rebirth and solidarity had gained momentum within the pan-African movement.[17] Nkrumah's pan-African principles intended for a union between the Independent African states upon a recognition of their commonality (i.e. suppression under imperialism). Pan-Africanism under Nkrumah evolved past the assumptions of a racially exclusive movement associated with black Africa, and adopted a political discourse of regional unity [18] In April 1958, Nkrumah hosted the first All-African Peoples' Conference (AAPC) in Accra, Ghana. This Conference invited delegates of political movements and major political leaders. With the exception of South Africa, all Independent States of the Continent attended: Egypt, Ethiopia, Ghana, Liberia, Libya, Morocco, Tunisia and Sudan.[18] This Conference signified a monumental event in the pan-African movement, as it revealed a political and social union between those considered Arabic states and the black African regions. Further, the Conference espoused a common African Nationalist identity, among the States, of unity and anti-Imperialism. Frantz Fanon, journalist, freedom fighter and a member of the Algerian FLN party attended the conference as a delegate for Algeria.[19] Considering the armed struggle of the FLN against French colonial rule, the attendees of the Conference agreed to support the struggle of those States under colonial oppression. This encouraged the commitment of direct involvement in the "emancipation of the Continent; thus, a fight against colonial pressures on South Africa was declared and the full support of the FLN struggle in Algeria, against French colonial rule"".[20] In the years following 1958, Accra Conference also marked the establishment of a new foreign policy of non-alignment as between the US and USSR, and the will to establish an "African Identity" in global affairs by advocating a unity between the African States on international relations. "This would be based on the Bandung Declaration, the Charter of the UN and on loyalty to UN decisions."[20] In 1959, Nkrumah, President S(C)kou Tour(C) of Guinea and President William Tubman of Liberia met at Sanniquellie and signed the Sanniquellie Declaration outlining the principles for the achievement of the unity of Independent African States whilst maintaining a national identity and autonomous constitutional structure.[21][22] The Declaration called for a revised understanding of pan-Africanism and the uniting of the Independent States. In 1960, the second All-African Peoples' Conference was held in Addis Ababa, Ethiopia.[23] The membership of the All-African Peoples' Organisation (AAPO) had increased with the inclusion of the "Algerian Provisional Government (as they had not yet won independence), Cameroun, Guinea, Nigeria, Somalia and the United Arab Republic".[24] The Conference highlighted diverging ideologies within the movement, as Nkrumah's call for a political and economic union between the Independent African States gained little agreement. The disagreements following 1960 gave rise to two rival factions within the pan-African movement: the Casablanca Bloc and the Brazzaville Bloc.[25] In 1962, Algeria gained independence from French colonial rule and Ahmed Ben Bella assumed Presidency. Ben Bella was a strong advocate for pan-Africanism and an African Unity. Following the FLN's armed struggle for liberation, Ben Bella spoke at the UN and espoused for Independent Africa's role in providing military and financial support to the African liberation movements opposing apartheid and fighting Portuguese colonialism.[26] In search of a united voice, in 1963 at an African Summit conference in Addis Ababa, Ethiopia, 32 African states met and established the Organization of African Unity (OAU). The creation of the OAU Charter took place at this Summit and defines a coordinated "effort to raise the standard of living of member States and defend their sovereignty" by supporting freedom fighters and decolonisation.[27] Thus, was the formation of the African Liberation Committee (ALC), during the 1963 Summit. Championing the support of liberation movements, was Algeria's President Ben Bella, immediately "donated 100 million francs to its finances and was one of the first countries, of the Organisation to boycott Portuguese and South African goods".[26] In 1969, Algiers hosted the Pan-African Cultural Festival, on July 21 and it continued for eight days.[28] At this moment in history, Algeria stood as a ''beacon of African and Third-World militancy,''[28] and would come to inspire fights against colonialism around the world. The festival attracted thousands from African states and the African Diaspora, including the Black Panthers. It represented the application of the tenets of the Algerian revolution to the rest of Africa, and symbolized the re-shaping of the definition of pan-African identity under the common experience of colonialism.[28] The Festival further strengthened Algeria's President, Boumediene's standing in Africa and the Third World.[28] After the death of Kwame Nkrumah in 1972, Muammar Qaddafi assumed the mantle of leader of the Pan-Africanist movement and became the most outspoken advocate of African Unity, like Nkrumah before him '' for the advent of a "United States of Africa".[29] In the United States, the term is closely associated with Afrocentrism, an ideology of African-American identity politics that emerged during the civil rights movement of the 1960s to 1970s.[30] Concept [ edit ] As originally conceived by Henry Sylvester-Williams (although some historians[who? ] credit the idea to Edward Wilmot Blyden), Pan-Africanism referred to the unity of all continental Africa.[31] During apartheid South Africa there was a Pan Africanist Congress that dealt with the oppression of Africans in South Africa under Apartheid rule. Other pan-Africanist organisations include: Garvey's Universal Negro Improvement Association-African Communities League, TransAfrica and the International People's Democratic Uhuru Movement. Additionally, Pan-Africanism is seen as an endeavor to return to what are deemed by its proponents as singular, traditional African concepts about culture, society, and values. Examples of this include L(C)opold S(C)dar Senghor's N(C)gritude movement, and Mobutu Sese Seko's view of Authenticit(C). An important theme running through much pan-Africanist literature concerns the historical links between different countries on the continent, and the benefits of cooperation as a way of resisting imperialism and colonialism. In the 21st century, some Pan-Africanists aim to address globalisation and the problems of environmental justice. For instance, at the conference "Pan-Africanism for a New Generation"[32] held at the University of Oxford, June 2011, Ledum Mittee, the current president of the Movement for the Survival of the Ogoni People (MOSOP), argued that environmental justice movements across the African continent should create horizontal linkages in order to better protect the interests of threatened peoples and the ecological systems in which they are embedded, and upon which their survival depends. Some universities went as far as creating "Departments of Pan-African Studies" in the late 1960s. This includes the California State University, where that department was founded in 1969 as a direct reaction to the civil rights movement, and is today dedicated to "teaching students about the African World Experience", to "demonstrate to the campus and the community the richness, vibrance, diversity, and vitality of African, African American, and Caribbean cultures" and to "presenting students and the community with an Afrocentric analysis" of anti-black racism.[33]Syracuse University also offers a master's degree in "Pan African Studies".[34] Pan-African colors [ edit ] The flags of numerous states in Africa and of Pan-African groups use green, yellow and red. This colour combination was originally adopted from the 1897 flag of Ethiopia, and was inspired by the fact that Ethiopia is the continent's oldest independent nation,[35] thus making the Ethiopian green, yellow and red the closest visual representation of Pan-Africanism. This is in comparison to the Black Nationalist flag, representing political theory centred around the eugenicist caste-stratified colonial Americas.[36] The UNIA (Universal Negro Improvement Association) flag, is a tri-color flag consisting of three equal horizontal bands of (from top down) red, black and green. The UNIA formally adopted it on August 13, 1920,[37] during its month-long convention at Madison Square Garden in New York.[38][39] Variations of the flag have been used in various countries and territories in Africa and the Americas to represent Black Nationalist ideologies. Among these are the flags of Malawi, Kenya and Saint Kitts and Nevis. Several Pan-African organizations and movements have also often employed the emblematic red, black and green tri-color scheme in variety of contexts. Maafa studies [ edit ] Maafa is an aspect of Pan-African studies. The term collectively refers to 500 years of suffering (including the present) of people of African heritage through slavery, imperialism, colonialism, and other forms of oppression.[40][41] In this area of study, both the actual history and the legacy of that history are studied as a single discourse. The emphasis in the historical narrative is on African agents, as opposed to non-African agents.[42] Political parties and organizations [ edit ] In Africa [ edit ] Organisation of African Unity, succeeded by the African UnionAfrican Unification FrontRassemblement D(C)mocratique AfricainAll-African People's Revolutionary PartyConvention People's Party (Ghana)Pan-African Renaissance[43]Economic Freedom Fighters (South Africa)Pan Africanist Congress of Azania (South Africa)In the Caribbean [ edit ] The Pan-African Affairs Commission for Pan-African Affairs, a unit within the Office of the Prime Minister of Barbados.[44]African Society for Cultural Relations with Independent Africa (Guyana)Antigua Caribbean Liberation Movement (Antigua and Barbuda)Clement Payne Movement (Barbados)Marcus Garvey People's Political Party (Jamaica)Universal Negro Improvement Association and African Communities League (Jamaica)In the United Kingdom [ edit ] Pan-African FederationIn the United States [ edit ] The Council on African Affairs (CAA): founded in 1937 by Max Yergan and Paul Robeson, the CAA was the first major U.S. organization whose focus was on providing pertinent and up-to-date information about Pan-Africanism across the United States, particularly to African Americans. Probably the most successful campaign of the Council was for South African famine relief in 1946. The CAA was hopeful that, following World War II, there would be a move towards Third World independence under the trusteeship of the United Nations.[45] To the CAA's dismay, the proposals introduced by the U.S. government to the conference in April/May 1945 set no clear limits on the duration of colonialism and no motions towards allowing territorial possessions to move towards self-government.[45] Liberal supporters abandoned the CAA, and the federal government cracked down on its operations. In 1953 the CAA was charged with subversion under the McCarran Internal Security Act. Its principal leaders, including Robeson, W. E. B. Du Bois, and Alphaeus Hunton (1903''70), were subjected to harassment, indictments, and in the case of Hunton, imprisonment. Under the weight of internal disputes, government repression, and financial hardships, the Council on African Affairs disbanded in 1955.[46]The US Organization was founded in 1965 by Maulana Karenga, following the Watts riots. It is based on the synthetic African philosophy of kawaida, and is perhaps best known for creating Kwanzaa and the Nguzo Saba ("seven principles"). In the words of its founder and chair, Karenga, "the essential task of our organization Us has been and remains to provide a philosophy, a set of principles and a program which inspires a personal and social practice that not only satisfies human need but transforms people in the process, making them self-conscious agents of their own life and liberation".[47]Pan-African concepts and philosophies [ edit ] Afrocentric Pan-Africanism [ edit ] Afrocentric Pan-Africanism is espoused by Kwabena Faheem Ashanti in his book The Psychotechnology of Brainwashing: Crucifying Willie Lynch. Another newer movement that has evolved from the early Afrocentric school is the Afrisecal movement or Afrisecaism of Francis Ohanyido, a Nigerian philosopher-poet.[48] Black Nationalism is sometimes associated with this form of pan-Africanism. Kawaida [ edit ] Hip hop [ edit ] Since the late 1970s, hip hop has emerged as a powerful force that has partly shaped black identity worldwide. In his 2005 article "Hip-hop Turns 30: Whatcha Celebratin' For?", Greg Tate describes hip-hop culture as the product of a Pan-African state of mind. It is an "ethnic enclave/empowerment zone that has served as a foothold for the poorest among us to get a grip on the land of the prosperous".[49] Hip-hop unifies those of African descent globally in its movement towards greater economic, social and political power. Andreana Clay in her article "Keepin' it Real: Black Youth, Hip-Hop Culture, and Black Identity" states that hip-hop provides the world with "vivid illustrations of Black lived experience", creating bonds of black identity across the globe.[50] From a Pan-African perspective, Hip-Hop Culture can be a conduit to authenticate a black identity, and in doing so, creates a unifying and uplifting force among Africans that Pan-Africanism sets out to achieve. Pan-African art [ edit ] Further information on pan-African film festivals see: FESPACO and PAFFSee also [ edit ] Literature [ edit ] Hakim Adi & Marika Sherwood, Pan-African History: Political Figures from Africa and the Diaspora Since 1787, London: Routledgem 2003.Imanuel Geiss, Panafrikanismus. Zur Geschichte der Dekolonisation. Habilitation, EVA, Frankfurt am Main, 1968, English as: The Pan-African Movement, London: Methuen, 1974, ISBN 0-416-16710-1, and as: The Pan-African Movement. A history of Pan-Africanism in America, Europe and Africa, New York: Africana Publ., 1974, ISBN 0-8419-0161-9.Colin Legum, Pan-Africanism: A Short Political Guide, revised edition, New York: Frederick A. Praeger, 1965.Tony Martin, Pan-African Connection: From Slavery to Garvey and Beyond, Dover: The Majority Press, 1985.References [ edit ] ^ Austin, David (Fall 2007). "All Roads Led to Montreal: Black Power, the Caribbean and the Black Radical Tradition in Canada". Journal of African American History. 92 (4): 516''539 . Retrieved March 30, 2019 . ^ Oloruntoba-Oju, Omotayo (December 2012). "Pan Africanism, Myth and History in African and Caribbean Drama". Journal of Pan African Studies. 5 (8): 190 ff. ^ Frick, Janari, et al. (2006), History: Learner's Book, p. 235, South Africa: New Africa Books. ^ Makalani, Minkah (2011), "Pan-Africanism". Africana Age. ^ New Dictionary of the History of Ideas. The Gale Group, Inc. 2005. ^ About the African Union Archived January 29, 2011, at the Wayback Machine. ^ "The objectives of the PAP", The Pan-African Parliament '' 2014 and beyond. ^ a b Falola, Toyin; Essien, Kwame (2013). Pan-Africanism, and the Politics of African Citizenship and Identity. London: Routledge. pp. 71''72. ISBN 1135005192 . Retrieved September 26, 2015 . ^ Goebel, Anti-Imperial Metropolis, pp. 250''278. ^ Maguire, K., "Ghana re-evaluates Nkrumah", GlobalPost, October 21, 2009. Retrieved September 13, 2012. ^ a b Agyeman, O., Pan-Africanism and Its Detractors: A Response to Harvard's Race Effacing Universalists, Harvard University Press (1998), cited in Mawere, Munyaradzi; Tapuwa R. Mubaya, African Philosophy and Thought Systems: A Search for a Culture and Philosophy of Belonging, Langaa RPCIG (2016), p. 89. ISBN 9789956763016. Retrieved August 23, 2018. ^ "Pan-Africanism". exhibitions.nypl.org . Retrieved February 16, 2017 . ^ "A history of Pan-Africanism", New Internationalist, 326, August 2000. ^ The History of Pan Africanism, PADEAP (Pan African Development Education and Advocacy Programme). ^ Lubin, Alex, "The Contingencies of Pan-Africanism", Geographies of Liberation: The Making of an Afro-Arab Political Imaginary, Chapel Hill: University of North Carolina Press, 2014, p. 71. ^ Smith-Asante, E., "Biography of Ghana's first President, Dr Kwame Nkrumah", Graphic Online, March 8, 2016. Retrieved March 23, 2017. ^ a b Mkandawire, P. (2005). African Intellectuals: Rethinking Politics, Language, Gender and Development, Dakar: Codesria/London: Zed Books, p. 58. Retrieved March 23, 2017. ^ a b Legum, C. (1965). Pan-Africanism: a short political guide, New York, etc.: Frederick A. Praeger, p. 41. ^ Adi, H., & M. Sherwood (2003). Pan-African History: Political Figures from Africa and the Diaspora Since 1787, London: Routledge, p. 66. ^ a b Legum (1965). Pan-Africanism, p. 42. ^ Adi & Sherwood (2003). Pan-African History, p. 179. ^ Legum (1965), Pan-Africanism, p. 45. ^ Legum (1965). Pan-Africanism, p. 46. ^ Legum (1965), Pan-Africanism, p. 47. ^ Martin, G. (2012). African Political Thought, New York: Palgrave Macmillan. ^ a b Adi & Sherwood (2003), Pan-African History, p. 10. ^ "African states unite against white rule", ON THIS DAY | May25. BBC News. Retrieved March 23, 2017. ^ a b c d Evans, M., & J. Phillips (2008). Algeria: Anger of the Dispossessed, Yale University Press, pp. 97''98. ^ Martin, G. (December 23, 2012). African Political Thought. Springer. ISBN 9781137062055. ^ See e.g. Ronald W. Walters, Pan Africanism in the African Diaspora: An Analysis of Modern Afrocentric Political Movements, African American Life Series, Wayne State University Press, 1997, p. 68. ^ Campbell, Crystal Z. (December 2006). "Sculpting a Pan-African Culture in the Art of N(C)gritude: A Model for African Artist" (PDF) . The Journal of Pan African Studies. Archived from the original on June 1, 2015. CS1 maint: BOT: original-url status unknown (link) ^ Oxford University African Society Conference, Corpus Christi College, Oxford University, May 5, 2012. ^ "About Us". Csus.edu . Retrieved October 15, 2015 . ^ The M.A. in Pan African Studies Archived October 25, 2014, at the Wayback Machine, African American Studies at Syracuse University. ^ Smith, Whitney (2001). Flag Lore of All Nations . Millbrook Press. p. 36. ISBN 0761317538 . Retrieved October 7, 2014 . ^ Lionel K., McPherson; Shelby, Tommie (Spring 2004). "Blackness and Blood: Interpreting African American Identity" (PDF) . Philosophy and Public Affairs. 32: 171''192. ^ Wikisource contributors, "The Declaration of the Rights of the Negro Peoples of the World", Wikisource, The Free Library. (Retrieved October 6, 2007). ^ "25,000 Negroes Convene: International Gathering Will Prepare Own Bill of Rights", The New York Times, August 2, 1920. Proquest. Retrieved October 5, 2007. ^ "Negroes Adopt Bill Of Rights: Convention Approves Plan for African Republic and Sets to Work on Preparation of Constitution of the Colored Race Negro Complaints Aggression Condemned Recognition Demanded". The Christian Science Monitor, August 17, 1920. Proquest. Retrieved October 5, 2007. ^ "What Holocaust". "Glenn Reitz". Archived from the original on October 18, 2007. ^ "The Maafa, African Holocaust". Swagga. ^ Ogunleye, Tolagbe (1997). "African American Folklore: Its Role in Reconstructing African American History". Journal of Black Studies. 27 (4): 435''455. ISSN 0021-9347. ^ "Pan-African Renaissance". ^ Rodney Worrell (2005). Pan-Africanism in Barbados: An Analysis of the Activities of the Major 20th-century Pan-African Formations in Barbados. New Academia Publishing, LLC. pp. 99''102. ISBN 978-0-9744934-6-6. ^ a b Duberman, Martin. Paul Robeson, 1989, pp. 296''97. ^ "Council on African Affairs", African Activist Archive. ^ "Philosophy, Principles, and Program". The Organization Us. ^ "Francis Okechukwu Ohanyido". African Resource. ^ Tate, Greg, "Hip-hop Turns 30: Whatcha Celebratin' For?", Village Voice, January 4, 2005. ^ Clay, Andreana. "Keepin' it Real: Black Youth, Hip-Hop Culture, and Black Identity". In American Behavioral Scientist, Vol. 46.10 (2003): 1346''58. External links [ edit ] SNCC Digital Gateway: Pan-Africanism'--Digital documentary website created by the SNCC Legacy Project and Duke University, telling the story of the Student Nonviolent Coordinating Committee & grassroots organizing from the inside-outAfrican UnionAfrican Code Unity Through DiversityA-APRP WebsiteThe Major Pan-African news and articles siteProfessor David Murphy (November 15, 2015). "The Performance of Pan-Africanism: performing black identity at major pan-African festivals, 1966''2010" (Podcast). The University of Edinburgh . Retrieved January 28, 2016 '' via Soundcloud. Ebro Darden - Wikipedia Mon, 02 Dec 2019 12:36 Ebro Darden BornIbrahim Jamil Darden ( 1975-03-17 ) March 17, 1975 (age 44) NationalityAmericanOccupationMedia executiveradio personalityYears active1990''presentKnown forHot 97 radio personalityBeats1 DJChildren1Websitewww.EbroDarden.comIbrahim "Ebro" Darden (born March 17, 1975) is an American media executive and radio personality. Until 2014, he was Vice President of Programming for Emmis Communications' New York contemporary urban station WQHT (Hot 97). He is currently a co-host on the Hot 97 morning show, Ebro in the Morning, alongside Peter Rosenberg, and Laura Stylez. As of 2015, Darden also hosts a hip hop music-based radio show on Beats 1. Early life [ edit ] Darden was born to a black father and a Jewish mother. He attended a Pentecostal church and Hebrew school while growing up in Oakland and Sacramento.[1] Career [ edit ] Start in radio [ edit ] Darden began his career in radio in 1990 at KSFM in Sacramento, California, while he was still a teenager. At KSFM he worked in research and as a sales runner until moving into programming as an intern, and later co-hosting for KSFM's night and morning shows. In 1997, he worked at KBMB in Sacramento as Programming and Music Director, as well as an afternoon host. Eventually, Darden became Operations Manager at KBMB, while also co-hosting mornings at KXJM in Portland, Oregon, in 1999. Hot 97 [ edit ] In 2003, Darden became Music Director for WQHT, ultimately becoming the Program Director for the station in 2007.[2][3][4] Darden worked alongside several past WQHT Hot 97 morning show co-hosts including Star and Bucwild, Miss Jones, DJ Envy, Sway, and Joe Budden from 2004 to 2007, and introduced Cipha Sounds and Peter Rosenberg to the AM drive in 2009. He rejoined the Hot 97 Morning Show in 2012, alongside Cipha Sounds, Peter Rosenberg, and Laura Stylez. As Programming Director and on-air host, Darden was the main voice of several events at Hot 97 including Nicki Minaj's relationship with the station, and her alleged sexual relationship with the host; Hurricane Sandy; and Mister Cee's personal life.[5] In 2014, VH1 announced a new unscripted comedy series, This Is Hot 97, which featured Darden and fellow hosts including Angie Martinez, Funkmaster Flex, Peter Rosenberg, Cipha Sounds, Miss Info, and Laura Stylez.[6] Beats 1 [ edit ] In addition to his current on-air role at Hot 97, Darden is now one of three anchor DJs on Beats 1, an Internet radio service from Apple Music. Feuds and controversy [ edit ] A comedic rivalry between Darden and fellow accomplished radio personality Charlamagne Tha God of Power 105.1 has been ongoing for years. In May 2017, Darden clarified their relationship, stating, "The stuff we do on the radio is stupid. It's for fun. I make fun of you for fun. That's it. It's not that deep... me and that dude don't have a personal problem... a personal relationship".[7] Darden was mentioned in Remy Ma's "shETHER" diss track, on which Ma insinuated that he slept with Nicki Minaj by stating "Coke head, you cheated on your man with Ebro". After jokingly going back and forth with both Ma and her husband Papoose on social media, Darden denied the rumors, stating that he and Minaj had only a professional relationship.[8] Ebro has been in an ongoing feud with Brooklyn artist 6ix9ine. Ebro made fun of 6ix9ine as looking like a clown and criticized him for bragging about streaming numbers,[9] and 6ix9ine responded on the song "Stoopid" with the line "That nigga Ebro, he a bitch/Just another old nigga on a young nigga dick." [10] Personal life [ edit ] Darden has a daughter, Isa, who was born in 2014.[11] Recognition [ edit ] In 2013, he was recognized by Radio Ink as a future African American leader.[12] Filmography [ edit ] References [ edit ] Queen & Slim (2019) - IMDb Mon, 02 Dec 2019 12:13 3 nominations. See more awards >> Learn more More Like This Comedy | Crime | Drama 1 2 3 4 5 6 7 8 9 10 8.1 / 10 X A detective investigates the death of a patriarch of an eccentric, combative family. Director:Rian Johnson Stars:Daniel Craig,Chris Evans,Ana de Armas Action | Crime | Drama 1 2 3 4 5 6 7 8 9 10 6.6 / 10 X An embattled NYPD detective is thrust into a citywide manhunt for a pair of cop killers after uncovering a massive and unexpected conspiracy. Director:Brian Kirk Stars:Chadwick Boseman,Sienna Miller,J.K. Simmons Action | Biography | Drama 1 2 3 4 5 6 7 8 9 10 6.5 / 10 X The extraordinary tale of Harriet Tubman's escape from slavery and transformation into one of America's greatest heroes, whose courage, ingenuity, and tenacity freed hundreds of slaves and changed the course of history. Director:Kasi Lemmons Stars:Cynthia Erivo,Leslie Odom Jr.,Joe Alwyn Biography | Drama 1 2 3 4 5 6 7 8 9 10 7.9 / 10 X Based on the true story of a real-life friendship between Fred Rogers and journalist Tom Junod. Director:Marielle Heller Stars:Tom Hanks,Matthew Rhys,Chris Cooper Drama 1 2 3 4 5 6 7 8 9 10 7.2 / 10 X A young actor's stormy childhood and early adult years as he struggles to reconcile with his father and deal with his mental health. Director:Alma Har'el Stars:Shia LaBeouf,Lucas Hedges,Noah Jupe Drama | Romance | Sport 1 2 3 4 5 6 7 8 9 10 7.7 / 10 X Traces the journey of a suburban family - led by a well-intentioned but domineering father - as they navigate love, forgiveness, and coming together in the aftermath of a loss. Director:Trey Edward Shults Stars:Taylor Russell,Kelvin Harrison Jr.,Alexa Demie Comedy | Drama | War 1 2 3 4 5 6 7 8 9 10 8.1 / 10 X A young boy in Hitler's army finds out his mother is hiding a Jewish girl in their home. Director:Taika Waititi Stars:Roman Griffin Davis,Thomasin McKenzie,Scarlett Johansson Action | Crime | Drama 1 2 3 4 5 6 7 8 9 10 5.7 / 10 X A rookie New Orleans police officer is forced to balance her identity as a black woman after she witnesses two corrupt cops committing murder. Director:Deon Taylor Stars:Naomie Harris,Frank Grillo,Mike Colter Biography | Drama | History 1 2 3 4 5 6 7 8 9 10 7.3 / 10 X A corporate defense attorney takes on an environmental lawsuit against a chemical company that exposes a lengthy history of pollution. Director:Todd Haynes Stars:Anne Hathaway,Mark Ruffalo,William Jackson Harper Drama | Fantasy | Horror 1 2 3 4 5 6 7 8 9 10 8.3 / 10 X Two lighthouse keepers try to maintain their sanity while living on a remote and mysterious New England island in the 1890s. Director:Robert Eggers Stars:Willem Dafoe,Robert Pattinson,Valeriia Karaman Crime | Drama | Mystery 1 2 3 4 5 6 7 8 9 10 6.5 / 10 X Consummate con man Roy Courtnay has set his sights on his latest mark: the recently widowed Betty McLeish, worth millions. But this time, what should have been a simple swindle escalates into a cat-and-mouse game with the ultimate stakes. Director:Bill Condon Stars:Helen Mirren,Ian McKellen,Russell Tovey Crime | Drama | Mystery 1 2 3 4 5 6 7 8 9 10 7.1 / 10 X In 1950s New York, a lonely private detective afflicted with Tourette's Syndrome ventures to solve the murder of his mentor and only friend. Director:Edward Norton Stars:Edward Norton,Gugu Mbatha-Raw,Alec Baldwin Edit Storyline Slim and Queen's first date takes an unexpected turn when a policeman pulls them over for a minor traffic violation. When the situation escalates, Slim takes the officer's gun and shoots him in self-defence. Now labelled cop killers in the media, Slim and Queen feel that they have no choice but to go on the run and evade the law. When a video of the incident goes viral, the unwitting outlaws soon become a symbol of trauma, terror, grief and pain for people all across the country Written bystmc-25959 Plot Summary | Add Synopsis Motion Picture Rating (MPAA) Rated R for violence, some strong sexuality, nudity, pervasive language, and brief drug use. | See all certifications >> Edit Details Release Date: 27 November 2019 (USA) See more >> Edit Box Office Opening Weekend USA: $11,700,000, 1 December 2019 Gross USA: $15,810,000 Cumulative Worldwide Gross: $15,810,000 See more on IMDbPro >> Company Credits Technical Specs Runtime: 131 min Aspect Ratio: 2.39 : 1 See full technical specs >> Edit Did You Know? Trivia First feature film to be directed by Melina Matsoukas, who has previously only directed music videos and TV episodes. See more >> Quotes Slim :Are you tryin' to die? Queen :No. I just always wanted to do that. Slim :Well, don't do it while I'm drivin' Queen :You should try it. Slim :Nah, I'm good. Queen :Pull over. Slim :Na-ah. Queen :Come on! Pull over. Pull over! Slim :If I do, would you please, let me drive the rest of the way it is? Queen :Swear to God. [...] See more >> Explore popular and recently added TV series available to stream now with Prime Video. Start your free trial Music in this episode Intro: Puff Daddy - It's all about the benjamins Outro: Blue Magic - Sideshow Donate to the show at moefundme.com Search for us in your podcast directory or use this link to subscribe to the feed Podcast Feed For more information: MoeFactz.com

Show Notes Moe Factz with Adam Curry for December 2nd 2019, Episode number 17 Shaft Stache Shownotes Robert Townsend (actor) - Wikipedia Mon, 02 Dec 2019 13:13 American actor Robert Townsend (born February 6, 1957) is an American actor, director, comedian, and writer.[1][2] Townsend is best known for directing the films Hollywood Shuffle (1987), Eddie Murphy Raw (1987), The Meteor Man (1993), The Five Heartbeats (1991) and various other films and stand-up specials. He is especially known for his eponymous self-titled character, Robert Peterson as the starring role as on The WB sitcom The Parent 'Hood (1995''1999), a series which he created and of which directed select episodes. Townsend is also known for his role as Donald "Duck" Matthews in his 1991 film The Five Heartbeats.[3] He later wrote, directed and produced Making The Five Heartbeats (2018), a documentary film about the production process and behind the scenes insight into creating the film. Townsend is also known for his production company Townsend Entertainment [4] which has produced films Playin' for Love,[5] In the Hive and more. During the 1980s and early''1990s, Townsend gained national exposure through his stand-up comedy routines and appearances on The Tonight Show Starring Johnny Carson. Townsend has worked with talent including Halle Berry, Morgan Freeman, Chris Tucker, Beyonc(C), Denzel Washington and many more.[6][7][8] Early life and career [ edit ] Townsend was born in Chicago, Illinois, the second of four children[9] to Shirley (n(C)e Jenkins) and Ed Townsend. His mother ended up raising him and his three siblings as a single parent. Growing up on the city's west side, Townsend attended Austin High School; graduating in 1975.[10] He became interested in acting as a teenager. During a reading of Sophocles' Oedipus Rex in high school, Townsend captured the attention of Chicago's X Bag Theatre, The Experimental Black Actors Guild. Townsend later auditioned for parts at Chicago's Experimental Black Actors' Guild and performed in local plays studying at the famed Second City comedy workshop for improvisation in 1974. Townsend had a brief uncredited role in the 1975 movie Cooley High. After high school, Townsend enrolled at Illinois State University, studied a year and later moved to New York to study at the Negro Ensemble Company. Townsend's mother believed that he should complete his college education, but he felt that college took time away from his passion for acting, and he soon dropped out of school to pursue his acting career full-time. Career [ edit ] Townsend auditioned to be part of Saturday Night Live's 1980''1981 cast, but was rejected in favor of Eddie Murphy. In 1982, Townsend appeared as one of the main characters in the PBS series Another Page, a program produced by Kentucky Educational Television that taught literacy to adults through serialized stories. Townsend later appeared in small parts in films like A Soldier's Story (1984), directed by Norman Jewison, and after its success garnered much more substantial parts in films like The Mighty Quinn (1989) with Denzel Washington.[11][12][13] In 1987, Townsend wrote, directed and produced Hollywood Shuffle, a satire based on the hardships and obstacles that black actors undergo in the film industry. The success of his first project helped him establish himself in the industry.[6][14] Another of his films was The Five Heartbeats based on 1960s R&B male groups and the tribulations of the music industry. Townsend created and produced two television variety shows'--the CableACE award''winning Robert Townsend and His Partners in Crime for HBO, and the Fox Television variety show Townsend Television (1993). He also created and starred in the WB Network's sitcom The Parent 'Hood which originally ran from January 1995 to July 1999. In 2018, Townsend also directed 2 episodes for the B.E.T. Series American Soul which began airing in 2019. The show is about Don Cornelius and Soul Train. Townsend was programming director at the Black Family Channel, but the network folded in 2007. Townsend created The Robert Townsend Foundation, a nonprofit organization whose mission is to introduce and help new unsigned filmmakers. Awards and other credits [ edit ] Townsend directed the 2001 TV movie, Livin' for Love: The Natalie Cole Story for which Cole won the NAACP Image Award as Outstanding Actress in a Television Movie, Mini-Series or Dramatic Special. Townsend also directed two television movies in 2001 and 2002 respectively, Carmen: A Hip Hopera and 10,000 Black Men Named George. In 2013 Townsend was nominated for an Ovation Award in the category of "Lead Actor in a Musical" for his role as Dan in the La Mirada Theatre for the Performing Arts production of Next to Normal.[15] Personal life [ edit ] Townsend was married to Cheri Jones[16] from September 15, 1990, to August 9, 2001.[17] Together they have two daughters, Sierra and Skylar (Skye Townsend), both entertainers, and a son, Isiah.[6] Filmography [ edit ] Further reading [ edit ] Alexander, George. Why We Make Movies: Black Filmmakers Talk About the Magic of Cinema. Harlem Moon. 2003.Collier, Aldore. "Robert Townsend: a new kind of Hollywood dreamer. Actor-producer-director plans to make films that uplift and transform Black audiences". Ebony Magazine. 1 June 1991.Rogers, Brent. Robert Townsend Article in Perspectives. Sustaining Digital History, 12 November 2007.References [ edit ] ^ "Robert Townsend". The New York Times. ^ "As Robert Townsend Sees It : He's Fighting Stereotypes With 'Meteor Man' and New TV Show". Los Angeles Times . Retrieved 2010-10-10 . ^ The Five Heartbeats , retrieved 2019-09-16 ^ "Townsend Entertainment - IMDbPro". pro.imdb.com . Retrieved 2018-03-06 . ^ "Playin' For Love". Black Cinema Connection. 2014-11-05 . Retrieved 2018-03-06 . ^ a b c "About". Robert Townsend. Archived from the original on 2011-07-14. ^ "Carmen: A Hip Hopera", Wikipedia, 2019-08-09 , retrieved 2019-09-17 ^ B*A*P*S , retrieved 2019-09-17 ^ "Townsend, Robert (1957-)". BlackPast.Org. 2008 . Retrieved September 18, 2017 . ^ "1975 Austin High School Yearbook (Chicago, Illinois)". Classmates.com. 1975 . Retrieved September 18, 2017 . ^ Vincent Canby, "Review/Film; Tropical Murder", The New York Times, February 17, 1989. ^ The Mighty Quinn , retrieved 2019-09-17 ^ A Soldier's Story , retrieved 2019-09-17 ^ Hollywood Shuffle , retrieved 2019-09-17 ^ "2013 Ovation Awards Nominees '-- South by Southeast". thisstage.la. LA STAGE Alliance. September 16, 2013 . Retrieved 2017-04-21 . ^ "The Week's Best Photo". Google Books. JET Magazine. March 25, 1991 . Retrieved September 18, 2017 . ^ Gimenes, Erika (2001). "Robert Townsend to divorce". Hollywood.com . Retrieved September 18, 2017 . ^ "Jackie's Back! (1999)" at IMDb. External links [ edit ] Robert Townsend on IMDbRobert Townsend (Official Website) (9) Charles Woods (The Professor) - Hollywood's Tricknology: Mandingo To Malcolm X - YouTube Mon, 02 Dec 2019 12:59 Tyler Perry Mon, 02 Dec 2019 12:57 Tyler Perry is a world-renowned producer, director, actor, screenwriter, playwright, author, songwriter, entrepreneur, and philanthropist. Tyler Perry's Story Tyler Perry is a world-renowned producer, director, actor, screenwriter, playwright, author, songwriter, entrepreneur, and philanthropist. Read His Story Outreach Since 2006, The Perry Foundation's aim has been to transform tragedy into triumph by empowering the economically disadvantaged to achieve a better quality of life. We focus on health and clean water, education and technology, arts and culture, and globally-sustainable economic development. Get Involved Visit Website You are viewing Tyler Perry Entertainment. If you'd like to view the Tyler Perry Studios, click here. Black writers courageously staring down the white gaze '' this is why we all must read them | Stan Grant | Opinion | The Guardian Mon, 02 Dec 2019 12:46 The white gaze '' it is a phrase that resonates in black American literature. Writers from WEB Du Bois to Ralph Ellison to James Baldwin and Toni Morrison have struggled with it and railed against it. As Morrison '' a Nobel Laureate '' once said: Our lives have no meaning, no depth without the white gaze. And I have spent my entire writing life trying to make sure that the white gaze was not the dominant one in any of my books. The white gaze: it traps black people in white imaginations. It is the eyes of a white schoolteacher who sees a black student and lowers expectations. It is the eyes of a white cop who sees a black person and looks twice '' or worse, feels for a gun. Du Bois explored this more than a century ago in his book The Souls of Black Folk, reflecting on his conversations with white people and the ensuing delicate dance around the ''Negro problem''. Between me and the other world there is an ever unasked question'.... All, nevertheless, flutter around it ... Instead of saying directly, how does it feel to be a problem? They say, I know an excellent coloured man in my town ... To the real question '... I answer seldom a word. Baldwin was as ever more direct and piercing, writing in his book Nobody Knows My Name. I have spent most of my life ... watching white people and outwitting them so that I might survive. The flame has passed to a new generation. In 2015 three more black writers have stared down the white gaze. In their own ways Ta-Nehisi Coates, Claudia Rankine and George Yancy have held up a mirror to white America. These are uncompromising and fearless voices. Coates' searing essay Between The World And Me critiques America against a backdrop of black deaths at the hands of police. He says the country's history is rooted in slavery and the assault against the black body. In the form of a letter to his son, Coates writes: Here is what I would like for you to know: In America it is traditional to destroy the black body '' it is heritage. In Citizen '' An American Lyric, poet Rankine reflects on the black experience from the victims of Hurricane Katrina, or Trayvon Martin, a 17 year-old black youth shot dead by a neighbourhood watch volunteer who was acquitted, or black tennis star Serena Williams. In each case Rankine sees lives framed by whiteness. She writes: Because white men can't police their imagination, black men are dying. Philosophy Professor George Yancy just last week penned a letter in the New York Times addressed to ''Dear White America''. He asks his countrymen to listen with love, and to look at those things that might cause pain and terror. All white people, he says, benefit from racism and this means each, in their own way, are racist. '...don't run to seek shelter from your own racism'...practice being vulnerable. Being neither a ''good'' white person, nor a liberal white person will get you off the proverbial hook. Their unflinching work is not tempered by the fact a black man is in the White House '' that only makes their voices more urgent. Coates, Rankine, Yancy '' each has been variously praised and awarded, yet each has been pilloried as well. This is inevitable when some people don't like what the mirror reflects. It takes courage for a black person to speak to a white world, a world that can render invisible people of colour, unless they begin to more closely resemble white people themselves '' an education, a house in the suburbs, a good job, lighter skin. In Australia, too, black voices are defying the white gaze. We may not have the popular cut through of a Morrison or a Baldwin or a Coates, but we have a proud tradition '' Oodgeroo Noonuccal, Kevin Gilbert, Ruby Langford or more recently Kim Scott, Alexis Wright, Anita Heiss. I have spent some time recently reading some of the most powerful works of Indigenous writers. Their styles and genres are many and varied but there is a common and powerful theme of defiance and survival. This is a world so instantly recognisable to us '' Indigenous people '' but still so foreign to white Australia. Natalie Harkin's book of poetry, Dirty Words, is a subversive dictionary that turns English words back on their users: A is apology, B is for Boat People '... G is for Genocide ... S for Survival. ''How do you dream,'' she writes, ''When your lucky country does not sleep''. Bruce Pascoe's Dark Emu challenges the white stereotype of the ''primitive hunter gatherer''. He says the economy and culture of Indigenous people has been grossly undervalued. He cites journals and diaries of explorers and colonists to reveal the industry and ingenuity of pre-colonial Aboriginal society. He says it is a window into a world of people building dams and wells and houses, irrigating and harvesting seed and creating elaborate cemeteries. Pascoe's work demands to be taught in our schools. Tony Birch is an acclaimed novelist and his latest Ghost River is remarkable. It is the story of two friends navigating the journey into adulthood guided by the men of the river '' men others may see as homeless and hopeless. It is a work infused with a sense of place and belonging. Ellen Van Neerven's Heat and Light is a genre-busting mystical journey into identity: sexual, racial and national. It is provocative and challenging and mind bending, and altogether stunning. You won't find many of these titles in the annual best book lists. Occasionally they pop up, but not as often as they deserve. You probably won't hear much of Samuel Wagan Watson's Love Poems and Death Threats, or Ken Canning's Yimbama, or Lionel Fogarty's Eelahroo (Long Ago) Nyah (Looking) Mobo-Mobo (Future). That these works are not more widely read is a national shame. In our busy lives, try to find time for some of these books in 2016 '' read with the courage of these writers. George Yancy asks white Americans to become ''un-sutured'', to open themselves up and let go of their white innocence. Why is this important? Well, for white people it may simply be a matter of choice '' the fate of black people may not affect them. For us it is survival '' the white gaze means we die young, are locked up and locked out of work and education. We hear a lot about recognition '' acknowledging Indigenous people in the Australian constitution. But there is another recognition '' recognising the pervasive and too often destructive role of race in our lives, and the need to lift our gaze above it. Queen | Definition of Queen by Merriam-Webster Mon, 02 Dec 2019 12:40 To save this word, you'll need to log in. ËkwÄ'n 1 a : the wife or widow of a king b : the wife or widow of a tribal chief 2 a : a female monarch b : a female chieftain 3 a : a woman eminent in rank, power, or attractions a movie queen b : a goddess or a thing personified as female and having supremacy in a specified realm c : an attractive girl or woman especially : a beauty contest winner 4 : the most privileged piece of each color in a set of chessmen having the power to move in any direction across any number of unoccupied squares 5 : a playing card marked with a stylized figure of a queen 6 : the fertile fully developed female of social bees, ants, and termites whose function is to lay eggs 7 : a mature female cat kept especially for breeding 8 slang , often disparaging : a male homosexual especially : an effeminate one queened ; queening ; queens intransitive verb 1 : to act like a queen especially : to put on airs '-- usually used with it queens it over her friends 2 : to become a queen in chess the pawn queens Pan-Africanism - Wikipedia Mon, 02 Dec 2019 12:37 Worldwide movement that aims to encourage and strengthen bonds of solidarity between all people of African descent Pan-Africanism is a worldwide movement that aims to encourage and strengthen bonds of solidarity between all indigenous and diasporan ethnic groups of African descent. Based on a common goal dating back to the Atlantic slave trade, the movement extends beyond continental Africans with a substantial support base among the African diaspora in the Caribbean, Latin America, the United States and Canada and Europe.[1][2] It is based on the belief that unity is vital to economic, social, and political progress and aims to "unify and uplift" people of African descent.[3] The ideology asserts that the fate of all African people and countries[clarification needed ] are intertwined. At its core Pan-Africanism is a belief that ''African people, both on the continent and in the diaspora, share not merely a common history, but a common destiny".[4] Pan-Africanist intellectual, cultural, and political movements tend to view all Africans and descendants of Africans as belonging to a single "race" and sharing cultural unity. Pan-Africanism posits a sense of a shared historical fate for Africans in the Americas, West Indies, and, on the continent itself, has centered on the Atlantic trade in slaves, African slavery, and European imperialism.[5] The Organization of African Unity (now the African Union) was established in 1963 to safeguard the sovereignty and territorial integrity of its Member States and to promote global relations within the framework of the United Nations.[6] The African Union Commission has its seat in Addis Ababa and the Pan-African Parliament has its seat in Johannesburg and Midrand. Overview [ edit ] Pan-Africanism stresses the need for "collective self-reliance".[7] Pan-Africanism exists as a governmental and grassroots objective. Pan-African advocates include leaders such as Haile Selassie, Julius Nyerere, Ahmed S(C)kou Tour(C), Kwame Nkrumah, King Sobhuza II, Thomas Sankara and Muammar Gaddafi, grassroots organizers such as Marcus Garvey and Malcolm X, academics such as W. E. B. Du Bois, and others in the diaspora.[8][9][10] Pan-Africanists believe that solidarity will enable the continent to fulfill its potential to independently provide for all its people. Crucially, an all-African alliance would empower African people globally. The realization of the Pan-African objective would lead to "power consolidation in Africa", which "would compel a reallocation of global resources, as well as unleashing a fiercer psychological energy and political assertion...that would unsettle social and political (power) structures...in the Americas".[11] Advocates of Pan-Africanism'--i.e. "Pan-Africans" or "Pan-Africanists"'--often champion socialist principles and tend to be opposed to external political and economic involvement on the continent. Critics accuse the ideology of homogenizing the experience of people of African descent. They also point to the difficulties of reconciling current divisions within countries on the continent and within communities in the diaspora.[11] History [ edit ] As a philosophy, Pan-Africanism represents the aggregation of the historical, cultural, spiritual, artistic, scientific, and philosophical legacies of Africans from past times to the present. Pan-Africanism as an ethical system traces its origins from ancient times, and promotes values that are the product of the African civilisations and the struggles against slavery, racism, colonialism, and neo-colonialism.[8] Alongside a large number of slaves insurrections, by the end of the 19th century a political movement developed across the Americas, Europe and Africa that sought to weld disparate movements into a network of solidarity, putting an end to oppression. Another important political form of a religious Pan-Africanist worldview appeared in the form of Ethiopianism.[12] In London, the Sons of Africa was a political group addressed by Quobna Ottobah Cugoano in the 1791 edition of his book Thoughts and Sentiments on the Evil of Slavery. The group addressed meetings and organised letter-writing campaigns, published campaigning material and visited parliament. They wrote to figures such as Granville Sharp, William Pitt and other members of the white abolition movement, as well as King George III and the Prince of Wales, the future George IV. Modern Pan-Africanism began around the start of the 20th century. The African Association, later renamed the Pan-African Association, was established around 1897 by Henry Sylvester-Williams, who organized the First Pan-African Conference in London in 1900.[13][14][15] With the independence of Ghana in March 1957, Kwame Nkrumah was elected as the first Prime Minister and President of the State.[16] Nkrumah emerged as a major advocate for the unity of Independent Africa. The Ghanaian President embodied a political activist approach to pan-Africanism as he championed the "quest for regional integration of the whole of the African continent".[17] This period represented a "Golden Age of high pan-African ambitions"; the Continent had experienced revolution and decolonization from Western powers and the narrative of rebirth and solidarity had gained momentum within the pan-African movement.[17] Nkrumah's pan-African principles intended for a union between the Independent African states upon a recognition of their commonality (i.e. suppression under imperialism). Pan-Africanism under Nkrumah evolved past the assumptions of a racially exclusive movement associated with black Africa, and adopted a political discourse of regional unity [18] In April 1958, Nkrumah hosted the first All-African Peoples' Conference (AAPC) in Accra, Ghana. This Conference invited delegates of political movements and major political leaders. With the exception of South Africa, all Independent States of the Continent attended: Egypt, Ethiopia, Ghana, Liberia, Libya, Morocco, Tunisia and Sudan.[18] This Conference signified a monumental event in the pan-African movement, as it revealed a political and social union between those considered Arabic states and the black African regions. Further, the Conference espoused a common African Nationalist identity, among the States, of unity and anti-Imperialism. Frantz Fanon, journalist, freedom fighter and a member of the Algerian FLN party attended the conference as a delegate for Algeria.[19] Considering the armed struggle of the FLN against French colonial rule, the attendees of the Conference agreed to support the struggle of those States under colonial oppression. This encouraged the commitment of direct involvement in the "emancipation of the Continent; thus, a fight against colonial pressures on South Africa was declared and the full support of the FLN struggle in Algeria, against French colonial rule"".[20] In the years following 1958, Accra Conference also marked the establishment of a new foreign policy of non-alignment as between the US and USSR, and the will to establish an "African Identity" in global affairs by advocating a unity between the African States on international relations. "This would be based on the Bandung Declaration, the Charter of the UN and on loyalty to UN decisions."[20] In 1959, Nkrumah, President S(C)kou Tour(C) of Guinea and President William Tubman of Liberia met at Sanniquellie and signed the Sanniquellie Declaration outlining the principles for the achievement of the unity of Independent African States whilst maintaining a national identity and autonomous constitutional structure.[21][22] The Declaration called for a revised understanding of pan-Africanism and the uniting of the Independent States. In 1960, the second All-African Peoples' Conference was held in Addis Ababa, Ethiopia.[23] The membership of the All-African Peoples' Organisation (AAPO) had increased with the inclusion of the "Algerian Provisional Government (as they had not yet won independence), Cameroun, Guinea, Nigeria, Somalia and the United Arab Republic".[24] The Conference highlighted diverging ideologies within the movement, as Nkrumah's call for a political and economic union between the Independent African States gained little agreement. The disagreements following 1960 gave rise to two rival factions within the pan-African movement: the Casablanca Bloc and the Brazzaville Bloc.[25] In 1962, Algeria gained independence from French colonial rule and Ahmed Ben Bella assumed Presidency. Ben Bella was a strong advocate for pan-Africanism and an African Unity. Following the FLN's armed struggle for liberation, Ben Bella spoke at the UN and espoused for Independent Africa's role in providing military and financial support to the African liberation movements opposing apartheid and fighting Portuguese colonialism.[26] In search of a united voice, in 1963 at an African Summit conference in Addis Ababa, Ethiopia, 32 African states met and established the Organization of African Unity (OAU). The creation of the OAU Charter took place at this Summit and defines a coordinated "effort to raise the standard of living of member States and defend their sovereignty" by supporting freedom fighters and decolonisation.[27] Thus, was the formation of the African Liberation Committee (ALC), during the 1963 Summit. Championing the support of liberation movements, was Algeria's President Ben Bella, immediately "donated 100 million francs to its finances and was one of the first countries, of the Organisation to boycott Portuguese and South African goods".[26] In 1969, Algiers hosted the Pan-African Cultural Festival, on July 21 and it continued for eight days.[28] At this moment in history, Algeria stood as a ''beacon of African and Third-World militancy,''[28] and would come to inspire fights against colonialism around the world. The festival attracted thousands from African states and the African Diaspora, including the Black Panthers. It represented the application of the tenets of the Algerian revolution to the rest of Africa, and symbolized the re-shaping of the definition of pan-African identity under the common experience of colonialism.[28] The Festival further strengthened Algeria's President, Boumediene's standing in Africa and the Third World.[28] After the death of Kwame Nkrumah in 1972, Muammar Qaddafi assumed the mantle of leader of the Pan-Africanist movement and became the most outspoken advocate of African Unity, like Nkrumah before him '' for the advent of a "United States of Africa".[29] In the United States, the term is closely associated with Afrocentrism, an ideology of African-American identity politics that emerged during the civil rights movement of the 1960s to 1970s.[30] Concept [ edit ] As originally conceived by Henry Sylvester-Williams (although some historians[who? ] credit the idea to Edward Wilmot Blyden), Pan-Africanism referred to the unity of all continental Africa.[31] During apartheid South Africa there was a Pan Africanist Congress that dealt with the oppression of Africans in South Africa under Apartheid rule. Other pan-Africanist organisations include: Garvey's Universal Negro Improvement Association-African Communities League, TransAfrica and the International People's Democratic Uhuru Movement. Additionally, Pan-Africanism is seen as an endeavor to return to what are deemed by its proponents as singular, traditional African concepts about culture, society, and values. Examples of this include L(C)opold S(C)dar Senghor's N(C)gritude movement, and Mobutu Sese Seko's view of Authenticit(C). An important theme running through much pan-Africanist literature concerns the historical links between different countries on the continent, and the benefits of cooperation as a way of resisting imperialism and colonialism. In the 21st century, some Pan-Africanists aim to address globalisation and the problems of environmental justice. For instance, at the conference "Pan-Africanism for a New Generation"[32] held at the University of Oxford, June 2011, Ledum Mittee, the current president of the Movement for the Survival of the Ogoni People (MOSOP), argued that environmental justice movements across the African continent should create horizontal linkages in order to better protect the interests of threatened peoples and the ecological systems in which they are embedded, and upon which their survival depends. Some universities went as far as creating "Departments of Pan-African Studies" in the late 1960s. This includes the California State University, where that department was founded in 1969 as a direct reaction to the civil rights movement, and is today dedicated to "teaching students about the African World Experience", to "demonstrate to the campus and the community the richness, vibrance, diversity, and vitality of African, African American, and Caribbean cultures" and to "presenting students and the community with an Afrocentric analysis" of anti-black racism.[33]Syracuse University also offers a master's degree in "Pan African Studies".[34] Pan-African colors [ edit ] The flags of numerous states in Africa and of Pan-African groups use green, yellow and red. This colour combination was originally adopted from the 1897 flag of Ethiopia, and was inspired by the fact that Ethiopia is the continent's oldest independent nation,[35] thus making the Ethiopian green, yellow and red the closest visual representation of Pan-Africanism. This is in comparison to the Black Nationalist flag, representing political theory centred around the eugenicist caste-stratified colonial Americas.[36] The UNIA (Universal Negro Improvement Association) flag, is a tri-color flag consisting of three equal horizontal bands of (from top down) red, black and green. The UNIA formally adopted it on August 13, 1920,[37] during its month-long convention at Madison Square Garden in New York.[38][39] Variations of the flag have been used in various countries and territories in Africa and the Americas to represent Black Nationalist ideologies. Among these are the flags of Malawi, Kenya and Saint Kitts and Nevis. Several Pan-African organizations and movements have also often employed the emblematic red, black and green tri-color scheme in variety of contexts. Maafa studies [ edit ] Maafa is an aspect of Pan-African studies. The term collectively refers to 500 years of suffering (including the present) of people of African heritage through slavery, imperialism, colonialism, and other forms of oppression.[40][41] In this area of study, both the actual history and the legacy of that history are studied as a single discourse. The emphasis in the historical narrative is on African agents, as opposed to non-African agents.[42] Political parties and organizations [ edit ] In Africa [ edit ] Organisation of African Unity, succeeded by the African UnionAfrican Unification FrontRassemblement D(C)mocratique AfricainAll-African People's Revolutionary PartyConvention People's Party (Ghana)Pan-African Renaissance[43]Economic Freedom Fighters (South Africa)Pan Africanist Congress of Azania (South Africa)In the Caribbean [ edit ] The Pan-African Affairs Commission for Pan-African Affairs, a unit within the Office of the Prime Minister of Barbados.[44]African Society for Cultural Relations with Independent Africa (Guyana)Antigua Caribbean Liberation Movement (Antigua and Barbuda)Clement Payne Movement (Barbados)Marcus Garvey People's Political Party (Jamaica)Universal Negro Improvement Association and African Communities League (Jamaica)In the United Kingdom [ edit ] Pan-African FederationIn the United States [ edit ] The Council on African Affairs (CAA): founded in 1937 by Max Yergan and Paul Robeson, the CAA was the first major U.S. organization whose focus was on providing pertinent and up-to-date information about Pan-Africanism across the United States, particularly to African Americans. Probably the most successful campaign of the Council was for South African famine relief in 1946. The CAA was hopeful that, following World War II, there would be a move towards Third World independence under the trusteeship of the United Nations.[45] To the CAA's dismay, the proposals introduced by the U.S. government to the conference in April/May 1945 set no clear limits on the duration of colonialism and no motions towards allowing territorial possessions to move towards self-government.[45] Liberal supporters abandoned the CAA, and the federal government cracked down on its operations. In 1953 the CAA was charged with subversion under the McCarran Internal Security Act. Its principal leaders, including Robeson, W. E. B. Du Bois, and Alphaeus Hunton (1903''70), were subjected to harassment, indictments, and in the case of Hunton, imprisonment. Under the weight of internal disputes, government repression, and financial hardships, the Council on African Affairs disbanded in 1955.[46]The US Organization was founded in 1965 by Maulana Karenga, following the Watts riots. It is based on the synthetic African philosophy of kawaida, and is perhaps best known for creating Kwanzaa and the Nguzo Saba ("seven principles"). In the words of its founder and chair, Karenga, "the essential task of our organization Us has been and remains to provide a philosophy, a set of principles and a program which inspires a personal and social practice that not only satisfies human need but transforms people in the process, making them self-conscious agents of their own life and liberation".[47]Pan-African concepts and philosophies [ edit ] Afrocentric Pan-Africanism [ edit ] Afrocentric Pan-Africanism is espoused by Kwabena Faheem Ashanti in his book The Psychotechnology of Brainwashing: Crucifying Willie Lynch. Another newer movement that has evolved from the early Afrocentric school is the Afrisecal movement or Afrisecaism of Francis Ohanyido, a Nigerian philosopher-poet.[48] Black Nationalism is sometimes associated with this form of pan-Africanism. Kawaida [ edit ] Hip hop [ edit ] Since the late 1970s, hip hop has emerged as a powerful force that has partly shaped black identity worldwide. In his 2005 article "Hip-hop Turns 30: Whatcha Celebratin' For?", Greg Tate describes hip-hop culture as the product of a Pan-African state of mind. It is an "ethnic enclave/empowerment zone that has served as a foothold for the poorest among us to get a grip on the land of the prosperous".[49] Hip-hop unifies those of African descent globally in its movement towards greater economic, social and political power. Andreana Clay in her article "Keepin' it Real: Black Youth, Hip-Hop Culture, and Black Identity" states that hip-hop provides the world with "vivid illustrations of Black lived experience", creating bonds of black identity across the globe.[50] From a Pan-African perspective, Hip-Hop Culture can be a conduit to authenticate a black identity, and in doing so, creates a unifying and uplifting force among Africans that Pan-Africanism sets out to achieve. Pan-African art [ edit ] Further information on pan-African film festivals see: FESPACO and PAFFSee also [ edit ] Literature [ edit ] Hakim Adi & Marika Sherwood, Pan-African History: Political Figures from Africa and the Diaspora Since 1787, London: Routledgem 2003.Imanuel Geiss, Panafrikanismus. Zur Geschichte der Dekolonisation. Habilitation, EVA, Frankfurt am Main, 1968, English as: The Pan-African Movement, London: Methuen, 1974, ISBN 0-416-16710-1, and as: The Pan-African Movement. A history of Pan-Africanism in America, Europe and Africa, New York: Africana Publ., 1974, ISBN 0-8419-0161-9.Colin Legum, Pan-Africanism: A Short Political Guide, revised edition, New York: Frederick A. Praeger, 1965.Tony Martin, Pan-African Connection: From Slavery to Garvey and Beyond, Dover: The Majority Press, 1985.References [ edit ] ^ Austin, David (Fall 2007). "All Roads Led to Montreal: Black Power, the Caribbean and the Black Radical Tradition in Canada". Journal of African American History. 92 (4): 516''539 . Retrieved March 30, 2019 . ^ Oloruntoba-Oju, Omotayo (December 2012). "Pan Africanism, Myth and History in African and Caribbean Drama". Journal of Pan African Studies. 5 (8): 190 ff. ^ Frick, Janari, et al. (2006), History: Learner's Book, p. 235, South Africa: New Africa Books. ^ Makalani, Minkah (2011), "Pan-Africanism". Africana Age. ^ New Dictionary of the History of Ideas. The Gale Group, Inc. 2005. ^ About the African Union Archived January 29, 2011, at the Wayback Machine. ^ "The objectives of the PAP", The Pan-African Parliament '' 2014 and beyond. ^ a b Falola, Toyin; Essien, Kwame (2013). Pan-Africanism, and the Politics of African Citizenship and Identity. London: Routledge. pp. 71''72. ISBN 1135005192 . Retrieved September 26, 2015 . ^ Goebel, Anti-Imperial Metropolis, pp. 250''278. ^ Maguire, K., "Ghana re-evaluates Nkrumah", GlobalPost, October 21, 2009. Retrieved September 13, 2012. ^ a b Agyeman, O., Pan-Africanism and Its Detractors: A Response to Harvard's Race Effacing Universalists, Harvard University Press (1998), cited in Mawere, Munyaradzi; Tapuwa R. Mubaya, African Philosophy and Thought Systems: A Search for a Culture and Philosophy of Belonging, Langaa RPCIG (2016), p. 89. ISBN 9789956763016. Retrieved August 23, 2018. ^ "Pan-Africanism". exhibitions.nypl.org . Retrieved February 16, 2017 . ^ "A history of Pan-Africanism", New Internationalist, 326, August 2000. ^ The History of Pan Africanism, PADEAP (Pan African Development Education and Advocacy Programme). ^ Lubin, Alex, "The Contingencies of Pan-Africanism", Geographies of Liberation: The Making of an Afro-Arab Political Imaginary, Chapel Hill: University of North Carolina Press, 2014, p. 71. ^ Smith-Asante, E., "Biography of Ghana's first President, Dr Kwame Nkrumah", Graphic Online, March 8, 2016. Retrieved March 23, 2017. ^ a b Mkandawire, P. (2005). African Intellectuals: Rethinking Politics, Language, Gender and Development, Dakar: Codesria/London: Zed Books, p. 58. Retrieved March 23, 2017. ^ a b Legum, C. (1965). Pan-Africanism: a short political guide, New York, etc.: Frederick A. Praeger, p. 41. ^ Adi, H., & M. Sherwood (2003). Pan-African History: Political Figures from Africa and the Diaspora Since 1787, London: Routledge, p. 66. ^ a b Legum (1965). Pan-Africanism, p. 42. ^ Adi & Sherwood (2003). Pan-African History, p. 179. ^ Legum (1965), Pan-Africanism, p. 45. ^ Legum (1965). Pan-Africanism, p. 46. ^ Legum (1965), Pan-Africanism, p. 47. ^ Martin, G. (2012). African Political Thought, New York: Palgrave Macmillan. ^ a b Adi & Sherwood (2003), Pan-African History, p. 10. ^ "African states unite against white rule", ON THIS DAY | May25. BBC News. Retrieved March 23, 2017. ^ a b c d Evans, M., & J. Phillips (2008). Algeria: Anger of the Dispossessed, Yale University Press, pp. 97''98. ^ Martin, G. (December 23, 2012). African Political Thought. Springer. ISBN 9781137062055. ^ See e.g. Ronald W. Walters, Pan Africanism in the African Diaspora: An Analysis of Modern Afrocentric Political Movements, African American Life Series, Wayne State University Press, 1997, p. 68. ^ Campbell, Crystal Z. (December 2006). "Sculpting a Pan-African Culture in the Art of N(C)gritude: A Model for African Artist" (PDF) . The Journal of Pan African Studies. Archived from the original on June 1, 2015. CS1 maint: BOT: original-url status unknown (link) ^ Oxford University African Society Conference, Corpus Christi College, Oxford University, May 5, 2012. ^ "About Us". Csus.edu . Retrieved October 15, 2015 . ^ The M.A. in Pan African Studies Archived October 25, 2014, at the Wayback Machine, African American Studies at Syracuse University. ^ Smith, Whitney (2001). Flag Lore of All Nations . Millbrook Press. p. 36. ISBN 0761317538 . Retrieved October 7, 2014 . ^ Lionel K., McPherson; Shelby, Tommie (Spring 2004). "Blackness and Blood: Interpreting African American Identity" (PDF) . Philosophy and Public Affairs. 32: 171''192. ^ Wikisource contributors, "The Declaration of the Rights of the Negro Peoples of the World", Wikisource, The Free Library. (Retrieved October 6, 2007). ^ "25,000 Negroes Convene: International Gathering Will Prepare Own Bill of Rights", The New York Times, August 2, 1920. Proquest. Retrieved October 5, 2007. ^ "Negroes Adopt Bill Of Rights: Convention Approves Plan for African Republic and Sets to Work on Preparation of Constitution of the Colored Race Negro Complaints Aggression Condemned Recognition Demanded". The Christian Science Monitor, August 17, 1920. Proquest. Retrieved October 5, 2007. ^ "What Holocaust". "Glenn Reitz". Archived from the original on October 18, 2007. ^ "The Maafa, African Holocaust". Swagga. ^ Ogunleye, Tolagbe (1997). "African American Folklore: Its Role in Reconstructing African American History". Journal of Black Studies. 27 (4): 435''455. ISSN 0021-9347. ^ "Pan-African Renaissance". ^ Rodney Worrell (2005). Pan-Africanism in Barbados: An Analysis of the Activities of the Major 20th-century Pan-African Formations in Barbados. New Academia Publishing, LLC. pp. 99''102. ISBN 978-0-9744934-6-6. ^ a b Duberman, Martin. Paul Robeson, 1989, pp. 296''97. ^ "Council on African Affairs", African Activist Archive. ^ "Philosophy, Principles, and Program". The Organization Us. ^ "Francis Okechukwu Ohanyido". African Resource. ^ Tate, Greg, "Hip-hop Turns 30: Whatcha Celebratin' For?", Village Voice, January 4, 2005. ^ Clay, Andreana. "Keepin' it Real: Black Youth, Hip-Hop Culture, and Black Identity". In American Behavioral Scientist, Vol. 46.10 (2003): 1346''58. External links [ edit ] SNCC Digital Gateway: Pan-Africanism'--Digital documentary website created by the SNCC Legacy Project and Duke University, telling the story of the Student Nonviolent Coordinating Committee & grassroots organizing from the inside-outAfrican UnionAfrican Code Unity Through DiversityA-APRP WebsiteThe Major Pan-African news and articles siteProfessor David Murphy (November 15, 2015). "The Performance of Pan-Africanism: performing black identity at major pan-African festivals, 1966''2010" (Podcast). The University of Edinburgh . Retrieved January 28, 2016 '' via Soundcloud. Ebro Darden - Wikipedia Mon, 02 Dec 2019 12:36 Ebro Darden BornIbrahim Jamil Darden ( 1975-03-17 ) March 17, 1975 (age 44) NationalityAmericanOccupationMedia executiveradio personalityYears active1990''presentKnown forHot 97 radio personalityBeats1 DJChildren1Websitewww.EbroDarden.comIbrahim "Ebro" Darden (born March 17, 1975) is an American media executive and radio personality. Until 2014, he was Vice President of Programming for Emmis Communications' New York contemporary urban station WQHT (Hot 97). He is currently a co-host on the Hot 97 morning show, Ebro in the Morning, alongside Peter Rosenberg, and Laura Stylez. As of 2015, Darden also hosts a hip hop music-based radio show on Beats 1. Early life [ edit ] Darden was born to a black father and a Jewish mother. He attended a Pentecostal church and Hebrew school while growing up in Oakland and Sacramento.[1] Career [ edit ] Start in radio [ edit ] Darden began his career in radio in 1990 at KSFM in Sacramento, California, while he was still a teenager. At KSFM he worked in research and as a sales runner until moving into programming as an intern, and later co-hosting for KSFM's night and morning shows. In 1997, he worked at KBMB in Sacramento as Programming and Music Director, as well as an afternoon host. Eventually, Darden became Operations Manager at KBMB, while also co-hosting mornings at KXJM in Portland, Oregon, in 1999. Hot 97 [ edit ] In 2003, Darden became Music Director for WQHT, ultimately becoming the Program Director for the station in 2007.[2][3][4] Darden worked alongside several past WQHT Hot 97 morning show co-hosts including Star and Bucwild, Miss Jones, DJ Envy, Sway, and Joe Budden from 2004 to 2007, and introduced Cipha Sounds and Peter Rosenberg to the AM drive in 2009. He rejoined the Hot 97 Morning Show in 2012, alongside Cipha Sounds, Peter Rosenberg, and Laura Stylez. As Programming Director and on-air host, Darden was the main voice of several events at Hot 97 including Nicki Minaj's relationship with the station, and her alleged sexual relationship with the host; Hurricane Sandy; and Mister Cee's personal life.[5] In 2014, VH1 announced a new unscripted comedy series, This Is Hot 97, which featured Darden and fellow hosts including Angie Martinez, Funkmaster Flex, Peter Rosenberg, Cipha Sounds, Miss Info, and Laura Stylez.[6] Beats 1 [ edit ] In addition to his current on-air role at Hot 97, Darden is now one of three anchor DJs on Beats 1, an Internet radio service from Apple Music. Feuds and controversy [ edit ] A comedic rivalry between Darden and fellow accomplished radio personality Charlamagne Tha God of Power 105.1 has been ongoing for years. In May 2017, Darden clarified their relationship, stating, "The stuff we do on the radio is stupid. It's for fun. I make fun of you for fun. That's it. It's not that deep... me and that dude don't have a personal problem... a personal relationship".[7] Darden was mentioned in Remy Ma's "shETHER" diss track, on which Ma insinuated that he slept with Nicki Minaj by stating "Coke head, you cheated on your man with Ebro". After jokingly going back and forth with both Ma and her husband Papoose on social media, Darden denied the rumors, stating that he and Minaj had only a professional relationship.[8] Ebro has been in an ongoing feud with Brooklyn artist 6ix9ine. Ebro made fun of 6ix9ine as looking like a clown and criticized him for bragging about streaming numbers,[9] and 6ix9ine responded on the song "Stoopid" with the line "That nigga Ebro, he a bitch/Just another old nigga on a young nigga dick." [10] Personal life [ edit ] Darden has a daughter, Isa, who was born in 2014.[11] Recognition [ edit ] In 2013, he was recognized by Radio Ink as a future African American leader.[12] Filmography [ edit ] References [ edit ] Queen & Slim (2019) - IMDb Mon, 02 Dec 2019 12:13 3 nominations. See more awards >> Learn more More Like This Comedy | Crime | Drama 1 2 3 4 5 6 7 8 9 10 8.1 / 10 X A detective investigates the death of a patriarch of an eccentric, combative family. Director:Rian Johnson Stars:Daniel Craig,Chris Evans,Ana de Armas Action | Crime | Drama 1 2 3 4 5 6 7 8 9 10 6.6 / 10 X An embattled NYPD detective is thrust into a citywide manhunt for a pair of cop killers after uncovering a massive and unexpected conspiracy. Director:Brian Kirk Stars:Chadwick Boseman,Sienna Miller,J.K. Simmons Action | Biography | Drama 1 2 3 4 5 6 7 8 9 10 6.5 / 10 X The extraordinary tale of Harriet Tubman's escape from slavery and transformation into one of America's greatest heroes, whose courage, ingenuity, and tenacity freed hundreds of slaves and changed the course of history. Director:Kasi Lemmons Stars:Cynthia Erivo,Leslie Odom Jr.,Joe Alwyn Biography | Drama 1 2 3 4 5 6 7 8 9 10 7.9 / 10 X Based on the true story of a real-life friendship between Fred Rogers and journalist Tom Junod. Director:Marielle Heller Stars:Tom Hanks,Matthew Rhys,Chris Cooper Drama 1 2 3 4 5 6 7 8 9 10 7.2 / 10 X A young actor's stormy childhood and early adult years as he struggles to reconcile with his father and deal with his mental health. Director:Alma Har'el Stars:Shia LaBeouf,Lucas Hedges,Noah Jupe Drama | Romance | Sport 1 2 3 4 5 6 7 8 9 10 7.7 / 10 X Traces the journey of a suburban family - led by a well-intentioned but domineering father - as they navigate love, forgiveness, and coming together in the aftermath of a loss. Director:Trey Edward Shults Stars:Taylor Russell,Kelvin Harrison Jr.,Alexa Demie Comedy | Drama | War 1 2 3 4 5 6 7 8 9 10 8.1 / 10 X A young boy in Hitler's army finds out his mother is hiding a Jewish girl in their home. Director:Taika Waititi Stars:Roman Griffin Davis,Thomasin McKenzie,Scarlett Johansson Action | Crime | Drama 1 2 3 4 5 6 7 8 9 10 5.7 / 10 X A rookie New Orleans police officer is forced to balance her identity as a black woman after she witnesses two corrupt cops committing murder. Director:Deon Taylor Stars:Naomie Harris,Frank Grillo,Mike Colter Biography | Drama | History 1 2 3 4 5 6 7 8 9 10 7.3 / 10 X A corporate defense attorney takes on an environmental lawsuit against a chemical company that exposes a lengthy history of pollution. Director:Todd Haynes Stars:Anne Hathaway,Mark Ruffalo,William Jackson Harper Drama | Fantasy | Horror 1 2 3 4 5 6 7 8 9 10 8.3 / 10 X Two lighthouse keepers try to maintain their sanity while living on a remote and mysterious New England island in the 1890s. Director:Robert Eggers Stars:Willem Dafoe,Robert Pattinson,Valeriia Karaman Crime | Drama | Mystery 1 2 3 4 5 6 7 8 9 10 6.5 / 10 X Consummate con man Roy Courtnay has set his sights on his latest mark: the recently widowed Betty McLeish, worth millions. But this time, what should have been a simple swindle escalates into a cat-and-mouse game with the ultimate stakes. Director:Bill Condon Stars:Helen Mirren,Ian McKellen,Russell Tovey Crime | Drama | Mystery 1 2 3 4 5 6 7 8 9 10 7.1 / 10 X In 1950s New York, a lonely private detective afflicted with Tourette's Syndrome ventures to solve the murder of his mentor and only friend. Director:Edward Norton Stars:Edward Norton,Gugu Mbatha-Raw,Alec Baldwin Edit Storyline Slim and Queen's first date takes an unexpected turn when a policeman pulls them over for a minor traffic violation. When the situation escalates, Slim takes the officer's gun and shoots him in self-defence. Now labelled cop killers in the media, Slim and Queen feel that they have no choice but to go on the run and evade the law. When a video of the incident goes viral, the unwitting outlaws soon become a symbol of trauma, terror, grief and pain for people all across the country Written bystmc-25959 Plot Summary | Add Synopsis Motion Picture Rating (MPAA) Rated R for violence, some strong sexuality, nudity, pervasive language, and brief drug use. | See all certifications >> Edit Details Release Date: 27 November 2019 (USA) See more >> Edit Box Office Opening Weekend USA: $11,700,000, 1 December 2019 Gross USA: $15,810,000 Cumulative Worldwide Gross: $15,810,000 See more on IMDbPro >> Company Credits Technical Specs Runtime: 131 min Aspect Ratio: 2.39 : 1 See full technical specs >> Edit Did You Know? Trivia First feature film to be directed by Melina Matsoukas, who has previously only directed music videos and TV episodes. See more >> Quotes Slim :Are you tryin' to die? Queen :No. I just always wanted to do that. Slim :Well, don't do it while I'm drivin' Queen :You should try it. Slim :Nah, I'm good. Queen :Pull over. Slim :Na-ah. Queen :Come on! Pull over. Pull over! Slim :If I do, would you please, let me drive the rest of the way it is? Queen :Swear to God. [...] See more >> Explore popular and recently added TV series available to stream now with Prime Video. Start your free trial Music in this episode Intro: Puff Daddy - It's all about the benjamins Outro: Blue Magic - Sideshow Donate to the show at moefundme.com Search for us in your podcast directory or use this link to subscribe to the feed Podcast Feed For more information: MoeFactz.com

Co-host Chike Jeffers and Peter chat about the themes and questions raised by the podcast so far.

Writing in his 2006 work titled, Yoruba Culture: A Philosophical Account, Dr. Kola Abimbola argues that Yoruba sociopolitical religious practices—( Òrìṣa tradition and culture) were expanded and intensified throughout the Americas due to the Transatlantic human trade which saw the enslaved millions of Africans. He writes: “Today, the Òrìṣa tradition and culture is practices by about 100 million people in Argentina, Australia, Benin Republic, Brazil, Cuba, France, Germany, Ghana, Haiti, Italy, Jamaica, Japan, Mexico, Nigeria, Sierra Leon, Spain, Togo, Trinidad and Tobago, the UK, the US, Venezuela, and other places. In all of these places, Yorùbá religious practices play a significant role in, music, dance, the arts, and many facets of day-to-day living.” (24) Kola Abimbola goes on to suggest that while there is a significant amount of good material available on various aspects of Yorùbá and Òrìṣa culture in different parts of the world, no one has yet fully explained its philosophical underpinnings. What philosophical affinities do Candomblé and Batuque (Ba—Tooque) in Brazil, Santeria in Cuba, Vodun in Benin Republic, Vodou in Haiti, and Òrìṣa worship in Nigeria all share in common? (24) To date, many scholars have been content with explaining the details of the rituals, the arts, the music, and even the languages that all these different manifestations of Yorùbá culture share. But no good account of what unifies these traditions, that is, their philosophy, exists. Simply put, the philosophical and theological ideas that unify all these traditions under the rubric Yorùbá have not been adequately explained. (24) For Dr. Abimbola, the widespread inadequacy of the treatment of Yorùbá culture can be traced to three separate but interdependent erroneous assumptions implicit in the writing of some scholars. He captures these inadequacies, conceptually as: tribal fetishism, methodological straitjacketing; and hierarchical dogmatism. (24) Toady. We will hear a recent conversation I had Dr. Kola Abimbola on Ifa's Anceint Future…meditations on the deep tradition of African thought and its relationship to the physical and non-physical world… Dr. Kọ́lá Abímbọ́lá studied the Ifá Literary Corpus as an apprentice under Wándé Abímbọ́lá and Babalọ́lá Adébóyè Ifátóògùn. He received his PhD studies in Philosophy of Science under John Worrall at the London School of Economics and Political Science, and a second PhD in the Law of Evidence and Criminal Justice under C. John Miller at the University of Birmingham. He has taught at Seattle University, Haverford College, Temple University, and at the University of Leicester (Lester) School of Law. He is currently an Associate Professor of Philosophy at Howard University in Washington DC. Kọ́lá is the Editor of Journal of Journal of Forensic Research and Criminology. He was President of the International Society for African Philosophy and Studies from 2006 to 2010, and a British Council Commonwealth Academic Scholar from 1989 to 1992. Our show was produced today in solidarity with the Native/Indigenous and Afro Descendant communities at Standing Rock, Venezuela, Brazil, Colombia, Kenya, Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples! Enjoy the program!

How do you articulate African philosophy in a Western academic environment? And what gets lost in the project of “translating” the former into the categories of the latter?

Traditional African ideas about personhood, which challenge assumptions about the relation between mind and body, self and other.

Is traditional African religion in some sense monotheist, despite the worship of many divinities?

John Mbiti’s influential and controversial claim that traditional Africans experience time as having “a long past, a present, and virtually no future.”

How do you articulate African philosophy in a Western academic environment? And what gets lost in the project of “translating” the former into the categories of the latter?

In this fifty-third episode of the Philosophy Bakes Bread radio show and podcast, we interview Dr. Arnold Farr about “Kneeling and Civil Protest,” concerning the conflicts that have arisen in the last few months about football star Colin Kaepernick and many others who followed his example. Arnold is a professor of philosophy at The University of Kentucky. He authored Critical Theory and Democratic Vision: Herbert Marcuse and Recent Liberation Philosophies. He is currently writing a new book on The New White Supremacy. He is focusing on race and African Philosophy. In addition to these works, Arnold has written numerous articles and book chapters on subjects like German idealism, Marxism, critical theory, and philosophy of race. In addition to his writings, Arnold is the founder of the International Herbert Marcuse Society. Listen for our “You Tell Me!” questions and for some jokes in one of our concluding segments, called “Philosophunnies.” Reach out to us on Facebook @PhilosophyBakesBread and on Twitter @PhilosophyBB; email us at philosophybakesbread@gmail.com; or call and record a voicemail that we play on the show, at 859.257.1849. Philosophy Bakes Bread is a production of the Society of Philosophers in America (SOPHIA). Check us out online at PhilosophyBakesBread.com and check out SOPHIA at PhilosophersInAmerica.com.

Hennessy is the drink of choice for many in the Black community. Nas, Rakim and several other rappers have endorsed it. Many more rappers have made tracks laced with references to Hennessy...aka da Henny. Personally, I prefer Jack Daniels, but even that will be discussed. https://www.youtube.com/watch?v=F5Bz2PQsW1o On the road to success, many people will tell you many things. One thing you'll likely hear is that you need to improve your golf game. Deals are made on the golf course, they say. And if you can't play - or don't play - you'll be left out of the inner circles of power. One thing you likely haven't heard - until you finish listening to this episode - is that you need to improve your drink game. You see: after you come of the golf course, you'll end up at the 19th hole for the game after the game. And while deals may be discussed on the golf course, they are finalized on the 19th hole...over drinks. Big sales? Finalized over drinks. New clients? Finalized over drinks. Fast-track promotions? Finalized over drinks. And it all depends upon what you drink and how you drink what you drink. And...Hennessy is beneath you... Or at least it should be beneath you - when you aren't at home. Or at least that's what Je'Wesley Day of Cocktail Chronicles is trying to teach you. In this episode, Je'Wesley will give you some tips on how to improve your drink game. Many say you need to dress to impress. And Je'Wesley encourages you to also drink to impress. You can find out more in the article from Ebony Magazine listed below. You can watch the show on YouTube by clicking here! So let us know what you think? Click the Banner: Join the BWP Community! Resources Mentioned in this Episode: Ebony Magazine Article Cocktail Chronicles Website Message to the People: The Course of African Philosophy

This is a black arts and culture site. We will be exploring the African Diaspora via the writing, performance, both musical and theatrical (film and stage), as well as the visual arts of Africans in the Diaspora and those influenced by these aesthetic forms of expression. I am interested in the political and social ramifications of art on society, specifically movements supported by these artists and their forebearers. It is my claim that the artists are the true revolutionaries, their work honest and filled with raw unedited passion. They are our true heroes. Ashay! Shaka Barak is the Minister of Education for the Universal Negro Improvement Association and African Communities League (UNIA & ACL) through appointment by current President General Senghor Baye. Located in Chicago, he joined the Garvey Nkrumah Memorial Progressive Division #429 of the UNIA & ACL forty years ago under Dr. Charles L. James. President General James was a Graduate under the Honorable Marcus Mosiah Garvey the Dean of the School of African Philosophy. Shaka Barak after years of service asked President General James to teach him the same Course of African Philosophy. Shaka Barak in 1981, was taught the course along with a few other hand-picked men and women. Only he was told publicly when he graduated by President General James that he knew because he had been taught and that he must “tell the story, and “if you don't tell the story then you are no damn good”.  Since President General James death in 1990 Shaka Barak co-founded over 24 years ago with his wife Qamar, The Marcus Garvey Institute (MGI), an organization that does research on the life and works of the Honorable Marcus Mosiah Garvey and the UNIA & ACL.   

Ngugi wa Thiong’o, who famously made the decision in the 1970s to henceforth only produce his creative work in his native Gikuyu, rather than in English, authors the foreword to Listening to Ourselves: A Multilingual Anthology of African Philosophy (SUNY Press, 2013), which he calls a “historic intervention in the debates about African philosophy.” The collection offers a balanced representation, along an east-west axis, of the continent, with essays in Luo, Gikuyu, Amharic, Igbo, Akan (also known as Twi), and Wolof. The dual-language format allows readers to see the text (including Ethiopic script) as written by the authors, with the English translation on the facing page. In this engaging interview, Chike Jeffers, editor of Listening to Ourselves, describes the genesis of the anthology and the project’s import for the expression and dissemination of African thought, going forward. Learn more about your ad choices. Visit megaphone.fm/adchoices

Ngugi wa Thiong’o, who famously made the decision in the 1970s to henceforth only produce his creative work in his native Gikuyu, rather than in English, authors the foreword to Listening to Ourselves: A Multilingual Anthology of African Philosophy (SUNY Press, 2013), which he calls a “historic intervention in the debates about African philosophy.” The collection offers a balanced representation, along an east-west axis, of the continent, with essays in Luo, Gikuyu, Amharic, Igbo, Akan (also known as Twi), and Wolof. The dual-language format allows readers to see the text (including Ethiopic script) as written by the authors, with the English translation on the facing page. In this engaging interview, Chike Jeffers, editor of Listening to Ourselves, describes the genesis of the anthology and the project’s import for the expression and dissemination of African thought, going forward. Learn more about your ad choices. Visit megaphone.fm/adchoices

Ngugi wa Thiong’o, who famously made the decision in the 1970s to henceforth only produce his creative work in his native Gikuyu, rather than in English, authors the foreword to Listening to Ourselves: A Multilingual Anthology of African Philosophy (SUNY Press, 2013), which he calls a “historic intervention in the debates about African philosophy.” The collection offers a balanced representation, along an east-west axis, of the continent, with essays in Luo, Gikuyu, Amharic, Igbo, Akan (also known as Twi), and Wolof. The dual-language format allows readers to see the text (including Ethiopic script) as written by the authors, with the English translation on the facing page. In this engaging interview, Chike Jeffers, editor of Listening to Ourselves, describes the genesis of the anthology and the project’s import for the expression and dissemination of African thought, going forward. Learn more about your ad choices. Visit megaphone.fm/adchoices

Ngugi wa Thiong’o, who famously made the decision in the 1970s to henceforth only produce his creative work in his native Gikuyu, rather than in English, authors the foreword to Listening to Ourselves: A Multilingual Anthology of African Philosophy (SUNY Press, 2013), which he calls a “historic intervention in the debates about African philosophy.” The collection offers a balanced representation, along an east-west axis, of the continent, with essays in Luo, Gikuyu, Amharic, Igbo, Akan (also known as Twi), and Wolof. The dual-language format allows readers to see the text (including Ethiopic script) as written by the authors, with the English translation on the facing page. In this engaging interview, Chike Jeffers, editor of Listening to Ourselves, describes the genesis of the anthology and the project’s import for the expression and dissemination of African thought, going forward. Learn more about your ad choices. Visit megaphone.fm/adchoices