Worldwide movement that aims to encourage and strengthen bonds of solidarity between all people of African descent
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2 episodes with african unity
Send us a text Brace for a raw, unfiltered episode of the Self-Reflection Podcast. Lira Ndifon ignites a firestorm, dissecting the global backlash against Captain Ibrahim Traoré and the relentless battle for Africa's liberation. This isn't just news; it's a battle cry for unity, a demand for sovereignty, and a reckoning with the forces that seek to control the continent's destiny.Lira's opening is a direct challenge, a call to action for every African, every listener, to wake up and engage. She cuts through the noise, demanding answers and sparking a conversation that echoes the urgency of the moment.At the heart of this episode is the explosive controversy surrounding Captain Ibrahim Traoré's leadership and the accusations hurled by a US General. Lira dissects the narrative, exposing the double standards and the historical patterns of Western interference that have plagued Africa for centuries. This isn't just about one leader; it's about the soul of a continent fighting for its right to self-determination.Lira plays a damning clip of a US Congressional hearing, laying bare the power dynamics at play. She doesn't shy away from naming names, from challenging the hypocrisy, and from exposing the tactics used to maintain control. This isn't a history lesson; it's a live autopsy of neocolonialism.But this isn't just about external forces. Lira turns the lens inward, challenging Africans to confront their own roles in perpetuating the status quo. She plays a powerful speech by Captain Traoré, a rallying cry against fear and a testament to the power of unity.Lira connects Traoré's courage to the hopes and dreams of a generation yearning for authentic leadership. She doesn't mince words, she doesn't sugarcoat the stakes. This is a life-or-death struggle for the future of Africa.In a direct address to her Cameroonian brothers and sisters, Lira issues a stark ultimatum: demand change, seize your destiny, or be condemned to repeat the past. She uses Traoré's example as a blueprint for a new era of African leadership, a beacon of hope in a sea of despair.The episode culminates in a powerful call to action for the youth of Africa. Lira challenges them to rise up, to reclaim their narrative, and to build a legacy of innovation and liberation. She ends with a plea to armed groups, a desperate cry for peace, a stark reminder of the human cost of endless conflict. This isn't just a podcast; it's a movement. Lira Ndifon has lit a fire, and the world is watching. Will Africa rise? Will Africans reclaim their destiny? The answer lies within you.Support the showCall to Action: Engage with the Self-Reflection Podcast community! Like, follow, and subscribe on Spotify, Apple Podcasts, YouTube (Self-Reflection Podcast by Lyra Ndifon), and all major podcast platforms. Share your insights and feedback—we value your contributions! Suggest topics you'd like us to explore. Your support amplifies our reach, sharing these vital messages of self-love and empowerment. Until our next conversation, prioritize self-care and embrace your journey. Grab your copy of "Awaken Your True Self" on Amazon. Until next time, be kind to yourself and keep reflecting.
INTRO: It's Africa Month and today is Africa day.This is a time when the continent commemorates the founding of the Organisation of African Unity.While we reflect on what it means to be African as well, let's speak about another part of us that is often under scrutiny. This is monarchs. Is there still a place for them and given modernisation, how do they fit into modern democracy. Lets speak to Imboni Dr Uzwi-lezwe Radebe, Spiritual Leader and Author.
On March 8, 1964, activist Malcolm X announced his separation from the Nation of Islam (NOI), a religious sector advocating for Black self-determination. This decision came after a disagreement with Elijah Muhammad, the leader of NOI. Despite parting ways with the organization, Malcolm X retained his adherence to Islam and went on to establish the Organization of African Unity, embodying a vision of broader inclusivity and unity among African descendants. However, his journey was tragically cut short on February 21, 1965, when he was assassinated at the Audubon Ballroom in Harlem, just as he was about to deliver an address. His untimely death, at the age of 39, marked a profound loss for the civil rights movement. Learn more about your ad choices. Visit megaphone.fm/adchoices
Liberia has a complex relationship with women, human rights and international law; purportedly this nation which was intended to be the safe haven for freed slaves demonstrated the worst examples of civil armed conflict and yet produced the first female African president and an example of the power and resilience of women to stand for justice, and equality in political spaces. Hosts Furaha Joy Sekai Saungweme and DaJonna Richardson learn the strength of women survivors of war through the deeply touching experience of Dr Veronica Fynn Bruey. Additional Resources: Books: Political and Legal History of Liberia | Historical Dictionary of Liberia | This Child Will Be Great | Mighty Be Our Powers Documentaries: Liberia: America's Stepchild | Firestone and the Warlords | Liberia the Uncivil War Links: Kissi and Gola: First Peoples of Liberia | Paul Cuffee Back to Africa Movement | Marcus Garvet Black Star Line | American Colonization Society | The Mayflower of Liberia | African American Mosaic: Library of Congress | Liberia Declaration of Independence | Joseph Jenkins Roberts: First Governor/President of Liberia | Angie Elisabeth Brooks Randolph | Sanniquellie: The Birth Place of the Organisation of African Unity now the African Union | You kill my Ma, you kill my pa, I'll vote for you | George Bush: Taylor Must Leave Now | George Bush Dancing in Liberia | Charles Taylor Trial | Travel Embargo on Prince Yormie Johnson | UNSC Resolution 2288: Terminating 13 Years Embargo on Liberia | Ellen Johnson Sirleaf: First Democratically Elected Female President in Africa | Leymah Gbowee: Pray the Devil Back To Hell | Ellen Johnson Sirleaf and Leymah Gbowee: Nobel Peace Prize Laureates | Gender Quota for Elections Please note, the positions and opinions expressed by the speakers are strictly their own, and do not necessarily represent the views of their employers, nor those of the D.C. Bar, its Board of Governors or co-sponsoring Communities and organizations. Want to get ahead of the pack? Joining the D.C. Bar Law Student Community (LSC) can get you there. Your LSC membership will provide resume and skills boosting opportunities and one-on-one access to local practicing attorneys. To learn more, click here.
In this episode, Dr. Hettie V. Williams is in conversation with Arjun Collins about the life and legacy of Ella Little Collins and Malcolm X. Williams is the incoming director of the Trotter Institute for the Study of Black Culture at the University of Massachusetts Boston and Collins is the great nephew of Malcolm X and grandson of Ella Little Collins who was a long-time resident of Boston from the mid-1940s until her death in 1996. Ella Collins (born to Earl Little and Daisy Little in 1914 and the half-sister of Malcolm) became Malcolm's legal guardian after his mother died when he was about 8 years old. Collins then had a major influence on Malcolm's life and legacy by helping to raise him until age 21 and remaining actively engaged in supporting him throughout his life. It was she who first introduced him to Islam and took over the Organization of African Unity after he died. It was she who buried him when he died. Ella Little Collins was an activist in her own right in Boston where she was a community organizer and education advocate. Her children and grandchildren including Arjun Collins have carried on the legacy of social justice agitation down to the present. Arjun Collins here explains—at times in evocative terms—the legacy of his grandmother, uncle, and family. This is the uncut raw original edition of our interview. For more information about Arjun click here: Arjun Collins and look for his new book about the environmental and naturalist thought of his great uncle Malcolm X soon. #MalcolmX #BlackinBostonandBeyond #Blackequality
As of Oct. 23, France completed its military withdrawal from Niger following months of local protests. From 2013 to 2022, France deployed over 3,000 troops to the countries of the G5 Sahel (Burkina Faso, Chad, Mali, Mauritania, and Niger) as part of a counterterrorism mission known as Operation Barkhane. After coups in Mali, Burkina Faso, and now Niger, all three countries have expelled the French presence. While coverage in western media has fixed on the coups themselves, the story on the ground is more complicated. The actions of the coup governments are backed by broad social movements and popular opposition to France's relationship to the region, which extends far beyond Operation Barkhane. 14 countries in West and Central Africa have their currencies under the control of France in the form of the CFA Franc. 1 in 3 lightbulbs in France are powered by uranium mined from Niger, yet more than 80 percent of Nigeriens lack access to electricity. France's influence in the region, though waning, is also backed up by the US Africa Command (AFRICOM), which has some 29 bases across the region, including the world's largest drone base in Niger. These and other challenges are among those the new coup governments of the Sahel will have to overcome as they attempt to chart new paths forward for their countries. Inemessit Richardson of the Thomas Sankara Center for Liberation and African Unity in Ouagadougou, Burkina Faso, speaks with The Real News about the anticolonial movement reshaping the Sahel, and what challenges lie ahead for the region as a new chapter dawns. Inemessit Richardson is President of the Thomas Sankara Center for Liberation and African Unity, a political education center and community library in Burkina Faso. Additional links/info:Support the Thomas Sankara Center for Liberation and African Unity on Patreon or by making a donation on Cashapp.Follow the Thomas Sankara Center for Liberation and African Unity on Instagram.GoFundMe to support the Thomas Sankara Center's Pan-African community library.Studio Production: Adam ColeyPost-Production: David HebdenHelp us continue producing radically independent news and in-depth analysis by following us and becoming a monthly sustainer: Donate: https://therealnews.com/donate-podSign up for our newsletter: https://therealnews.com/newsletter-podLike us on Facebook: https://facebook.com/therealnewsFollow us on Twitter: https://twitter.com/therealnews
“Time for an Awakening” with Bro.Elliott & Bro.Richard; Sunday 10/22/2023 at 7:00 PM (EST) guest was International Peace and Justice Scholar, Professor of African American Studies and Political Science at Syracuse University, Prof. Horace Campbell. Prof. Campbell addressed topics surrounding Sequences of Militarism on the African continent, and the prospects for African Unity. Also, conversation on topics that affect Black People locally, nationally, and internationally
Though Thomas Sankara was removed and assassinated in a comprador counter-revolution backed by the West 36 years ago, his legacy is still a source of revolutionary inspiration for the Burkinabé people and their ongoing revolutionary struggle against imperialism. Today, after a period of great unrest, a military government led by Captain Ibrahim Traoré has signaled some shifts towards justice for Sankara and the continuation of his legacy - but work remains for the Burkinabé revolution. That work is being greatly assisted by the efforts of the Thomas Sankara Center for Liberation and African Unity, an initiative designed to support the Sankarist project and its continuation through pedagogy for the youth and the continued distribution of revolutionary literature. We were glad to discuss this with Inem, one of the co-founders of this incredible project. Find all the links to support the Thomas Sankara Center here: https://lnk.bio/BurkinaBooks Song credit: "Sankara" by Cheikh Lô --- Support this podcast: https://podcasters.spotify.com/pod/show/unequalexchange/support
On geopolitical competition over Africa. This episode was originally for subscribers only. To join, sign up at patreon.com/bungacast In light of the 'new Cold War', we look at what the US, Europe, Russia and China's respective "pitches" are to African countries – what are they selling? And we examine the factors that contribute to Africa's place in geopolitics today: Chinese hunger for raw materials, the global war on terror, the green energy transition, drug and people smuggling, and more. If the original Scramble for Africa (1884-1914) was driven by an attempt to displace European class war onto another terrain, can we say anything analogous is happening today? Links: /303/ The Failure of the French Forever War ft. Yvan Guichaoua /304/ The Failure of the French Forever War (2) ft. Yvan Guichaoua Russia in Africa, Financial Times series of articles Defending Our Sovereignty: US Military Bases in Africa and the Future of African Unity, Tricontinental Institute Italophone Somalia, Then and Now, Iman Mohamed, The Drift Emmanuel Macron must reset France's Africa policy, Sylvie Kauffman (Le Monde editor), FT Debunking the Myth of ‘Debt-trap Diplomacy', Lee Jones & Shahar Hameiri, Chatham House Let's talk about neo-colonialism in Africa, Mark Langan, LSE blog /267/ South Africa Mafia State ft. Benjamin Fogel
So here we are, the sound of peace settled over Ovamboland, it was the end of 1988. The South Africans were actually in a much better position than it appeared. Yes, they were losing Namibia, and were going to also lose their vital strategic port of Walvis Bay. Still, UNITA was left out of the discussion, they would continue to fight against the Angolan MPLA. In 1978 the UN Security Council unanimously adopted Resolution SR 435/78 — and from then on Pretoria led the UN on a merry dance by increasing it's military involvement in Angola, not decreasing. The United States joined the South Africans in calling for the Cuban withdrawal from the country to be part of any future negotiations. This had eventually led to the dramatic signing on the 22nd December 1988 of the implementation of SR 435/78 with a period of transition set down to begin on April 1st 1989. Elections would be held in Namibia by November 1989, and by mid-1990 Namibia would be independent. But from earlier, by early August 1988, the South Africans had begun a process of withdrawing its troops from southern Angola. On 30 August 1988, the last of the South African troops crossed a temporary steel bridge into SWA/Namibia watched by the world's media and the Joint Monitoring Commission, 36 hours early than the planned time. A convoy of fifty vehicles with around thousand soldiers crossed over singing battle songs. After officers of the three countries walked across the bridge, the South African sappers begun to dismantle the temporary steel bridge. There was a prickly round of discussions about the United Nations Transition Assistance Group or UNTAG. The role of the UN was reduced in early 1989 when the Security Council decided to cut the military component of UNTAG from 7500 to 4650. Originally the permanent members wanted to cut this still further, but the non-aligned movement, the Organisation of African Unity, the Namibian Council of Churches and most Nordic countries were opposed to further cuts - they were really worried about the South Africans. Hundreds of SWAPO guerrillas suddenly began streaming across the border on the 1st April 1989 in large groups of fifty or more. The flood was picked up by elements of the SWATF and police, and alerted the South Africans. Pretoria was stung into action, and shouted foul as the aggrieved party, calling for the UN to deal with what they saw as an obvious attempt by SWAPO to take advantage of their pullout. UNTAG was enjoying demonstrations and celebrations throughout Namibia, when the Administrator-General told the Special Representative that further armed SWAPO personnel had crossed the border and firefights and contacts were occurring on a broad front throughout the Ovambo area of northern Namibia. A series of similar reports came in during the first and second indicating military action and casualties on a scale not seen for many years in the Namibian conflict.
*) Ukraine sees increased danger of Russian missile strikes Military authorities in the Ukrainian capital Kiev have reported an increased danger of Russian missile strikes and said anti-aircraft defences were working. Russia has allegedly launched hundreds of rocket attacks against targets across Ukraine since last October, seeking to destroy critical infrastructure and other targets. In recent weeks Ukraine said it has knocked out most of the missiles. *) Israel to vote on bill targeting human rights institutions A ministers' committee on legislative affairs is set to discuss the security of human rights institutions in Israel. The bill, proposed by a right-wing Knesset member Ariel Kallner, targets human rights institutions rejecting the Israeli occupation of the Palestinian territories. Dozens of Israeli human rights organisations active in Israel criticise the occupation policies in the Palestinian territories. *) Pakistan's Imran Khan moves top court against military trial of civilians Pakistan's former prime minister Imran Khan has approached the country's top court against the trial of his supporters in military courts and deployment of armed forces in parts of the country. Khan has requested the Supreme Court to term the move unconstitutional. Calling it “undeclared martial law,” Khan petitioned that the arrests, investigations, and trials under the Army Act of 1952 “amount to negation of the Constitution, rule of law and independence of the judiciary.” *) African Union warns continent must not become 'geostrategic battleground' The African Union has warned that Africa must not become a "geostrategic battleground" for global powers, as it grapples with several threats to its own peace and security. The continent of 1.3 billion people has found itself at the centre of a tussle for influence among the major powers, which has redoubled since Russia's invasion of Ukraine 15 months ago. And just as the AU marked the anniversary of the creation of its forerunner, the Organisation of African Unity, Ukraine itself announced it wanted to boost ties with Africa. *) Musk's Neuralink ‘cleared' for human test of brain implants Elon Musk's start-up Neuralink has said it has received approval from the US regulators to test its brain implants in people. Neuralink said clearance from the FDA for its first-in-human clinical study is “an important first step” for its technology, which is intended to let brains interface directly with computers. On at least four occasions since 2019, Musk has predicted that his medical device company would soon start human trials of a brain implant to treat intractable conditions such as paralysis and blindness.
On 25 May 1963, leaders of 32 newly-independent African nations came together for the first time in the Ethiopian capital Addis Ababa. At stake was the dream of a united Africa. In 2013, Alex Last spoke to Dr Bereket Habte Selassie who took part in that first gathering. (Photo: Haile Selassie, centre, and Ghana's first President Kwame Nkrumah, left, during the formation of the Organisation of African Unity. Credit: STR/AFP via Getty Images)
As Africa celebrates sixty years since the establishment of the Organization of African Unity, Clement is joined by Dr. Ade-oye Akinola, Faith Mabera and advocate Sipho Mantula as they discuss the relevance of the African Union today.See omnystudio.com/listener for privacy information.
President Cyril Ramaphosa will today deliver the keynote address at the national Africa Day celebrations at the Cradle of Humankind in Krugersdorp in the Westrand. Africa Day this year marks 60 years since the establishment of the Organisation of African Unity in 1963 in Addis Ababa, Ethiopia. The OAU was inevitably disbanded on the 9th of July 2002 and replaced by the African Union, AU. With wars, migration, poverty, corruption, and political instability among some of the constant issues plaguing the continent, is Africa DAY still worth celebrating? To look into the essence of Africa Day Elvis Presslin spoke to Joseph Maniragena, a Senior Programmes Coordinator at African Monitor
This Week on 'Africa On The Move,' presents: "Africa: To Be Free!" Join us on Sunday, April 23, 2023, at 7:00 PM EST U.S.
On geopolitical competition over Africa. [Patreon Exclusive] In light of the 'new Cold War', we look at what the US, Europe, Russia and China's respective "pitches" are to African countries – what are they selling? And we examine the factors that contribute to Africa's place in geopolitics today: Chinese hunger for raw materials, the global war on terror, the green energy transition, drug and people smuggling, and more. If the original Scramble for Africa (1884-1914) was driven by an attempt to displace European class war onto another terrain, can we say anything analogous is happening today? Links: /303/ The Failure of the French Forever War ft. Yvan Guichaoua /304/ The Failure of the French Forever War (2) ft. Yvan Guichaoua Russia in Africa, Financial Times series of articles Defending Our Sovereignty: US Military Bases in Africa and the Future of African Unity, Tricontinental Institute Italophone Somalia, Then and Now, Iman Mohamed, The Drift Emmanuel Macron must reset France's Africa policy, Sylvie Kauffman (Le Monde editor), FT Debunking the Myth of ‘Debt-trap Diplomacy', Lee Jones & Shahar Hameiri, Chatham House Let's talk about neo-colonialism in Africa, Mark Langan, LSE blog /267/ South Africa Mafia State ft. Benjamin Fogel
Democracy in Question? is brought to you by:• Central European University: CEU• The Albert Hirschman Centre on Democracy in Geneva: AHCD• The Podcast Company: Novel Follow us on social media!• Central European University: @CEU• Albert Hirschman Centre on Democracy in Geneva: @AHDCentreSubscribe to the show. If you enjoyed what you listened to, you can support us by leaving a review and sharing our podcast in your networks! DiQ S6 EP4Ken Opalo on the Prospects of Democracy in AfricaGlossaryWhat is the African Union?(31:02 or p.8 in the transcript)African Union (AU), formerly (1963–2002) Organization of African Unity, is an intergovernmental organization, established in 2002, to promote unity and solidarity of African states, to spur economic development, and to promote international cooperation. The African Union (AU) replaced the Organization of African Unity (OAU). The AU's headquarters are in Addis Ababa, Ethiopia. The OAU was established on May 25, 1963, and its activities included diplomacy (especially in support of African liberation movements), mediation of boundary conflicts and regional and civil wars, and research in economics and communications. The OAU maintained the “Africa group” at the United Nations (UN) through which many of its efforts at international coordination were channeled. The OAU was instrumental in bringing about the joint cooperation of African states in the work of the Group of 77, which acts as a caucus of developing nations within the UN Conference on Trade and Development. The principal organ of the OAU was the annual assembly of heads of state and government. In 2000, in a move spearheaded by Libyan leader Colonel Muammar al-Qaddafi, it was proposed that the OAU be replaced by a new body, the African Union. The African Union was to be more economic in nature, similar to the European Union, and would contain a central bank, a court of justice, and an all-Africa parliament. A Constitutive Act, which provided for the establishment of the African Union, was ratified by two-thirds of the OAU's members and came into force on May 26, 2001. After a transition period, the African Union replaced the OAU in July 2002. In 2004 the AU's Pan-African Parliament was inaugurated, and the organization agreed to create a peacekeeping force, the African Standby Force, of about 15,000 soldiers. sourceWhat is the Sahel Crisis?(33:18 or p.9 in the transcript)The central Sahel region, which includes the countries of Burkina Faso, Mali and Niger, is facing one of the fastest growing displacement crises in the world. More than 2.7 million people have been forced to flee their homes and at least 13.4 million are in dire need of humanitarian assistance. People began fleeing the central Sahel region in 2011 after an outbreak of violence in Northern Mali. Poverty, unemployment, and the presence of armed groups in rural areas of Northern Mali all contributed to an increase in forced displacement. Armed groups have rapidly expanded, spreading violence to central parts of the country and to neighboring countries, such as Burkina Faso and Niger. As a result of the conflict, millions of families have been displaced across the region, including 650,000 people uprooted in 2019 alone. Approximately 1.8 million people have been internally displaced. In Burkina Faso, at least 1 million people – approximately 5 percent of the country's population- have fled violence inside the country in the past year, many seeking refuge in areas that are also affected by violence and poverty. Armed conflict, economic insecurity, and the adverse effects of climate change are some of the biggest challenges affecting the region. Indiscriminate attacks against civilians and public infrastructure – including schools and health facilities – have threatened the lives of millions of people and their livelihoods. The conflict has claimed more than 6,500 lives in the last year and threatens to leave at least 7.4 million people suffering from acute malnutrition. source
WONDERFUL INTERVIEW WITH Professor Karanja Keita Carroll --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/gentlerambler/support
Special Program - "Using Music as a Tool for Liberation' Join us on Mondy, June 27, 2022 at 9:30 PM EST US, by dialing in at 323-679-0841, or go online at: www.blogtalkradio.com/africa-on-the-move. We will resume of normal scheduled program on Sundays at 7 PM EST US.
Shobana Shanker (Stonybrook) as part of the Conference - Expulsion: Uganda's Asians and the Remaking of Nationality Most accounts of Idi Amin's expulsion of Asians from Uganda in 1972 assume that African leaders and the Organization of African Unity were largely silent or unmoved to action. This interpretation assumes that Africans understood the Asian expulsion as a political problem—by contrast, I argue that Africans understood the question of Indian settlers as a fundamental problem of the postcolonial condition, connected to the very definition of African selfhood. I explore the significance of the Indian question around the African continent to the formation of intersecting movements of anticolonialism, antiracism, nationalism, Pan-Africanism (which was a critical antidote to nationalism), and Afrocentrism. Contrary to simplistic renderings of African responses to Idi Amin's anti-Asian racialism, African reckoning with African-Indian entanglements garnered dynamic and long-lasting African cultural responses—even where Indian settlers were few—that produced new African-Indian negotiations on the continent and among African migrants in India. Shobana Shankar is Associate Professor of History and Africana Studies at Stony Brook University, in New York. Her research focuses on cultural encounters and politics in West Africa and Africa-India networks, especially in religion, intellectual history, health, and education. Her most recent book, An Uneasy Embrace: Africa, India and the Spectre of Race (Hurst, 2021), grew out of her meeting with Muslim Indian missionaries in Nigeria, during the course of her research for her first book Who Shall Enter Paradise? Christian Origins in Muslim Northern Nigeria, c.1890-1975 (Ohio University Press). She has also co-edited two collections of essays on religion and globalization. Her recent articles focus on Ghanaian Hinduism, reformism in Nigeria, and Senegal's Afro-Dravidian movement.
Shobana Shanker (Stonybrook) as part of the Conference - Expulsion: Uganda's Asians and the Remaking of Nationality Most accounts of Idi Amin's expulsion of Asians from Uganda in 1972 assume that African leaders and the Organization of African Unity were largely silent or unmoved to action. This interpretation assumes that Africans understood the Asian expulsion as a political problem—by contrast, I argue that Africans understood the question of Indian settlers as a fundamental problem of the postcolonial condition, connected to the very definition of African selfhood. I explore the significance of the Indian question around the African continent to the formation of intersecting movements of anticolonialism, antiracism, nationalism, Pan-Africanism (which was a critical antidote to nationalism), and Afrocentrism. Contrary to simplistic renderings of African responses to Idi Amin's anti-Asian racialism, African reckoning with African-Indian entanglements garnered dynamic and long-lasting African cultural responses—even where Indian settlers were few—that produced new African-Indian negotiations on the continent and among African migrants in India. Shobana Shankar is Associate Professor of History and Africana Studies at Stony Brook University, in New York. Her research focuses on cultural encounters and politics in West Africa and Africa-India networks, especially in religion, intellectual history, health, and education. Her most recent book, An Uneasy Embrace: Africa, India and the Spectre of Race (Hurst, 2021), grew out of her meeting with Muslim Indian missionaries in Nigeria, during the course of her research for her first book Who Shall Enter Paradise? Christian Origins in Muslim Northern Nigeria, c.1890-1975 (Ohio University Press). She has also co-edited two collections of essays on religion and globalization. Her recent articles focus on Ghanaian Hinduism, reformism in Nigeria, and Senegal's Afro-Dravidian movement.
#AfricaDay #AfricaDayCH #AfricaDay2022 Africa Day is the annual commemoration of the foundation of the Organization of African Unity which took place on 25th May 1963. Africa Day was formerly known as African Freedom Day and African Liberation Day. It is celebrated in various countries in the African continent, as well as around the world. The organization was transformed into the African Union on 9th July 2002 in Durban, South Africa, but marking the holiday continues to be celebrated worldwide annually on 25th May. For Africa Day 2022, One Vibe Africa will be hosting a 24-hour Digital Marathon. One Vibe Africa produced Africa Day at the Gates Foundation's Discovery Center in 2018, 2019, and in 2021, the Africa Day celebration took place on Clubhouse, a social audio app. That event was attended by over 10,000 people. In alignment with the African Union's official Africa Day theme for 2022, our theme this year is “Sustaining a Healthy Africa”. Throughout the day's festivities, we will be taking over Clubhouse's platform by hosting a day's worth of conversations on topics such as food conservation, indigenous languages and African spirituality as well as poetry, musical performances, and keynote speeches from esteemed guests including Cristina Duarte who serves as the Special Adviser on Africa to United Nations Secretary‑General António Guterres. This is a unique opportunity for you to join us in making the second Africa Day on Clubhouse possible, associate your brand with diverse people of African descent worldwide, and educate your team and community through our carefully designed Africa Day celebration. Together, we will facilitate a diverse virtual social audio experience. Groups of up to 1,500 people every hour for the 24 hours on Africa Day are expected to be in attendance on Clubhouse and across other online platforms. #Marathon #24hrs #Clubhouse #Africa #Africans #AfricanUnity #africanliberation #AfricaDayDiaspora DATE: May 25th TIME: 12 a.m. PST VENUE: Clubhouse (Africa Day Club) TICKETS: FREE with RSVP: Africa Day 2022 on Clubhouse For more information, visit Africa Day Diaspora #### Contact: Simon Javan Okelo 206-613-9581 okelo@onevibeafrica.org About One Vibe Africa One Vibe creates a liberated African narrative through collaboration among Africans “at home” and in the diaspora. Starting with the youth, we generate a future for Africa through cultural events, video content, education, music, and the arts. To learn more about One Vibe Africa visit onevibeafrica.org and to learn more about Simon Javan Okelo who is the Founder and Executive Director of One Vibe Africa and the CEO of One Vibe Media, please visit simonjavanokelo.com
The Gambian government says it is ready to prosecute former President Yahya Jammeh for what it called "the myriad of crimes" he committed during his rule. It was responding to a report by the Truth Reconciliation and Reparations Commission, which investigated abuses that took place during his 22 years in power. Plus, the US pharmaceutical giant Pfizer says it will make all its patented drugs available on a not-for-profit basis to low income countries. And May 25 is Africa Day, set aside to commemorate the founding of the Organisation of African Unity, which later became the African Union. But do Africans care?
25 May is Africa Day and marks the founding date of the Organisation of African Unity, now known as the African Union. How can Malaysia better leverage on long-standing ties with African countries? We speak to H.E. Dr. Hajara Ibrahim Salim, Nigerian High Commissioner to Malaysia on the opportunities to expand economic ties.Image credit: shutterstock.com
This Week on Africa On The Move' presents "Africa & The Western Europe Burden." Join us on Sunday, April 24, 2022 at 7:00 PM EST US. You may listen or call in at 323-679-0841, or go one line at: www.blogtalkradio..com/africa-on-the-move
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UNITED WE STAND!!! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/seph-moore/message Support this podcast: https://anchor.fm/seph-moore/support
The final episode as part of our Special Edition celebrating the stories of our past whilst telling them with a soundtrack of Reggae music. Our fourth & final to feature in this Special Edition is The Black Strategy Trio; featuring arguably the greatest visionaries of all time!Adapted Sources Creditedhttps://answersingenesis.org/creation-scientists/george-washington-carver-slave-to-scientist/https://www.sciencehistory.org/historical-profile/george-washington-carverhttps://www.worldhistory.org/imhotep/https://www.famous-architects.org/imhotep/https://www.medicalexamprep.co.uk/imhotep-first-physician/https://en.wikipedia.org/wiki/Horace_Campbellhttp://www.jpanafrican.org/docs/vol10no5/10.5-15-Campbell.pdfHorace Campbell BooksCampbell, H. (2013), Global NATO and the Catastrophic Failure in Libya: Lessons for Africa in the Forging of African Unity, Monthly Review Press.Campbell, H. (2010), Barack Obama and 21st Century Politics, Pluto Press.[8]Campbell, H. (2007), "China in Africa: challenging US global hegemony" in Manji, F., and S. Marks (eds), African Perspectives on China in Africa, Oxford:Pambazuka Press.Campbell, H. (2006), Pan Africanists and African Liberation in the 21st Century, New Academia Publishers.Campbell, H. (2003), Reclaiming Zimbabwe: The Exhaustion of the Patriarchal Model of Liberation, New Jersey: Africa World Press; South Africa: David Phillip.Campbell, H. (1985), Rasta and Resistance: From Marcus Garvey to Walter Rodney, Hansib Publications (French translation published by Camion Blanc in 2014, foreword by Jérémie Kroubo Dagnini).Campbell, H. (2018), "Nelson Mandela: Ubuntu and the Universalist Spirit," in Shubin, V., and Zelenova, D. (eds), South Africa: Pages of History and Contemporary Politics, Moscow: Institute of African Studies.Campbell, H. (2018), "The Pan African Experience: From The OAU to the African Union," in Falola, T., and Shanguhyia, M.S., (eds): The Palgrave Handbook of African Colonial and Postcolonial History, New York: Palgrave, Macmillan.Please subscribe if you feel the vibe and connect with Danieal via www.danieal.co.ukDisclaimer : Reggae Uprising Podcast does not own any of the rights to any of the music. It is used only as a tool of education, upliftment and empowerment for and of people of the diaspora.
Western governments along with their loyal media and think tanks warn that China is colonizing, exploiting, and forcing Africa into a debt trap. Is this true? Or is it Cold War propaganda? What is China's actual role in Africa and how does it compare with the West's? To help us understand what's really happening, Rania Khalek was joined by two leading African leftists: Mikaela Nhondo Erskog, an educator and researcher with Pan Africanism Today, a researcher at the Tricontinental Institute, and a member of the organizing committee of No Cold War. And Kambale Musavuli, an activist, writer, and analyst with the Center for Research on the Congo. Read the report Erskog worked on, “Defending Our Sovereignty: US Military Bases in Africa and the Future of African Unity”, here: https://thetricontinental.org/dossier-42-militarisation-africa/
Alvin and German conduct a great conversation with the Managing Partner of Morrison Group LLC, Mr. Lawrence Kevin Morrison. '92. has an extensive career in training, business consulting, import & export. Travelling to nine African countries, including Tanzania, Rwanda, Kenya, Swaziland, Botswana, and South Africa, he shares his perspective representing American based clients seeking to export to African markets. While at Colgate he participated was a member of football team and acted as representative for Colgate at the Model Organization of African Unity (now called the African Union).
The soundtrack to your freedom. Give thanks to all artists for their unifying resonance. Give thanks to each and everyone for their wisdom and support.Show your support & SUBSCRIBE to this podcast - www.danieal.co.ukDisclaimer : Reggae Uprising Podcast does not own any of the rights to any of the music. It is used only as a tool of education, upliftment and empowerment for and of people of the diaspora.
Tuesday, May 25 is Africa Day..... Africa Day (formerly African Freedom Day and African Liberation Day) is the annual commemoration of the foundation of the Organisation of African Unity on 25 May 1963. It is celebrated in various countries on the African continent, as well as around the world. And so we pause to reflect on the Bible. The Word has an essential place in our liberation struggle, yet we grapple with the fact that it was used as a tool to keep us subjugated. On this Africa Day, we seek to overturn the myths, identify the people and correct the perspectives as we search for Africans in the Bible. And so we join with one of our favorite intellectuals, a prolific theologian, an incredible teacher, my friend Elder Oscar Owens, PHD.......
On this day in 1963, the Organization of African Unity was founded in Addis Ababa, Ethiopia. / On this day in 1925, Mexican writer Rosario Castellanos was born. Learn more about your ad-choices at https://www.iheartpodcastnetwork.com
In this episode I share my thoughts on Africa Day and especially highlighting some of the challenges that still hold Africa back from reaching the dream of the founding fathers of the Organisation for African Unity now called African Union.
On May 25 of each year, Africa Day is commemorated diversely in the continent and the diaspora. On this day in 1963, the first Africa continental inter-governmental organisation was created, following the independence of most countries. The Organisation of African Unity, mother of the current African Union, was born with the adoption of its Charter in Addis Ababa, Ethiopia during a diplomatic conference. This year, under the theme, "Arts, Culture and Heritage: Levers for Building the Africa we Want", the African Union in partnership with an initiative named "African Tales" will be hosting a virtual event to celebrate this day. Bwalya Mwali of the African Tales, spoke to Khumbelo Munzhelele. She started by elaborating on the significance of this day...
The Consortium for Refugees and Migrants in South Africa (CorMSA) says it wishes Africa political and economic stability so that it is able to reduce the number of displacements which leads to an increased number of refugees, migrants and asylum seekers on the continent. This comes as countries celebrate Africa Day today. The annual commemoration marks the 58th anniversary of the founding of the organisation of African Unity, now African Union, on May 25, 1963. More from Thifuluffheli Sithumule, Director of CoRMSA...
Africa Day (formerly African Freedom Day and African Liberation Day) is the annual commemoration of the foundation of the Organisation of African Unity on 25 May 1963. It is celebrated in various countries on the African continent, as well as around the world. This morning we will be talking with two representatives from the Aotearoa Africa Foundation to tell us more about what they have planned as part of Africa Day celebrations. Ibrahim Abdulahi Ali was born in Somali west of Ethiopia, known as Somali Regional state of Ethiopia in mid 1980s and lived many years in Somalia and Ethiopia. He came to New Zealand in 2013 as a teacher aide position helping children with difficulties at schools in Auckland in 2013- 2015. He is also the president of the Aotearoa Africa Foundation. Red Tsounga is originally from the Congo, and grew up in Palmerston North. He is the Treasurer at Aotearoa Africa Foundation, AAF and a motivational Speaker, with a strong interest in politics as well as a love of multi-arts and music. See omnystudio.com/listener for privacy information.
Mabinda Opinion Journalism BookLink: https://read.amazon.com/litb/B00QGST8I0?f=2&l=en_US&ref_=litb_m
Which Way For African Unity?
Christin Nichole is truly a difference maker and a revolutionary. She truly is an honor to know and speak with. In this episode we dive into 1. What is Pan African Think Tank doing to change the world?2. Mission and Mindset behind the Founder Christin Nicole3. What are the issues in Unifying Africa and the Diaspora4. What they are doing in each countryChristin Nichole, born April 29, 1991 in Dallas, TX, USA, was raised between Dallas and Pasadena, CA, USA. She studied abroad in Kensington at Richmond, The American International University in London and throughout Ghana. She completed her studies at the University of Houston and graduated cumlaude with a bachelors degree in Marketing and two minors: Journalism and European Studies. While attending the University of Houston, she interned with Stache Media/Red Distribution, a label division of Sony Music Entertainment. Growing up in Southern California, C.Nichole started in the industry as a teen model, which led to her working on television and film sets as a background actress. After graduating college, she worked in Production on television shows and films throughout Texas. She thenformed Water with a Lemon Productions, which handles all production for her music videos, among other projects. In 2019, the company shot its first pilot for a travel and music television show, The Intro.C.Nichole owns her own marketing company, Duly Noted Creative Group. C.Nichole cited extensively traveling the world and interacting with people of Africa and the African Diaspora as the reason behind founding the non-profit, Pan African Think Tank. Their mission is to bridge the gap between Africa and the African Diaspora through Pan African forums that assist with research as a means to collectively advocate. She also mentors primary aged multicultural girls within her hometown of Dallas. And in 2020, being an avid non-fiction reader, C.Nichole launched Pan African Publishing House, labeling it as a home for Pan African history and children book authors. She became an author after releasing, American Presidential Parties: Their Relevance to People of African Descent, which is also the first book released under the imprint. She also became a children’s book with the release of The Reign: Africa.Website: http://PanAfricanTT.orgShop: http://PanAfricanTT.org/ShopDonate: http://PanAfricanTT.org/DonateGoFundMe: http://charity.gofundme.com/patt-forums@PanAfricanTT on all socials. Most active on Instagram http://instagram.com/PanAfricanTT@MsCNichole on all socialsSupport the show (https://www.patreon.com/madcasters)
On this live episode we were joined by speakers from Okwu ID and African Political History. We explore the purpose of the African Union and it's role in Africa today amongst other issues.
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#real_talk_w_mrq #tarnish_leaders In this episode of real talk with Mr. Q the war machine, Mr. Q gives a commentary on the late former President Robert Mugabe.And how the Zimbabwean president was portrayed as a villain or hero to some. Also, mentioned in the commentary was that of the late President Muammar Gaddafi.And even with both these men checkered past and rise the power. They agreed on the the economic unification of the continent of Africa should have been the goal all the countries of the content. Mr. Q also stressed that this idea was not a original Gaddafi idea, but another African leader who was assassinated decades early.He used these two men rise to power as an example of this fraction is going on right now in the Black Republic of America of different groups. And that real revolution is bloodied and costly to the losing side. The Africa President who believe in unified-Africa Kwame Nkrumah PC (21 September 1909[1][a] – 27 April 1972) was a Ghanaian politician and revolutionary. He was the first Prime Minister and President of Ghana, having led the Gold Coast to independence from Britain in 1957.[2] An influential advocate of pan-Africanism, Nkrumah was a founding member of the Organization of African Unity. YouTube link: 2nacheki https://youtu.be/g4q1GIh_XgI https://youtu.be/A5WEwzYQ2B Read the Draft letter to African ambassadors from Mr. Q: Will be posted on real talk with Mr. Q the war machine youtube channel discussion page for your viewing and reading. --- Send in a voice message: https://anchor.fm/mr-q-the-war-machine/message Support this podcast: https://anchor.fm/mr-q-the-war-machine/support
Note: This program was produced and aired in 2017. Kwame Nkrumah, Ghana's first prime minister and president after declaring their independence on March 6, 1957…founding member of the Organization of African Unity, wrote in the preface of the 1969 second edition of his work titled Consciencism: Philosophy and Ideology for Decolonization that: “Since the publication of the 1st edition of Consciencism in 1964, the African revolution has decisively entered a new phase, the phase of armed struggle. In every part of our continent, African revolutionaries are either preparing for armed struggle, or actively engaged in military operations against the forces of reaction and counter-revolution. The issues are now clearer than they have ever been. The succession of military...” [https://www.sahistory.org.za/archive/consciencism-philosophy-and-ideology-de-colonization-kwame-nkrumah]. According to historian John Henrik Clarke in his 1974 article titled Kwame Nkrumah: His Years in America, "the influence of the ten years that he spent in the United States would have a lingering effect on the rest of his life." Key to the maturation of his sociopolitical thought, it is during these 10 years, Kwame Nkrumah, along with Nnamdi Azikiwe the first president of Nigeria attended Lincoln University in Pennsylvania. Dr. Clarke goes on to suggest that “there is no way to understand the late Dr. Kwame Nkrumah, or any other man, without also understanding the country in which he was born and to what extent that country and the circumstances of his birth did influence the total of his life...” Today, Africa World Now Project Radio will bring you a recent exploration into the Social and Political Philosophy of Kwame Nkrumah with Dr. Kofi Kissi Dompere. Dr. Dompere is professor of economics at Howard University. He is author of many scientific and scholarly works in economics, philosophy, and decision theory. Some of this work includes his 2006, Polyrhythmicity; his 2017, The Theory of Philosophical Consciencism: Practice Foundations of Nkrumaism in Social Systemicity; 2006, African Union: Pan African Analytical Foundations; 2017, The Theory of Categorial Conversion: Rational Foundations of Nkrumaism in Socio-natural Systemicity and Complexity; 1995, Epistemics of Development Economics: Toward a Methodological Critique and Unity. 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…!
In 1999, the Organization of African Unity cited dissatisfaction with the solely “global” approach that the UN had applied in their International Decade for Disabled Persons (1983–1992), and declared an African Decade of Persons with Disabilities (1999–2009) to explore “local” approaches. Was the UN's approach truly detached from the ground reality? In this podcast, Sam De Schutter discusses his award-winning paper “A Global Approach to Local Problems? How to Write a Longer, Deeper, and Wider History of the International Year of Disabled Persons in Kenya” published in Brill's Diplomatica, where he argues that to get to the truth historians must go beyond the global-local dichotomy. Sam de Schutter won the Brill/Diplomatica Mattingly Prize 2019 for this paper. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science
In 1999, the Organization of African Unity cited dissatisfaction with the solely “global” approach that the UN had applied in their International Decade for Disabled Persons (1983–1992), and declared an African Decade of Persons with Disabilities (1999–2009) to explore “local” approaches. Was the UN's approach truly detached from the ground reality? In this podcast, Sam De Schutter discusses his award-winning paper “A Global Approach to Local Problems? How to Write a Longer, Deeper, and Wider History of the International Year of Disabled Persons in Kenya” published in Brill's Diplomatica, where he argues that to get to the truth historians must go beyond the global-local dichotomy. Sam de Schutter won the Brill/Diplomatica Mattingly Prize 2019 for this paper. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/world-affairs
In 1999, the Organization of African Unity cited dissatisfaction with the solely “global” approach that the UN had applied in their International Decade for Disabled Persons (1983–1992), and declared an African Decade of Persons with Disabilities (1999–2009) to explore “local” approaches. Was the UN's approach truly detached from the ground reality? In this podcast, Sam De Schutter discusses his award-winning paper “A Global Approach to Local Problems? How to Write a Longer, Deeper, and Wider History of the International Year of Disabled Persons in Kenya” published in Brill's Diplomatica, where he argues that to get to the truth historians must go beyond the global-local dichotomy. Sam de Schutter won the Brill/Diplomatica Mattingly Prize 2019 for this paper. Learn more about your ad choices. Visit megaphone.fm/adchoices
In 1999, the Organization of African Unity cited dissatisfaction with the solely “global” approach that the UN had applied in their International Decade for Disabled Persons (1983–1992), and declared an African Decade of Persons with Disabilities (1999–2009) to explore “local” approaches. Was the UN's approach truly detached from the ground reality? In this podcast, Sam De Schutter discusses his award-winning paper “A Global Approach to Local Problems? How to Write a Longer, Deeper, and Wider History of the International Year of Disabled Persons in Kenya” published in Brill's Diplomatica, where he argues that to get to the truth historians must go beyond the global-local dichotomy. Sam de Schutter won the Brill/Diplomatica Mattingly Prize 2019 for this paper. Learn more about your ad choices. Visit megaphone.fm/adchoices
In 1999, the Organization of African Unity cited dissatisfaction with the solely “global” approach that the UN had applied in their International Decade for Disabled Persons (1983–1992), and declared an African Decade of Persons with Disabilities (1999–2009) to explore “local” approaches. Was the UN's approach truly detached from the ground reality? In this podcast, Sam De Schutter discusses his award-winning paper “A Global Approach to Local Problems? How to Write a Longer, Deeper, and Wider History of the International Year of Disabled Persons in Kenya” published in Brill's Diplomatica, where he argues that to get to the truth historians must go beyond the global-local dichotomy. Sam de Schutter won the Brill/Diplomatica Mattingly Prize 2019 for this paper.
In 1999, the Organization of African Unity cited dissatisfaction with the solely “global” approach that the UN had applied in their International Decade for Disabled Persons (1983–1992), and declared an African Decade of Persons with Disabilities (1999–2009) to explore “local” approaches. Was the UN's approach truly detached from the ground reality? In this podcast, Sam De Schutter discusses his award-winning paper “A Global Approach to Local Problems? How to Write a Longer, Deeper, and Wider History of the International Year of Disabled Persons in Kenya” published in Brill's Diplomatica, where he argues that to get to the truth historians must go beyond the global-local dichotomy. Sam de Schutter won the Brill/Diplomatica Mattingly Prize 2019 for this paper.Guest: Sam de SchutterHost: Leigh Giangreco
Today, on Sojourner Truth: We continue our coverage of African Liberation Week, which kicked off on Monday, May 25, with African Liberation Day. On April 15, 1958, in the city of Accra, Ghana, African leaders convened the first Conference of Independent African States. The conference included representatives from Ethiopia, Ghana, Liberia, Libya, Morocco, Sudan, Tunisia, the United Arab Republic (which included Egypt and Syria) and representatives of the National Liberation Front of Algeria and the Union of Cameroonian Peoples. This was the first Pan-African Conference held on the continent. It represented the unity of African people to the racist systems of colonialism and imperialism. Among other provisions, the conference called for the founding of African Freedom Day. Five years later, after the First Conference of Independent African States in the city of Addis Ababa, Ethiopia, another historical meeting occurred. On May 25, 1963, leaders of thirty-two independent African States met to form the Organization of African Unity. At the historic Organization of African Unity meeting, the date of Africa Freedom Day was changed from April 15 to May 25 and Africa Freedom Day was declared African Liberation Day. African Liberation Day has been marked annually on May 25th in every corner of the world ever since. This year is no different. Africans Rising, a grassroots Pan-Africanist movement on the continent, kicked off a week-long mobilization on African Liberation Day. The movement has been hosting online conversations, actions and events dedicated to keeping all Africans safe during this global health crisis. The theme of their mobilization is Active Citizenship in the Fight Against COVID-19. Africans from all over the world " including the U.S., the U.K., the Caribbean and Latin America " have been taking part in it. Other Pan-Africanist movements have been hosting similar mobilizations focused on COVID-19, given its hard impact on African people. Today, you will hear audio from an African Liberation Week webinar hosted by the Advocacy Network for Africa. The virtual event briefed audiences around the world about COVID-19 in Africa and the diaspora, the responses taking place, and what needs to happen to mitigate COVID-19. The event was moderated by Robtel Neajai Pailey, a Liberian academic, activist and author. Speakers included Coumbe Toure of Africans Rising, Nana Gyamfi of the Black Alliance for Just Immigration, Abdiqadir Yousuf Abdullahi, a doctor with the organization Save the Vision, and Nyeleti Honwana with Global Black Youth.
Today, on Sojourner Truth: We continue our coverage of African Liberation Week, which kicked off on Monday, May 25, with African Liberation Day. On April 15, 1958, in the city of Accra, Ghana, African leaders convened the first Conference of Independent African States. The conference included representatives from Ethiopia, Ghana, Liberia, Libya, Morocco, Sudan, Tunisia, the United Arab Republic (which included Egypt and Syria) and representatives of the National Liberation Front of Algeria and the Union of Cameroonian Peoples. This was the first Pan-African Conference held on the continent. It represented the unity of African people to the racist systems of colonialism and imperialism. Among other provisions, the conference called for the founding of African Freedom Day. Five years later, after the First Conference of Independent African States in the city of Addis Ababa, Ethiopia, another historical meeting occurred. On May 25, 1963, leaders of thirty-two independent African States met to form the Organization of African Unity. At the historic Organization of African Unity meeting, the date of Africa Freedom Day was changed from April 15 to May 25 and Africa Freedom Day was declared African Liberation Day. African Liberation Day has been marked annually on May 25th in every corner of the world ever since. This year is no different. Africans Rising, a grassroots Pan-Africanist movement on the continent, kicked off a week-long mobilization on African Liberation Day. The movement has been hosting online conversations, actions and events dedicated to keeping all Africans safe during this global health crisis. The theme of their mobilization is Active Citizenship in the Fight Against COVID-19. Africans from all over the world " including the U.S., the U.K., the Caribbean and Latin America " have been taking part in it. Other Pan-Africanist movements have been hosting similar mobilizations focused on COVID-19, given its hard impact on African people. Today, you will hear audio from an African Liberation Week webinar hosted by the Advocacy Network for Africa. The virtual event briefed audiences around the world about COVID-19 in Africa and the diaspora, the responses taking place, and what needs to happen to mitigate COVID-19. The event was moderated by Robtel Neajai Pailey, a Liberian academic, activist and author. Speakers included Coumbe Toure of Africans Rising, Nana Gyamfi of the Black Alliance for Just Immigration, Abdiqadir Yousuf Abdullahi, a doctor with the organization Save the Vision, and Nyeleti Honwana with Global Black Youth.
Channel Africa — * South African President Cyril Ramaphosa says the whole country will move to Alert Level Three from next Monday. The president says this will allow for the further opening of the economy while government continues to contain the spread of the Coronavirus. * Zimbabweans are pondering on the possible loss of tradition and cultural values and norms owing to the COVID-19 health requirements. While today the continent is commemorating Africa Day, which came into being following the formation of the Organisation of the African Unity, OAU and later African Union, AU, the world is changing owing to the pandemic. * The future of Medical Aid Schemes in South Africa post the COVID-19 pandemic hangs in the balance
It is Africa Day 2020. An event that began in 1963 by the Organisation of African Unity. And its a chance to celebrate and understand more about the cradle of humanity. #AfricaDay2020 #Newsfeed #Africa
Today on Sojourner Truth, our African Liberation Day special. On Monday, May 25, millions of people around the world marked African Liberation Day. The date is observed annually and serves as a coming together of all African people, both on the continent and in the diaspora. On April 15, 1958, in the city of Accra, Ghana, African leaders convened the first Conference of Independent African States. The conference included representatives from Ethiopia, Ghana, Liberia, Libya, Morocco, Sudan, Tunisia, the United Arab Republic (which included Egypt and Syria) and representatives of the National Liberation Front of Algeria and the Union of Cameroonian Peoples. This conference was the first Pan-African Conference held on the African continent. It represented the collective expression of African peoples opposition to the racist systems of colonialism and imperialism. Among other provisions, the conference called for the founding of African Freedom Day. Five years later, after the First Conference of Independent African States in the city of Addis Ababa, Ethiopia, another historical meeting occurred. On May 25, 1963, leaders of thirty-two independent African States met to form the Organization of African Unity. At the historic Organization of African Unity meeting, the date of Africa Freedom Day was changed from April 15 to May 25 and Africa Freedom Day was declared African Liberation Day. African Liberation Day has been marked annually on May 25th in every corner of the world ever since. Our guests are Nana Gyamfi and Dr. Gerald Horne. Nana Gyamfi is an attorney, consultant, educator, activist and the Executive Director of Black Alliance for Just Immigration (BAJI). Dr. Gerald Horne, Moores Professor of History & African-American Studies at the University of Houston, has written more than 30 books. His most recently published books include White Supremacy Confronted: U.S. Imperialism and Anti-communism vs. the Liberation of Southern Africa, From Rhodes to Mandela and "Jazz and Justice: Racism and the Political Economy of the Music.
Today on Sojourner Truth, our African Liberation Day special. On Monday, May 25, millions of people around the world marked African Liberation Day. The date is observed annually and serves as a coming together of all African people, both on the continent and in the diaspora. On April 15, 1958, in the city of Accra, Ghana, African leaders convened the first Conference of Independent African States. The conference included representatives from Ethiopia, Ghana, Liberia, Libya, Morocco, Sudan, Tunisia, the United Arab Republic (which included Egypt and Syria) and representatives of the National Liberation Front of Algeria and the Union of Cameroonian Peoples. This conference was the first Pan-African Conference held on the African continent. It represented the collective expression of African peoples opposition to the racist systems of colonialism and imperialism. Among other provisions, the conference called for the founding of African Freedom Day. Five years later, after the First Conference of Independent African States in the city of Addis Ababa, Ethiopia, another historical meeting occurred. On May 25, 1963, leaders of thirty-two independent African States met to form the Organization of African Unity. At the historic Organization of African Unity meeting, the date of Africa Freedom Day was changed from April 15 to May 25 and Africa Freedom Day was declared African Liberation Day. African Liberation Day has been marked annually on May 25th in every corner of the world ever since. Our guests are Nana Gyamfi and Dr. Gerald Horne. Nana Gyamfi is an attorney, consultant, educator, activist and the Executive Director of Black Alliance for Just Immigration (BAJI). Dr. Gerald Horne, Moores Professor of History & African-American Studies at the University of Houston, has written more than 30 books. His most recently published books include White Supremacy Confronted: U.S. Imperialism and Anti-communism vs. the Liberation of Southern Africa, From Rhodes to Mandela and "Jazz and Justice: Racism and the Political Economy of the Music.
In this episode of Policy, Guns and Money, Peter Jennings, Executive Director of ASPI, speaks with Isaiya Kabira, Kenya's High Commissioner to Australia about the significance of Africa Day and Africa's progress since the establishment of the Organisation of African Unity in 1963. They talked about the impacts of Covid-19 in Africa and also discussed Australia's relationship with Kenya and Australia's ties to Africa more broadly. Next, Brendan Nicholson, Executive Editor of The Strategist speaks to Claire Ireland, Australian High Commissioner to Nigeria, about Australia and Nigeria's bilateral interests and the evolution of Australia's relationship with Africa. And to close, Lisa Sharland, Head of ASPI's International Program, interviewed journalist and filmmaker Santilla Chingaiipe about the African diaspora in Australia and how different communities have been affected by Covid-19. In this episode: Peter Jennings: https://www.aspi.org.au/bio/peter-jennings Isaiya Kabira: https://www.kenya.asn.au/copy-of-about-kenya Brendan Nicholson: https://www.aspi.org.au/bio/brendan-nicholson Claire Ireland: https://www.dfat.gov.au/about-us/our-people/homs/Pages/high-commissioner-to-nigeria Lisa Sharland: https://www.aspi.org.au/bio/lisa-sharland Santilla Chingaipe: http://www.santillachingaipe.com/ Photo: James Brorson, ASPI Background music: "Unrest" by ELPHNT, via the YouTube Audio Library.
This Week on 'Africa On The Move' - Sunday, Feburary 9, 2020 from 7 - 9 PM EST U.S. Today’s theme is: ‘Part III: Weapons, Technology & Oppression' You can listen or call in at 1-323-679-0841, or go online at: www.blogtalkradio.com/africa-on-the-move
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
When I left you on my African journey, I was in Conakry, Guinea, in the western part of Africa. By then I had been traveling overland – except for one flight from Dakar to Conakry – in small crammed cars and minibusses on bad roads. ROUGH TRAVELING It was from Fez in the northern part of Morocco to Rabat, Casablanca, Marrakesh, Tiznit, Tan-Tan. Then back to Tiznit when I needed to go to the hospital, down to Dakhla in Western Sahara, Nouakchott in Mauritania, Dakar in Senegal, The Gambia, Cap Skirring in Senegal, Guinea-Bissau, and then back through The Gambia to Dakar to catch a flight to Conakry. All in all the transport overland was 5750 kilometers – more than 3500 miles. The busses in Morocco was fairly nice, but then they became smaller, older and much more noisy with a lot less room to move. Sometimes those tiny minibusses had a live squealing pig tied to the roof. And sometimes, it was the so-called "sept-place." Usually, an old Peugeot station wagon converted into a seven-seater. Seven plus the driver. None of these have air-conditioned or any schedule. They leave when all the seats are sold. You always had to negotiate the price, and always knew that you were paying many times more than the locals. Just because you're a white westerner – so obviously you're rich. The last of these drives was the last leg of the 1000 km drive from Guinea-Bissau to Dakar. Here I negotiated too hard and "only" paid double everyone else, and as punishment, I was given the worst seat in the back corner of this old Peugeot. It was the seat with the lowest ceiling and less legroom than any other seat. As the tallest man in the car I couldn't feel my legs after 10 minutes and kept banging my head against the metal beam in the ceiling right over my head whenever the car hit one of the many potholes on the roads. And they were all over. I'm not saying this to give the impression that I hated my three months in Western Africa. Because I didn't. On the contrary: I loved it! I met so many amazing people, and it was such an adventure. But I was tired – both mentally and physically, and started to look into a way to get down to one of my favorite cities, Cape Town. I came across a flight with Ethiopian Air from Conakry. On the same ticket I was able to have a two-day stop-over in a country and a city, I hadn't been to before. So instead of flying south from Conakry to Cape Town, I was heading straight east – to Addis Ababa. BIGGEST RELIGIOUS EVENT OF THE YEAR As soon as I landed, I checked into Bole Skygate Hotel – a nice little airport hotel, and the next morning I was woken up by the sound of thousands of people getting ready for a parade outside my hotel. I went out into the area where the parade was going on. This is a religious celebration called Timkat. It's the most important ceremony of the Ethiopian Orthodox Church, the feast of the epiphany that celebrates the baptism of Jesus Christ in the Jordan River. It's celebrating on January 19 and by pure coincidence just the next day after I arrived. During the ceremony, a replica off the ark of the government is wrapped in rich cloth and taken in procession. The singing, dancing and the procession itself was truly a spectacular sight. TOURING ADDIS ABABA In the afternoon I've arranged with Tom, a local driver and tour guide to take me around Addis Ababa for a few hours. Addis Ababa is the capital and largest city of Ethiopia. According to my research, the city has a population of 2.7 million inhabitants – but Tom thinks it's closer to 6 million. It is where the African Union is headquartered, and where its predecessor, the Organisation of African Unity was based. It also hosts the headquarters of the United Nations Economic Commission for Africa, as well as various other continental and international organizations. Addis Ababa is therefore often referred to as "The political capital of Africa" for its historical, diplomatic and political significance for the continent. IS ETHIOPIA DEMOCRATIC? The government of Ethiopia is a federal parliamentary republic, where the Prime Minister is the head of government. The government chooses the prime minister. The laws are made in both the government and the two chambers of parliament. The 108 seat House of Federation has members chosen by the state assemblies to serve five-year terms. And the 547-seat House of People's Representatives is elected by direct election. So on paper, it all sounds good and democratic. However, there's a thing called "Democracy Index" that makes a list of how democratic countries are. It measures the state of democracy in 167 countries compiled by the Economist Intelligence Unit (EIU). On this list, the Scandinavian countries and New Zealand are on top of the list – and North Korea is on the bottom. Ethiopia is number 128 on the list. So way down. In the car with Tom, we just passed the parliament. "This is where the stupid idea has come from," Tom says. "I don't like the government at all because they don't do good things for poor people. So that's why I called them stupid." I said that I heard that it is a democracy and that they do have free elections. "We have the name only. We are ruled by force, and nobody's happy with the government." "But you get to vote? ", I say. Tom: "I don't want to vote anymore. My vote didn't bring any change here." Me: "Do you think the elections are rigged?" Tom: "Yes, 100%." When I ask him if they protest or demonstrate, he tells me that when they try to protest the government, they started killing the people. LUXURY IN ADDIS ABABA We pull into a car park because Tom wanted to show me a big park with swimming pools and fountains behind the Sheraton Addis hotel. It's a five-star luxury hotel where the rooms start at 400 € per night. We saw kids playing in the pool, someone posing for wedding photos and generally rich people hanging out. I didn't ask for this, but I guess Tom thought that he wanted to show me something he was proud of in his city. It was nice to see another side of Ethiopia, but it wasn't what I was there for. So after an hour, we got back in the car to see a bit more of the authentic Addis. THIS WAS A GREAT DAY – SO FAR This had been a great day up until now. But as soon as I say goodbye to Tom, things turn bad. In the next episode, I get a text message that makes me think that I'm going to die. Also, I get scammed. LINKS: Sponsor Hotels25.com The Radio Vagabond is produced by RadioGuru. 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Da jeg forlod dig på min afrikanske rejse, var jeg i Conakry, Guinea, i den vestlige del af Afrika. Med undtagelse af en enkelt flyvning fra Dakar til Conakry havde hele turen været på landjorden – i små skramlede biler og minibusser på dårlige veje. EN DRØJ REJSE På den måde havde jeg rejst fra Fez i den nordlige del af Marokko til Rabat, Casablanca, Marrakech, Tiznit og Tan-Tan. Derefter tilbage til Tiznit, da jeg skulle gå til hospitalet, så ned til Dakhla i Vestsahara, Nouakchott i Mauretanien, Dakar i Senegal, Gambia, Cap Skirring i det sydlige Senegal, Guinea-Bissau og derefter tilbage gennem Gambia til Dakar for at tage med et fly ned til Conakry i Guinea. Alt i alt var det over 5750 kilometer på den måde. Busserne i Marokko var rimelige, men herefter blev de mindre, ældre og meget mere støjende med meget mindre plads. Nogle gange havde de små minibusser et levende skrigende svin bundet til taget. Og nogle gange var det de såkaldte "Sept-Place". En gammel Peugeot station vogn, der var lavet om til en deletaxa med plads til syv passagerer. Ingen af disse har aircondition eller nogen køreplan. De kører først, når alle sæder er solgt. Man er altid nødt til at prutte om prisen, og man ved altid, at man betaler mange gange mere end de lokale. Bare fordi du er en hvid vesterlænding – så naturligvis er du dermed rig. Den sidste af disse køreturer var den sidste del af min rejse på 1000 km fra Guinea-Bissau til Dakar. Her pressede jeg prisen lidt for hårdt og betalte "kun" det dobbelte af alle andre, og som straf fik jeg det værste sæde i bageste hjørne af denne gamle Peugeot. Det var pladsen med det laveste loft og mindre benplads end de andre pladser. Som den højeste mand i bilen kunne jeg ikke føle mine ben efter 10 minutter og blev ved med at banke mit hoved mod den metalstang der var i loftet lige over mit hoved. Det skete hver gang bilen ramte en af de mange huller i vejene. Jeg fortæller ikke dette for at give dig indtryk af, at jeg hadede mine tre måneder i Vestafrika. Fordi jeg ikke gjorde det. Tværtimod, jeg elskede det! Jeg mødte rigtig mange fantastiske mennesker, og det var et kæmpe eventyr. Men jeg var træt – både mentalt og fysisk, og begyndte at kigge efter en måde at komme ned til en af mine yndlingsbyer, Cape Town. SYDAFRIKA VIA ETIOPIEN Jeg faldt over en flyvning med Ethiopia Air fra Conakry, hvor jeg på den samme billet kunne få en to-dages mellemlanding i et land og en by, jeg havde ikke været i før. Så i stedet for at flyve sydpå fra Conakry til Cape Town, fløj jeg stik øst – til Addis Ababa. ÅRETS STØRSTE RELIGIØSE BEGIVENHED Så snart jeg landede, checkede jeg ind på Bole Skygate Hotel, et dejligt lille lufthavnshotel, og næste morgen blev jeg vækket af lyden af tusindvis af mennesker, der var ved at gøre sig klar til en parade udenfor mit hotel. Så jeg spiste hurtigt morgenmad og gik ud for at kigge på det. Dette er en religiøs højtid, der kaldes Timkat, og det er den vigtigste ceremoni i den etiopiske ortodokse kirke, der fejrer Jesu Kristi dåb i Jordanfloden. Det fejres hvert år den 19. januar og helt tilfældigt præcis dagen efter, jeg ankom. Under ceremonien tages en model af en båd ark i procession. Både sangen, dansen og selve processionen var virkelig fantastisk at opleve. KØRETUR RUNDT I ADDIS ABABA Om eftermiddagen har jeg arrangeret med en lokal tour guide, Tom, at han skal køre mig rundt i Addis Abeba i et par timer og vise mig forskellige ting. Addis Abeba er Etiopiens hovedstad og landets største by. Jeg havde læst mig frem til at byen har en befolkning på 2,7 millioner indbyggere - men Tom mener, at det er tættere på 6 millioner. Det er her den afrikanske union har sit hovedkontor, og hvor dets forgænger, Organisation of African Unity var baseret. Det er også vært for hovedkvarteret for United Nations Economic Commission for Africa, samt forskellige andre kontinentale og internationale organisationer. Addis Abeba betegnes derfor ofte som "Afrikas politiske hovedstad" for dens historiske, diplomatiske og politiske betydning for kontinentet. ER ETIOPIEN DEMOKRATISK? Etiopien er en føderal parlamentarisk republik, og på papir lyder det hele godt og demokratisk. Men der er dog liste, der hedder "Democracy Index", som viser hvor demokratiske lande i virkeligheden er. Den er udarbejdet af Economist Intelligence Unit (EIU), og her er de skandinaviske lande og New Zealand øverst på listen - og Nordkorea ligger på sidstepladsen. Etiopien er nummer 128 på listen. Så langt nede på listen og tilsyneladende ikke helt så demokratisk. Da vi passerer parlamentet siger Tom: "Det er her de dumme ide er kommet fra". Jeg siger, at jeg ellers har hørt, at det er et demokratis land. "Vi har kun navnet. Vi styres med magt, og ingen er glade for regeringen". Tom fortæller videre, at han er sikker på at der er valgfusk og har ingen planer om at stemme igen. Da jeg spørger ham om de ikke protesterer eller demonstrerer, fortæller han mig, at når de forsøger, begyndte regeringen at dræbe folket. LUXURY IN ADDIS ABABA Vi kører ind på en parkeringsplads, fordi Tom ville vise mig en stor park med swimmingpools og springvand bag Sheraton Addis hotel. Det er et femstjernet luksushotel, hvor værelserne starter på 3000 kr. pr. nat. Vi så børn leger i poolen, nogen der tager bryllupsbilleder og i det hele taget en masse rige mennesker, der hænger ud. Det var ikke noget, jeg havde bedt om, men jeg tænker, at Tom gerne ville vise mig noget, han var stolt af i sin by. Det var fint at se en anden side af Etiopien, men det var ikke, hvad jeg var her for. Så efter en time var vi tilbage i bilen for at se lidt mere af den autentiske Addis. DETTE VAR EN FANTASTISK DAG – INDTIL NU Indtil videre havde det været en rigtig god dag, men efter jeg har sagt farvel til Tom, bliver dagen helt anderledes. I den næste episode får jeg en tekstbesked, der får mig til at tro, at jeg skal dø. Og så bliver jeg fuppet så vandet driver. LINKS: Radiovagabond er produceret af Radioguru. Sponsor Hotels25.dk Se billeder på Radiovagabond.dk Følg også RadioVagabond på Facebook, Twitter, Instagram og YouTube.
How Can You Have An African Union, With No Global African Unity w/ Raymond Browne and John Cashin Please Subscribe Raymond Browne: http://www.brownehillradio.com/ https://www.facebook.com/john.cashin1 Patreon: https://www.patreon.com/searchforuhuru Instagram: Searchforuhuru instagram: Africapersonified Facebook: https://www.facebook.com/searchforuhuru Facebook: https://www.facebook.com/Africaperson... Twitter: https://twitter.com/searchforuhuru/ https://www.dynastamir.com #blackamerica #panafrican #westafrica #ados #yoruba #yearofreturn #travel #africantourism #africanunion #reparations #repatriation #naija #nigeria #lagos #africanfashion #MalcolmX #marcusgarvey #unia #ados #ifa
On this day in 1963, the Organization of African Unity was founded in Addis Ababa, Ethiopia. Learn more about your ad-choices at https://news.iheart.com/podcast-advertisers
* Liberation Week * : for this segment of our podcast we announce upcoming events, & interviews to be aired here on “Ras Tafari: On The Brink” podcast along with the acknowledgment of “Liberation Day” (also known as African Freedom/Liberation Day) as per, the creation of the Organisation of African Unity [which is now known as the African Union]; which brought in the era of the decolonization on the African continent. In conjunction, we give way to commemorate another historic organization, though it has survived many tumultuous periods has remained in operation whether widely recognized or flying under the radar in the Ethiopian World Federation, Inc. (NY;USA;1937est.) founded by Dr. Melaku E. Bayen; known as the first Ethiopian to receive an American collegiate degree, a physician and activist whom later helped to firmly established not only a foothold for Ethiopians in America but, social, historic and economic ties between the Afro-American and Ethiopian community also to the greater extent the African continental aggregate society during the periods liberation and decolonization. To round out our special podcast here we couldn’t go without giving memorable recognition to El Hajj Malik El-Shabazz (aka “Malcolm X”) for the contributions of rhetorical logic to morality, socio-economics, and geo-politics he have to not only his next of kin in Afro-Americans (and to a greater extent Continental Africans) but the world-at-large. Join us, once more for (S.1 : Ep. 23)
Since the founding of the African Union (AU) in 2002, its role in promoting peace and security on the continent has evolved considerably. Compared with its predecessor, the Organization of African Unity, the AU has played a more active role in peacekeeping and peace support operations. For the third episode of the APN’s Kujenga Amani podcast, we sat down with Paul D. Williams, a professor of Security Policy Studies at George Washington University’s Elliot School of International Affairs. He is an expert in the politics and effectiveness of peace operations, the dynamics of war and peace in Africa, emerging threats in international security, and has published extensively on the peace and security architecture of the African Union. Professor Williams spoke with us about the history of the African Union’s peace and security institutions, the factors shaping the future of African peace operations, and his personal experiences researching and writing about the African Union.
Michael Imhotep host of “The African History Network Show” on 910 AM Superstation Detroit, Sunday, July 1st, 2018, had a jam packed show. 1) Rep. Maxine Waters cancels events after a serious death threats and other threats of violence. 2) “Families Belong Together” protests in over 600 cities across the country. 3) Queen Taese of The Liberated Minds Black Homeschool & Education Expo discusses homeschooling Black Children and why. 4) Dr. Ola of the 18th Annual African Unity Festival in Detroit discusses African Americans and Continental Africans learning from each other. 5) How the Trauma from Police killings, 911 calls and Slavery negatively impacts the Mental Health of African Americans. If you like this type of information you can Donate to The African History Network through PayPal http://www.PayPal.me/TheAHNShow Online Course: “Ancient Kemet (Egypt), The Moors & The Maafa: Understanding The Trans-Atlantic Slave What They Didn't Teach You In School” Register at http://theafricanhistorynetworkschool.learnworlds.com/bundles?bundle_id=african-history-network-course-bundle-pack Visit http.www.AfricanHistoryNetwork.com for DVD lectures, articles and podcasts from Michael Imhotep host of The African History Network Show and founder of The African History Network.
Today marks Africa Day. It is the day on which the Organisation for African Unity was formed in 1963 in Ethiopia. The organisation aimed to bring Africans together and to develop the continent and it's people after hundreds of years of colonization and oppression. It also sought to help liberate other countroies who were still under the control of colonisers. We spoke to Senior Research Fellow and Political Economist at Trade Collective Lebohang Pheko about being an African.
In May 1963, leaders of 32 newly-independent African nations came together for the first time in the Ethiopian capital Addis Ababa. At stake was the dream of a united Africa. Alex Last spoke to Dr Bereket Habte Selassie who took part in that first gathering.Photo: Ethiopian Emperor Haile Selassie (C) and Ghana's first President Kwame Nkrumah (L) during the formation of the Organization of African Unity in Addis Ababa in May 1963. Credit: STR/AFP/Getty Images
"Whether described as ‘African Unity’ or ‘integration’, and whether for ideological or pragmatic reasons, overcoming the fragmentation of the continent has been an enduring theme in African statecraft since the 1960s. The borders dividing Africa’s 55 states from one another, so this reasoning goes, have lessened Africa’s global presence and kept markets small and anaemic. They have also prevented its citizens from reaching out to one another and taking advantage of the vast potential that the continent has to offer." AU
This Week on ''African On The Move' presents an interview with Brother Obi, who is a reporter for the 'Herald.' We will discuss The Current Struggle In Southern Africa Continues...' Join us on Sunday, December 10, 2017 at 7 PM EST, by dialing in at (323) 679-0841 or go online at: www.blogtalkradio.com/africa-on-the-move
Canada's Stephen Lewis appointed UN special envoy for HIV/AIDS in Africa. Stephen Lewis was born into a politically active family on November 11, 1937. His father, David Lewis, led the federal New Democratic Party (NDP) in the early 1970s; the younger Lewis followed in his footsteps at the provincial level. At 26 and still a student at the University of Toronto, Lewis was elected to the Ontario legislature, where he became its leader only seven years later. Under his leadership, the NDP became the official Opposition. Six years after he stepped down, Progressive Conservative Prime Minister Brian Mulroney boldly appointed Lewis as Canada’s ambassador to the United Nations. Lewis occupied the post from 1984 until 1988, but his work at the international level continued, including work as the Deputy Director of the United Nations Children’s Fund (UNICEF) and the African Unity panel to investigate the genocide in Rwanda. On June 1, 2001, UN Secretary General Kofi Annan appointed Lewis his special envoy for HIV/AIDS in Africa. As AIDS continued to ravage Africa, Lewis travelled the globe working to get relief and funding that would help stop the disease’s spread. Lewis held that job until the end of 2006. He holds 20 honorary degrees from Canadian universities and is the recipient of Canada’s highest honour, Companion of the Order of Canada. In April 2005, TIME magazine listed him as one of the ‘100 most influential people in the world.’ See acast.com/privacy for privacy and opt-out information.
Haile Selassie I (23 July 1892 – 27 August 1975), born Tafari Makonnen Woldemikael,was Ethiopia's regent from 1916 to 1930 and Emperor of Ethiopia from 1930 to 1974. He also served as Chairperson of the Organisation of African Unity from 25 May 1963 to 17 July 1964 and 5 November 1966 to 11 September 1967. He was a member of the Solomonic Dynasty. At the League of Nations in 1936, the Emperor condemned the use of chemical weapons by Italy against his people during the Second Italo–Ethiopian War. His internationalist views led to Ethiopia becoming a charter member of the United Nations, and his political thought and experience in promoting multilateralism and collective security have proved seminal and enduring. His suppression of rebellions among the landed aristocracy (the mesafint), which consistently opposed his reforms, as well as what some critics perceived to be Ethiopia's failure to modernize rapidly enough, earned him criticism among some contemporaries and historians. His regime was also criticized by human rights groups, such as Human Rights Watch, as autocratic and illiberal. Among the Rastafari movement, whose followers are estimated at between two and four million, Haile Selassie is revered as the returned messiah of the Bible, God incarnate. Beginning in Jamaica in the 1930s, the Rastafari movement perceives Haile Selassie as a messianic figure who will lead a future golden age of eternal peace, righteousness, and prosperity.Haile Selassie was an Ethiopian Orthodox Christian throughout his life. Haile Selassie is a defining figure in both Ethiopian and African history. Haile Selassie died on 27 August 1975 at the age of 83, following a coup d'etat
We opened with a prerecorded interview with Nefertina Abrams, Royal House of Makeda Productions, and Melame Gange, ModeAfrika apparel, (first aired 7/2/2014) re: Ubuntu-Faqir Simunye or Pan African Love and Unity Festival on its concluding night, July 4, 2014, 7 p.m. to 1 a.m. at the Humanist Hall on 27th Street, in Oakland. We open with Gange's “African Suns.” We then play a segment from an interview with Civil Rights Movement architect, Dave Dennis, who is just returning home from a successful 50th Anniversary Conference at Tougaloo College in Mississippi. The goal of the conference was to answer the following questions: What were the lessons learned? How do they apply to today's challenges? What is the next phrase? How will an appropriate response be developed for the next phase? While speaking to Mr. Dennis about the conference and current issues on the stove top boiling over presently like Voter's Rights and Educational Opportunity, especially for black youth as access to higher education still is not either the norm or representative of the majority of black families, Mr. Dennis the first in his family to graduate from high school. 50 years later, I meet students in my classroom who are the first to graduate from high school and college. Next steps obviously include access to college education and programs in place to address the attrition rate among black men. Ironically, the issues around voter's rights are expiring as state's reevaluate residents' rights and make certain residents ineligible or make voter registration difficult and access to the polls another hurdle in society where historic memory is a tragedy of youthful ignorance and social apathy. Music: selections from Meklit and Quinn and Melik Hadero; the Nile Project: Salaam Nubia from Aswan and Tezete; Melame Gange's African Suns and Dancing Partner.
1. Rebroadcast of Ms. Bonnie Boswell, niece of Civil Rights Leader, Whitney Young, Executive Producer and Producer of Power Broker: Whitney Young's Fight for Civil Rights, aired Feb. 6, 2013. http://wandasabir.blogspot.com/search?q=whitney+young 2. Nefertina Abrams and Melame Gange join us to talk about the first annual THE 'UBUNTU-FIQIR SIMUNYE' PAN AFRICAN LOVE & UNITY CONCERT, July 3 nd 4, 2014, 7 p.m. to 1 a.m. (both days) at the Humanist Hall in Oakland, CA. Admission is $10 for adults, children are free. 3. We close with part 1 of an interview with Civil Rights Maverickthe Hon. Dave Dennis, Freedom Rider and Co-Director of the Council of Federated Organizations (COFO) in Mississippi. Dennis was the Mississippi director of the Congress of Racial Equality (CORE), but he worked with SNCC members and other civil rights activists in Mississippi under the COFO umbrella to avoid intra-organizational conflicts. COFO organized activists for a Mississippi voter registration drive during "Freedom Summer." Dennis spoke at the funeral of James Chaney, and he worked closely with both Bob Moses and Medgar Evers. Visit http://freedom50.org/; http://www.pbs.org/wgbh/americanexperience/films/freedomsummer/ (to watch film on-line)
Listen to this Pan-African Journal edition featuring reports on the South African elections held May 7 and the unfolding deeper involvement by the United States in Nigeria. Also this year represents the 50th anniversary of the political interventions of Malcolm X in Africa and the Middle East (1964-2014). The marking of this historical landmark will be discussed in light of the upcoming 51st anniversary of the formation of the Organization of African Unity (OAU).
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