Podcasts about Afrocentrism

Musician Quetzal Flores celebrates the birthday of Ritchie Valens by sharing the journey of his most famous song, “La Bamba,” from African communities in Mexico, to the top of the U.S. charts, and eventually as an anti-racism protest song on the streets of Charlottesville, Virginia.Become a supporter of this podcast: https://www.spreaker.com/podcast/tavis-smiley--6286410/support.

Welcome, everyone, to the 2025 series of lectures in Caribbean Thought at the Jamaica Theological Seminary! Today, we embark on a critical journey, asking: Is there a paradigm to the study of Caribbean Thought or Caribbean Studies. Should there be one, akin to the Afrocentric Paradigm championed by scholars like Dr. Molefi Asante and Dr. Ama Mazama?These are not mere theoretical questions; they challenge the very core of how we understand ourselves as Caribbean people, our place in the world, and our trajectory for the future. While the answers may not be fully realized today, we will begin to explore them as we contend with the idea of a Caribbean that is unique to its people and place, yet constantly shaped by external forces adjudicating its future.The Origins of Caribbean ThoughtWhen the study of Caribbean Thought was first conceived, its aim was largely historical—tracing a trajectory from colonialism to the early 2000s. This timeline often emphasized resistance to imperial domination, the hybridization of culture, and the formation of Caribbean identity. But as our tools of critical analysis and historical understanding have developed, we've uncovered something unsettling:• Our history, as we know it, is limited—if not corrupted.• Much of what we think we know about Africa, the Caribbean, and even religion is a distortion.• The Caribbean itself, as an idea, is an invention—born from colonial economic imperatives, geopolitical interests, and a sociopolitical framework dictated by external powers.In this light, the Caribbean emerges as a hybrid creation, one shaped by the forces of colonialism, globalization, and a lingering supremacist mold. This mold continues to affect the fortunes of Caribbean nations and their people, as evidenced in contemporary global politics—the U.S.-China tensions over Jamaica or Russia's actions in Eastern Europe. These dynamics highlight the persistent vulnerabilities of small nations in a world dominated by superpowers.The Invention of the CaribbeanIf the Caribbean is an invention, then we must interrogate the narratives handed down to us:• What is the Caribbean?• Is it merely a product of colonial extraction and hybridity?• Can it reclaim its agency by articulating its own paradigms of identity and thought?The answer lies in examining our cultural, historical, and spiritual foundations. Too often, the Caribbean has been defined against Africa, adopting European paradigms that denounce African spirituality and philosophies in favor of Eurocentric frameworks. These same frameworks perpetuated ideas of Africa—and by extension, Blackness—that are steeped in oppression, degradation, and dehumanization.To be Black in this logic is to be othered, associated with negativity, and subjected to oppression. But must we begin the history of the Caribbean from colonial trauma?Rethinking Caribbean ThoughtBorrowing from Afrocentrism, perhaps the solution is to begin, as Frantz Fanon suggested, with a tabula rasa—a blank slate. Yet, even as we acknowledge the damage wrought by colonialism, we must recognize that our history is not solely one of victimhood. It is also a history of triumph and resilience, stretching back to the civilizations of Kamit (ancient Egypt) and beyond.While the Afrocentric Paradigm centers Africa in the study of African peoples and their place in the world, Caribbean Thought must grapple with its own complex hybridity. It cannot simply adopt Afrocentricity wholesale but must instead forge its own epistemology and axiology—one that:• Recognizes the intersections of African, European, Asian, and Indigenous influences in the Caribbean experience.• Centers the Caribbean people's agency, starting not from oppression but from resistance and victory.• Seeks to reclaim a sense of identity that is neither derivative of Africa nor Europe but un... Listen to the full Lecture by Rev. Renaldo McKenzie Visit us: https://theneoliberal.com, https://jts.edu.jm Subscribe: https://anchor.fm/theneoliberal

Class: The Afrocentric Paradigm Written by: Rev. Renaldo McKenzie, PhD Student Professor: Dr. Ama Mazama Date: October 31, 2024 Topic: Presentation on Afrocentrism and Afrocentricity: How does Sara Balakrishnan Approach Afrocentrism and Afrocentricity? How does she differentiate between the two? Recently, there was a discussion in one of the classes at Temple University in the Africology and African American Studies Department about who is “Afrocentric” or not, based on various measures of what is employed by the student in his/her own understanding of the texts concerning the foundations of knowledge and the corruption of cultures which persist. In fact, what seemed to have been unclear among the students was whether there was any difference between “Afrocentrism” and “Afrocentric.” Yet, no one mentioned “Afrocentrism”. Instead, the students, in my estimation, spoke of “Afrocentricity” as the highest political tradition of “Afrocentrism” or African liberation. Some students argued that Dubois was not “Afrocentric,” and Fanon was also because they were not centered on Africa and still relied on European traditions within their strategies. It was as if Dubois and Fanon were not significant because they were not “Afrocentric” enough. Regardless, what they were was part of a tradition we call “Afrocentrism”. Sarah Balakrishnan attempted to delineate between “Afrocentricity” and “Afrocentrism” in her article entitled, “Afrocentrism Revisited,” Africa in the Philosophy of Black Nationalism.” She does not make the mistake of downplaying the contributions of any to our history. However, it discusses the history and development of Africa and its struggle for liberation within the historical context. In a sense, Balakrishnan attempted to reconcile the divide between those who advocated for one kind of liberation and “Africanism” or “Africanity” for another and brought clarity to the debate by suggesting where and when “Africanism” and its rich tradition begins: transcending “Afrocentricity” to considering the rich historical and political traditions and contributions towards African liberation starting with the first evidence of African civilization. Balakrishnan's approach is macroscopic and broad or considers the general and the whole instead of looking at particulars or aspects of “African” reality to make the tradition and experience inclusive. Nevertheless, she makes a comparison between the whole/general that is “Afrocentrism” and the particular that is “Black Nationalism” and “Afrocentricity”. Balakrishnan splits “Afrocentrism” into political traditions or movements such as “Black Nationalism”/Garveyism and “Afrocentricity” or the “Afrocentric” movement, etc. In terms of describing “Afrocentrism” within the tradition or movement of “Black Nationalism”, Balakrishnan uses a Marxist notion of self to conceptualize how, through strategies or systematic means, Africans became dispossessed of self. So, the repossession of self through self-discovery and developing a consciousness of resilience defined the black nationalist movements of the 19th and early 20th century: Pan African Movement, Garveyism, Negritude, the Black Panther, and (Independent) Movements. According to Balakrishnan, In this sense, Afrocentrism belonged to a political tradition known as Black nationalism, having formed one of its earliest variations. Unlike in the European mold, the nation of Black nationalism did not emerge technocratically with the modern state. Rather, on the collective level, Black nationalism has concerned the African's dispossession of the self: an ontological alienation consequent of the continuous subordination of Black life to capital, whether through slavery, colonization, or apartheid. In the pursuit of self-repossession (self-sovereignty), Black nationalism seeks to infuse Blackness with meaning and personhood, with liberty and destiny. Renaldo discusses the full paper at https://anchor.fm/theneoliberal. Subscribe for free! --- Support this podcast: https://podcasters.spotify.com/pod/show/theneoliberal/support

In 2021, I began the Doctoral program in Liberal Studies at Georgetown University, where I completed the Foundations of Liberal Studies. The initial course, DLS 1, explored the history of humanity, beginning with Homer's Iliad and Odyssey. While Homer briefly references Egypt and Africa, mentioning an "old man" as a source of stories, many Africologists, such as Professor Kimani Nehusi, author of Person and Personality, critique the omission of Africa's foundational role in the history of civilization. At Georgetown, the course left out any acknowledgment of Africa or ancient Egypt (Kemet) as part of the foundation of Western civilization. After meeting members of the Ausar Auset Society in Philadelphia, conducting an interview with them, and learning about Kemet I realized that my studies were not as accurate or inclusive of Africa's contributions. I embarked on research to uncover sources that place Africa at the foundation of human history, or at least prior to Greek civilization, which itself is influenced by African traditions and culture. Scholars like Dr. Ana Mazama, Chair of the Department of Africology at Temple University and author of The Afrocentric Paradigm, argue that what we know of ancient Egypt has been "bastardized" by the Eurocentric retelling of history, diluting the contributions of Kemet and Africa.I subsequently enrolled in the PhD program at Temple University, where I started courses in Africology and African American History, including African Civilizations, The Afrocentric Paradigm, and a Proseminar in Africology. The Afrocentric paradigm, like the Eurocentric one, begins with a people, place, culture, and the stories that give meaning to their lives, shaping lasting communities and advancing the progression of life. However, when we view history through an Afrocentric lens, the conflict is not merely class-based, as Marx described, but cultural. Afrocentrism challenges Eurocentric notions of humanity's origins, placing Africa at the center, and works to deconstruct and decolonize white supremacy and the idea that Eurocentrism is universal. Afrocentricity emphasizes agency, cultural dissemination, and economic empowerment while rejecting Marxism, postmodernism, and even Black nationalism.I disagree with the claim that postmodernism denies or rejects culture entirely. Instead, postmodernists argue that culture is not divine, natural, or universal, but rather, a reflection of human egos and experiences.So, where do we begin? According to Dr. Nehusi, the question "Who am I?" must start with Africa as the center, which means beginning with Kemet. However, I believe we must first begin with the Ultimate—God. For God is "that which nothing greater can be conceived or imagined," and He has revealed Himself to all humanity, as we are made in His image. In response, humanity creates civilization or culture, shaped by their context and environment. However, cultures—whether African, European, or Chinese—have often been privileged over one another, leading to revolutions or wars that impose and erase. This cultural domination has been particularly evident in the African experience, where European art, history, and values supplanted African ones, leading to what could be described as cultural genocide. Yet, as Dana Berry highlights in Price for Her Pound of Flesh, the African spirit has preserved its history, preventing total annihilation.God's revelations to humanity are not exclusive to any one group, and each culture's response to divine inspiration varies. Yet, why is one narrative privileged over another? Today, I sat with Jermain Reason to begin my reflections on Africology as I continue my journey toward Afrocentricity. Renaldo McKenzie, Creator/Host, The Neoliberal Round Podcast/YouTube Channel, Author of "Neoliberalism, Globalization, Income Inequality, Poverty and Resistance," PhD Student, Temple University https://anchor.fm/theneoliberal/support. The Neoliberal Corporation, https://theneoliberal.com --- Support this podcast: https://podcasters.spotify.com/pod/show/theneoliberal/support

In Today's final Lecture, we review a final graded quiz that explores the concepts covered over the two semesters; to prepare the class for the exam on August 15th, 2024. We begin the Lecture by discussing how learning has evolved with Technology and Artificial Intelligence and how Learning must be memorable. Section A: Differentiate between? a. Global North vs. Global South: b. Democratic Socialism Versus Dependent Capitalism: c. Capitalism vs. Marxism: d. Orientalism vs. Occidentalism: e. Granted Versus Taken Freedoms: f. CPI of zero Vs. CPI one hundred: Section B: Discuss in on paragraph 1. Why is it considered a myth by some academics of the subaltern that Haiti had once colonized the Dominican Republic? 2. What separates Haiti and Cuba from other Caribbean Islands? 3. What is the difference between Afrocentrism and Eurocentrism? 4. Why is Obeah considered evil and what is the original purpose of Voodoo and Obeah? 5. What socio-political condition gave rise to Reggae as a religion and philosophy? 6. The Caribbean is said to be an invention. Who is credited with this idea and do you agree with this description of the Caribbean? Section C: Describe The Following Caribbean Thinkers 1. C.L.R James: Known for works like "The Black Jacobins," was a Marxist historian and political theorist... 2. Walter Rodney: "How Europe Underdeveloped Africa" is a seminal work in postcolonial studies. Rodney's Marxist analysis exposed the exploitative nature of European colonialism and its role in perpetuating underdevelopment in Africa and the Caribbean. 3. Homi Bhabha: A postcolonial theorist, is known for his concept of "cultural hybridity" and his critiques of colonial discourse. His work emphasizes the complexities of cultural identity and how colonized peoples negotiate their identities in relation to the dominant. 4. Frantz Fanon: Fanon's "The Wretched of the Earth" is a foundational text in postcolonial theory and decolonization movements. Fanon's work explores the psychological effects of colonialism on both the colonizer and the colonized. 5. Bob Marley: 6. Edith Clarke (The Caribbean Sociologist) 7. Garnett Roper: 8. Rex Nettleford: 9. Norman Meeks: Section D: Write Short Essays on any of the following: A. Should theology transcend Culture? Write an essay arguing whether or not you believe that Theology should or should not transcend culture. B. The Jamaican government has announced that it will begin open discussions on the legalization of Obeah in Jamaica. Write an essay arguing for or against the legalization of Obeah in Jamaica. E. It is said that Haiti colonized The Dominican Republic between 1822 and 1844, however many historians such as Eller argue that Haiti's takeover of DR was a lie created by the US and former colonial powers, including Spain. Do you agree or disagree with this narrative that Haitians colonized DR? Explain why you agree or disagree. F. Documentary films such as Life and Debt, and Caribbean Post-Colonial Skeptics such as Ramesh Ramsarwan and David Witter argue that the Caribbean's position of dependency and unstable development is a result of Structural Adjustment policies imposed by Post Industrial countries of the Global North. However, some argue that Caribbean Politicians and leaders were weak-kneed and lacked vision while others such as Prof. Trevor Monroe of the National Integrity Agency in a 2014 documentary film entitled: “Combatting Corruption in Jamaica” blamed political mismanagement of funds and corruption as slowing Jamaica's development. Write an essay making a case for what you believe is responsible for Jamaica's and the Caribbean position today as dependent, vulnerable, and uncompetitive states. The Lecture is delivered by Rev. Renaldo McKenzie (Prof), Author of Neoliberalism and Content Chief/Creator at The Neoliberal. Visit us at https://theneoliberal.com Support us at https://anchor.fm/theneoliberal/support Email us at theneoliberalround@renaldocmckenzie.com. --- Support this podcast: https://podcasters.spotify.com/pod/show/theneoliberal/support

Zoë Boston is a talented artist who takes the highs and lows of life, and creates moving works of art of all sorts. She paints huge, brightly-colored aerosol murals depicting otherworldly beings, with elements of Afrocentrism and scenes inspired by nature. She also does oil-based paintings on canvas, smaller in stature but just as powerful. She's a fashionista, who knows how to put an outfit together-- accessories and all. She's a writer, of both short journal-like essays and profound lyrics for songs. Plus she's a talented vocalist.

“Young Black men who reported higher scores of having ubuntu were more likely to see the benefit and value of seeking professional mental health services, whether that be a counselor or a social worker.”

In this podcast, we explore the fascinating world of Afrocentrism, a worldview that centers on the history and contributions of people of African descent. We look at the evolution of Afrocentrism, its intersection with Critical Race Theory, and the controversy surrounding Afrocentrism and Ancient Egypt. Join us on this journey to learn more about the resilience and determination of African people to reclaim their history and their place in the world. source:https://en.wikipedia.org/wiki/Afrocentrism

On today's Bible Answer Man broadcast (03/17/23), Hank shares his thoughts on St. Patrick's Day. Saint Patrick was born a Brit in the fifth century, but when he was 16 he was captured by Irish pirates and taken to Ireland as a slave. After escaping, he later returned as a missionary. Although all analogies for the Trinity ultimately break down, Saint Patrick supposedly explained this doctrine by using a shamrock. Tradition credits him as the founder of Christianity in Ireland and its first bishop. Certainly, many came to faith in Christ through his ministry.Hank also answers the following questions:Have you heard of the New Apostolic Reformation? Are IHOP and Bethel Church in Redding associated with it?Can you explain the doctrine of predestination?When we get to heaven will we remember this lifetime?Is Oneness Pentecostalism and its denial of the Trinity a heresy?Could you give me some insight into the teaching of Ray Hagin and this idea of Afrocentrism?

Information for  this episode come form https://charlestonwv.com/the-father-of-black-history-month/ definetley go check more information of there . Carter Godwin Woodson (December 19, 1875 – April 3, 1950)[1] was an American historian, author, journalist, and the founder of the Association for the Study of African American Life and History (ASALH). He was one of the first scholars to study the history of the African diaspora, including African-American history. A founder of The Journal of Negro History in 1916, Woodson has been called the "father of black history".[2] In February 1926 he launched the celebration of "Negro History Week", the precursor of Black History Month.[3] Woodson was an important figure to the movement of Afrocentrism,[4] due to his perspective of placing people of African descent at the center of the study of history and the human experience.[5] Born in Virginia, the son of former slaves, Woodson had to put off schooling while he worked in the coal mines of West Virginia. He graduated from Berea College, and became a teacher and school administrator. He gained graduate degrees at the University of Chicago and in 1912 was the second African American, after W. E. B. Du Bois, to obtain a PhD degree from Harvard University. Woodson remains the only person whose parents were enslaved in the United States to obtain a History PhD.[6] He taught at historically black colleges Howard University and West Virginia State University but spent most his career in Washington, DC managing the ASALH, public speaking, writing, and publishing. _ wikipedia source 

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.

Hendrix wanted to make it. Aretha was a no-show. The Harlem Cultural Festival of 1969 took place 100 miles away from Woodstock, yet so few were aware of it's existence, much less it significance. Thanks to renewed interest in the raw footage of this event, we all get to enjoy this forgotten piece of American History. This week, we're talking about the greatest documentary of 2021, SUMMER OF SOUL, directed by Ahmir "?usetlove" Thomspon. Theme Music "A Movie I'd Like to See" by Al Harley. Show Art: Cecily Brown Follow the Show @freshmoviepod YouTube Channel abreathoffreshmovie@gmail.com

Defining the concept of Afrocentricity The concept of Afrocentricity has been defined differently by various scholars. MK Asante defined Afrocentricity as a manner of thought and action in which the centrality of African interests, values, and perspectives predominate. He further stated that Afrocentricity is an exercise in knowledge and a new historical perspective. Another definition views Afrocentricity as an intellectual movement, a political view, and/or a historical evolution 2 MK Asante, Afrocentricity: The theory of social change (Chicago, Peoples Publishing Group, 2001), p. 3; JC Chukwuokolo, Afrocentrism or Eurocentrism: The dilemma of African development, New Journal of African Studies, 2009, p. 32. Asante is constantly acknowledged as the originator of the concept “Afrocentricity” and the one who introduced it as an academic concept. Other pioneers of the Afrocentric ideas include William Dubois, GGM James, Anta Diop, and Martin Bernal that stresses the culture and achievements of Africans. The other definition believes that Afrocentricity is a transformation of attitudes, beliefs, values, and behaviour results, suggesting that it is the first and only reality for African people – a simple rediscovery. Another definition stresses the centrality of Africans and defines Afrocentricity as meaning “African centeredness”, according to which Africans should be given their intellectual pride as the originators of civilization. What is common with these definitions is that they all call for a change in the way that the world has been viewed, a change that should encompass all attributes of human existence, with emphasis on the centrality of African experiences. As an academic exercise, Afrocentricity is defined in terms of the methodology, theory, and ideology that should be employed to achieve its objectives towards attaining the proposed change. Methodologically, Afrocentricity is intended as an answer to the intellectual colonialism that undergirds and serves to validate political and economic colonialism. In regards to theory, it places African people at the centre of any analysis of African phenomena in terms of action and behaviour. It is described as a devotion to the idea that what is in the best interest of African consciousness is at the heart of ethical behaviour and seeks to cherish the idea that “Africanness” itself is an ensemble of ethics.6 As an ideology it represents the continued longing among Africans for some set of ideas that would bind them together as a community and offer some alternative to an assimilation that is either excluded by Europeans or seen by Africans as an admission of inferiority and defeat. As an academic phenomenon, therefore, Afrocentricity serves the purpose of binding together the various elements of African and African-American studies, transforming them from an interdisciplinary assortment into a unified discipline, with ideological and intellectual goals, political purpose, and a set of commonly understood methods and theories. G Early, WJ Moses, L Wilson & MR Lefkowitz, “Symposium: Historical roots of Afrocentrism”, Academic Questions, 7(2), 1994, pp. 44-54. WE Reed, EJ Lawson & T Gibbs, “Afrocentrism in the 21st century”, The Western Journal of Black Studies, 21(3), 1997, pp. 73-79. JC Chukwuokolo, “Afrocentrism or Eurocentrism...”, New Journal of African Studies, 2009, p. 32. KW Stikkers, “An outline of methodological Afrocentrism, with particular application to the thought of W.E.B. DuBois”, Journal of Speculative Philosophy, (22)1, 2008, pp. 40-49. G Early, WJ Moses, L Wilson & MR Lefkowitz, “Symposium: Historical roots of Afrocentrism”, Academic Questions, 7(2), 1994, pp. 44-54. Thank you for tuning in and your support. For more subscribe to our channel and check out our website at www.moorsearch.org. IG: @muurz.z

On today's Bible Answer Man broadcast, Hank highlights the importance of his book The Third Day and the DVD The Week That Changed the World by Dr. Paul Maier. In past decades we have seen an outpouring of sensationalistic books, movies, and TV shows that make the life and ministry of Jesus barely recognizable. Dr. Maier calls this the “Jesus Game.” Winning or losing this game depends on how radically different the portrait of Jesus is from the historic Gospel narratives. The prize is maximum coverage and recognition, and any frowns from the faithful are ignored amid the skyrocketing sales. This is the culture we live in and the antidote is truth.Hank also answers the following questions:My son rejected Christianity and now says he's agnostic, and I'm wondering about his soul.Do Muslims and Christians worship the same God?Is Oneness Pentecostalism and their denial of the Trinity a heresy?Could you give me some insight on the teaching of Ray Hagin and this idea of Afrocentrism?

On today's Bible Answer Man broadcast (03/28/22), Hank answers the following questions:Have you heard of the New Apostolic Reformation? Are IHOP and Bethel Church in Redding associated with it?Can you explain the doctrine of predestination?When we get to heaven will we remember this lifetime?Is Oneness Pentecostalism and their denial of the Trinity a heresy?Could you give me some insight on the teaching of Ray Hagin and this idea of Afrocentrism?

Today! We discuss J.R. Smith's historic quote that he laid down on the set of "I am athlete" and why some of us are still asleep. The consciousness of being black and wealthy is alive and well in today's society. Black have NO excuse to NOT succeed in today's time, we have access to more tools than ever to make money moves. The problem is that our mindset has to be dealt with. For instance some of us are still Eurocentric focused and we need a little guidance on moving out of that focus on grappling the mindset of Afrocentric focus. Eurocentrism by definition is the belief in the superiority of Europe and its overseas extensions. Afrocentrism by definition is cultural and political movement whose mainly African American adherents regard themselves and all other Blacks as syncretic Africans and believe that their worldview should positively reflect traditional African values. If you are hungry it's time to eat! Dig into the episode and I am glad you're here to be mentally fed.

The crew looks back at Erykah Badu's debut album Baduizm. In a what was becoming a burgeoning sub genre of neo soul, the Brooklyn-born, Dallas-raised songtress burse onto the scene with a style not typically seen by R&B ladies during that time. WIth her trademark headwraps and dialed down attire that harkened towards the heyday of Afrocentrism, she blew critics and fans away with music that was equal parts soul, jazz and hip-hop and voice that drew comparisions to the legendary Billie Holiday. Her music touched on topics such as love, despair, insecurity, dilemmas and libertation. Badu's appeal brought her fans from young and old alike.This album, along with D'Angelo's Brown Sugar and Maxwell's Urban Hang Suite signified a major shift of towards to commercial viability of neo soul acts which would explode in the late 90s into the 2000s.Visit The Vault Classic Music Reviews Onlinewww.vaultclassicpod.comJoin our Private Facebook Listener Group!https://www.facebook.com/groups/600256077743122Support The Vault Classic Music Review on Buy Me A Coffeehttps://www.buymeacoffee.com/vaultclassicpodShow NotesBlavity: Happy 25th B-Day to "Baduizm" https://blavity.com/happy-25th-birthday-to-baduizm-its-legacy-will-go-on-on?category1=culture&category2=opinionAlbumism: Erykah Badu's Debut Album "Baduizm" Turns 25 | Anniversary Retrospectivehttps://albumism.com/features/tribute-celebrating-25-years-of-erykah-badu-baduizmEssence: Erykah Badu on the 25th Anniversary of Baduizmhttps://www.essence.com/entertainment/erykah-badu-baduizm-25-years/Pitchfork: Where Neo-Soul Began: 20 Years of "Baduizm"https://pitchfork.com/thepitch/1440-where-neo-soul-began-20-years-of-erykah-badus-baduizm/UDiscoverMusic: Baduizm-The Album That Crowned Erykah High Priestess of Neo Soulhttps://www.udiscovermusic.com/stories/erykah-badus-baduizm/Support this podcast at — https://redcircle.com/the-vault-classic-music-reviews-podcast/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Episode 101 is an ode to 1990. This was a defining moment in hip-hop as the musical tides started to turn. The 80s were done, as were many of the styles and genres to come out of that decade. Rap dominated the airwaves and took over pop culture as we know it. While both MC Hammer and Vanilla Ice were at the top of the pop charts, it was influential voices like Chuck D, Ice Cube and Shock G that provided the sounds cherished to this day. The Afrocentrism movement was huge as legendary groups such as X-Clan, Poor Righteous Teachers, Jungle Brothers, A Tribe Called Quest, Brand Nubian and Public Enemy provided anthems throughout 1990. That same year, we had classics that were bound to wreck your body and say turn the party out…Treat ‘Em Right, Bonita Applebum, The Humpty Dance and Jingling Baby. It wasn't just music, the movies that came out in 1990 still hold a special place in our hearts. Watching House Party over and over. Laughing at Full Force saying everyone smells like pussies or when Chill couldn't stop bumping the table while dragon-breath Bilal would try to mix. Who doesn't watch all of Goodfellas every time it's on TV? Doesn't everyone do the same yearly Christmas ritual and watch Home Alone? Air Jordan V's were on every kid's feet. The Simpson's were on every kid's TV. Posters of Bo Jackson, Barry Sanders, Michael Jordan and Wayne Gretzky were on every kid's bedroom wall. It wasn't just any year, it was one of the greatest. On episode 101, we pay homage to one of the most important years in hip-hop -- 1990! www.takeitpersonalradio.com www.patreon.com/TakeItPersonal Follow us on Instagram @takeitpersonalradio

John and I often talk about how we feel about race in America, but we rarely delve into why we feel the way we feel. What factors in our own lives primed us for those emotional responses? While John and I often agree about where the politics of race have gone wrong, we just as often experience very different feelings about these matters.I start the discussion off by raising a question a friend put to me recently: are we wasting our time engaging with “red meat” issues in the race debate? Should we stick to the hard data before wading into the culture war? This leads us to discuss our very different emotional responses to the people we disagree with. I tend to go to anger and John tends toward empathy. We look to our respective pasts to try to understand why we diverge in this way. In fact, we stay in the past for a while, looking back on our exposure to Afrocentrism and black radicalism in our youths and to the skepticism that often attended those encounters. Finally, we work our way back around to “Omar.” Personally, I believe that the Omars of the world can and must lay claim to their agency. That they often refuse to is source of constant frustration and, yes, shame. It’s an intense episode. It’s also one marred by technical difficulties. John lost his connection at several points during the conversation, and finally what had been a dialogue became a monologue. Apologies for the rough edges!Want to give the gift of The Glenn Show this holiday season? Click below to purchase a subscription for a friend or loved one.0:00 Are Glenn and John wasting their time by talking about race? 10:36 How Glenn and John’s families shaped their attitudes toward race 20:42 Looking back on past radicalism 27:15 Glenn: Is my anger necessary? 33:26 Can “Omar” change his ways? This is a public episode. Get access to private episodes at glennloury.substack.com/subscribe

We're joined by Mickey, owner of Hazel's Clothing, for a discussion on art, politics and entrepreneurship. Mickey is a local designer and activist who is deeply interested in advocating for her community and creating a brand that's reflective of her urban Afrocentrism. We converse at length on many issues here, including gentrification in DC, police, prison reform and creativity. Start your weekend early with us and enjoy the episode!Make sure to follow Hazel's Clothing on Instagram and check out her new Fall/Winter 2021 collection!

Molefi Kete Asante, the chair of the Department of African American Studies at Philadelphia's Temple University, has long been at the forefront of developing the academic discipline of  Black studies and in founding the theory of Afrocentrism, “the centering of African people in their own stories.” In this Social Science Bites podcast, Asante offers an insiders view of the growth of the Afrocentric paradigm, from the founding of the Journal of Black Studies a half century ago to the debates over critical race theory today. “Afrocentricity,” Asante tells interviewer David Edmonds, “is a paradigm, an orientation toward data, a perspective, that says that African people are subjects, rather than objects, and that in order to understand narratives of African history, culture, social institutions, you must allow Africans to see themselves as actors rather than on the margins of Europe, or the margins of the Arab culture, or the margins of Asian culture.” While that might seem a mild prescription, it's one that has been often ignored. Asante offers the example that the waterfalls between Zimbabwe and Zambia had a name (Mosi-oa-Tunya for one) before European explorer David Livingstone arrived and dubbed them Victoria Falls. “Livingstone is operating in the midst of hundreds of thousands of African people – kings and queens and royal people – yet the story of southern Africa turns on David Livingstone. The Afrocentrist says that's nonsense; here's a white guy in the midst of Africa and that you turn the history of Southern Africa on him does not make any sense to us.” Asante then details some of his own efforts in centering the stories of Africa and the African diaspora in their own narratives, including the founding of the first academic journal focused on doing so. He details how as a PhD student in 1969, he and Robert Singleton started the effort to create the Journal of Black Studies as a forum for the nascent academic discipline. (The story sees SAGE Publishing, the parent of Social Science Space, and its founder Sara Miller McCune taking an important role as the one publisher that embraced Asante's proposal in 1970.) “The journal survives,” he explains 50 years later, “based on its relevance to contemporary as well as historical experiences.” At the time the journal was founded, Asante directed the University of California Los Angeles' Center for Afro American Studies from 1969 to 1973. He chaired the Communication Department at State University of New York-Buffalo from 1973 to 1980. After two years training journalists in Zimbabwe, he became chair of the African American Studies Program at Temple University where he created the first Ph.D. Program in African American Studies in 1987. He has written prodigiously, publishing more than 75 books, ranging from poetry on Afrocentric themes to high school and university texts to the Encyclopedia of Black Studies.

Welcome to the Policy People Podcast. In this conversation, I explore the transformation that is placing Africans at the heart of Africa policy with Jean Claude Abeck. We discuss African identity and the victim narrative, accountability as a means of achieving self-determination, the African diaspora as the continent’s ‘Fifth Region’, pan-Africanism and the vision of the Africa Union, the challenges in promoting Afrocentrism in Washington DC, renewed great power competition on the continent, Africa’s pandemic response and the danger foreign COVID aid poses to sovereignty, conflicts in Cameroon and Ethiopia, how African think tanks interface with their Western counterparts, the scholar-practitioner divide in policy and many more topics. You can listen to the episode right away in the audio player embedded above, or right below it you can click “Listen in podcast app” — which will connect you to the show’s feed. Alternatively, you can click the icons below to listen to it on Apple Podcasts or Spotify. If you enjoy this conversation and would like to help the show, leaving us a 5-star rating and review on Apple Podcasts is the easiest way to do so.Thank you to Grok the Greeks for leaving a review this week.To give us a review, just go to Policy People on Apple Podcasts and hit ‘Write a Review’.Jean Claude Abeck is the President and CEO of the Africa Center for Strategic Progress. Jean Claude previously was a researcher at Africa Center for Strategic Studies and the National Nuclear Security Administration in Washington DC. Originally from Cameroon, Jean Claude graduated with a Masters in Terrorism and Security from American University and is now completing his Ph.D. thesis on US-Africa relations at Howard University. He also serves as a Sargeant in the United States Air Force where he is a transportation specialist. You can connect with Jean Claude on LinkedIn or discover his think tank’s work at acstrap.org or follow their official account on Twitter at the handle @AFRICACENTERFO1. Show notes:Dan Dunham’s report for Africa Center for Strategic Progress: Principles for Independence: Maintaining African Autonomy in the Age of COVID-19 The views and opinions expressed or implied in this interview are those Jean Claude Abeck and should not be construed as carrying the official sanction of the Department of Defense, Air Force, Space Force, Air Education and Training Command, Air University, or other agencies or departments of the US government or their international equivalents. Subscribe at policypeople.substack.com

What is Feminism?is a range of social movements, political movements, and ideologies that aim to define and establish the political, economic, personal, and social equality of the sexes. Feminism incorporates the position that societies prioritize the male point of view, and that women are treated unjustly within those societies. Efforts to change include fighting against gender stereotypes and establishing educational, professional, and interpersonal opportunities and outcomes for women that are equal to those for men. Source - Wikipedia What is Womanism?The term was first coined by American author Alice Walker (The Color Purple) in the short story COMING APART - 1979 Womanism is a social theory based on the history and everyday experiences of women of color, especially black women. It seeks, according to womanist scholar Layli Maparyan (Phillips), to "restore the balance between people and the environment/nature and reconcile human life with the spiritual dimension". Source - WikipediaWhat are the differences between both?The difference between womanism and feminism being; womanism is "family-oriented" and focuses on race, class, and gender, while feminism is "female-oriented" and strictly focuses on biological sex-related issues women and girls face, globally.The different types of FeminismKinds of Feminism.Liberal Feminism.Radical Feminism.Marxist and Socialist Feminism.Cultural Feminism.Eco-Feminism.I-FeminismBlack FeministBlack feminism is a philosophy that centers on the idea that "Black women are inherently valuable, that [Black women's] liberation is a necessity not as an adjunct to somebody else's but because of our need as human persons for autonomy." Black feminist theory contends that black women have an acute understanding of the negative impacts of sexism, racism, and class discrimination. Furthermore, race, gender, and class discrimination are all aspects of the same system of hierarchy, namely the "imperialist white supremacist capitalist patriarchy". Due to their inter-dependency, they combine to create something more than experiencing racism and sexism independently.Proponents of black feminism argue that black women are positioned within structures of power in fundamentally different ways than white women. In the early 21st century the tag "white feminist" gained currency to criticize feminist who avoid issues of intersectionality. Critics of black feminism argue that divisions along the lines of race or gender weaken the strength of the overall feminist movement and anti-racist movements.Africana Womanism"Africana womanism" is a term coined in the late 1980s by Clenora Hudson-Weems intended as an ideology applicable to all women of African descent. It is grounded in African culture and Afrocentrism and focuses on the experiences, struggles, needs, and desires of Africana women of the African diaspora. It distinguishes itself from feminism or Alice Walker's womanism. Africana womanism pays more attention to and focuses more on the realities and the injustices in society in regard to race.The 18 characteristics of African Womanism are the following: Self-Naming, Self-Definition, Family-Centeredness, Wholeness, Role Flexibility, Adaptability, Authenticity, Black Female Sisterhood, Struggling with males against oppression, Male Compatibility, Recognition, Ambition, Nurturing, Strengthen, Respect, Respect for Elders, Mothering, and Spirituality.Where do men fit into all of this?Africana men can embrace an Africana womanist approach. According to Tolagbe Ogunlege (1998), "Referring to a man as a male-womanist is not an anomaly or rarity, and bestowing gender-specific title on individuals of the opposite sex has been practiced by Africana peoples for millennia. For example, among the Yoruba, an exceptional woman who has made significant contributions to the educational, socioeconomic, and/or spiritual growth and development of her family and community is referred to as a man-woman or obinrin bi okunrin." Ogunlege further explains that among the Lebou people of Senegal, a man who governs according to ancient customs is referred to as the "Mother of the Country". In the "civilized" western or modern world?Double StandardsGender RolesLeadershipSubmissionEqualityChild RearingLGBTQ Hijacking

It's All Semantics Up and coming, South African content creator and Digital Marketer, Samantha Mhlongo joined me earlier this year to talk about her creative process and her use of different mediums to explore subject such as womanhood, Afrocentrism/nationality, tribalism, and Christianity plus much more.... If you've enjoyed this episode and want to learn more about Samantha Mhlongo you can follow her on IG:@iamsamantics

De nouveau confinés, on se (re)confie tout ! Tous les matins on partira 20min ensemble pour découvrir et redecouvrir de la musique qu'elle soit en bande originale, en compilation, en artiste vivant, morts, sympa (on évite les con·ne·s) connus et pas connus

On this episode Ashley Lemar and Piniece discuss Black identity politics and the Afrocentrism born in the early 20th century via an article by anthropologist Miranda Lovett called "Reflecting on the Rise of the Hoteps." Sit back, relax and find out why Piniece hates being called Queen! Don't forget to like, comment, share, subscribe and send your questions to lbspod@gmail.com ----Business of the week: Eye of Jade is a small black online business providing quality, hand crafted jewelry and incense that help you align yourself with balanced, harmonious energy and gives you a cute, crafty way to show off your unique style. Each incense is mixed with pure essential oils to provide a nice addition to any occasion aiding to ease the mind and soul. Go check them out at Eyeofjade.com and tell them we sent you!------Books on Prison Abolition: Are Prisons Obsolete by Angela DavisInstead of Prisons: A Handbook for Abolitionists by Prison Research Education Action Project Transatlantic Visions: Resisting the Globalization of Mass Incarceration by Julia Sudbury ------If you want to take a look at Miranda Lovett's article yourself https://www.sapiens.org/culture/hotep/

Jennifer Williams interviews Sharrell D. Luckett, Ph.D., acclaimed theatre director, professor, actor, scholar, and author of the book Black Acting Methods: Critical Approaches – a groundbreaking anthology which is the first book to highlight diverse acting and directing methods rooted in Afrocentrism. She is the Director of the Weinberger Center for Drama & Playwriting and professor of Drama and Performance Studies at the University of Cincinnati. We discuss Afrocentric approaches to acting and acting pedagogy; why colorblind casting is problematic and better practices for inclusive casting; and a sneak peek at future editions of her book and the future work of the Black Acting Methods Studio. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

This week on Bikini Drive-In, we start vampire month with Bill Gunn's 1973 film, Ganja & Hess. Black horror, Afrocentrism & vampire allegories. Listen every Sunday at 4:30 pm on CKUW 95.9 fm. Questions or suggestions? Email bikinidrivein@gmail.com

In this episode Randall discusses the recent comments made by Nick Cannon. He reads about Afrocentrism and Dr. Frances C Welsing, and her Cress Theory and gives his opinion on the topic. This is a very controversial topic and the idea is to not to come off as an expert but to start a dialogue that can be used as a form of logical and rational discussion. While you are here go to teespring.com/stores/rb2032 and use promo code RONA and receive 25% off from now till the end of the year!! Insta and twitter are @randallbeatley

The trans and LGBT communities are.rife with combative personalities and drama. There are those who are in the life because of trauma, by choice, and by genuine orientation and desire. How do we reconcile all three? How do we in the life cultivate an existence to where we can be happy with what we see in the mirror? Then, there's the Nick Cannon fiasco. What people aren't ranting and raving about is the fact Cannon was recording with P. Griff and promoting a Black Conscious community position and agenda. Want to know more about that? Just place Afrocentrism as an overlay of white New Age, conspiracy theories. Finally, what does this entire shift in PC liberalism and the rise of Conspiracy Consciousness mean for the international order as we know it? Is this the end of America?

Hello! Thank you for stopping by. Before we delve into African-American culture and history, we thought we would share a few suggested reading materials with you. We hope you will review our suggestions and choose the material you feel will help you have more insight into black culture and Afrocentrism. Our next episode will not be a prologue, we will dive directly into our new series: "Re-Educating America on Race and Racism". Be blessed and stay blessed, Eliashib Power Ministries Brother Jon --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

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

Ruby Bailey was a Harlem fashionista and designer that did NOT get the recognition she deserved. In this episode of #BlackFashionHistory, Taniqua discusses Ruby Bailey as a pioneer of Afrocentrism in fashion and worked to promote the recognition of black designers. Sources/Further Reading: http://www.fashionstudiesjournal.org/histories/2016/8/30/the-life-and-work-of-anne-lowe-zelda-wynn-valdes-and-ruby-bailey https://www.youtube.com/watch?v=dVGDlrNSAbc https://www.harlemworldmagazine.com/harlems-ruby-bailey-fashion-pioneer-ny-1912-2003/ https://blog.mcny.org/2016/01/05/reintroducing-ruby-bailey/ https://afrosartorialism.wordpress.com/2016/07/31/talents-jonathan-m-square-ruby-bailey-an-unsung-heroine-of-black-fashion/ https://www.nytimes.com/2005/02/13/nyregion/thecity/a-closetful-of-genius.html Join our email list to receive exclusive notes and updates by texting your name and email to (864) 539 -2284 Email us: theblackfashioncloset@gmail.com Follow us: @blackfashioncloset @blackfashionhistorypodcast @taniquaruss And if you haven't done so already, please take a moment to rate and review the show. We love hearing your feedback! --- 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/black-fashion-history/message

In this episode of the Church Planting Podcast, Clint Clifton sits down with Thabiti Anybwile to discuss his testimony and hear what he has to say about his church planting journey. Thabiti Anyabwile (MS, North Carolina State University) is a pastor at Anacostia River Church in southeast Washington, DC, and a Council member of The Gospel Coalition. He’s the author of several books, including What Is a Healthy Church Member?, Finding Faithful Elders and Deacons, Reviving the Black Church, and others. He and his wife, Kristie, have three children.CREW MEDIA CPP – THABITIALBERT: This is the Church Planting Podcast. Thank you for tuning inALBERT: Every week we sit down with leaders who are shaping church planting efforts.ALBERT: Here’s your host Josh Turansky and Clint CliftonJOSH TURANSKY: Hey welcome to the church planting podcast my name is Josh Turansky. And that clicking noise you here is Clint Clifton…CLINT CLIFTON: Hey Josh.JOSH TURANSKY: …were recording this uh remotely. And uh Clint uh where are you recording from? What’s your space look like? CLINT CLIFTON: Well I’m in DC right now. I’m in my, in my office. Uhm good awesomeJOSH TURANSKY: I’m in my office which is the basement of a real houseCLINT CLIFTON: YeahJOSH TURANSKY: All the pipes and the wires lead uh, in here it’s very exciting.CLINT CLIFTON: Yeah. Everything looked cool in BaltimoreJOSH TURANSKY: It does. And this and this sound, this recording will be great as long as no one flushes the toiletCLINT CLIFTON: Oh yeah. Well it’s kinda cool like a uhm a graveyard or something. You know its like a little bit scary…JOSH TURANSKY: Yeah. CLINT CLIFTON: …but coolJOSH TURANSKY: Yeah. I love it.CLINT CLIFTON: You know I was in New York city all week. I uh stayed uhm down just right there by the Empire State building a for a meeting and boy that’s a scary city. Holy smokesJOSH and CLIFF: JOSH TURANSKY: Yeah. Oh it that there’s nothing like New York city it’s it’s cool.CLINT CLIFTON: I’m so glad I don’t live there. Cause I was pretty excited going I’ve been I’ve been there quite a few times but I was excited that I had a little down time with this meeting kinda walk around and boy I mean it’s yeah it’s a it’s a its’a not place I probably not like to live.JOSH TURANSKY: Yeah… CLINT CLIFTON: But I’m thankful that couple-minded people go move there but…JOSH TURANSKY: AmenJOSH TURANSKY: Yeah. It’s always amazes me that people will plant a church in such a dense area but then I think people probably think well I was nuts for planting in Baltimore so…CLINT CLIFTON: Yeah.JOSH TURANSKY: God give you grace to go to the place you’re called to yeah so.CLINT CLIFTON: Yeah, He does.JOSH TURANSKY: This episode we’re gonna talk with Thabiti eh, Thabiti AnyabwileCLINT CLIFTON: JOSH TURANSKY: Did I did I pronounce that right?CLINT CLIFTON: That was like no not at allCLINT CLIFTON: It’s Thabiti uh commonlyJOSH TURANSKY: ThabitiCLINT CLIFTON: Commonly uhm you know messed up and uhm we talked about this just a little bit in the interview but, uhm ah Thabiti was born as Ron Burns which is so interesting people always asking where’s he from? And he answers North Carolina like he’s a uhm ethnically speaking standard uhm African-American born in North Carolina uh… JOSH TURANSKY: YeahCLINT CLIFTON: …with the name Ron Burns. And uhm, so his he’ll share some of his testament as to how he came to faith and or not didn’t came to faith excuse me. Converted to Islam and changes his name uhm…JOSH TURANSKY: Ah that’s rightCLINT CLIFTON: when he converted to Islam. And uhm so yeah. Fascinating man and like one of the most fascinating guys I’ve ever hung out with. Brilliant and that’s about itJOSH TURANSKY: He came on my radar. Sorry. He came on my radar when uhm, the black lives matter thing was going on and really hadn’t reached to uh a loud point. I think that was in 2015 and 2016. And he wrote uhm from his perspective as he was coming back from DC…CLINT CLIFTON: YeahJOSH TURANSKY: …and his concern about racial issues.CLINT CLIFTON: YeahJOSH TURANSKY: I think he wrote that on uh the Gospel Coalition website.CLINT CLIFTON: Yeah. Yeah he regularly writes on Gospel Coaltion. His probably one of the clearest voices in African-American Evangelical from an African-American Evangelical poppette perspective. He has a ministry called the front porch. Uh that’s ah you know writes and uh communicates uhm on social issues whole wide range of things and he’s he’s both brilliantly sort of kind of been pastoral and uhm sharp in his rebuke. You know in a way… JOSH TURANSKY: mhCLINT CLIFTON: …yeah its just a few people can pull off being that sharply uhm like you know exact with their rebukes. Ah but also, full of pastoral wisdom and kindness and gentleness. He’s very gentle man and uhm and his in a neighborhood in Washington that’s you know uhm no known you know for murder crimes and he went right into the thick of it and…JOSH TURANSKY: mhCLINT CLIFTON: …his really planted a fantastic church there called Anacostia River ChurchJOSH TURANSKY: Yeah wow powerful. So this is your interview that your did with him. You sat down with him had this discussion uhm let’s jump right into that right nowHave you ever had that experience of hearing a great idea? I mean a truly great idea and thinking “Oh! Why couldn’t that have been my idea?” Well I had that experience recently when I ran across a company called SpaceTogether. Now SpaceTogether was founded by a church planter and SpaceTogether is to the church world what AirBNB is to your family. It let’s you rent out your church spaces easily as AirBNB lets you rent out your home. You can rent out a part of the building for like a specific day and time or you can rent out the building in an ongoing way in a time where your facilities is under-utilized. And SpaceTogether has this great technology that helps you take under-utilized church space and create new opportunities for your congregation. Now exclusively for church planting podcast listeners SpaceTogether is offering a $1.00 posting fee. You can post your space on SpaceTogether for just $1.00 when you use the coupon code planter. And if you’re a church planter that needs space go on SpaceTogether and look at the places they’re offering and maybe you’ll find the perfect spot for your new church. You can learn more about SpaceTogether at the website spacetogether.comCLINT CLIFTON: Alright Pastor T thank you for joining me today. THABITI ANYBWILE: It’s good to be with you man. Thank you for having meCLINT CLIFTON: Yes so I wanna talk about your church planting journey at Anacostia River Church in Washington. But before we do that you have such an interesting back story do you mind uh sharing a little bit about where you came from? How you came to faith in Jesus?THABITI ANYBWILE: Mhm. Grew up in the barbecue capital of the world – Lexington, North Carolina. More pork barbecue than any place in the planetCLINT CLIFTON: Is that vinegar-based?THABITI ANYBWILE: Oh no. That’s Eastern North Carolina I’m from Lexington North Carolina …CLINT CLIFTON: Oh right. Okay. Oh okay so its tomato-based. Oh manTHABITI ANYBWILE: So we got Lexington in Dallas right. So It’s the good stuff. Uhm this is a civil war between me and my wife. She’s from Eastern North Carolina so uhm. But I grew up there small town, North Carolina, bible belt. Youngest of 8 children. Uhm, All I really knew and in uh about the faith was uhm when my older brothers was getting into trouble…CLINT CLIFTON: YeahTHABITI ANYBWILE: …they went to church.CLINT CLIFTON: OkayTHABITI ANYBWILE: Trying to get themselves together. CLINT CLIFTON: YeahTHABITI ANYBWILE: So church was a little bit more like rehab. CLINT CLIFTON: No.THABITI ANYBWILE: So uhm and and I saw that cycle of my older brothers in and out kinda of trouble and some moral reform and things of that sort.CLINT CLIFTON: Yeah.THABITI ANYBWILE: Uhm I got in trouble for the first time in my life really uhm as a rising junior in high school.CLINT CLIFTON: OkayTHABITI ANYBWILE: And uh had been like an ace student in a small-town athlete all that kind of stuff. And I thought “Oh man I’m in trouble. I don’t like this feeling. I’ve broken my mom’s heart. What should I do?” and a thought came to me ‘I should go to church.’CLINT CLIFTON: Mhm.THABITI ANYBWILE: Go to this little church and I think the Gospel is pretty much assumed?CLINT CLIFTON: Yeah.THABITI ANYBWILE: and not made clear? And uh I attend that church for 3-4 months and I thought “Okay. I need to make this stick.” So I joined the church responded to an alter call still not understanding the Gospel. Uhm become a member of that little church in some ways being socialized into the church. Bur wasn’t Born Again.CLINT CLIFTON: Mhm.THABITI ANYBWILE: And the outcome of that was uh a year or so later. Uhm I stopped attending. Went back to my sin. Uh went off to college angry young manCLINT CLIFTON: Mhm.THABITI ANYBWILE: Uhm there I met some Muslim men who introduced me to Islam. CLINT CLIFTON: Well.THABITI ANYBWILE: And converted to Islam. Practicing Muslim for about 4-5 years. CLINT CLIFTON: Mhm.THABITI ANYBWILE: Before hearing the Gospel preached at a local church here in the DC area. My wife and I had miscarried our first child. A few months before Uhm Islam itself has started to crumble… CLINT CLIFTON: Mhm.THABITI ANYBWILE: …Uhm theologically for me. CLINT CLIFTON: Mhm.THABITI ANYBWILE: So I had had to sort of moved to a period bouncing between Agnosticism and Atheism. CLINT CLIFTON: OkayTHABITI ANYBWILE: Uhm and were sitting in this little church and this pastor preaches uh an exposition Exodus 32CLINT CLIFTON: OkayTHABITI ANYBWILE: And it was a long Gospel. Uhm you know as he preached on idolatry from that golden passage. CLINT CLIFTON: YeahTHABITI ANYBWILE: Uh I had come to realize. Islam was idolatry and I was convicted…CLINT CLIFTON: YeahTHABITI ANYBWILE: …And he preached Christ from that passage and for the first time the Gospel clicked…CLINT CLIFTON: Mhm.THABITI ANYBWILE: …made sense. By the spirits working my heart.CLINT CLIFTON: And why were you in DC?THABITI ANYBWILE: Came to visit my sister-in-law. CLINT CLIFTON: Oh you were just visiting.THABITI ANYBWILE: Uh we were. It was interesting After the miscarriage I was sitting in that home a lot of days when I should have been at work just really depressed. Because that had been the sort of the birth of that child had a become our hope…CLINT CLIFTON: YeahTHABITI ANYBWILE: And uhm, and so we lost that baby and so we were then hopeless. And then we were away. Then this preacher comes on television. He had a regular show on B&T. And uh he’s just preaching and it’s like someone had rewritten the bible. So the Lord started drawing me by His word. And so we discovered that Temple Hills… CLINT CLIFTON: YeahTHABITI ANYBWILE: …was just outside of DC southeast DC where were are now. And my sister-in-law lived here. So we decided to come and visit my sister-in-law and then go to that church in Sunday. And uh the Lord ah met us in that church. My wife and I both were converted that Sunday. CLINT CLIFTON: And was that Eric Cragnon at that time? Who was it at the time?THABITI ANYBWILE: No no no it’s a guy names John Cherry. CLINT CLIFTON: John CherryTHABITI ANYBWILE: No no no it’s a guy names John Cherry. He’s gonna be with the Lord now. His son is is pastoring the church currently. So yeah we were converted under Pastor Cherry’s uh preaching. And uh began to grow under his his teaching and preaching.CLINT CLIFTON: WowTHABITI ANYBWILE: VIa these things that the kids won’t remember the call cassette tapes. CLINT CLIFTON: cassette tapes.THABITI ANYBWILE: All that all that good stuff but that’s…CLINT CLIFTON: Yeah.THABITI ANYBWILE: …but that’s how the Lord saved usCLINT CLIFTON: Were you brushed over the uh the uh time of Islam in your life. That was a prolonged period of time. How long… THABITI ANYBWILE: Spent 4-5 years. CLINT CLIFTON: 4-5 years and…THABITI ANYBWILE: Yeah.CLINT CLIFTON: …and the and you took your Islamic faith seriously.THABITI ANYBWILE: Yeah. Absolutely. So I was a bit of campus Saul.CLINT CLIFTON: YeahTHABITI ANYBWILE: Because I had this experience in this little church that left me thinking Christianity was falseCLINT CLIFTON: YeahTHABITI ANYBWILE: Uhm and so, I would describe myself as an enemy to the cause really. CLINT CLIFTON: YeahTHABITI ANYBWILE: Uhm zealous for Islam I lead uh at the time were a number of uhm college peers into Islam… CLINT CLIFTON: Oh.THABITI ANYBWILE: …was was zealous for the religion.CLINT CLIFTON: Yeah. So much so that you’ve changed your nameTHABITI ANYBWILE: Yeah…CLINT CLIFTON: ExactlyTHABITI ANYBWILE: Well that’s pretty typical to Muslim converts. CLINT CLIFTON: YeahTHABITI ANYBWILE: Uhm and I didn’t choose an Arabic attribute. Normally you would choose an Arabic attribute…CLINT CLIFTON: YeahTHABITI ANYBWILE: But at the same time this was also the hayday of AfrocentrismCLINT CLIFTON: YeahTHABITI ANYBWILE: Uhm so like my Lefie Ashanti, 91 barr Names most of your listeners would not know.CLINT CLIFTON: Right.THABITI ANYBWILE: Who were in the late 80s and 90s at the forefront of Afrocentrism. And so the other thing that’s happening for me is I’m discovering sort of my own ethnic and racial…CLINT CLIFTON: Right.THABITI ANYBWILE: …heritage. And so I chose the chose an African names.CLINT CLIFTON: YeahTHABITI ANYBWILE: Thabiti is borrowed from the Arabic but is a Swahili name it means loosely translated a True man…CLINT CLIFTON: AhTHABITI ANYBWILE: An upright man. And Anyabwile means God has set me free. YeahCLINT CLIFTON: And so the the logistics going through your name change like that you were in CollegeTHABITI ANYBWILE: Mhm.CLINT CLIFTON: And so you talked to your family about that. You did that legally.THABITI ANYBWILE: I did.CLINT AND THABITI: YeahTHABITI ANYBWILE: It’s it’s scary how easily it is legally. At the time you go down to the courthouse file uh name change certificate…CLINT CLIFTON: Mhm.THABITI ANYBWILE: posted on the courthouse not its been going for 5 days. Come back get it stamped and now you’ve legally got a new name. CLINT CLIFTON: Wow.THABITI ANYBWILE: So I I think they should make it tougher than that CLINT CLIFTON: YeahTHABITI ANYBWILE: But at the time that that process was simple. It was interesting the whole period of Islam with my family. As I said I would’ve regarded as my family as as nominally Christian.CLINT CLIFTON: YeahTHABITI ANYBWILE: Uhm in my little town in North Carolina nobody never met a Muslim. You know and when I came home and talking about Islam. Uhm there was lots of kind of concerned curiosity.CLINT CLIFTON: YeahTHABITI ANYBWILE: My mom when she’d grow concerned like that she just kinda listens. I would I would learn years later that she just prayed for me…CLINT CLIFTON: YeahTHABITI ANYBWILE: …spent years praying for me. Ah my siblings as I said I was the youngest of 8 kids. Their love language public ridiculeCLINT CLIFTON: YeahTHABITI ANYBWILE: So uhm my siblings were like “Oh you’re not gonna eat this pork-chop sandwich?” CLINT CLIFTON: Oh. YesTHABITI ANYBWILE: You know and so and so uh there were lots of ribbing got lower questions “Why do you this? What does this mean?”CLINT CLIFTON: YeahTHABITI ANYBWILE: that kind of thing. You know?CLINT CLIFTON: Do you think they saw it as phase? As a phase?THABITI ANYBWILE: Uh probably. My siblings probably thought of it more as a phase. But my mom I think mom took it seriously. CLINT CLIFTON: YeahTHABITI ANYBWILE: As I said my mom uh prayed uh faithfully for me. CLINT CLIFTON: Okay that’s interesting. I know there’s a lot to talk about in that category but uhm a few years ago you were pastoring a church in Grand Cayman Island…THABITI ANYBWILE: MhCLINT CLIFTON: …so tell us about that ministry. And why you decided to transition from that into church planting?THABITI ANYBWILE: Yeah went there 2006 with no return ticket. I mean you get called to serve in the Carribean you don’t plan to come back so... Uh lovely church there yeah Saint Seth the uh first Baptist church of Grand Cayman. And at the time was a membership of uh I don’t know 300 to 350 people. Uhm from probably 35 Nationalities. Very diverse church. Uh International church. Uhm loved the gospel, loved each other, loved the country. And so it was a sweet 8 years serving with the men there on the eldership. Serving with the saints there at the church. And as I said we didn’t, my wife and I didn’t go with the idea that this we’re gonna be here for couple years and come back…CLINT CLIFTON: YeahTHABITI ANYBWILE: …We went to live the rest of our lives there. My son was born there. So he would regard himself as a CaymanianCLINT CLIFTON: MhTHABITI ANYBWILE: In his in his heart. Uhm, but probably about we were there for 8 years probably ‘bout year 5 or 6.CLINT CLIFTON: YeahTHABITI ANYBWILE: Through a set of interest things I found myself involved in uh I realized that some of what I thought was happening in a way of church planting and training guys for uh the ministry. In predominanty African-American context, wasn’t happening widely as I I had thought. CLINT CLIFTON: YeahTHABITI ANYBWILE: There was a lot more work adjacent to those contexts. But not a lot of work in those contexts. At least from my sort of theological kind of tribe.CLINT CLIFTON: YeahTHABITI ANYBWILE: Uhm and so that began a season of praying and fasting for me and my wife. And I committed to my elders there that ever I had a serious thought about doing something other than pastoring that church…CLINT CLIFTON: YeahTHABITI ANYBWILE: … they’d be the first to know. So my wife and I had a relationship retreat at the end of which she asked me the money question She said, “If you’ve never pastored in a predominantly African-American context were you could do some of the things the Lord had called you to do… CLINT CLIFTON: Mh.THABITI ANYBWILE: …training guys and planting other churches and so on but you are faithful for the rest for your ministry. And you never did that, would you, would you regret it?CLINT CLIFTON: Mh.THABITI ANYBWILE: And it’s about 2 o’clock in the morning on a Saturday morning and I was half-sleeping when she asked the question. And I sat up straight in the bed wide awake and thought “Yeah. I would regret that.”CLINT CLIFTON: Wow.THABITI ANYBWILE: So that Monday I began contacting my elders and said, “I just had a serious thought.” CLINT CLIFTON: Mh.THABITI ANYBWILE: About maybe doing something different. And we spent about a year together. Uhm praying, thinking through the ministry there…CLINT CLIFTON: YeahTHABITI ANYBWILE: …Thinking through what it would mean to come plant some place else…CLINT CLIFTON: Mh.THABITI ANYBWILE: thinking about the neighborhood the Lord began to draw us to… CLINT CLIFTON: YeahTHABITI ANYBWILE: And so they were really the counsel of men who helped me discern the sense of calling…CLINT CLIFTON: YeahTHABITI ANYBWILE: …And that and at the end of that year, uhm they affirmed that sense of calling.CLINT CLIFTON: YeahTHABITI ANYBWILE: Uhm they were kind enough to say basically. “We would rather you stay here.”CLINT CLIFTON: Mhm.THABITI ANYBWILE: “But we don’t detect any sin in your motives…”CLINT CLIFTON: Yeah.THABITI ANYBWILE: “And we see the need that you see…”CLINT CLIFTON: Yeah.THABITI ANYBWILE: “And we’ll be supportive if that what the Lord calls you to do.” And so yeah that’s how we wound up making the decision to come back States side. CLINT CLIFTON: And you came back to your community you’re from Washington. Uhm, tell our listeners that doesn’t know Anacostia about Anacostia.THABITI ANYBWILE: Yeah. It’s the part of Washington that they’ve never visitedCLINT CLIFTON: Yeah.THABITI ANYBWILE: Uhm Washington really is a tale of two cities.CLINT CLIFTON: Mh.THABITI ANYBWILE: A river runs through it. CLINT CLIFTON: Yeah.THABITI ANYBWILE: Used all the clichés in the book title, right?CLINT CLIFTON: Yeah.THABITI ANYBWILE: The Anacostia River sort of divides what most people think of as Washington when you think of monuments and Capitol Hill and the white house…CLINT CLIFTON: Yeah.THABITI ANYBWILE: From the eastern and south-eastern part of the city. CLINT CLIFTON: Mhm.THABITI ANYBWILE: which is entirely residential. Yeah it’s a food dessert…CLINT CLIFTON: Mhm.THABITI ANYBWILE: Uhm has no significant business industry to speak of. CLINT CLIFTON: Yeah.THABITI ANYBWILE: Is 92%? 94% African-American… CLINT CLIFTON: Mhm.THABITI ANYBWILE: …would trail the rest of the city if the median income of the city is $92,000.00? I think it’s like $92,000.00 household income it’s like $92,000.00 median income in this part of the city. Minimum income in this city is $32,000.00. So this is the uh poor uhm section of the city…CLINT CLIFTON: Yeah.THABITI ANYBWILE: …with all the problem that come with that. With density and poverty come crime, struggling schools all those kinds of things. Uhm so this is the neglected part of Washington DC. You know?CLINT CLIFTON: Yeah. And uhm what was it I know you said you wanted be in a primarily African-American community, but what was it about Anacostia specifically that made you come here? THABITI ANYBWILE: Yeah. Well its interesting. Southeast DC, Anacostia in particular, was going back to the 80s.,,CLINT CLIFTON: Mh.THABITI ANYBWILE: …when my sister-in-law lived in here, that was our introduction to DC…CLINT CLIFTON: Yeah. THABITI ANYBWILE: We knew nothing about the monuments…CLINT CLIFTON: Right. THABITI ANYBWILE: and anything of that sort. My sister-in-law lived in uh if you’re from DC you would notice a place lived in uh high-rise building called Mulberry Plaza on Good Hope road. Uhm and so we used to go visit her and get off the highway. Start immediately dodging the crater-sized potholes and make our way to Mulberry Plaza. This is back in the days where you need an invitation to come to the Southeast. It’s the height of the crack epidemic, the violence was out of control. Uhm, but their beautiful people who live here like my sister-in-law, right? And so we used to spend our time here in Southeast. This was back again late 80s and 90s. So when we fast forward 20 some years. When we started thinking about planting and asking the question where, people were making lots of suggestions. You know?CLINT CLIFTON: Yeah. THABITI ANYBWILE: ‘Why don’t you go to Charlotte? Or this place? Philadelphia da da da?’ And none of them seem to stick subjectively. CLINT CLIFTON: Yeah. THABITI ANYBWILE: And ironically, we had uh a couple come here from the Cayman Island. I had performed their weddings some years before. He’s from England. And he comes, and with his little soft British accent said “Have you thought about Anacostia?” And I’m thinking to myself “What do you know about Anacostia?” right?CLINT CLIFTON: Right.THABITI ANYBWILE: But flares go off. And that might be it. And it’s interesting as time went on that though just began dominating my heart…CLINT CLIFTON: Yeah. THABITI ANYBWILE: with sense of Anacostia. This is where Fredrick Douglas made his home. CLINT CLIFTON: Yep. THABITI ANYBWILE: With rich history. Uhm this is in some ways, I would argue are the cultural capital of African-American DC.CLINT CLIFTON: Yeah. THABITI ANYBWILE: From Go-go music to mumbo sauce and all the things that Washingtonians love…CLINT CLIFTON: Yeah. THABITI ANYBWILE: Uhm, for all of its difficulties there’s just a lot of culture here…CLINT CLIFTON: Yeah. THABITI ANYBWILE: There’s a lot of richness here. There’s a lot of historical heritage here. CLINT CLIFTON: Yeah.THABITI ANYBWILE: And wonderful people here. And so our heart just began to be drawn inexorably towards Anacostia. CLINT CLIFTON: Yeah. But for a church planter. And the experience I have with church planters you are way over the age than what’s expected. I mean you have…THABITI ANYBWILE: that’s a very polite way of calling me old I appreciate that. CLINT CLIFTON: …and uh kids and their teens. And uhm you look living uh living a presumably comfortable life in uh in Cayman that transition couldn’t have been easy.THABITI ANYBWILE: Well, God’s just been gracious with us. Uhm, it’s been hardest for my son who was born in the Cayman Islands. Who only knew is flip-flops and shorts and snorkeling and beaches. I mean that was uh, that was his life and he loved it. His a bougie kind of kid. CLINT CLIFTON: THABITI ANYBWILE: Uhm He knew nothing about States, and life here. And certainly nothing of an inner city and the problems here. So, he’s the one who’s had the hardest transition…CLINT CLIFTON: Right.THABITI ANYBWILE: back in the States. The girls have lived here before in DC…CLINT CLIFTON: Mhm. THABITI ANYBWILE: Capitol Hill. We were in a different church and so on. So they had uh, we left when they were 6 and 8. Came back and they’re like uhm, 14 15.CLINT CLIFTON: Mhm. THABITI ANYBWILE: But they had some categories.CLINT CLIFTON: Yeah.THABITI ANYBWILE: Uhm, so they adjusted a bit better. Uhm, but God’s been gracious to us. So the sense of of things being hard, uhm have been met with God’s kindness. And we haven’t felt as as I’m sure many other folks would sometimes feel and that sort. So we hadn’t felt sort of uhm, the hardest things. CLINT CLIFTON: Yeah.THABITI ANYBWILE: I mean you’ve showed up uhm on a morning to do this conversation. My staff literally two blocks from the office… CLINT CLIFTON: Yeah.THABITI ANYBWILE: …just witnessed a shooting and a man bleeding in the street. Alright, so hard stuff has been happening all the time all around us. But God has comforted us. And been kind to us. And that sense of being in the middle of His calling?CLINT CLIFTON: Yeah.THABITI ANYBWILE: Has just given us great liberty and great security even in the midst of a lot of hard things. CLINT CLIFTON: I guess if there’s a person listening would you address them to call to plant and they’d be wrestling with a call to plant in a place that’s hard for them to imagine them and their family being happy. And what would you have to say to them?THABITI ANYBWILE: Yeah man, Clint Imma tell you what, part of what scared me in the Cayman Islands.CLINT CLIFTON: Yeah.THABITI ANYBWILE: Uh in that process of discerning whether or not to stay or not?CLINT CLIFTON: Mhm.THABITI ANYBWILE: It became really clear to me that I could stay and be really comfortable…CLINT CLIFTON: Yeah.THABITI ANYBWILE: …and that there’d be no challenges there. And nobody prodding me along spiritually to grow. Uhm, and that seemed to be a slow pleasant path…CLINT CLIFTON: Mhm.THABITI ANYBWILE: …to a potential kind of spiritual deathCLINT CLIFTON: Mhm.THABITI ANYBWILE: Uhm so I was quickened by the idea that I shouldn’t need to be where my own soul sank.CLINT CLIFTON: Mhm.THABITI ANYBWILE: In a place that made me live in a more lean way…CLINT CLIFTON: Mhm.THABITI ANYBWILE: uhm that broke the tentacles of the world…CLINT CLIFTON: Yeah.THABITI ANYBWILE: …off of my affections and desires. That if I wanted to live in comfort, I was living for the long thing…CLINT CLIFTON: Yeah.THABITI ANYBWILE: …and If I were living at the expense of Gospel proclamation in communities that needed the Gospel…CLINT CLIFTON: Mhm.THABITI ANYBWILE: …uhm, then I was doing a sinfully selfish thingCLINT CLIFTON: Mhm.THABITI ANYBWILE: Uhm and so, the Lord just dealt with me and my heart in those ways… CLINT CLIFTON: Mhm. YeahTHABITI ANYBWILE: …and uhm and and so the idea coming as an older guy to plant a church in a tough neighborhood when I could’ve chosen uhm a softer path if you will. That that didn’t feel like any sacrifice to me because I needed it for my own soul…CLINT CLIFTON: YeahTHABITI ANYBWILE: …And I was convinced because of the reality of Hell and judgment…CLINT CLIFTON: YeahTHABITI ANYBWILE: …that it needed to be done. You know? In in all kinds of communities. But in in this community that we felt called to especially. CLINT CLIFTON: Did it take convincing with your wife and children?THABITI ANYBWILE: No that that my son was the slowest to get he was like “Why are we doing this?” Yeah. CLINT CLIFTON: How old was he?THABITI ANYBWILE: He was 6 at the timeCLINT CLIFTON: Yeah.THABITI ANYBWILE: You know? So he’s now the classic third culture kid…CLINT CLIFTON: Yeah.THABITI ANYBWILE: …in between and and not really at home. But he took convincing. Uhm, but no my wife’s all-in men. And my wife will go through a wall for the Lord…CLINT CLIFTON: Yeah.THABITI ANYBWILE: …and for the Gospel. And so, we shared this sense of calling that to us was affirmation. But I’ll tell you the other thing uhm planting as an older guy…CLINT CLIFTON: Mhm.THABITI ANYBWILE: …Right? When you planted as a younger guy there’s a sense of which much of your life is still being aimed at uhm, stability and security and a sense of arriving.CLINT CLIFTON: Right.THABITI ANYBWILE: …You planted an older guy you you’ve been living on that plain for a little bit.CLINT CLIFTON: Yeah.THABITI ANYBWILE: Right? And you’re looking around and thinking “Okay is this it?” Uhm and, and I think out of that maybe older guys ought to have a clearer sense of what’s eternally important? CLINT CLIFTON: Yeah.THABITI ANYBWILE: Uhm and older guys ought to have maybe a more settled maturity that keeps them from being fattish…CLINT CLIFTON: Yeah.THABITI ANYBWILE: …or easily discouraged or other things. CLINT CLIFTON: Right.THABITI ANYBWILE: That maybe younger guys fail. So actually, we need more older guys planting churches. Uhm and maybe given the last 10 15 years of their ministry. Uhm to getting new work started in a way that hopefully gives them balances and ballast.CLINT CLIFTON: Yeah that’s really good. I I have planted unwisely when I was 24 years old. I was unprepared in so many ways. And uhm, tourists have kind of been ingracious to me, and I grew through out the process but uhm I’ve told guys over and over again if I had to do it I certainly would have spent a lot more time uhm, preparing and sort of sharpening the axe so to speak, getting ready but the, we don’t have many uhm church planters in your age category. But the ones that are in your age category are more effective free-fall church planters. Yeah, generally speaking. And uh, definitely less tossed about the kind of difficulty struggles that come along with church planting. They’re more sober minded what they’re going into.THABITI ANYBWILE: I pray so. I hope so. But hopefully you’ve workedyou’re your theological commitments…CLINT CLIFTON: Right.THABITI ANYBWILE: …you’ve worked out your ministry, philosophy, you know you’ve you’ve done that you know, in the ministry perhaps someplace else. Uhm, you’ve you’ve walked through the ups and downs of of caring for people Pastorally. And uh you perhaps then have a more well-formed sense of you’re not just church planting but your Pastor planting. You know you’re trying to put a Pastor in a context to build a church and hopefully that gives the work that more stability uhm just borne out of experience and hopefully some wisdom from experience. CLINT CLIFTON: Yeah. So on the issue of sort of race in the church when you think about when you spend a lot of your days right now influencing, teaching, writing to, speaking to primarily to white Pastoral audience. What do we, what do we need to know here, understand uhm about the current racial situation and our role as Pastors that we that we don’t understand.THABITI ANYBWILE: That’s a good question. Uhm, I’m reading Thomas Kidd’s new book right now who is an Evangelical. And uh, part of what that book is illustrating is that our racial problems are not new problems.CLINT CLIFTON: Mhm.THABITI ANYBWILE: That Evangelicalism as a movement uh, has always in some sense multi-Ethnic (?)CLINT CLIFTON: Mhm.THABITI ANYBWILE: But it’s always also been complicated by uhm racial fault lines, racial sins, racial misunderstanding and so on. So you know, Whitfield can you know? Lead revivals…CLINT CLIFTON: Mhm.THABITI ANYBWILE: …and convince State Legislators to uhm, enact slavery, and build plantations, build orphanages using slave labor. Well that crack you know in the foundations, right there from the beginning. CLINT CLIFTON: Mhm.THABITI ANYBWILE: And so part of what I would say to those pastors is man, read some good books on the issue. Thomas Kidd’s books is a great book uhm, Mark Knowles and David Bevington editor series on Evangelicalism 4-5 volumes…CLINT CLIFTON: Mhm.THABITI ANYBWILE: …History of Evangelicalism. They do a good job in treating some of these issues especially Mark Knowles 2nd volume as a walk through that history. Uhm be honest about the history let the history inform us, it’s meant to be a blessing to us…CLINT CLIFTON: YeahTHABITI ANYBWILE: …not a threat. That’s the first thing I would say. Second thing I would say is uhm, try to learn not to bristle at unpleasant news and messages that are made to you to try and help you understand how other people are feeling and and engaging things. So for example if someone talks to you about privilege or White privilege don’t get offended by the labelling…CLINT CLIFTON: Mhm.THABITI ANYBWILE: …try to understand what the other person is saying… CLINT CLIFTON: Yeah.THABITI ANYBWILE: …Try to enter into the experience and to see without, without again bristling at the label to see okay are they articulating a truth here? CLINT CLIFTON: Mhm.THABITI ANYBWILE: What specifically is true? What might be off? What might be accurate? How should I benefit from them? So just sort of acquire a humble posture…CLINT CLIFTON: Mhm.THABITI ANYBWILE: …of receiving. You know, hard truth. CLINT CLIFTON: Sort of a fundamental Christian posture.THABITI ANYBWILE: That’s exactly right. Years ago I heard Joel McArthur said “Hard truth makes soft people.” CLINT CLIFTON: Mhm.THABITI ANYBWILE: Now if that’s true, and I think it is. It’s true not just when were talking generally about the Gospel…CLINT CLIFTON: Yeah.THABITI ANYBWILE: …its true when were saying hard things to each other about other topics too.CLINT CLIFTON: Mhm.THABITI ANYBWILE: Uhm and so, to receive that as a wound of a friend…CLINT CLIFTON: Yeah.THABITI ANYBWILE: It creates softness were there hadn’t been. So I would say that humble posture of receiving hard things. But I mean you agree with everything… CLINT CLIFTON: Yeah.THABITI ANYBWILE: …but try to listen well. Uhm, and then last thing I would say is. There’s a sense in which where were well pass the sell by date… CLINT CLIFTON: Mhm.THABITI ANYBWILE: …on quote-unquote conversations or the race conversations. Uhm, commit yourself to be a person of action. CLINT CLIFTON: Mhm.THABITI ANYBWILE: Right? So commit yourself to dealing some hard things perhaps. CLINT CLIFTON: Mhm.THABITI ANYBWILE: And often times they’re only hard because of privilege. Because of being accustomed of being in control or being the majority or whatever the case maybe. But commit yourself to doing those things. CLINT CLIFTON: Could you give me an example of of...THABITI ANYBWILE: Yeah I’m thinking of a church right now where it’s revealing its entire collection of processes and culture and thinking about “Okay were were people are hearing from our church family about where ethnic minorities feel comfortable, where they feel alienated, where they feel like they have access or don’t have access and and what are we doing to address that…?” CLINT CLIFTON: Mhm.THABITI ANYBWILE: …beyond sort of platitudes or general messages. How does that inform our hiring process…CLINT CLIFTON: Mhm.THABITI ANYBWILE: …So say we want a diversified church, what are we doing to diversify the staff? I mean really what actions are we taking?CLINT CLIFTON: Yeah.THABITI ANYBWILE: Uhm, in this particular church has a school and other so they’re just working through all of the ministries that hard conversation that really is about asking the next question or what do we do? What do we, how do we actually put shoe leather to this? And that it’ll look different for different churches. And I’m just sort of pressing the point about let’s get beyond the conversation. CLINT CLIFTON: Yeah.THABITI ANYBWILE: and say if this is a 300-year-old problem dating back to Whitfield and others…CLINT CLIFTON: MhmTHABITI ANYBWILE: Uh, we should probably have more progress under our beltCLINT CLIFTON: Right.THABITI ANYBWILE: Uh, and let’s be the generation that actually makes somes progress that makes some action and some risk in that way. CLINT CLIFTON: Yeah. That’s really helpful thank you for saying that. So going back to the church planting itself. The church is rooted now, how long how long you’ve been doing this?THABITI ANYBWILE: So it’ll be 5 years in April. Rooted rooted feels generous but I’ll take it. CLINT CLIFTON: Yeah. I know it feels fragile but really but in church planting terms you’re rootedTHABITI ANYBWILE: Mhm.CLINT CLIFTON: And so uhm, you’ve made the decision to lead the church to multiply early. I think in your like 2 or 3 years…THABITI ANYBWILE: Mhm.CLINT CLIFTON: you guys sent out a church planter…THABITI ANYBWILE: Mhm.CLINT CLIFTON: …just just in the city here. Walk us through making a decision like that.THABITI ANYBWILE: Mhm. Well we wanted to make planting churches to be in our DNA CLINT CLIFTON: Right.THABITI ANYBWILE: and so uh from the start we’ve had a missions budget that’s included International missions and uhm planting. So in that first year we actually contributed to another church plan uh financially in in Philadelphia CLINT CLIFTON: Yeah.THABITI ANYBWILE: Uhm, when we started church we had a Pastor an elder with us Jeremy McClain CLINT CLIFTON: Yeah.THABITI ANYBWILE: Who lived in Northeast DC just a couple of street. Very similar neighborhood as ours. CLINT CLIFTON: Yeah.THABITI ANYBWILE: He’s had a long ministry on this side of the river. CLINT CLIFTON: Yeah.THABITI ANYBWILE: Running after school program and so on. And he’s been bleeding for a church in that neighborhood. CLINT CLIFTON: Yeah.THABITI ANYBWILE: And uhm, and we so like yeah we want to be planting in neighborhoods like this around the city and the country. Uhm and so through partnership with McClain Bible and Jeremy sense of calling with let’s about year 2 let’s go ahead and plant a new work.CLINT CLIFTON: Yeah.THABITI ANYBWILE: And uhm, and so it felt it felt right to us. It felt like what the folks in Acts might have done.CLINT CLIFTON: Yeah.THABITI ANYBWILE: And say Hey the Gospel is needed over there. Hey come help us over here. Uhm and let’s send, let’s send a team. ‘Cause we had about 8-9 people who lived in that neighborhood…CLINT CLIFTON: Yeah.THABITI ANYBWILE: …and another 3-4 who were willing to move to do that work. And uhm so we thought that okay that might be enough of a team to get a new gospel word started there. And uh, through that partnership with McClain, Jeremy’s calling, that team’s calling. We were privileged to send them off uhm going on about 2 years ago now.CLINT CLIFTON: Mhm. Most Pastors would have had the impulse or church planters would have the impulse or the thought or maybe advice for others that would have said “Yeah, maybe you should plant churches but maybe not on the 1st year 2 to 3 years. Uh so certainly you thought that uh…THABITI ANYBWILE: …and they maybe right they maybe wise. But for us you know it was like. We want to see the Gospel multiply. Not just our main membership.CLINT CLIFTON: Yeah.THABITI ANYBWILE: Right. So if there’s a choice keeping 12 more people here. Right ‘cause were talking about 12-15 people here…CLINT CLIFTON: Yeah.THABITI ANYBWILE: And seeing a regular gospel witness form in a neighborhood that needs another one. Okay that’s a no brainer for me.CLINT CLIFTON: Right. Right.THABITI ANYBWILE: We want to see that witness form because we want to see that gospel multiplyCLINT CLIFTON: You say, you say it like it’s a no brainer but You and I both know most Pastors don’t think like that.THABITI ANYBWILE: Welll well it is because we’re selfish and insecure. Right?CLINT CLIFTON: Yeah.THABITI ANYBWILE: You know, and I have it in my heart at times too. We’re like uh, again Jeremy’s a Pastor with us. We only had three.CLINT CLIFTON: Right.THABITI ANYBWILE: Right? So we’re going to lose a pastor…CLINT CLIFTON: Right.THABITI ANYBWILE: We’re going to lose 12 other folks Uhm in a town where it’s hard to do ministry.CLINT CLIFTON: Yep. THABITI ANYBWILE: You feel like you need to have every hands on deck. On one level you do.CLINT CLIFTON: Yeah. THABITI ANYBWILE: And as a new plant You feel like okay every new member gets us that much closed to being rooted and being established. Why would you send them off, till certain metrics are ticked. Well because in God’s economy you know ,right? It’s giving, it’s investing, it’s dying it’s planting that seed that actually gets multiplied. And so it becomes a question of Faith. And whether were living by faith. CLINT CLIFTON: Yeah. That’s very John 12. Sort of sit down. THABITI ANYBWILE: Yeah that’s right. CLINT CLIFTON: Yeah yeah that’s encouraging to hear. I see more and more Pastors I’m encouraged by. See more and more church plants while buying early.CLINT CLIFTON: Yeah yeah that’s encouraging to hear. I see more and more Pastors I’m encouraged by. See more and more church plants while buying early. And statistically speaking, you don’t know how much weight we put into this sort of thing. But churches don’t multiply in their first 5 years are very unlikely. They’re never multiply and you know I think about our church we we tried to we attempted to plant early. And sometimes failed…THABITI ANYBWILE: Mhm. CLINT CLIFTON: and sometimes exceeded. THABITI ANYBWILE: Mhm. CLINT CLIFTON: And uhm but uhm every time we attempted to plant we learn something about doing it a little bit better. And certainly stretched and grew our faith congregations caused us to focus on kingdom issue rather than local issues.THABITI ANYBWILE: Amen.CLINT CLIFTON: …in a way that was really healthy for our church. I think it trained us in a good way. I hope that’s trueTHABITI ANYBWILE: I think that’s spot on. I think that’s been our experience too right?.uhm and that and that willingness to try and say a church succeed and sort of walk away with your tail between your legs discouraged. We go like Nope. Were going to keep trying and pleading with the Lord the blessings. CLINT CLIFTON: Yep. THABITI ANYBWILE: that’s been life giving to us and every time we’ve sent you know people away, the Lord has added. The Lord has brought more folks. Its almost as if His saying “If you’ll be faithful with a little I’ll make you faithful over much. CLINT CLIFTON: YeahTHABITI ANYBWILE: that’s been life giving to us and every time we’ve sent you know people away, the Lord has added. The Lord has brought more folks. Its almost as if His saying “If you’ll be faithful with a little I’ll make you faithful over much.” Right? Which is right out from the scripture. CLINT CLIFTON: YeahTHABITI ANYBWILE: So that’s been our experience too. We were joyous as a church to see them go off. But there was some of our dearest friends. So we also wept, uhm but between mad and supporting missionaries early on. We sent out first short term team to Mombasa Kenya, were about a year and a half old. Uhm and so, seeing missions teams go off and things of that sort. Uhm, its just gave us a heightened sense of the Lord’s at work here. CLINT CLIFTON: YeahTHABITI ANYBWILE: And good things are happening here even before we thought they would and you know isn’t that wonderful? Let’s ask for more. CLINT CLIFTON: Yeah thanks. Uh, Pastor T, would you mind closing today by praying for the church planters who are listening and would you send them and strengthen them?THABITI ANYBWILE: I would be happy to. Father we thank you so much for raising up men to herald your gospel. For sending us into the world to make Jesus known to the flourishes of preaching. We believe that the flourishes of teaching is Your power and that the Gospel is Your power to save all those who believe. Lord in, uhm, new and bustling suburban communities and hard scrapple, inner city, neighborhoods, rural areas yes Lord and everything in between, we praise You for the power of Your gospel to convert and to build a church. And we just pray that you would encourage those whom you have called. You would give them confidence for their calling. We pray that you would give them. Wisdom and in some cases perhaps beyond their years in their experience. You give them a subtleness oh Lord in the truth of your scripture. And that you would quicken older men and older women to go out on church planting teams and to uh add Lord the blessings of experience uhm, to your work. Do all these things for your glory and for the spread of the good news and uh The salvations of the nations we pray. Bless the work of name. Bless the work of Nham, bless the work of the News City Network, bless Clint in his work and encouraging in equipping planters raise up a legion of Gospel uhm driven sold-out men and women to take the good news to the nations we pray. In Jesus name Amen CLINT CLIFTON: Amen. Thanks PastorALBERT: Where do church planters come from? Well they don’t come from seminaries and they don’t come from a factory. Church Planters come from congregations. Their developed by Pastors who love and are prepared for Gospel ministry and sent out. But many churches don’t know where to begin and many Pastors are overwhelmed with the day to day duties of Pastoral ministry and don’t have time to put together a robust training program for the people in their congregation to be equipped. The North American Nation Board is helping with this. They have developed a thing called the Multiplication Pipeline. And it’s a three-level training course that takes place through multiple years for you to have the material and the guidance to get somebody in your congregation ready for church planting. The Multiplication Pipeline is available on Nhams’ website, you can find it at nham.net/pipeline.ALBERT: Thank you for listening to the church planting podcast. Don’t forget to subscribe and leave a review of your favorite podcast today.Today’s episode of the church planting podcast is sponsored by News City Network, The Church Planting Ministry of McClain Bible. A special thanks to todays guest Garrett Kell for taking time to join us. Josh Turansky produces todays show. Zukey Bastien was our show runner and her husband Nick was our editor. Thanks to Hudson Turansky and Marvin Moore who provided administrative and web support for the program and last but not least thanks to you for listening through to the end of the church planting podcast. Hey if you’d like to know more information about the show visit our brand-new website www.churchplantingpodcast.org. There you can see past episodes as well as notes as links for today’s show. And be sure to tune in next week our guest will be Svava who happens to be the master of the gift.

Judge Joe Brown Unleashed: The Real Reason Black Folks Should Be Mad | Special Guests: Professor James Smalls and General Jeff Page __PROFESSOR JAMES SMALLS __ Professor James Small is certainly not one to mince words. Best known for serving up controversial outrages, and slices of liberating powers of truth about Afrocentrism, Small is a living legend — a researcher, Pan-Africanist, Black nationalist, and scholar. Since his teen years, Small has made it his life's work to reset thinking, re-educate those who believe in the Eurocentric version of world history. Small's teachings have always centered on how Black Americans should look into the past for their heroic selves. ___________PROFESSOR GENERAL JEFF (The Mayor of Skid Row) ___ For the last decade, General Jeff has been a fierce advocate for the makeshift community that occupies the sidewalks, missions, and low-income housing units of Downtown Los Angeles. Through his efforts, he has become one of the loudest and most recognizable voices for a population that often goes unrecognized._____________LISTEN NOW __The Judge Joe Brown Show, Hosted By Valerie Denise Jones -Friday, 4p EST __ Studio Line: (929) 477-1167 ____ like . share . subscribe . leave a comment https://www.spreaker.com/user/valeriedenisejones____ @judgejoebrowntv __ @valeriedenise

On his new album "A Garden at the End of the World," Vagabond Maurice blends the lines between atmospheric Jazz, Hip Hop, Afrocentrism and Anime. His lyrics float over dreamy breaks and meditate on themes of nerd mythology, Black liberation and self-reflection. Maurice spoke with Jill Hopkins about the project and its soothing, meditative sound. For more info on Vagabond Maurice, visit: http://www.vagabondmaurice.com

Is Rastafari or Rastafarianism a religion? How did the Rasta movement begin? What are their key doctrines? Who is Jah? Why is Afrocentrism important to the Rasta movement? How should a Christian witness to a Rasta? Listen as we have guest speakers, Pastor Jerome Martin and CRL Augustine Erskine, give their testimonies of leaving the Rasta movement and discuss this topic.

Toronto animator and illustrator Amika Cooper, better known as BlackPowerBarbie, creates art that celebrates feminism and Afrocentrism in a playful way. She's earned several notable commissions this year, including the Gardiner Museum's Yoko Ono-inspired installation, an animated spot for TIFF's Black Star programme, and a trailer for Shad's A Short Story About a War. We sat down with Amika to talk about the politics and cultural significance of black women's hair, how her music taste ranged from neo-soul to emo-pop, and the low-key racism of the California Raisins.

Minister Faust is an award-winning Kenyan-Canadian science fiction and fantasy author, artist and broadcaster. In this episode we discuss his long-awaited sequels to the Coyote Kings and War on Mir series, as well as independent publishing, tips on self-promotion for artists, the white canon of CanLit, and ancient Kemeti philosophy. For more on Minister Faust, and to subscribe to his upcoming Patreon for the serialised Coyote Kings sequel, check out: http://ministerfaust.com Here's a bit more on Minister Faust: The critically-acclaimed author of The Alchemists of Kush and the Kindred Award-winning and Philip K. Dick runner-up Shrinking the Heroes, Minister Faust first achieved literary accolades for his debut novel, The Coyote Kings of the Space-Age Bachelor Pad, which was shortlisted for the Locus Best First Novel, Philip K. Dick, and Compton-Crook awards. The New York Times Review of Books praised The Coyote Kings for its “jumpy, hold-nothing-back style,” saying that the author “anatomises [Edmonton] with the same loving care Joyce brought to early-20th-century Dublin…. fresh and stylish entertainment.” The National Post called it the “most exciting Canadian debut in decades,” and director Ernest Dickerson (Juice, The Walking Dead, The Wire) said, “Minister Faust is Samuel Delaney, Harlan Ellison and Ishmael Reed all rolled into one. His writing is biting, insightful and hugely entertaining.” Robert J. Sawyer says, “Minister Faust is a genius.” His podcast MF GALAXY [patreon.com/mfgalaxy] features artists in every field, especially writers, on their craft and their commerce. He will launch his Patreon-backed serialized novel sequel The Coyote Kings vs. The Myconauts of Plutonium City on November 12, 2018 [see ministerfaust.com for details].

We go on location with performance poet and Afrofuturist cosplayer ZiggZaggerZ the Bastard, author of The Bastard's Manifesto. ZiggZaggerZ discusses race, disability and self-empowerment in her cosplay of Queen of Clubs at Emerald City ComicCon 2016 in Seattle, before we go behind-the-scenes at a cosplay photoshoot in Whistler, BC, featuring ZiggZaggerZ as Queen Hippolyta and Queen Nubia. For more on ZiggZaggerZ, check out: http://ziggzaggerz.com

Today we're talking about Afrocentrism. What is it? Does it hurt or help ancient African cultures? And how does it affect archaeology in the new world?More about other ancient African cultures you may never have heard of: Great Zimbabwe:http://www.greatzimbabweruins.com/http://whc.unesco.org/en/list/364The Kingdom of Kush:http://archaeology.about.com/od/kterms/g/kush.htmNubiahttp://www.kerma.ch/index.php?lang=enhttps://www.google.com/maps/d/viewer?mid=z_ZvHRpKT6Hw.k7AIqBspa9ew&hl=enThe Art and Archaeology of Ancient Nubiahttps://www.coursera.org/course/ancientnubiaFeder, K. 1998-99 Archaeology and Afrocentrism: An Attempt to set the record straight. A Current Bibliography on African Affairs 29(3):199-210Things to Read and Watch:Stolen Legacy: Greek Philosophy is Stolen Egyptian Philosophy by George G. M. James, Ph.Dhttp://www.jpanafrican.com/ebooks/eBook%20Stolen%20Legacy.pdfThe danger of a single story by Chimamanda Ngozi Adichiehttp://www.ted.com/talks/chimamanda_adichie_the_danger_of_a_single_story?language=enAfricans are fighting media poverty-porn by tweeting beautiful images of their real liveshttp://www.theplaidzebra.com/africans-are-fighting-media-poverty-porn-by-tweeting-beautiful-images-of-their-real-lives/ContactEmail us at ArchyFantasies@gmail.comFollow us on Twitter at @Archyfantasies and find us on FaceBook. Theme Music by ArcheoSoup Productions 

Today we're talking about Afrocentrism. What is it? Does it hurt or help ancient African cultures? And how does it affect archaeology in the new world?

  My guest today is Demond Handy AKA Uncle Hotep. Demond is a podcaster and youtuber who offers commentary on current affairs relevant to the African American community.   He is one of the most prominent figures in a growing community known as Hotep, which ideologically opposes BLM in its attempt to solve the problems faced by the black community. A naturally funny guy, his unique mix of comedy and insightful cultural critique makes for very entertaining listening. He will be appearing in Silenced: Our War on Free Speech, a feature documentary produced by Danger and Play Media, which will be released later this year.   You can follow Demond on Twitter, and subscribe to his podcast and youtube channel.   Time-stamped Show Notes   03:35 - What is Hotep? A continuation of the “conscious” community within Black America.   04:50 - Hotep means “peace” but it was used as a derogatory term by Black Lives Matter (BLM) activists towards black people who pushed back against BLM’s victimhood narrative.   06:20 - How does Hotep relate to the socially conscious movements of the past like Afrocentrism, the Nation of Islam, the Five Percenters?   07:55 - Hotep is for self-accountability and self-reliance. I quote the Quran in response. "Allah does not change the condition of a people until they change that which is within themselves."   09:10 - Demond believes a lot of the problems in the black community, like black-on-black crime, can be alleviated by improving it from within. He quotes a Denzel Washington character from one of my favorite movies, Training Day: "It takes a wolf to catch a wolf."   11:50 - I ask Demond to explain what the deal is with BLM. We have a movement that, on the face of it, seems to be a popular protest against police brutality and extrajudicial killings, but a visit to their website throws up MANY red flags.   17:50 - Why does Deray Mckesson (a BLM leader) live in a mansion?   19:30 - What’s the connection between Feminism and BLM? Why do they vilify the straight, black male while claiming to advocate on his behalf?   22:50 - Why aren’t Muslims thinking critically about BLM when many Black voices speak out against it? Like Dr. Boyce Watkins and Killer Mike.   25:30 - You can check out the Hotep Nation website and see for yourself what Hotep stands for. Compare it to what BLM stands for.   26:15 - I ask Demond to explain the extremes of angry black Feminists on the one hand and twerking, slutwalk-types on the other. Where are the modest black women?   29:15 - Demond can’t understand why Muslims would ever associate with BLM, given the movement’s association with Feminism and LGBTQ. He talks about his time in the U.S. Air Force when he was stationed in Riyadh, K.S.A. "I was amazed...when I was in Saudi Arabia, the thing I’ll always remember...when prayer time hit, they closed everything. I was amazing to me...in America, on Sundays, they won’t even go to Church…[you] actually practice what you believe in."   31:00 - When did the Black community, who are generally socially conservative, switch to voting Democrat, and why?   34:42 - The American Muslim community’s similar trajectory post-9/11.   36:30 - Demond talk about the effect that the mainstream media has on fanning the flames of civil discord.   38:30 - The American Muslim community is acting in the interest of self-preservation rather than for the collective benefit of the global Muslim community.   39:20 - Trump vs. Hillary. Where does Hotep stand?   42:00 - Ed Latimore is down with Hotep.   43:00 - The effect of illegal immigration on employment in the Black community.   44:30 - Why are there no Hotep voices in black mainstream media? Why do they need people like me or Mike Cernovich to give them airtime?   47:30 - Is this Hotep or BLM? [CB4's "and I'm black, y'all" clip.]   48:00 - Who can lay claim to the legacy of Malcolm X and Muhammad Ali? If they were alive today, would they be down with Hotep or BLM?   51:02 - Who are some of the non-Hotep Hoteps, i.e. Hotep in their thinking but don’t necessarily identify as Hotep?   51:20 - Shoutout to Erykah Badu, Lauryn Hill, Tariq Nasheed, Dr. Umar Johnson, RZA from Wu Tang, Dr. Boyce Watkins, ZaZa Ali, Sonnie Johnson.   53:55 - I ask Demond to explain the motivation behind his podcast and Youtube channel.   1:00:00 - What’s Demond’s take on the election as it stands right now?   1:02:50 - We have a laugh about Bill Clinton being the first black president.   1:03:45 - What’s the deal with Shaun King? Why is he still around after being exposed as a fraud?   1:06:05 - What role to black public figures like Jesse Lee Peterson and Sherrif James Clarke play in the discussions taking place in the black community?   1:07:45 - Uncle Toms, House Negros, and House Muslims - do they exist? Who are they?   1:11:40 - Demond’s plea to the American Muslim community: "Muslim community, please stay away from the liberals. I’m just giving y’all a warning. It’s trickery, don’t fall for it."   If you enjoyed listening to this episode, please leave be a rating and review on iTunes or Stitcher.

Reporting live from Emerald City ComiCon 2016, Other Planes talks with black cosplayers about identity, race, and gender in cosplay, comix, and action films, speaking with incarnations of the Black Panther, Future Static Shock, Green Lantern, Trunks, Sardonyx, a Vodou Joker and a Ghostbuster.

For our second podcast, Other Planes speaks with John Jennings, an award-winning graphic novelist, curator, cartoonist, and Associate Professor of Art. John is currently illustrating the first graphic novel adaptation of Octavia Butler’s seminal black science fiction work on slavery and time travel, Kindred.

The first Other Planes podcast features Chicago-based author, filmmaker and innovator Ytasha Womack, author of Afrofuturism: The World of Black Sci-Fi and Fantasy, and director of the black science fiction film Bar Star City.

Last summer on a hot and steamy day in NYC, Daniel Pinchbeck and I (Schuyler Brown) sat down to talk to Wendell Jones. He described his path to Realization, which winds its way through many traditions (Vedanta, Christian mysticism, Afrocentrism, animism, TM...). This podcast is a reminder of the importance of the inner journey in these chaotic times. So much of the conversation about how broken our current system is and how it needs to evolve focuses on the external: material solutions and systemic change. That is - of course - important, but we also believe tending to the inner dimension is absolutely vital. Without it we don't stand a chance of transforming our civilization from extractive to regenerative. Without it, we swirl in the same problems with different names and faces. Without it, we stay mired in maya. Let us know what you think.

Today we're talking about Afrocentrism. What is it? Does it hurt or help ancient African cultures? And how does it affect archaeology in the new world?More about other ancient African cultures you may never have heard of: Great Zimbabwe:http://www.greatzimbabweruins.com/http://whc.unesco.org/en/list/364The Kingdom of Kush:http://archaeology.about.com/od/kterms/g/kush.htmNubiahttp://www.kerma.ch/index.php?lang=enhttps://www.google.com/maps/d/viewer?mid=z_ZvHRpKT6Hw.k7AIqBspa9ew&hl=enThe Art and Archaeology of Ancient Nubiahttps://www.coursera.org/course/ancientnubiaFeder, K. 1998-99 Archaeology and Afrocentrism: An Attempt to set the record straight. A Current Bibliography on African Affairs 29(3):199-210Things to Read and Watch:Stolen Legacy: Greek Philosophy is Stolen Egyptian Philosophy by George G. M. James, Ph.Dhttp://www.jpanafrican.com/ebooks/eBook%20Stolen%20Legacy.pdfThe danger of a single story by Chimamanda Ngozi Adichiehttp://www.ted.com/talks/chimamanda_adichie_the_danger_of_a_single_story?language=enAfricans are fighting media poverty-porn by tweeting beautiful images of their real liveshttp://www.theplaidzebra.com/africans-are-fighting-media-poverty-porn-by-tweeting-beautiful-images-of-their-real-lives/ContactEmail us at ArchyFantasties@gmail.comFollow us on Twitter at @Archyfantsies and find us on FaceBook. Theme Music by ArcheopSoup Productions 

Today we're talking about Afrocentrism. What is it? Does it hurt or help ancient African cultures? And, how does it affect archaeology in the New World?

Romare (prononcez « Romaire ») a rejoint le célèbre label Ninja Tune pour réaliser son premier album « Projections » sorti le mois dernier. Le producteur anglais a le vent en poupe depuis le succès de ses précédents EPs « Meditations of Afrocentrism » et surtout « Love Songs Part One » qui faisaient la part belle à la notion d’afrocentrisme, un sujet qu’il connaît pour l’avoir étudié à l’université. Il était donc normal que son album associé à la notoriété du label des ninjas aient crée une certaine effervescence dans le milieu de la beats music et de l’electronica. Lui qu’on considère comme un véritable orfèvre du sampling ou plutôt du « collage » musical comme il aime si bien le dire, à l’image de sa principale influence Romare Bearden, artiste afro-américain dont il a emprunté le prénom. On s’attend à une belle rencontre avec Romare. D’ailleurs, on aura le plaisir d’avoir Soulist dans les studios du 93.9 FM pour l’occasion. C’est pour vous dire… L'album "Projections" est disponible sur le site de Ninja Tune     LA PLAYLIST DE L'EMISSION : 1. Intro : - Kendrick Lamar : i 2. Mix Future Basics : - Kidkanevil : Missing You - Little Beaver : Groove On (DJ Vas et Soulist rework) - Mello Music Group : Celebrity Reduction Prayer - Liqid et Tcheep : Imbécile Heureux - Yungun et Mr Thing : Forget Me Not - Jay The Grate : Dogmatic - Charles X : Fork In The Road - GZA : The Mexican - The Precisions : If This Is Love (Minimatic re-edit) - Ciara : Body Party (Kaytranada edit) 3. Interview Romare : - Romare : Lover Man - Romare : Rainbow - Romare : Roots - Romare : The Drifter 4. La Muzulière : - Oldy Clap et DJ Skandal : Fuck U  

  Yes, yes we are still talking race pride on Thursday's edition of Mind Magick w/ Lady Dee. My family & friends decided they had a few more things that needed to be said on this topic of celebrating the black collective family which is merely an extension of one's own self love and pride within. How can you hate me and everything I stand upon yet love yourself? Subconsciously we hate in others that which we see in ourselves so all the things we've mentioned in hate and ridicule towards our people is the exact reflection of our characteristics which we are battling to keep unseen by those in our lives. Our focus again tonight is bringing that which you love about your people, and hence love within yourself, to the forefront and staying focused on that. Change has never occured through hate, change must always come from a place of love. Call in at 347-850-8030 to share your love! Email mindmagick81@gmail.com Lady Dee Facebook  Culture Freedom Radio Facebook Culture Freedom Radio website & forum

How did the principles and practices of Afrocentrism, that begin in the late 19th century but was popularized in 1980s and 90s, affect African American thought and, by extension, art? How was it the same or different from Black Nationalism? Who were its thought leaders and what were they saying about who African Americans are and should be? What is the basis of these often heated and frequently scholarly debates about the nature of black identity? Who were the movement's detractors? How did Afrocentrism affect the culture, especially art education? As we continue our Black History Month ArtsTalk series, Prof. Dana C. Chandler, who taught African and African American Art from 3000 BC to the present at Simmons College in Boston, for 33 years, will discuss, from his artist's perspective, the influence Afrocentrism on African American thought and art.   Called "controversial", a "Black Power Artist", "activist artist" and "Outsider Artist", Chandler, 70, was born in 1941 in Lynn, MA. He is best known for the edgy, colorful, controversial and hotly-debated artistic statements of his 1960’s-1980’s works.  Because he continues to evolve, his messages change to reflect his personal evolution, he is still an interesting, provocative speaker who can speak and/or lecture brilliantly about the historical relevance of his art and his activism to the worldwide struggle for race and gender equality as well as bridge the generation gap that is confounding this country’s leadership and confronting America as we move into the “internationalist” phase of our own evolution. The show is co-hosted and produced by Chandler's daughter and artist agent, Dahna M. Chandler, an award-winning journalist. (c) 2011. The Outsider Artist, LLC and BAPsody in Blue, Inc.

Ivan Van Sertima, is a scholar of African Studies at Rutgers University. He maintains that Africans were responsible for advances in metallurgy, astronomy, agriculture, medicine and other fields. He also believes that black Africans came to North America before Christopher Columbus. (Original broadcast 1997)

Ivan Van Sertima, is a scholar of African Studies at Rutgers University. He maintains that Africans were responsible for advances in metallurgy, astronomy, agriculture, medicine and other fields. He also believes that black Africans came to North America before Christopher Columbus. (Original broadcast 1997)