Podcasts about american nigerian

Maya Horgan Famodu is a American-Nigerian venture capitalist. She talks about being a third-culture kid, what it takes to raise a $50-million fund, and what she looks for when she invests in African start-ups. Hosted on Acast. See acast.com/privacy for more information.

Across Africa, young entrepreneurs are making their dreams happen in challenging circumstances. Here three very different young Africans explain how they made their first million.Maya Horgan Famodu is an American-Nigerian venture capitalist, originally from Minnesota in the US. She has a VC firm called Ingressive Capital. Her latest fund is worth $50m. She's invested in some of the biggest startups in Africa.Moulaye Tabouré is the Malian CEO and founder of ANKA, an online sales platform for African fashion and crafts based in Cote d'Ivoire. The company has raised $6.2 million in its series A funding although it has since announced it is closing its marketplace. Mountaga Keita is a Guinean-born inventor and successful businessman. He studied at Harvard University and worked in America. He came back to Guinea to launch his portable ultrasound machine. Hosted on Acast. See acast.com/privacy for more information.

"Companion," the latest album by American/Nigerian duo Steve and Dolapo, is a musical tapestry that weaves together indie pop, rock, R&B, choral, and world music influences. This dynamic collection of ten tracks explores themes of friendship, positivity, love, empathy, and inclusion. Inspired by a wide range of artists from Orlando Julius to Queen, the duo's production echoes the legendary work of George Martin and Arif Mardin. Released on May 21st, 2024, "Companion" showcases Steve's versatile musicianship and Dolapo's lyrical prowess, creating a deeply resonant and emotionally rich listening experience.Discover more here : http://www.steveanddolapo.com/

Across Africa, young entrepreneurs are making their dreams happen in challenging circumstances. Here three very different young Africans explain how they made their first million.Maya Horgan Famodu is an American-Nigerian venture capitalist, originally from Minnesota in the US. She has a VC firm called Ingressive Capital. Her latest fund is worth $50m. She's invested in some of the biggest startups in Africa.Moulaye Tabouré is the Malian CEO and founder of ANKA, an online sales platform for African fashion and crafts based in Cote d'Ivoire. The company has raised $6.2 million in its series A funding although it has since announced it is closing its marketplace. Moutagna Keita is a Guinean-born inventor and successful businessman. He studied at Harvard University and worked in America. He came back to Guinea to launch his portable ultrasound machine. Hosted on Acast. See acast.com/privacy for more information.

Duvet Performs With a Plot Twist, We Announce the Kris Fade Show's Top 3 Best Gym's in the UAE Plus, Is it Okay to Wear White to Someone's Wedding?See omnystudio.com/listener for privacy information.

Pop Stunna is a Hip-Hop artist based in Austin, TX. His persona centers around staying cool in the process of chasing your dreams in life. He has been building a following around delivering high-energy raps and melodies on distinctive beats. His topic mainly covers stuff going on in pop culture as he sees it. The name Pop Stunna was coined from this persona; someone that knows what's popping and can do/create stunning cool stuff with it. The name Pop Stunna was coined from Pop Stunna's personality. The Pop came from his uncle Phill nature of always advising his friends with life tips and Stunna from his exquisite style and taste in fashion, cars, etc. Pop Stunna thought the name was cool and adopted it as his pro-stage name. An American-Nigerian. Pop was born in Nigeria, moved to the United States as a teenager, and immediately took up Hip-Hop culture. He started rapping first for fun and did not really take it seriously until college. Pop Stunna is well-traveled. He has visited over 40 countries, and he also prides himself as one of the most educated rappers as he holds a master's degree. Pop Stunna has a very unique style to his music. He mixes high-energy bars on trap beats with catchy hooks. According to Pop Stunna, some of his biggest musical influences are Jay Z, Kanye West, Future, J Cole, Nina Simone, and Nas. Pop Stunna has worked with multiple top artists in the industry, most notably his collaboration with FamousDex in the song Monsta. Popstunna.com 22: The talk about relationships and emotions.2:44 Pop talks about traveling to Costa Rica.6:22 Support systems, networking and peer-to-peer friendships, social media, and the naysayers. 23:07 Who does Pop Stunna want to work with within the feature?34:14 Does Joel Embiid MVP? And some basketball talk. 46:24 Being 1% better than Pop point of view? → CONNECT WITH POP STUNNA ← INSTAGRAM: https://www.instagram.com/popstunna/STREAM YOUTH: https://fanlink.to/theyouthPOP STUNNA: https://www.popstunna.com/shopTWITTER: https://twitter.com/popdpopstunnaPOP STUNNA YOUTUBE: https://www.youtube.com/channel/UCwHKX6WkBr8pEBhO__uyf7w

We're re-releasing this episode because we want more of you to hear it. We're talking about billion dollar companies in Africa: unicorns. Tech people use the word ‘unicorn' to describe start-ups with valuations of over a billion dollars. In 2020, there were over 500 unicorns worldwide. But only seven of these were African.So, what are we doing wrong? Or what we can do more right? How can we raise more African unicorns? To find out Claude asked an investor, an entrepreneur and an educator:Thami Pooe a South African media entrepreneur and social-impact educator. He runs Engage Media, which produces a podcast called “Unicorn”.Maya Horgan Famodu is a young American-Nigerian venture capitalist and head of Ingressive Capital. She's invested in some of the biggest start-ups in Africa and offered a valuable perspective.Rebecca Enonchong is a Cameroonian entrepreneur. She is one of the continent's most powerful business women. She has set up tech businesses in the USA, UK and Canada as well as many African countries. Hosted on Acast. See acast.com/privacy for more information.

In a conversation with Perri Pierre, Adunni Ade goes into detail about: - Living in America and Nigeria - How YouTube led to her first acting role - Getting cast in over 200 movies - Producing and Starring in Soole - Where she sees the future of Cinema - Advice she would give to anyone - What she wants her Legacy to be. Adunni Ade is an American/Nigerian actress and model. She was born on the 7th of June in Queens, New York by a German American mother and a Nigerian father from Lagos.

This series of podcast episodes will focus on Decolonising Research, and feature talks from the Decolonising Research Festival held at the University of Exeter in June and July 2022. The ninth epsiode of the series will feature Olabisi Obamakin from the University of Exeter and her talk 'Afropean theology: Utilising Nigerian/British novels as autoethnography in New Testament Studies.'   Music credit: Happy Boy Theme Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/   Transcription   00:09 Hello, and welcome to rd in the in betweens. I'm your host Kelly Preece. And every fortnight I talk to a different guest about researchers development and everything in between. Hello, and welcome to the latest episode of rd in the in betweens. This will be the ninth now in our series on decolonizing research and for this episode we're going to hear from University of Exeter PGR Olabisi abama kin, and her presentation Afro pIan theology, utilizing Nigerian British novels and auto ethnography in New Testament studies. I am to   00:55 be the first scholar to construct and apply a feminist Nigerian British hermeneutical framework. This hybrid location is referred to as living with liminality. And it was coined African by David Byron, who first used the word with regard to the afro pop band zap mama in 1993. Afro paganism is unique in that it moves beyond the parochial West and the West thinking that has dominated Biblical Studies for centuries. And it moves towards an unfixed heterogeneous concept of identity that finally recognizes the long standing complex and heterogeneous relationship between Africa and Europe. Next slide please. My rationale for choosing to locate myself specifically within the subset of Nigerian Britishness within Afro pianism. It originates from my criticism of Johnny Pitts seminal book entitled Afro peon notes from a black Europe, in which he traveled across Europe in order to catch up black Europe from the streets up. He has been criticized for creating a uniform template in which all black people in Europe should fix. His methodology, which was an abstract travel narrative across Europe can also be accused of uncontrollably mimicking Neo colonial dynamic dynamics. Plus, demonstrating how ingrained colonial thought patterns aren't within scholarship. I argue that pits could be seen to have constructed another a morphism label in which to place black Europeans that takes insufficient amount of the nuances within hybrid ethnic cultural identities. My thesis therefore contends that one must particularize Afro paganism within an individual's lived experience, specific locations and relevant traditions. As a black Nigerian woman, black British Nigerian women of Nigerian descent. This formed my rationale for locating my project within the specific context of being a Nigerian British feminist. Rooting my thesis when the specific location allows me to nest my own specific identity and experience under the umbrella term of Afro pianism. Donna Haraway refers to this as situated knowledge. I will therefore henceforth be referring to this lens as a feminist Nigerian British lens. This new lens aims to address the gaps in current feminist womanist and post colonial feminist interpretation, which completely leaves out the experiences of Nigerian British women and your Parker's new book. If God stories why can't I highlights the cutting edge voice of women scholars in America within the field of Biblical studies, but notable by their absence is a specific black British, or here, Nigerian British feminists biblical interpretation. Next slide, please. Within Oh, sorry. Next slide, please. How's my project decolonial. Within biblical research in history, Europe and North America have been situated as the center of knowledge production, in order to maintain the ideology or superiority and the suppression of the other. These anchor centric and Euro American interpretive traditions have presented cerebral historical critical methods of interpreting scripture as the only founded an academic method of studying scripture when this is not the case, with regards to Africa, Adrian Hastings dates that African songs, musical instruments, languages and dance light at the very heart of its communal and artistic inheritance. I aim to therefore show this creative aspects of African epistemology by using novels as an important source of anthropology within my thesis, and also by incorporating autobiographical criticism.   05:37 This therefore, introduces a much needed rich diversity of global north and global south epistemologies within scholarship. Next slide, please. So my research has three main questions. The first question, please, Laura, is how can New Testament characters be read and interpreted in new ways through a feminist Nigerian British lens? The second question is, what are the unique questions that a feminist Nigerian British Africans will have been approaching the biblical text? And finally, what challenge does this approach pose to a discipline of Biblical Studies? Next slide please. In my thesis, I aim to look at six female New Testament biblical characters. The first is the Canaanite woman in Matthew chapter 15, verses 21 to 28. Then the woman who washed his feet with her hair, in Luke chapter seven, verse 36, to 50, the Samaritan woman at the well, in John chapter four, verses seven to 42, the Pythian slave girl, in Acts chapter 16, verses 16 to 34 and finally commodious, his daughter, in Mark chapter six verses 1721. And Nigerian British hermeneutical lens aims to provide a new way in which to ask questions of this biblical characters. That that, for the first time reflects the specific concerns, values, and interpretive interests of the female Nigerian British experience. My lens does not provide historically grounded solutions to these questions. Rather, it aims to present the new possibilities and maybe the biblical text that have not been explored before and biblical interpretation. It is to be noted that this new feminist Nigerian British lens is not primarily intended to offer constructive theology, or to resource pastors with material with which to preach the church context. It is specifically intended to be disruptive be not destructive sorry, disruptive to the euro North American biblical interpretation daven domination within the academy. Next slide, please. Do too much complexity of the Nigerian British context. This study lends itself to a multidisciplinary methodology, method method methodological approach that incorporates methods from both the global north and Global South. Now therefore, it's five main elements within my African feminist Nigerian British lens. First, it includes Nigerian participants. Secondly, it includes feminist critical readings. Third, includes creative actualization. Fourth, is includes secular novels. And finally, it draws upon critical autobiography. In this way, it draws upon methods rooted in both global north and global south epistemology. It takes a multidisciplinary approach, drawing upon literary criticism, feminist studies, gender studies, postcolonial studies and anthropology. Next slide, please. To ensure that my feminist Nigerian British lens truly addresses the specific concerns and interpretive interests of female Nigerian British people, it is crucial that the key themes within this unique context are identified. In order to do this, I first studied several novels, written by Chimamanda Adichie Ngozi, who originates from a similar hybrid context to to meet so she is an American Nigerian novelist. So I use her work in order to create a scaffold of the potential scenes that might that may be present in Nigerian British identity. Next slide please.   10:11 Then read novels, specifically by female Nigerian British authors, such as Bernadine Evaristo inhabit gold and other and Emma theory and habit, don't touch my hair. I also drew upon my own experiences of being in Nigeria and British women, in order to help choose the themes that I felt most reflected the specific concerns, values and interpreted interests of Nigeria of British women. From my research, I found that there were there were four main themes that emerged from these novels. The first mother and daughter is generally intergenerational relationships. Second, Afro hair, third, marital relationships, and fourth, retrieving a last Nigerian epistemology. In order to stimulate and inform a fresh engagement with the biblical characters, I will be using the themes within these novels. The rationale for using novels secular novels, to illuminate themes within the biblical text originates from the 1870s, in which fictional novels began to acquire the respect once only accorded exclusively the biblical narrative. Previous scholars, such as Northrop, have since used sector novels alongside the biblical text, in order to illuminate mythological structures within the Scripture. scholars such as Alison Longfellow have also reached reimagined scriptural themes using secular novels. In her book, Bible and Bedlam, Louise Lawrence also use novels written by the author, Betsy head to elucidate new lines of inquiry than the Pythian slave girl in Acts chapter two. Oh, next slide, please. So on the next slide, okay, sorry, previous slide. My thesis uses novels in a similar way to Lawrence, by using secular novels written by Nigerian feminist offers, in order to illuminate the theme within Afro paganism. Although these authors did not have an explicit interest in biblical interpretation, and do not identify themselves explicitly as Afro pIan. My rationale for choosing them to embody the afro pIan theme is because they're written by Nigerian British women. As such, their work offers a new way into New Testament biblical study that moves beyond the binary ethnic categories within feminist postcolonial scholarship, and develops a more hybrid intersectional approach. These novels will be used to stimulate creative imagination about the possibilities within the story by using the characters but then, as analogies for the biblical biblical characters. I will not explore each thing and outline how you use it to illuminate new questions of the biblical character. Next slide, please. So the social location of Afro paganism brings a unique complexity to intergenerational family relationships, specifically with regards to mothers and daughters. The implications of occupying a hybrid racial identity, a multi generational as each generation moves beyond a national identity towards the unfixed heterogeneous concept of identity. This thing, and specifically explore the theme of mother and daughter relationships. And in order to do that I use Ben Dean every stone is gone women either. As an author ever Risto strives to explore the hidden narratives of the African diaspora diaspora, to play with ideas, conjure up original and innovative fiction and forms and to subvert expectations and assumptions. Her novel go woman either, especially able to disrupt flats, and parochial assumptions regarding black female characters in the UK, in order to convey the diverse ways that characters respond to their context. The incident and the intergenerational relationship between mothers and daughters is a central theme then, then this novel is amplified by generational element within the novel girl woman other   15:01 This theme is going to help me re reimagine the Canaanite woman. And it does so by making me aware of issues such as race and ethnicity and in intergenerational patterns. Next slide, please. Don't touch my hair, written by Mr. Barbieri. It's an iconic piece of literature, which is half autobiography and half black cultural history, and it has captured the attention of scholars. within it. The theory presents her own autobiographical experience of having Afro hair of having her hair policed and denigrated as a child brought up in in Ireland. It also explores the cultural and colonial history behind the decimation of Afro hair that stands right from the afro from ancient times, right up until social media in modern times. In this book, to bury aim to uncover the racist underpinnings of the categorization of Afro hair in the UK. Hair is the central theme within Afro paganism. This theme of Han will be used to explore the assumptions that previous scholarship has made with regards to the woman who was Jesus's feet with her hair in Luke chapter seven. The aim is to bring out new questions and new possibilities that no one has ever thought before. Did this woman have normative hair in her context? Does she have Straight European hair? Was she perceived as other because of her? What pretty what prejudice prejudices? Could she have faced on account of her hair? How did these insights offer a new reading also women who washed his feet with her hair in the chapter seven perspectives, the 15th. We will be revisiting this at the end and you'll be using it as an example of how to apply my new framework. Next slide please. In QA, Where is your husband, written by Lizzie Damilola Blackburn opens with his mother praying for her to be delivered from singledom and completely humiliated her in front of her friends and her family. This incident highlights two unique and significant themes within black bands. But that could open a whole new door for new interpretation of the women as as in John chapter four. Nigerian British women are especially subjected to parental and wider kinship obligations to marry. Ideally, a Nigerian or a member of Nigerian diaspora and they are pressured to reproduce. This phenomenon is endemic within the UK and is known to result in psychological pressure and most Nigerian British young women. This insight regarding Blackburn's book creates a whole new and exciting line of inquiry with regards to the Samaritan woman. Was she pressured potentially into getting married? Was she a victim of her parents pressure? These are questions that this book illuminates when biblical text net five years historic epistemic injustice has deemed all non western cultures to be inferior, and enforced the marginalization of elements of indigenous epistemic frameworks. Over time, due to a colonial mentality rooted in the erasure of Britain the arrival of British missionaries to Nigeria in 1842. Europe a diaspora like myself have become increasingly distant from their culture and language. The novel butterflyfish Britain by relevant ecology allies with nascent movement scholarship that have sought to objectively contextualize indigenous social relations and culture, which in the past has been described as primitive, crude, backward and they have Koji, who is a female black British author, born in Benin, uses her novel to successfully tilt the worlds of Western reasons, and introduce them to new ways of looking at the world based on an African epistemology.   19:49 Within her narrative, a koji intentionally shifts between the real and the unreal and explores multiple temporalities in concurrent It tracks in order to radically disrupt Western epistemic readings, and to affirm that Africa symbology is valid. This book seeks to retrieve and affirm a lost Europe epistemology that has inspired me to look at the Pythian slave girl in Acts chapter 16 in a different light, it has inspired me actually to think about questions that hasn't been asked before of the text. How is money viewed in an African context? These questions haven't been illuminated by the text by the by the nozzle, and open a new line of inquiry from political text. Next slide, please. So this is my supervisor. Her name is Professor with Lawrence and I'm talking about her earlier about the rationale behind us novels as as tools in which to really illuminate things from the biblical text. So in her book by William Bedlam, she used a book by Betsy head of question of power, which is kind of like a magnet narrative. And she's an African author Bessie head. So Louise retinues, used her work in order to illuminate new question of the Pythian safeguard, and her work really inspired me to do the same. Next slide. Lost my place. Yes, in my work, I also incorporate my own personal experiences of being a Nigerian British women. In the last 20 years, the genre of memoir has gone undergone a complete shift. This shift has led to the creation of a sub genre called critical autobiography that reflects the craft of classic. What's great that critical autobiography is a sub genre of memoir, and does not conform to the traditional definition of nonfiction. This allows room for this ever evolving stop genre of memoir that contains attributes that is not normally attributes nonfiction, is a trickster methodology that is particularly relevant to liberation are in orientated African Bible reading. In a call critical autobiography, is successful and liberated reading of biblical characters, as it provides context specific language that can enrich and complicate older biblical images that have become timeworn, one dimensional and dualistic. Due to the effects of of the global north colonizing Africa, black people, like myself, have only encountered representations of themselves as the object of the surveyors gaze, the exotic native other of anthropology. In southern theory, Raewyn. Connell highlights that historically, westward expansion for the Global North, including silencing the voice of the Global South, leading to the global north domination, but as currently seen in literature, autobiography, or auto ethnography is therefore a powerful method of methodological tool, especially with an African feminism, as it avidly contest essentialism and recognises the plurality of women's lives, rather than privilege for a theory. One notion of a woman black women's voices have been doubly oppressed with regards to race and gender. Due to the intersection of both racial and gender discrimination or spa graphic cuisine therefore, is a powerful means for previous colonized women to take back control of their voice and assert cultural agency and uncover their original native views. As interesting a quote, my personal experience is a valid source of research.   24:34 Autobiography enables female researchers from ethnic minority like myself, to specifically locate themselves and in their research, and gift their readers with a privileged insight into their worldviews and ontology, which otherwise would be completely unacceptable. It gives an invaluable opportunity for minority researchers to feel empowered to share their story. arrays were before they had been silenced. Next slide, please. And return this book chapter, liberating African theology. He states that if now if there is no responsibility for post colonial scholars to expose the dehumanization of Africans, colonial Imperial dispossession, robbery and oppression, all of which have 14 African peoples, and to ensure that African culture and custom ologies are revived and resented. In his article, what is African biblical hermeneutics, a Darmowe desire scholars of African descent to be liberated from internalized colonized consciousness in which they adopt the colonizers epistemology in conducting Biblical Studies. He empowers them to instead use their genius to redefine their own particular hermeneutics. Contrary to global North epistemology, the African worldview can be described as mythopoetic, placing a heavy emphasis on symbols, myths, and stories. Global South epistemology places a heavy emphasis on orality and memoirs. This is shown in the many works of memoirs by black female authors such as a woman alone, by Betty head, or unbowed.   26:42 Women have been told in the past, that their experiences cannot be considered universal, but only particular and trivial. By using autobiography. It gives women like myself a voice within scholarship, where previously we have been silenced. Next slide, please. Finally, I use creative actualization to create a new interpretation. Creative actualization allows women to enter the biblical story with the help of historical imagination, artists that were creation and creativity. It gives the biblical interpreter creative license with which to create new possibilities to the assumptions that have been made about female New Testament biblical characters in western paradigms. Although this methodology originated in the Global North, women in Africa have always invented creative ways of retelling biblical events in a way that African women specifically can relate to. My feminist Nigerian British reading of biblical characters, aims to combine both global north and global south mythologies by using logos written by Nigerian British women in order to stimulate new creative possibilities. Okay, that's five G's. We can quickly do it really quick quickly. So the steps needed to apply my feminist hermeneutical framework because of biblical text, I wanted to make it as simple as quick as possible, quick and easy as possible. So the first step is to pick an afro peon theme. So like the ones that I picked that I said at the beginning, so you would pick one, and then you would pick a New Testament character that you would like to explore. Second step is to pick a novel. So any Nigerian British novel that you feel could illuminate new questions of the biblical text of the of the biblical character? Step three. So then you would think about your own autobiographical experience of being in that context with with regards to the thing, whether it be about hair or about marriage. So we're gonna see an example of that at the end. Step four. So you will apply a feminist critical lens to the biblical text. This means applying what Firenza calls a hermeneutics of suspicion with with regards to the biblical text, which means that you'd be suspicious of how it's been interpreted and interrogate the text. Basically, it will recognize that actually, the Bible was written by men, and therefore men will privilege men, and therefore, as a woman, now, looking at the biblical text, my work aims to put women at the center and look at their stories. Finally, you will use creative actualization in order to think about the possibilities that have been ignored or or that could have occurred that had been ignored by Western paradigms. And next slide, please. Okay, so today we're gonna just do a really brief example of applying this hermeneutical framework to the woman who was Jesus's feet with her hair in Luke chapter 35 to 50. So throughout the centuries, oh, click please. Thank you. Dominant Western interpretations of this woman have hyper sexualized her hair in order to portray her as a prostitute who erotically massage the feet of Jesus. Next slide, please. However, in the West, or sorry, the No, back east, so long hair in the West, has for centuries, been both a gender side and a sex symbol in our society. Doorman exegesis has therefore ignored alternative possibilities to explain this woman's on bound hair. And for those who don't know the story of this woman in the Bible, so this woman,   31:10 Jesus is sitting down, and she comes completely uninvited, and lets down her hair, and washes her feet, what's it what is His feet with her hair, and I noticed it with oil. For scholars have always interpreted this woman as being some sort of prostitute or of being some sort of erotic woman, because in that context, apparently, having long hair was indicative of being a prostitute. But when you interrogate the text further, you realize that actually this assumption is based on Western epistemologies. It's based on Western context, where bear in in the West, long hair has been used as a sex symbol. It may not be that concept in African concept. So next slide, please. By using me to Barry's book, don't touch my hair. She introduces the key concepts that will be Afro pain, epistemology, hair has power in different ways. Click please. She goes on to say to this day, oh, back is, to this day, an African and Afro diasporic cultures, people remain hesitant about their cell falling into a stranger's hands. If someone had access to your hair from a comb. For example, they could do witchcraft or a bear on you. Clip please. My ultimate biographical experience of othered hair in a western context also highlights the fact that hair can be a symbol of displacement and rejection, not just sexuality. This is reflected in the fact that I am often asked, When am I going to do my hair, alluding to the fact that my hair is bad and needs to be tamed. By juxtaposing Don't touch my hair, and my own autobiographical experience along kind of give a context, it allows me to ask new and exciting questions. What was the potential power of this woman's hair at that time? If we desexualize her hair? What could she have been doing? If not erotically inside in the feet of Jesus? My feminist Nigerian participants exposes the male dominated Eurocentric assumptions regarding hat that has informed this dominant interpretation of this woman being a prostitute. And it has highlighted the fact that hair is considered completely differently within a Nigerian British context. Therefore, within Nigerian British interpretation, this woman's hat could be a symbol of colonization, otherness, and displacement within a context for women's hair, had a cultural and religious barriers. How taken out her hair therefore, may not be an indication that she was a prostitute, but could be an act of liberation, as she can refuse to conform to the expectations placed upon her this allies with my experience of having an afro within a Eurocentric context. Next slide. And then next slide please. Next, please, skip this because of time. Oh, no backpack back please. So Oh, back please. On one. Thank you. In this light, and a feminist Nigerian British Oh, no, forward please. Sorry. In light of this, a feminist Nigerian interpretation of this character. Ultimately, two picks her as the positive, heroic female prophet s, who vocalized her resistance to the claim realism and patriarchal control of her day through the haptic of her hair. This woman, on doing her hair in public, in order to dry Jesus's feet, was not a sexual thing at all, as Western Western Think Western interpretation has said, Instead, it could be a prophetic act. She could have been using her her to symbolically. Yeah, you could have been using a hat to embody Christ's function within the end the end times to wipe every tear from people's eyes. She could have also been touching, touching his hair, talking Jesus's feet in order to prophetically prepare Jesus's body for burial. So next slide. So yeah, how? How could an African interpretation, challenge Biblical Studies? Firstly,   36:13 it disrupts your North American domination within Biblical studies. So it interrogate interpretations that have just been taken as normal and taken as normative. Secondly, it exposes the assumptions that have been made about identity and where it lies. So a lot of these interpretations haven't been questioned. And so my interpretation exposes these assumptions that have been made. And finally, it challenges the academy about what constitutes realistic knowledge. So by using autobiography, and using novels within biblical texts, that hasn't been done before, that kind of challenges Western epistemology by saying, Actually, no, you can use novel as a source of data, you can use my own experience as a source of research is valid. And actually, the fact that it hasn't been valid up to this point is actually a indication of colonialism. That needs to be decolonized. And we need to make sure that other people have a voice at the table.   37:22 And that's it for this episode. Don't forget to like, rate and subscribe. And join me next time where I'll be talking to somebody else about researchers development and everything in between.

We had the chance to chat to identical twin filmmakers Adamma and Adanne Ebo about their new movie, “Honk for Jesus. Save Your Soul.” their diverging career paths (that eventually brought them together in the world of film, redefining success, and extreme spoiler countermeasures. More about the film: “Honk for Jesus. Save Your Soul” is a satirical comedy starring Regina Hall as Trinitie Childs - the proud first lady of a Southern Baptist megachurch, who together with her husband Pastor Lee-Curtis Childs (Sterling K. Brown), once served a congregation in the tens of thousands. But after a scandal forces their church to temporarily close, Trinitie and Lee-Curtis must reopen their church and rebuild their congregation to make the biggest comeback that commodified religion has ever seen. More about Adamma and Adanne Ebo: Adamma & Adanne Ebo are American-Nigerian identical twins who create together as a filmmaking duo. Their feature film “Honk for Jesus. Save Your Soul” - written and directed by Adamma, produced by Adanne sold to Focus Features and Monkepaw at the 2022 Sundance Film Festival. Their TV writing credits include the upcoming Amazon series “Mr & Mrs Smith” and “Batman: Caped Crusader” for HBOMax. Adamma has directed an episode of FX's “Atlanta” and three episodes of Amazon & Donald Glover's “Hive”. Both are Spelman College graduates; Adamma is a UCLA Film School graduate, and Adanne is a Northwestern Law School graduate. Adamma is a lover of all things video games, fashion, anime, naps, and daydreaming about the perfect Keyblade design. Likewise, Adanne also loves video games, fashion, anime, and training to become the Avatar—master of all four elements. Find us at: www.werewatchingwhat.com youtube.com/thedhk twitter.com/thedhk instagram.com/thedhk facebook.com/thedhkmovies --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

In this episode, we welcome the remarkable I.S. Jones to discuss her collection SPELLS OF MY NAME (Newfound).I.S. Jones is an American / Nigerian poet, essayist, and music journalist. She is a Graduate Fellow with The Watering Hole and holds fellowships from Callaloo, BOAAT Writer's Retreat, and Brooklyn Poets. She is the co-editor of The Young African Poets Anthology: The Fire That Is Dreamed Of (Agbowó, 2020) and served as the inaugural nonfiction guest editor for Lolwe. She is an Editor at 20.35 Africa: An Anthology of Contemporary Poetry, freelanced for Complex, Revolt TV, NBC News THINK, and elsewhere. Her works have appeared or are forthcoming in Guernica, Washington Square Review, LA Review of Books, The Rumpus, The Offing and elsewhere. Her poem “Vanity” was chosen by Khadijah Queen as a finalist for the 2020 Sublingua Prize for Poetry. She received her MFA in Poetry at UW–Madison where she was the inaugural 2019­­–2020 Kemper K. Knapp University Fellowship and the 2021-2022 Hoffman Hall Emerging Artist Fellowship recipient. From 2019 to 2022, she served as the Director of the Watershed Reading Series with Art + Literature Laboratory, a community-driven contemporary arts center in Madison, Wisconsin. Her chapbook Spells of My Name (2021) is out with Newfound. She is currently the Editor-in-Chief of Frontier Poetry.Twitter: https://twitter.com/isjonespoetryAuthor site:  https://www.isjones.comBrooklyn Poets: https://brooklynpoets.orgSpells of My Name (Newfound): https://newfound.org/shop/i-s-jones-spells-of-my-name-print-e-book/What We Are Not For by Tommye Blount: https://bullcitypress.com/product/what-are-we-not-for/ Bound by Claire Schwartz: https://buttonpoetry.com/product/bound/Aricka Foreman author website: https://www.arickaforeman.com A Room of One's Own (Madison): https://www.roomofonesown.comWomen & Children First (Chicago): https://www.womenandchildrenfirst.comThank you for listening to The Chapbook!Noah Stetzer is on Twitter @dcNoahRoss White is on Twitter @rosswhite You can find all our episodes and contact us with your chapbook questions and suggestions here: https://bullcitypress.com/the-chapbook/Bull City Press website https://bullcitypress.comBull City Press on Twitter https://twitter.com/bullcitypress Instagram https://www.instagram.com/bullcitypress/ and Facebook https://www.facebook.com/bullcitypress 

Ryan talks to Kwame Onwuachi about his book Notes from a Young Black Chef: A Memoir, the importance of looking at failures as opportunities for growth, how to effectively lead a team of people, and more.Kwame Onwuachi is an American-Nigerian chef based in Washington, D.C. By the age of 27, Onwuachi had competed on Top Chef, been named a 30 Under 30 honoree by both Zagat and Forbes, and had opened five restaurants. He cooked at the White House twice under the Obama administration, and he was the head chef of Kith/Kin inside the InterContinental at the Wharf.✉️ Sign up for the Daily Stoic email: https://dailystoic.com/dailyemail

Join Chris in a sitdown with I.S. Jones, author of Spells of My Name, and Editor at Frontier Poetry, about passions, process, pitfalls, and Poetry! I.S. Jones is an American / Nigerian poet, essayist, and music journalist. She is a Graduate Fellow with The Watering Hole and holds fellowships from Callaloo, BOAAT Writer's Retreat, and Brooklyn Poets. She is the co-editor of The Young African Poets Anthology: The Fire That Is Dreamed Of (Agbowó, 2020) and served as the inaugural nonfiction guest editor for Lolwe. She is an Editor at 20.35 Africa: An Anthology of Contemporary Poetry, freelanced for Complex, Revolt TV, NBC News THINK, and elsewhere. Her works have appeared or are forthcoming in Guernica, Washington Square Review, LA Review of Books, The Rumpus, The Offing and elsewhere. Her poem “Vanity” was chosen by Khadijah Queen as a finalist for the 2020 Sublingua Prize for Poetry. She received her MFA in Poetry at UW–Madison where she was the inaugural 2019­­–2020 Kemper K. Knapp University Fellowship and the 2021-2022 Hoffman Hall Emerging Artist Fellowship recipient. From 2019 to 2022, she served as the Director of the Watershed Reading Series with Art + Literature Laboratory, a community-driven contemporary arts center in Madison, Wisconsin. Her chapbook Spells of My Name (2021) is out with Newfound. She is currently the Editor-in-Chief of Frontier Poetry. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

In this episode, we're talking about billion dollar companies in Africa: unicorns. Tech people use the word 'unicorn' to describe startups with valuations of over a billion dollars. In 2020, there were over 500 unicorns worldwide. But only seven of these were African. So, what are we doing wrong? Or what we can do more right? How can we raise more African unicorns? To find out our host asked an investor, an entrepreneur and an educator: Thami Pooe a South African media entrepreneur and social-impact educator. He runs Engage Media, which produces a podcast called “Unicorn”. Maya Horgan Famodu is a young American-Nigerian venture capitalist and head of Ingressive Capital. She's invested in some of the biggest startups in Africa and offered a valuable perspective.Rebecca Enonchong is a Cameroonian entrepreneur. She is one of the continent's most powerful business women. She has set up tech businesses in the USA, UK and Canada as well as many African countries. Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.

We take a little different approach with this episode. We acknowledge that there are some sistahs who are childfree because they are waiting on a blessing and/or just simply ambivalent about their decision. In this episode we acknowledge and celebrate sistahs who are childfree - for now, lol.  . C. Renee Little is a Christian, 1st generation American (Nigerian and Liberian descent), wife, friend, sorority sister, play Auntie/Godmom, and a district judge in North Carolina. She graduated from the University of Florida Levin College of Law in 2000 and Clark Atlanta University in 1997 with a BA in Speech Communication. In this episode, Renee shares her strong desire to become a wife, her excitement about one day being a mother (while celebrating her childfree life and barriers to motherhood), the impact of her family on her upbringing and adulthood, and her relentless dedication and committment to children and juvenile rights. You can follow C. Renee Little on Instagram at crj75. . If you have enjoyed listening to this podcast episode, please let us know on our social media handles below. We would love to hear your thoughts! Please SHARE this podcast with others and please do not forget to SUBSCRIBE/FOLLOW. Thank you in advance for listening and for your continued support. . FOLLOW US ON ALL OUR SOCIAL MEDIA! Instagram: nobibsburpsbottles  Youtube: nobibsburpsbottles Twitter: nobibsburpsbott Website: www.nobibsburpsbottles.com Email: info@nobibsburpsbottles.com --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

In this week's episode I talk to Rotimi, an American Nigerian revert who went viral on Tiktok after sharing a video of his marriage into a Bangladeshi family. We talk about Rotimi's journey to Islam, misconceptions about reverts, marriage and the challenges that came with marrying a Bengali spouse.

This week we welcome Nefe to Culturally Speaking to continue the conversation on race. From myth busting and microaggressions to cultural appropriation, tune to hear her experiences as an American-Nigerian women who grew up in the UK and is now living in France. As Nefe rightly reminds us in this episode, Black Lives Matter is more than a moment in time, it is a movement - therefore we feel very strongly that we need to keep having these conversations, keep educating ourselves and challenging the status quo regarding racism. P.S. any of the materials referenced in the recording are linked on our Instagram stories. Stay Cultured, J & N xoxo. Please take a moment to subscribe, review and comment. We’d love to hear from you @culturallyspeakingpodcast.

Jennifer Madu is an American-Nigerian sprinter, who has represented Nigeria at Rio 2016 in the 100m sprint and the 4x100m relay. She grew up in the US, where her immigrant family instilled values into her life that has enabled her to achieve her dreams. Jennifer shares insights into her career from College track at Texas A&M to picking a country to represent all the way to preparing for Tokyo 2020. Her story as a woman of colour who has excelled at her sport is intriguing, exciting and fascinating. She also talks about the evening she hung out with Usain Bolt, and her experiences meeting a range of other athletes. Definitely one not to be missed!

Wale, American [Nigerian blooded] Rapper wow’s outdoor audience in the rain at the 30th Annual African Festival of the Arts. This episode outlines Wale's headlining performance on the Main Stage, Labor day weekend 2019. He shares information, plays with the audience, performs a cappella and lets the audience sing along. Stay tuned until the very end for three testimonials of the event and performances of the 30th Annual African Festival of the Arts.

Dominate Your Destiny Podcast featuring Ask TPJ a proud believer and American Nigerian who has no problem talking about love, life, lessons, and leadership in an uncanny way. MEET THE HOST Ask TPJ - The Purpose Doula is the author, speaker, and pastor of Truth Seekers Assembly. She wrote The Rejuvenation Process as a manual to help those going through a wilderness experience. She can be found challenging the status quo and encouraging everyone to do better at her website: www.asktpj.com and on social media platforms as @AskTPJ.

Hillcrest’s own chiropractor, health and wellness expert, and thirst trap, Dr. Boris Cicak D.C. (“Dr. Bo”), hangs out with the gang! We learn all about what to look for and expect from a chiropractor, how to shed those pounds for Pride, we get the 411 on the Keto Diet everyone is doing, we learn his secrets on how to cheat on Keto, and we ask the very important question, “How many showers do you take a day?” (There’s a drought, bitches!). Oh and, laaaadieees… he’s single!  The band this week is the American-Nigerian rapper Princess Vitarah. Theme music: “Around the Bend” by Evan Schaeffer  http://soundcloud.com/evanschaeffer. The Click: Tony and Megan’s click this week is, of course, the very sexy Dr. Boris Cicak DC Student of Life, Educator of Health Speaker, Wellness Expert & Chiropractor @ Life Within.  Follow him on instagram for all his health and wellness tips https://www.instagram.com/drboknows/?hl=en, or schedule your appointment with him online http://drboknows.com Bash’s Click this week is the very racy, but amazing, Princess Vitarah. Check her out on Spotify and Instagram  https://www.instagram.com/princessvitarah/?hl=en

PS: Turned out Bill is 7 percent Nigerian! Wait, what? Y'all know that there's nothing like being 7 percent Nigerian; you are either Nigerian or not, using the one-drop rule of course.

In this episode, I am joined by Mr. William 'Bill' James; a lifelong resident of Oklahoma City, born in 1945.This is Part 1.

Rex is first generation American Nigerian, currently 23 yrs old, living it up in NYC, and madly in love with a Singaporean girl of Chinese decent. He grew up with parents who’s biggest fear was that he would become a statistic and biggest hope, that one day, he will marry a nice Nigerian woman. Things are complicated. But as Rex puts it…”pressure makes diamonds, right?”

Tobie Famusipe I am a first generation American-Nigerian. I speak multiple Nigerian dialects and multiple accents. Born in Washington DC, I have lived equally in the US and Lagos Nigeria which has led to me having an interesting view and sense of humor about life.  I often feel like a man born of two different worlds because of the cultural differences. It’s a balancing act like no other, having to adapt to both cultures simultaneously which can be challenging, because although I have had the desire to entertain and act this profession is not something readily embraced in the Nigerian cultural because it’s not considered a professional line of work.  Nigerian parents command and I quote “READ YOUR BOOKS”, “GO TO COLLEGE” so that you can become a Doctor, Lawyer, or Engineer NOT Actor. So I followed my parent’s instruction and migrated back to the United States to attend college at Seton Hall University where I majored in Criminal Justice and Political Science. Currently my day job is a Senior Business Systems Analyst. It is during my adult years I have been able resurrect my desire to be an entertainer and actor. I’ve always had a love for movies and with my family’s encouragement it ignited my creative juices which led to pursuing a career in the entertainment industry.  In 2011 I began taking acting and voice over training with The Actors Scene in Buford GA. My intuition regarding my acting ability became evident because in October 2014 I signed with an agent. Today I am proudly represented by TDH Talent Unlimited. Some other interesting things about me: My favorite past time is to spend time with my lovely wife and daughter watching our favorite movies.