Gen jou ki pa mande bri,
Men ki mande repons.
1 Janvye
Jou memwa
Jou rasin
Jou kote tout vwa dwe sonnen ansanm.

Kèlkeswa sa ou kwè,
Kèlkeswa kote ou kanpe,
Depi AYITI viv nan kè ou
Apèl la konsène ou.

KONVOKASYON - NANM VODOU A
222 LANE LENDEPANDANS

GADE. KOUTE. REPONN.
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Band : NANMVODOU A
Album. : TRAVESE
Music : Konvokasyon
Video Sketch maker. : Patrick Edouarzin ( Tchooko )

⁣Dr. Wade Nobles & Dr. Ma'at: Identifying and Destroying the European in You | 2 Jan 2021

for more:⁣https://www.youtube.com/watch?v=yDKabIy_D2c&t=280s
⁣MK Party SG Floyd Shivambu Shows Solidarity with Duduzile Zuma-Sambudla Court Appearance Over July 2021 Unrest

Part 2 coming soon, featuring the missing languages from this video. Stay tuned. there!

0:00 Zulu
0:29 Amharic
0:53 Swahili
1:22 Hausa
1:39 Yoruba
2:06 Somali
2:33 Shona
3:07 Malagasy
3:33 Tigrinya
4:00 Oshiwambo
4:19 Wolof
4:45 Kinyarwanda
5:15 Chichewa
5:41 Lingala
6:07 Kirundi
6:38 Twi
6:59 Bambara
7:32 Mooré
8:01 Sango

A short film exploring life in a traditional Gambian village. Makumbaya, is located near Old Yundum and Bafoloto quarry in The Gambia.

Dr. Charles Finch III: The Great Mother - The Origin of Human Culture

Wodaabe are nomads, migrating through much of the Sahel from northern Cameroon to Chad, Niger, and northeast Nigeria. The last nomads in the area, the Wodaabe number between 160,000 and 200,000. Other around them - the Hausa, Fulani, and Tuaeg - regard the Wodaabe as wild people. The Wodaabe refer to the Fulani with equal disdain as Wodaabe who lost their way.The seasons dictate Wodaabe migrations. From July to September, the short rainy season, sporadic storms cause floods. Most of September and October are hot and dry, November to February is cold. The hottest months, March to June, are also dry. During the short rainy season, Wodaabe lineage groups come together and hold their ceremonial dances, the Geerewol, Worso, and Yakke. The rest of the year the Wodaabe split up into small lineage groups.LivelihoodThe Wodaabe's main economic activity is cattle-herding. Cattle provide milk products that, along with cereal obtained through trading, are the basis of the diet. Beef is eaten only during ceremonies. The Wodaabe also keep goats and sheep for milk and meat and use camels and donkeys for transportation.During the dry season, milk production is lowest, and the need for cereal grains especially acute. At thee times, however, the cows are in their poorest condition and grain prices are highest. Thus, Wodaabe sell their cattle at cutrate prices. Moreover, droughts in the 1970s and early 1980s depleted the herds, so many Wodaabe have had to resort to earning wages in towns or herding cattle for their sedentary neighbors.While these activities allow Wodaabe llineage groups and individuals to survive the dry season, they don't rebuilt the herds. The depletion of the herds means the Wodaabe can't use their traditional way of aiding members of the tribe who lose their cattle - by loaning a cow for several years, with the borrower keeping the calves.Cultural SystemsThe Wodaabe divide themselves into 15 lineage groups. Membership is based on both blood-lines and traveling together in the dry season.Membership in a lineage groups determines who can marry whom. The only marriages that may occur between members of the same groups are Koobegal marriages arranged during the partners' childhood and formally recognized by the council of elders. Subsequent Teegal marriages are by choice of the partners.Lineage-group membership doesn't exclude people from Teegal marriages, but such marriages often cause friction. They usually involve "wife-stealing," often with the consent of the woman but never with that of her husband. Teegal marriage is also a source of friction between the new wife and previous ones. More wives means that fewer resources, such as milk from the husband's herd, are allocated to each. Eloping in a Teegal marriage that carries little stigma allows a Wodaabe woman considerable freedom, but she must leave her children with the ex-husband. The system guarantees the children's place in society while permitting spontaneity and flexibility to the parents.The Wodaabe believe in various bush spirits that live in trees and wells and are reputed to be saddened by how people have treated them. All spirits are intertwined in taboos pertaining largely to ecology. Some spirits are dangerous.The Wodaabe have acquired some knowledge of Islam and invoke the name of Allah in times of death or difficulty. However, what constitutes the notion of Allah for the Wodaabe is ambiguous.More central is a set of values concerning beauty, patience, and fortitude. Physical beauty - a long nose, round head, light skin, and white teeth - is one ideal quality, particularly for men but for women as well. Wodaabe sometimes wear makeup to enhance these attractions.Central cultural institutions are the dances - Geerewol, Worso, and Yakke - held during tribal gatherings in the rainy season. During tribal gatherings, flirtations occur and Teegal marriages are negotiated. In the dances, the men of a lineage engage in a beauty contest judged by three young women from an opposite lineage. These young women are picked as judges by the male tribal elders on the basis of their fortitude and patience. They appraise the men on appearance, charm, and dancing ability.SUGGESTED READINGSCarol Beckwith and Marion Offelin, Nomads of Niger, H.N. Abrams, 1983.Carol Beckwith, "Niger's Wodaabe: People of the Taboo," National Geographic, October 1983.Marguerite Dupire, "The Position of Women in a Pastoral Society" in Women of Tropical Africa, ed. by Denise Paulne, University of California Press, 1982.

In 1973, Okomfohemaa Nana Akua Oparebea, head priestess of the Nana Abena Akonnedi Shrine and spiritual advisor to Kwame Nkrumah, journeyed to Washington, DC, strengthening the bridge between Africa and the Diaspora by planting the roots of Akom in America.


On September 27, 2025, Garveyite Productions brought the community together for a powerful virtual viewing of that historic visit. This video features rare archival footage of Nana Oparebea during her time in DC, along with reflections and testimonies from esteemed elders who witnessed her presence and continue to carry her legacy forward. Hear from Okomfohemma Nana Enyo Takyiampon, Okomfopanyin Nana Serwaa, and Nana Kwaku Walker as they share firsthand memories, spiritual insights, and the lasting impact of Okomfohemaa’s work in establishing Akan shrines in the United States.


Watch, learn, and enjoy!


One Ra, One Aim, One Destiny!

Black Poetry Bingo is for the entire family!

⁣Malcolm X: Speech - Ford Auditorium Detroit, Michigan | 14 Feb 1965

Zanzibar Revolution [1964]
John Okello, Abeid Karume and Abdulrahman Babu.

Ronald Stokes Service, May 22nd 1962.


On April 27th 1962, seven unarmed Muslims were shot outside Muslim Temple 27 in Los Angeles. Temple Secretary, Ronald Stokes 29, was killed. "They're going to pay for it," Hon. Malcolm declares, and goes to Los Angeles to eulogize Stokes at a funeral attended by 2,000 people. Despite an autopsy that established Stokes was shot at close range and had been stomped, kicked and bludgeon while dead or dying. An all-white coroner's jury deliberating the Stokes' killing, took 23 minutes to conclude it "justifiable homicide." By contrast, 14 Nation of Islam members are indicted for assault in the incident and 11 are found guilty.

Elijah Muhammad's reluctance to aggressively retaliate Stokes death, would be the first of a series of events, causing irreparable rifts between The Honorable Malcolm X and The Messenger. And lead to his eventual ouster from the Nation of Islam.

LumumbaEmile beny soumah chant Sekou Diabate "docteur" guitare solo.