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TRUMP TRAUMA EXPOSED: Why Black America Must Repatriate to Africa NOW! | Black Trauma Podcast
TRUMP TRAUMA EXPOSED: Why Black America Must Repatriate to Africa NOW! | Black Trauma Podcast Ọbádélé Kambon 59 Views • 1 year ago

What if “escaping America” isn’t about running from danger—but RUNNING TO SAFETY? 🖤In this explosive episode of The Black Trauma Podcast, Rev. Dr. Philippe SHOCK Matthews sits down with Dr. Obadele Kambon — live from Ghana — to dissect the rise of Trump Trauma, the psychological fallout of white supremacy, and the urgent call for Black repatriation to Africa.We break down: 👉🏾 How “Trump Trauma” exposed America’s deep anti-Black psyche. 👉🏾 Why freedom from fear is the new definition of quality of life. 👉🏾 The powerful blueprint behind Ghana’s citizenship initiatives. 👉🏾 How to reclaim your birthright, your land, and your lineage. 👉🏾 The truth about “dual citizenship” and escaping the United Snakes of America.This isn’t just a conversation—it’s a call to come home. 🌍 Because until Africa rises as a superpower, Black people will never be respected anywhere in the world.⏳ Don’t wait for the next election to decide your fate. Repatriation isn’t a fantasy—it’s your future.Ɔbenfo (Professor) Ọbádélé Kambon, PhD—also known as Nana Kwame Pɛbi Date I, Ban mu Kyidɔmhene of Akuapem Mampɔn—is an Associate Professor at the Institute of African Studies, College of Humanities, University of Ghana. A leading scholar, activist, and visionary of African liberation, he serves as the Official UNIA Ambassador and is the founder of several transformative platforms including Abibitumi.com, RepatriateToGhana.com, and DecadeOfOurRepatriation.com. Formerly Editor-in-Chief of the Ghana Journal of Linguistics (2016–2023) and Secretary of the African Studies Association of Africa (2015–2020), Prof. Kambon’s work bridges academia, culture, and Pan-African empowerment, advancing the global movement for repatriation and African-centered education.📧 obkambon@ug.edu.gh | 🌐 https://www.obadelekambon.com | ⁣https://www.abibitumi.com | ⁣https://www.repatriatetoghana.comIT’S TIME TO BREAK BLACK TRAUMA! Heal Thyself @ BlackTraumaGPT.com ASK THE QUESTION(S)! | FREE SHOCK RACIAL TRAUMA WEBINAR 👉🏾 ShockTraumaFreeWebinar.com#repatriatetoafrica #trumptrauma #blacktraumapodcast #blackmentalhealth #blacktraumagpt

AES: Can The West Survive Without Africa?
AES: Can The West Survive Without Africa? Kwabena Ofori Osei 20 Views • 6 months ago

"2AM in Venezuela" (OFFICIAL VIDEO): https://youtu.be/GtvkwgbVKF8

BLACK WINTER (Full Album): https://youtube.com/playlist?list=PLJSMFuicKjJ46p1K9TlqZPRGFSd0M5z9U&si=4WG_YXCGJinM6XEN

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The Day Jamaica’s Maroons Changed Colonial History Forever
The Day Jamaica’s Maroons Changed Colonial History Forever T. Y. Adodo 20 Views • 4 months ago

#jamaica #accompongmaroonfestival #maroonhistory #jamaicanmaroons #jamaicahistory today, we carry you inside the celebrations of the 288th staging of the Accompong Maroon Festival, held in the historic Maroon community of Accompong— a place where history, culture, and resistance continue to live side by side.

Celebrated every year on January 6th, the Accompong Maroon Festival commemorates the historic Peace Treaty signed in the 18th century between the Maroons and the British, following years of sustained resistance in Jamaica’s interior. It was a defining moment when Maroon ancestors forced the British to recognise them, marking a powerful chapter in Jamaica’s struggle for freedom.

Today, Maroon Fest is more than a commemoration — it is a living classroom. Through traditional drumming, the sounding of the abeng, ritual, storytelling, and communal gathering, the festival preserves a heritage rooted in survival, resilience, and identity. Each element carries forward the memory of a people who refused to disappear.

As Jamaica continues to move forward, the legacy of the Maroons invites reflection on unity in the present day. While history has not always been smooth, moments like these remind us of the importance of dialogue, understanding, and shared purpose. The warrior spirit that once defended these hills now carries a wider meaning — helping to safeguard culture, identity, and national cohesion.

Whether you are discovering Maroon history for the first time or reconnecting with ancestral roots, this story remains timeless. It speaks to recognition, resilience, and the ongoing journey of a people whose past continues to shape Jamaica’s future.

One people. One nation. One Jamaica.
#jamaicadocumentary

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KRS-One - BLACK BLACK BLACK
KRS-One - BLACK BLACK BLACK AfroN8V 37 Views • 1 year ago

"Black Black Black" By KRS-One From His 23rd Album "Between Da Protests" Dropping December 21st, 2020.

Visit
www.krs-one.com for more information.

KRS-One "Black Black Black" (Official Music Video)
Edited/Filmed By ANKH-CESTOR Films
Produced By Mlody
Studio Engineer - Vladimir Castor
The Lab - Bravo Ocean Studios

Prof. Kaba Hiawatha Kamene - Ptah Seker Ausar: A Kemetic Cosmic New Year | 2018
Prof. Kaba Hiawatha Kamene - Ptah Seker Ausar: A Kemetic Cosmic New Year | 2018 Ambakisye-Okang Dukuzumurenyi 100 Views • 5 years ago

Brought to you by: 1st FREQUENCY DAILY GAGUTICAL PROSPERITY AFFIRMATIONS (Book 1 - 72 pages) https://gum.co/arHqH
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If you are following the Gregorian calendar, you must be prepared for the frequencies and energies of the New Year from a Kemetic, African centered consciousness.

Professor Kaba Hiawatha Kamene and the Keeper of our Time, Ptah Seker Ausaur will offer their expertise and guidance for a new you in the New Year.

Related:
1st Frequency of Oneness, Science, Manifestation and Prosperity with Rev. Philippe SHOCK Matthews http://bit.ly/2wyTFCp
50+ Reasons Why African Americans Succeed At Failing Financially By: Rev. Philippe SHOCK Matthews https://gum.co/cLCOD
1st FREQUENCY DAILY GAGUTICAL PROSPERITY AFFIRMATIONS (Book 1 - 72 pages) https://gum.co/arHqH

Slave Codes: Crash Course Black American History #4
Slave Codes: Crash Course Black American History #4 ygrant 61 Views • 5 years ago

Slave codes were a method of protecting the investment of white enslavers in the Colonies by restricting the lives of enslaved people in almost every imaginable way. The codes restricted enslaved people’s ability to move around, or engage in commerce that could make them financially independent - they restricted the very opportunities that would allow them to live with even relative freedom. Today, we'll learn about how Colonies put laws in place to restrict the movement and freedoms of both enslaved people and free Black people alike.

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VIDEO SOURCES

-Ira Berlin, Many Thousands Gone: The First Two Centuries of Slavery in North America (Cambridge: Harvard University Press, 1998).
-John Hope Franklin, From Slavery to Freedom: A History of Negro Americans (New York: Knopf, 1967).
-Claude M. Steele, Whistling Vivaldi: How Stereotypes Affect Us and What We Can Do (Reprint Edition ed. 2011).
-Black Codes and Slave Codes, Colonial, , Oxford African American Studies Center , http://oxfordaasc.com/view/10.....1093/acref/978019530
-Peter H. Wood, Black Majority: Negroes in Colonial South Carolina from 1670 through the Stono Rebellion (New York: W.W. Norton, 1974).
-Jennifer L. Morgan, Partus sequitur ventrem: Law, Race, and Reproduction in Colonial Slavery, 22 Small Axe: A Caribbean Journal of Criticism 1–17 (2018).

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#crashcourse #history #slavery

Ghana Repatriaton Success Story with Obadele Kambon
Ghana Repatriaton Success Story with Obadele Kambon Ọbádélé Kambon 82 Views • 6 years ago

Awesome informative session with my brother Obadele Kambon. He has successfully repatriated to Ghana and assists others to do the same. Check him out at:
www.obadelekambon.com
www.amakambon.com

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Fula, Fulani, Fulbe, Pël, Peul, Fulaw music mix by DJ Ras Sjamaan
Fula, Fulani, Fulbe, Pël, Peul, Fulaw music mix by DJ Ras Sjamaan Ambakisye-Okang Dukuzumurenyi 71 Views • 6 years ago

The Fula people or Fulani or Fulɓe (Fula: Fulɓe; French: Peul; Hausa: Fulani; Portuguese: Fula; Wolof: Pël; Bambara: Fulaw) numbering approximately 20 million people in total are one of the most widely dispersed and culturally diverse of the peoples of Africa.The Fulani are bound together by the common language of Fulfulde, as well as by some basic elements of Fulbe culture, such as the pulaaku, a code of conduct common to all Fulani groups.

The Fula have a rich musical culture and play a variety of traditional instruments including drums, hoddu (a plucked skin-covered lute similar to a banjo), and riti or riiti (a one-string bowed instrument similar to a violin), in addition to vocal music. The well-known Senegalese Fula musician Baaba Maal sings in Pulaar on his recordings. Zaghareet or ululation is a popular form of vocal music formed by rapidly moving the tongue sideways and making a sharp, high sound.

Fulani music is as varied as its people. The numerous sub-groups all maintain unique repertoires of music and dance. Songs and dances reflect traditional life and are specifically designed for each individual occasion. Music is played at any occasion: when herding cattle, working in the fields, preparing food, or at the temple. Music is extremely important to the village life cycle with field cultivation, harvest and winnowing of millet performed to the rhythm of the songs and drums.

Fulani herders have a special affinity for the flute and violin nianioru. The young Fulani shepherd like to whistle and sing softly as they wander the silent savannah with cattle and goats. The truly Fulani instruments are the one-string viola of the Fulani (nianioru), the flute, the two to five string lute hoddu or molo, and the buuba and bawdi set of drums. But they are also influenced by the other instruments of the region such as the beautiful West African harp, the kora, and the balafon. Entertainment is the role of certain casts. The performance of music is the realm of specialized casts. The Griots or Awlube recite the history of the people, places and events of the community.

A significant proportion of their number, (an estimated 13 million), are nomadic, making them the largest pastoral nomadic group in the world.[6] Spread over many countries, they are found mainly in West Africa and northern parts of Central Africa, but also in Sudan and Egypt.
African countries where they are present include Mauritania, Ghana, Senegal, Guinea, the Gambia, Mali, Nigeria, Sierra Leone, Benin, Burkina Faso, Guinea Bissau, Cameroon, Ivory Coast, Niger, Chad, Togo, Gabon, South Sudan the Central African Republic, Liberia, and as far East as the Red Sea in Sudan and Egypt. With the exception of Guinea, where the Fula make up an ethnic plurality (largest single ethnic group) or approximately 49%+ of the population,[10] and Senegal, Mali, Burkina Faso, Niger and Cameroon, Fulas are minorities in nearly all other countries they live in. Alongside, many also speak other languages of the countries they inhabit, making many Fulani bilingual or even trilingual in nature. Such languages include Hausa, Bambara, Wolof, and Arabic.

Major concentrations of Fulani people exist in the Fouta Djallon highlands of central Guinea and south into the northernmost reaches of Sierra Leone; the Futa Tooro savannah grasslands of Senegal and southern Mauritania; the Macina inland Niger river delta system around Central Mali; and especially in the regions around Mopti and the Nioro Du Sahel in the Kayes region; the Borgu settlements of Benin, Togo and West-Central Nigeria; the northern parts of Burkina Faso in the Sahel region's provinces of Seno, Wadalan, and Soum; and the areas occupied by the Sokoto Caliphate, which includes what is now Southern Niger and Northern Nigeria (such as Tahoua, Katsina, Sokoto, Kebbi, Zinder, Bauchi, Diffa, Yobe, Gombe, and further east, into the Benue river valley systems of North Eastern Nigeria and Northern Cameroon).

(source wikipedia)

Mulatu Astatke & His Ethiopian Quintet - Afro-Latin Soul
Mulatu Astatke & His Ethiopian Quintet - Afro-Latin Soul Ambakisye-Okang Dukuzumurenyi 41 Views • 5 years ago

01. I Faram Gami I Faram
02. Mascaram Setaba
03. Shagu
04. One For Buzayhew
05. Alone In The Crowd
06. Almaz
07. Mulatu’s Hideaway
08. Askum
09. A Kiss Before Dawn
10. Playboy Cha Cha
11. The Panther (Boogaloo)
12. Konjit (Pretty)
13. Soul Power
14. Lover’s Mambo
15. Love Mood For Two
16. Jijiger
17. Girl From Addis Ababa
18. Karayu
19. Raina

Arriving after Astatke’s life-changing years studying at Berklee College in Boston, the albums were the rest experiments in his pioneering sound, fusing Ethiopian cultural music with Afro Latin and jazz forms. “I have always felt a deep connection between Latin and African music,” he explains. “I travelled to Cuba and listened to their musicians; the tempo, rhythm and feeling was very similar to different African forms. In the mid-‘60s, I formed a band called The Ethiopian Quintet in New York comprising Ethiopian, Latin and Afro-American musicians – the band included trumpeter and pianist Rudy Houston who later played with Yambu and Felix Torres who played with La Sonora Poncena.”

Supported by Worthy Records’ Gil Snapper who offered to record the quintet, Astatke began to experiment during two separate sessions: “We created a different feel and different arrangements. On the rst recording, I played an adaptation of an ancient Ethiopian warrior song, ‘I Faram Gami I Faram’ – the lyrics were translated so that the singer could sing it in Spanish. Some compositions were important steps for me: ‘Mascaram Setaba’ (‘Summer Is Coming’) ‘Shagu’ and ‘Almaz’. With the second album, a personal favourite is ‘Girl From Addis Ababa’ which worked very nicely as a fusion of Ethiopian modes and R&B rhythms.”

Astatke would start to perfect his Ethio jazz sound on his later album for Worthy in 1972, ‘Mulatu Of Ethiopia’ but the two volumes of ‘Afro Latin Soul’ stand as important recordings documenting his early career. “It was a very interesting time to be in New York during the mid-‘60s. I was there at the same time as Hugh Masekela, Miriam Makeba and Fela Kuti and we each tried to play our part in putting Africa on the map of contemporary jazz.”

http://www.strut-records.com

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