Aboriginal Australians descend from the first humans to leave Africa, DNA sequence reveals

John Robinson
Brilliant Soundscapes
Vol. 1

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So after many years of being under the study of Beat-Making John Robinson has finally decided to let the rest of the world hear what he creates outside of writing lyrics and working with various other producers around the world. “My beats are very personal to me, they are like therapy for whenever I am not writing. It is another outlet to express myself creatively.” says J.R. when asked why he hasn’t put his beats out there sooner.

Welcome to the first installment of Brilliant Soundscapes, enjoy and spread the vibes.

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By John Henrik Clarke

Part 5 of 10

The African World Revolution

The 1950′s marked a new era in African world relationships. The search for change was part of the African American agitation for equal pay for black teachers that was converted into a fight for equal education, which in turn became a part of the fight for equal citizenship rights on every level and laid the foundation for the civil rights movement. When segregated schools were outlawed by the Supreme Court in 1954, the fight against segregation on buses and separate eating facilities had already started. The Montgomery Bus Boycott of 1955 and the murder of a black teenager, Emmett Till, later that same year, galvanized and consolidated the various civil rights efforts and made them into a movement of consequence. In the next decade, this movement would receive national and international attention. The fact that this movement rose concurrent with the Caribbean Federation Movement and the African Independence Movement made it a part of an international movement by African people for a place and voice in the political arena of the world. The Africans in Africa were agitating for independence and demanding the fulfillment of promises made to them after World War II. Many Africans who, prior to this war, would have been put to death for lifting their hands against a white person, now were looking at the world from a different vantage point. Some were returning soldiers who had been trained to fight white Europeans, other than their colonial masters. Some returned home with the idea of using their skills to fight against colonial oppression itself. Many missionary-trained Africans began to see the God that the missionaries had trained them to worship as no respecter of color. They began to question their status at home and abroad.

In the education of African people for a new reality, as the people of the African world face the twenty-first century, a history of the rise and fall of these movements is essential. African people throughout the world must be bold enough to ask the questions: What went right with this movement? and, What went wrong? In the final analysis: Who betrayed this movement, and Why? This was a part of an African World Revolution for dynamic social change.

Agitation against colonial rule in Ghana led to the establishment of facsimile political associations that would later be developed into political parties. The main political party in Ghana, the Convention Peoples Party (CPP), under the leadership of Kwame Nkrumah guided Ghana into independence in 1957. This spectacular action set Africa’s political revolution in motion. After 1957 nations in Africa were coming into being almost weekly. By 1958 a conference of nine independent. states in Africa was called by Kwarne Nkumah. Some of the ideas that came out of the Pan-African Conference in Manchester, England, in 1945, were becoming realities. A small West African nation, Ghana, under the political leadership of Kwame Nkmmah, began to take all Africa for a political walk in the sun. The African Revolution was born and growing fast. Independence fever swept over Africa and reinforced the aspirations of the Africans living abroad. The new leaders of Africa were men of vision who had challenged the right of foreigners to rule their respective countries. By the mid-1960′s coups and counter coups and paid agents of the former colonial powers had frustrated most of the countries in Africa and stymied their promise. In the closing years of the 1980′s a generation of Africans, some missionary-trained, some educated abroad, had returned home, more Western than African. To put it crudely, most of these returning Africans were Europeans in black-faces who only superficially had Africa’s interest at heart.

What is needed now is a clear agenda of what we must do in the future to save Africa for African people. The Africa of tomorrow will belong to those Africans who are prepared to sacrifice the time and energy to properly handle Africa and all its resources, and to protect Africa internally and externally. The guiding principle for African people, here and abroad, has to be a form of Pan-African Nationalism. Because we have been the victims of imperialism we should never contradict ourselves by becoming imperialistic in our relationship with other people. The following comment on Pan-Africanism is extracted from my book, Who Betrayed the African World Revolution? and Other Speeches.

Pan-Africanism and African Nationalism are too ofien misinterpreted as forms of Black Separatism, a move to organize blacks against whites. I think PanAfricanism might be understood if we also understood that for the last five hundred years the world has been ruled in the main by white nationalism. In the fifteenth and sixteenth centuries, when Europe pulled out of the lethargy of the Middle Ages and began to expand into the broader world, no nation in Europe was against this move. If there was an argument among Europeans at all, it was an argument over the spoils of conquest. Europeans’ conquest and dominance over the land and commerce of most of the world was achieved by a form of Pan-Europeanism. Pan-Africanism was created as a means of relieving Africans of the burden of European dominance in order to create, at least symbolically, the concept of “One God, One Aim, One Destiny,” as advoeated by Marcus Garvey.

At the age of 18, African-American Runoko Rashidi discovered the African within him and became an advocate of Pan-Afrikanism, travelling the world documenting the ancient African diaspora in a quest now known as ‘The Global African Presence’. Rashidi is an authority on the African presence in Asia, especially in the Phillipines and in India.  He also teaches African-Americans to take pride in their African heritage. Visiting Nigeria recently, FeelNubia sat down with the eminent historian to learn why he has devoted his life to a voyage in search of Africa.

Unique Name
RR: Someone gave me that name when I was a student – 18 or 19 years old – I wanted to connect with Africa in a more comprehensive manner and so I decided to take on an African name. In America, we call the names on our passports, and our driver’s licenses our ‘Slave Name’ and many of us have tried to address that. Some people take on Muslim names. They become Muslims, so they have a name like Rasheed – not Rashidi – Mohammed or Abdul. Other people for example in the Nation of Islam take on the name X. So you have people like Malcolm X but some of the rest of us have taken African names. And my name is diverse: ‘Runoko’ is from Zimbabwe, ‘Rashidi’ is from Tanzania and I have a third name ‘Okello’, which is from Uganda. So that is another way of trying to connect with Africa. I mentioned yesterday, something I call part to my ‘Stump speech’, that I see myself as an African living in America.

Impressions of Nigeria
RR: This is my second visit to Nigeria. I have very positive impressions. This is the third conference I’ve attended [in Nigeria] in about three weeks. I’m very impressed. I’m impressed by the quality of scholarship, by the organization. Obviously people have spent a lot of money to put these together. People have been very kind to me. I’ve been treated like a VIP most of the time. I think that Nigeria has an undeserved bad reputation in the United States. People associate Nigeria with the epitome of corruption, but I’ve found it to be wonderful place. Nobody has tried to get me to engage in an internet scam, nobody’s kidnapped me, and nobody’s asked me for anything. I’ve enjoyed the food. I have been very impressed by the infrastructure.  I think I’ve been to 27 or 28 countries in Africa now and I would place Nigeria at the top. So I’m very pleased. I’m glad to be here and I look forward to coming back again and again. I’d like to see more of the country. Well, it’s difficult too, to get to know a country if you just sit in a conference all the time. So, I’d like to see a lot more of the real Nigeria but I’m glad I’m here.

“Reality very different from Perception”
RR: I guess… the thing that most struck me is the reality as opposed to the perception. Nigeria does not have a good reputation; I notice too that in the United States Nigeria doesn’t promote tourism like Ghana, or Gambia or Senegal. So it surpassed all expectations. It has a rich history obviously. It is a very, very diverse country. Of course, it’s important for me to like Nigeria because it’s the biggest country in Africa – population-wise as you know, and it’s the powerhouse of Africa or potentially the powerhouse of Africa – one of the powerhouses of the world.  So coming here and having very good experiences has been very, very important.  I think of myself as an ambassador of Africa, a researcher and an investigator and I want to be able to go back and tell the rest of the world, the United States, on Facebook, just what a wonderful country this has been for me and what a wonderful experience I’ve had. And I can see myself just promoting Nigeria and the Nigerian culture right now.

Searching the World for Africa
RR: The most common thread [found among Black people around the world] is in many ways, the worst. And that is, that wherever Black people are, wherever Africans are, they are always at the bottom of the social ladder – whether it’s in South-East Asia, South-west Asia (the so-called Muslim world), throughout the Americas and I’m sad to say, in Africa too. When you go to North Africa: Egypt, Nubia, Morocco or Tunisia, Black people are at the bottom of the social ladder. And I also find it to be the case in so-called sub-Saharan Africa. For example, if I were to go to Zimbabwe, Uganda or Namibia, I find the same thing: that although colonialism is formally over, White people – non Africans – control the economy and in many cases, cheat Africans as though they were still colonial subjects, like they are slaves. And that’s very disheartening to me. So the common denominator – more than anything else, beyond phenotype – is the social categorization that finds Black people wherever they are in the world, at the bottom of the social ladder. I could find no exceptions. Politically and economically, we really suffer and that is where we find ourselves. And it’s remarkable to me that it’s not just the case in the west, but it’s the case in Asia too. It’s the case in the Pacific islands, where Black people really… it’s not like we are powerless, but we don’t have the power we should have.

Solutions to Africa’s Problems
RR: We are a long way from coming to grips with [the problems]. And the question would be:   How do we change our position in the world without taking on the attributes of those who oppress us?  In other words I don’t want to be a black white man, I don’t want to take on the same characteristics as the people who have dominated us and at the same time I don’t want the domination, so how can we get out of that whole reign without changing who we are? That to me will be replacing one tragedy with another. Again, in the United States, among so-called conscious Africans, we talk about white supremacy, we talk about Black people and white people but I find the same thing when it comes to interacting with the Asians. Most of my focus has been the presence in Asia. How do we explain what happened to Black people in ancient China? Why is it that in Philippines, Black people are at the bottom of the social ladder? And there are no white people over there, these are Asians.  How do we account for that? What is it about our culture, our personality that allows us to be dominated on such a global scale after such a long period of time? Same thing in the Arab world, I don’t think we’ve really come to grips with it – we are trying to. We are not having these types of conferences among Black people in Asia, we have them in Africa – conferences by CBAAC (Centre for Black Arts and Civilization), the work of Panafstrag (Pan-African Strategy) and I guess even FeelNubia on different levels, but when it comes to African people in many other parts of the world that I have been to, what I find so intriguing is that we don’t have black organizations per say, we don’t have Pan-Africanist movements to address these issues and its interesting because I have not given it much thought until right now.

david walkers appeal: http://www.feelnubia.com/index.php/world-view/rave/90-qunity-of-black-people-would-end-global-white-supremacyq-runoko-rashidi.html

Answer: Yes. Sir John Hawkins had the dubious distinction of becoming the first slave-ship captain to bring Africans to the Americas. Hawkins was a religious gentleman who insisted that his crew “serve God daily” and “love another”. His ship, ironically called “the good ship Jesus,” left the shores of his native England for Africa in October 1562. He arrived at Sierra Leone, and in a short time he had three hundred blacks in his possession. Hawkins claimed to have acquired them “partly by sword and partly by other means.”^[1]
Again, Jesus’ teachings are those of liberation and not captivity.

For one who would suggest that Christianity be rejected based upon this fact of history and not a careful examination of the bible itself, I would recommend more research and study be done to make an educated determination. Also, see the analogy used in the answer concerning actions OF Christians vs. God’s message to Christians.

http://www.blackapologetics.com/bamanswerjesusship.html

18th – 1900 Ashanti wars / 1884 Berlin conference

only the slave can abolish slavery / only way to get the oppressor off your back is to stand straight up ~ dr. j.h. clarke

H I S T O R Y   N O T E S

THE GREAT UNIVERSITY OF SANKORE AT TIMBUKTU
A BRIEF NOTE

By RUNOKO RASHIDI

“Until the lion has his historian, the hunter will always be a hero.” –African Proverb   

Timbuktu was more than merely a great intellectual nucleus of the West African civilizations of Ghana, Mali and Songhai–it was one of the most splendid scientific centers of the time period corresponding to the European Medieval and Renaissance eras. Indeed, under the reign of Askia Muhammad I, also known as Askia the Great, it was celebrated as one of the world’s most significant seats of learning.  Among it most formidable scholars, professors and lecturers were Ahmed Baba–a highly distinguished historian frequently quoted in the Tarikh-es-Sudan and other works.

The collection of ancient manuscripts at the University of Sankore at Timbuktu leaves us in no doubt about the magnificence of the institution and permits us to reconstruct this side of her past in fairly intimate details. In testament to its glory, for example, an old West African proverb states that, “Salt comes from the north, gold from the south, and silver from the country of the white men, but the word of God and the treasures of wisdom are only to be found in Timbuktu.”

Once, an aspirant to the throne of the mighty Songhai Empire collected an army with which to dispute the reigning dynasty.  Pausing at Timbuktu, and have toured the university campus, visited the library, met the faculty and conversed with the Head Chancellor of the University of Sankore, the prince requested the Chancellor to write a formal letter to his rival to the throne, saying that he, “Bankouri, renounced the throne that he might follow the life of a student in this city of books.”

SOURCES:
African Glory, by J.C. DeGraft-Johnson
Timbuctoo the Mysterious, by Felix Dubois

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Return to the GLOBAL AFRICAN PRESENCE Home Page

http://www.cwo.com/~lucumi/timbuktu.html

http://brownbabiesproject.com

larepublicadedet: vintageblack2: They were born to German women and African-American soldiers. As illegitimate, biracial, bicultural children who were unwanted by enemy nations.

There’s a recent award winning documentary about “Brown Babies”. Check out the trailer. http://brownbabiesproject.com/bbextendedtrailer.html

(Source:Jet Magazine, January 29, 1953)

Afro-German babies to the US

 

http://brownbabiesproject.com

Posted By: ArthurD
Date: 28, February 08, at 7:49 p.m.

Blacks being the original race once occupied virtually every corner of the globe. Britain was no exception. The Grimaldi African man is known to have occupied Europe in ancient times. Blacks have been living in Britain from prehistoric times to the present era.

Irish tradition tells of a giant-like race of Africans headed by a king with a retinue of priests called Fomorians. They were depicted as gloomy sea giants who brought their skills from Africa via Spain.

The original Celtic priesthood were Blacks. The White Druids had nothing to do with the construction of Stonehenge since it predated their emergence by several centuries.

The Roman historian, Tacitus, mentioned “the dark complexion and unusually curly hair” of the Silures, or Black Celts who he believed migrated there from Spain. When Julius Caesar invaded Britain he met these Blacks. Julius Caesar’s army was itself composed of prominent Blacks. In fact Blacks have served as Roman emperors on a number of occasions.

The Scots are themselves of Black origin. Ireland was once known as Scotia Magna and Scotland was called Caledonia until about the third century A.D. when a tribe invaded Caledonia and the name was changed to Scotia. The Irish are said to have derived the name Scotia from the daughter of an Egyptian Pharaoh named Scota.

The construction of Stonehenge has been attributed to giants who sailed from Africa bringing their skills with them. The presence of giants may not necessarily be a figment of the imagination. Giants have been mentioned in the Bible. There was a Black Canaanite race called Anakim. When the Black Hebrews first saw them they realized how small they were themselves: “And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight.” (Numbers 13:33).

 

read more at: http://www.raceandhistory.com/cgi-bin/forum/webbbs_config.pl/noframes/read/2225