African Ancestors Quotes

If you're Native American and you pray to the wolves, you're a savage. If you're African and you pray to your ancestors, you're a primitive. But when white people pray to a guy who turns water into wine, well, that's just common sense.

Daddy once told me there's a rage passed down to every black man from his ancestors, born the moment they couldn't stop the slave masters from hurting their families. Daddy also said there's nothing more dangerous than when that rage is activated.

When a man is at peace with his gods and ancestors, his harvest will be good or bad according to the strength of his arm.

IRONY They invite you to come view artifacts stolen from your ancestors in their museums as their "experts" explain your ancient Benin kingdom

Many African societies divide humans into three categories: those still alive on the earth, the sasha, and the zamani. The recently departed whose time on earth overlapped with people still here are the sasha, the living-dead. They are not wholly dead, for they still live in the memories of the living, who can call them to mind, create their likeness in art, and bring them to life in anecdote. When the last person to know an ancestor dies, that ancestor leaves the sasha for the zamani, the dead. As generalised ancestors, the zamani are not forgotten but revered. Many … can be recalled by name. But they are not the living-dead. There is a difference.

And once upon a time I wondered: Is writing epic fantasy not somehow a betrayal? Did I not somehow do a disservice to my own reality by paying so much attention to the power fantasies of disenchanted white men? But. Epic fantasy is not merely what Tolkien made it. This genre is rooted in the epic — and the truth is that there are plenty of epics out there which feature people like me. Sundiata’s badass mother. Dihya, warrior queen of the Amazighs. The Rain Queens. The Mino Warriors. Hatshepsut’s reign. Everything Harriet Tubman ever did. And more, so much more, just within the African components of my heritage. I haven’t even begun to explore the non-African stuff. So given all these myths, all these examinations of the possible… how can I not imagine more? How can I not envision an epic set somewhere other than medieval England, about someone other than an awkward white boy? How can I not use every building-block of my history and heritage and imagination when I make shit up? And how dare I disrespect that history, profane all my ancestors’ suffering and struggles, by giving up the freedom to imagine that they’ve won for me.

Oh Child Look within Find your ForeMothers Find them Find them

Momma said that ghosts couldn't move over water. That's why Africans got trapped in the Americas.. They kept moving us over the water, stealing us away from our ghosts and ancestors, who cried salty rivers into the sand. That's where Momma was now, wailing at the water's edge, while her girls were pulled out of sight under white sails that cracked in the wind.

I learned about how Christianity works: If you’re Native American and you pray to the wolves, you’re a savage. If you’re African and you pray to your ancestors, you’re a primitive. But when white people pray to a guy who turns water into wine, well, that’s just common sense.

Our cultural roots are the most ancient in the world. The spiritual concepts of our Ancestors gave birth to religious thought African people believe in the oneness of the African family through sacred time, which unites the past, the present and the future. Our Ancestors live with us.

Put your hand over your heart and say aloud, “I am not alone.” Your ancestors walked before you and we, your sisters on this cosmic quest, walk with you.

There is a strange emptiness to life without myths. I am African American — by which I mean, a descendant of slaves, rather than a descendant of immigrants who came here willingly and with lives more or less intact. My ancestors were the unwilling, unintact ones: children torn from parents, parents torn from elders, people torn from roots, stories torn from language. Past a certain point, my family’s history just… stops. As if there was nothing there. I could do what others have done, and attempt to reconstruct this lost past. I could research genealogy and genetics, search for the traces of myself in moldering old sale documents and scanned images on microfiche. I could also do what members of other cultures lacking myths have done: steal. A little BS about Atlantis here, some appropriation of other cultures’ intellectual property there, and bam! Instant historically-justified superiority. Worked great for the Nazis, new and old. Even today, white people in my neck of the woods call themselves “Caucasian”, most of them little realizing that the term and its history are as constructed as anything sold in the fantasy section of a bookstore. These are proven strategies, but I have no interest in them. They’ll tell me where I came from, but not what I really want to know: where I’m going. To figure that out, I make shit up.

The takeaway message here, as Jablonski points out, is that there is no such thing as different races of humans. Any differences we traditionally associate with race are a product of our need for vitamin D and our relationship to the Sun. Just a few clusters of genes control skin color; the changes in skin color are recent; they’ve gone back and forth with migrations; they are not the same even among two groups with similarly dark skin; and they are tiny compared to the total human genome. So skin color and “race” are neither significant nor consistent defining traits. We all descended from the same African ancestors, with little genetic separation from each other. The different colors or tones of skin are the result of an evolutionary response to ultraviolet light in local environments. Everybody has brown skin tinted by the pigment melanin. Some people have light brown skin. Some people have dark brown skin. But we all are brown, brown, brown.

When we say that the ancestors of the Blacks, who today live mainly in Black Africa, were the first to invent mathematics, astronomy, the calendar, sciences in general, arts, religion, agriculture, social organization, medicine, writing, technique, architecture; that they were the first to erect buildings out of 6 million tons of stone (the Great Pyramid) as architects and engineers—not simply as unskilled laborers; that they built the immense temple of Karnak, that forest of columns with its famed hypostyle hall large enough to hold Notre-Dame and its towers; that they sculpted the first colossal statues (Colossi of Memnon, etc.)—when we say all that we are merely expressing the plain unvarnished truth that no one today can refute by arguments worthy of the name.

Bringing the gifts that my ancestors gave, I am the dream and the hope of the slave.

If you’re Native American and you pray to the wolves, you’re a savage. If you’re African and you pray to your ancestors, you’re a primitive. But when white people pray to a guy who turns water into wine, well, that’s just common sense.

As citizens in this democracy, we—all of us, white, black, Hispanic, Asian, Native American, and others—bear a collective responsibility to enforce our Constitution and to rectify past violations whose effects endure. Few of us may be the direct descendants of those who perpetuated a segregated system or those who were its most exploited victims. African Americans cannot await rectification of past wrongs as a gift, and white Americans collectively do not owe it to African Americans to rectify them. We, all of us, owe this to ourselves. As American citizens, whatever routes we or our particular ancestors took to get to this point, we’re all in this together now.

The privilege of living now is that I can seat myself at the master's table - the table of my white ancestor, a slaveholder - and interpret his world, and he has no say.

For Black people who are descendants of enslaved Africans via the Transatlantic Slave Trade and chattel slavery, consider the fact that your Ancestors built this entire nation for free with their stolen labor. Use this knowledge to tap into what they have already done, so you don’t have to grind yourself into oblivion now.

Better to be with the ancestors than to live bonded to somebody else, who might be kind, who might be cruel, who might even make you master to many slaves of your own, but was still master over you.

My ancestors in this hemisphere were, by law, chattel slaves. In the U.S., they were chattel slaves for two and a half centuries—at least 10 generations. I used to think I knew what that meant. Now I realize that I can’t begin to imagine the many terrible things that it must have done to them. How did they survive it all and keep their humanity? Certainly, they were never intended to keep it, just as we weren’t.

Man African societies divide humans into 3 categories: those still alive on the earth, the sasha, and the zamani. The recently departed whose time on earth overlapped with people still here are the sasha, the living-dead. They are not wholly dead, for they still live in the memories of the living, who can call them to mind, create their likeness in art, and bring them to life in anecdote. When the last person to know an ancestor dies, that ancestor leaves the sasha for the zamani, the dead. As generalized ancestors, the zamani are not forgotten but revered. Many...can be recalled by name. But they are not living-dead. There is a difference.

african american women are easy. inferior. africans are dirty. jungle people. african americans are lazy. indolent. african people are too black. ugly. african americans think they are better than us. africans think they are better us. –– listen to the sound of us | we are breaking our mothers heart | the ancestors weep at how much we look like the hate that came to eat us

Thomas Jefferson, that owner of many slaves, chose to begin the Declaration of Independence by directly contradicting the moral basis of slavery, writing "we hold these truths to be self-evident, that all men are created equal, and that they are endowed by their Creator with certain inalienable Rights ..." thus undercutting simultaneously any argument that Africans were racially inferior, and also that they or their ancestors could ever have been justly and legally deprived of their freedom. In doing so, however, he did not propose some radically new conception of rights and liberties. Neither have subsequent political philosophers. For the most part, we've just kept the old ones, but with the word "not" inserted here and there. Most of our most precious rights and freedoms are a series of exceptions to an overall moral and legal framework that suggests we shouldn't really have them in the first place.

When he died I had been away from home for a little over a year. In that year I had had time to become aware of the meaning of all my father’s bitter warnings, had discovered the secret of his proudly pursed lips and rigid carriage: I had discovered the weight of white people in the world. I saw that this had been for my ancestors and now would be for me an awful thing to live with and that the bitterness which had helped to kill my father could also kill me.

Nevertheless, every Nazi has Jewish ancestors. Every white supremacist has Middle Eastern ancestors. Every racist has African, Indian, Chinese, Native American, aboriginal Australian ancestors, as well as everyone else, and not just in the sense that humankind is an African species in deep prehistory, but at a minimum from classical times, and probably much more recently. Racial purity is a pure fantasy. For humans, there are no purebloods, only mongrels enriched by the blood of multitudes.

A man's life from birth to death was a series of transition rites which brought him nearer and nearer to his ancestors.

Most striking about the traditional societies of the Congo was their remarkable artwork: baskets, mats, pottery, copper and ironwork, and, above all, woodcarving. It would be two decades before Europeans really noticed this art. Its discovery then had a strong influence on Braque, Matisse, and Picasso -- who subsequently kept African art objects in his studio until his death. Cubism was new only for Europeans, for it was partly inspired by specific pieces of African art, some of them from the Pende and Songye peoples, who live in the basin of the Kasai River, one of the Congo's major tributaries. It was easy to see the distinctive brilliance that so entranced Picasso and his colleagues at their first encounter with this art at an exhibit in Paris in 1907. In these central African sculptures some body parts are exaggerated, some shrunken; eyes project, cheeks sink, mouths disappear, torsos become elongated; eye sockets expand to cover almost the entire face; the human face and figure are broken apart and formed again in new ways and proportions that had previously lain beyond sight of traditional European realism. The art sprang from cultures that had, among other things, a looser sense than Islam or Christianity of the boundaries between our world and the next, as well as those between the world of humans and the world of beasts. Among the Bolia people of the Congo, for example, a king was chosen by a council of elders; by ancestors, who appeared to him in a dream; and finally by wild animals, who signaled their assent by roaring during a night when the royal candidate was left at a particular spot in the rain forest. Perhaps it was the fluidity of these boundaries that granted central Africa's artists a freedom those in Europe had not yet discovered.

Let us be practical in our expectations of the Criminal Law.… [For] we have merely to imagine, by some trick of time travel, meeting our earliest hominid ancestor, Adam, a proto-man, short of stature, luxuriantly furred, newly bipedal, foraging about on the African savannah three million or so years ago. Now, let us agree that we may pronounce whatever laws we like for this clever little creature, still it would be unwise to pet him.

the people who could author the mechanized death of our ghettos, the mass rape of private prisons, then engineer their own forgetting, must inevitably plunder much more. This is not a belief in prophecy but in the seductiveness of cheap gasoline. Once, the Dream’s parameters were caged by technology and by the limits of horsepower and wind. But the Dreamers have improved themselves, and the damming of seas for voltage, the extraction of coal, the transmuting of oil into food, have enabled an expansion in plunder with no known precedent. And this revolution has freed the Dreamers to plunder not just the bodies of humans but the body of the Earth itself. The Earth is not our creation. It has no respect for us. It has no use for us. And its vengeance is not the fire in the cities but the fire in the sky. Something more fierce than Marcus Garvey is riding on the whirlwind. Something more awful than all our African ancestors is rising with the seas. The two phenomena are known to each other. It was the cotton that passed through our chained hands that inaugurated this age. It is the flight from us that sent them sprawling into the subdivided woods. And the methods of transport through these new subdivisions, across the sprawl, is the automobile, the noose around the neck of the earth, and ultimately, the Dreamers themselves.

Reading Barracoon, one understands immediately the problem many black people, years ago, especially black intellectuals and political leaders, had with it. It resolutely records the atrocities African peoples inflicted on each other, long before shackled Africans, traumatized, ill, disoriented, starved, arrived on ships as “black cargo” in the hellish West. Who could face this vision of the violently cruel behavior of the “brethren” and the “sistren” who first captured our ancestors? Who would want to know, via a blow-by-blow account, how African chiefs deliberately set out to capture Africans from neighboring tribes, to provoke wars of conquest in order to capture for the slave trade people—men, women, children—who belonged to Africa? And to do this in so hideous a fashion that reading about it two hundred years later brings waves of horror and distress. This is, make no mistake, a harrowing read.

The African powers, child. The spirits. The loas. The orishas. The oldest ancestors. You will hear people from Haiti and Cuba and Brazil and so call them different names. You will even hear some names I ain’t tell you, but we all mean the same thing. Them is the ones who does carry we prayers to God Father, for he too busy to listen to every single one of we on earth talking at he all the time. Each of we have a special one who is we father or mother, and no matter what we call it, whether Shango or Santeria or Voudun or what, we all doing the same thing. Serving the spirits.

Remnants is an extraordinary gift…a kind of Rosetta Stone of the African American woman’s soul – all the ‘remnants,’ the bits and pieces Rosemarie carefully saved, remembered, nurtured, in her ancestors, relatives and self coming together in this extremely useful compendium of wisdom, of sureness and insight that we will be able to use for generations to come.

most slaves were brought over from Africa before 1808, even before the end of slavery in 1865. That means most African Americans’ ancestors arrived decades if not centuries before the waves of Irish, German, Italian, Jewish, and Polish immigration.

And everyone who teaches about slavery knows a little dirty secret that reveals historians’ collective failure: many African-American students struggle with a sense of shame that most of their ancestors could not escape the suffering they experienced.

Studying history aims to loosen the grip of the past. It enables us to turn our head this way and that, and begin to notice possibilities that our ancestors could not imagine, or didn’t want us to imagine. By observing the accidental chain of events that led us here, we realise how our very thoughts and dreams took shape – and we can begin to think and dream differently. Studying history will not tell us what to choose, but at least it gives us more options. Movements seeking to change the world often begin by rewriting history, thereby enabling people to reimagine the future. Whether you want workers to go on a general strike, women to take possession of their bodies, or oppressed minorities to demand political rights – the first step is to retell their history. The new history will explain that ‘our present situation is neither natural nor eternal. Things were different once. Only a string of chance events created the unjust world we know today. If we act wisely, we can change that world, and create a much better one.’ This is why Marxists recount the history of capitalism; why feminists study the formation of patriarchal societies; and why African Americans commemorate the horrors of the slave trade. They aim not to perpetuate the past, but rather to be liberated from it.

In Africa every human has a spark of divine nature, and sin does not separate us from it. We are cousins of God. Every person has multiple souls, including the souls of ancestors that reincarnate through us. The purest soul is called an ori, and a person who cultivates their ori can attain divinity.

In his book The Africans, Ali Mazrui began his study of the triple heritage of the African people by pointing out that the ills of the continent of Africa nowadays are the result of the anger of the ancestors in the face of the general desecration brought about by modernism. He indicates that throwing away one’s culture for another is an insult to the dead, and can result, as in the case of Africa, in a lot of unresolved ills. In a way, Mr. Mazrui is not just speaking about mechanized Africa, where the worship of the ancestors is being gradually replaced with the worship of machines. He is also speaking to the developed countries, where the antlike frenzy of life, characterized by a work-obsessed culture, is symptomatic of an illness that is perhaps too large to face. Thus

What do think about abortion?” “I could feel the tension growing in the plane. I dropped my head, acknowledging that we had very different value systems for our lives. Then I thought of a way to respond to his question. “You’re Jewish, right?” I asked. “Yes,” he said defensively. “I told you I was!” “Do you know how Hitler persuaded the German people to destroy more than six million of your Jewish ancestors?” The man looked at me expectantly, so I continued. ”He convinced them that Jews were not human and then exterminated your people like rats.” I could see that I had his attention, so I went on. “Do you understand how Americans enslaved, tortured, and killed millions of Africans? We dehumanized them so our constitution didn’t apply to them, and then we treated them worse than animals.” “How about the Native Americans?” I pressed. “Do you have any idea how we managed to hunt Indians like wild animals, drive them out of their own land, burn their villages, rape their women, and slaughter their children? Do you have any clue how everyday people turned into cruel murderers?” My Jewish friend was silent, and his eyes were filling with tears as I made my point. “We made people believe that the Native Americans were wild savages, not real human beings, and then we brutalized them without any conviction of wrongdoing! Now do you understand how we have persuaded mothers to kill their own babies? We took the word fetus, which is the Latin word for ‘offspring,’ and redefined it to dehumanize the unborn. We told mothers, ‘That is not really a baby you are carrying in your belly; it is a fetus, tissue that suddenly forms into a human being just seconds before it exits the womb.’ In doing so, we were able to assert that, in the issue of abortion, there is only one person’s human rights to consider, and then we convinced mothers that disposing of fetal tissue (terminating the life of their babies) was a woman’s right. Our constitution no longer protects the unborn because they are not real people. They are just lifeless blobs of tissue.” By now, tears were flowing down his cheeks. I looked right into his eyes and said, “Your people, the Native Americans, and the African Americans should be the greatest defenders of the unborn on the planet. After all, you know what it’s like for society to redefine you so that they can destroy your races. But ironically, your races have the highest abortion rates in this country! Somebody is still trying to exterminate your people, and you don’t even realize it. The names have changed, but the plot remains the same!” Finally he couldn’t handle it anymore. He blurted out, “I have never heard anything like this before. I am hanging out with the wrong people. I have been deceived!

Once, the Dream's parameters were caged by technology and by the limits of horsepower and wind. But the Dreamers have improved themselves, and the damming of seas for voltage, the extraction of coal, the transmuting of oil into food, have enabled an expansion in plunder with no known precedent. And this revolution has freed the Dreamers to plunder no just the bodies of humans but the body of Earth itself. The Earth is not our creation. It has no respect for us. It has no use for us. And its vengeance is not the fire in the cities but the fire in the sky. Something more fierce than Marcus Garvey is riding on the whirlwind. Something more awful than all our African ancestors is rising with the seas.

It’s nice to hear that exploring Amazon for the best deal on, say, a coffeemaker is similar to our ancestors exploring the African savanna. But it’s also kind of depressing.

We fear that if we heal our trauma bonds, we are betraying the tribe. No, our ancestors want us to heal the bloodline. That is evolution. That is why you were born.

I love that while we were cracking 40s, Mad Dog 20/20, and wine coolers (yes!), we were on a sacred continuum, connected to an ancient gift that survived from our ancestors.

Spirit was your first ancestor.

Unbury your ancestors. The spirits of the people you love want to be unburied.

My ancestors are my greatest motivation!

We must act as if we answer to, and only answer to, our Ancestors, our children, and the unborn.

I was a Chinese American, an ethnic minority so small as to be almost invisible. He was an African American who was very conscious that the blood and sweat of his ancestors had made possible the rapid economic development of this country and who had already embarked on the struggle to ensure that his people would be among those deciding its economic and political future.

With this approach, we found that at least some Neanderthal-related genetic material came into the ancestors of present-day non-Africans eighty-six thousand to thirty-seven thousand years ago.20

All that ancestor stuff … I mean, I’ve got English ancestors too, haven’t I? It’s no good saying like my ancestors were African, so I’ve got to go back to my roots …. It was my English ancestors who sold my African ancestors into slavery. Where does that leave me? Am I innocent or guilty or what? ‘’ ‘You can’t go back’’ Stuart said. ‘’You can only go forward. You can’t forget either. You have to use everything you know.

All modern humans are related to what scientists call "Mitochondrial Eve." This refers to our common matrilineal ancestor. She lived approximately 200,000 years ago and depending on how you estimate the length of a generation, we are only 5,000 to 10,000 generations from one another. To put it another way, each of us is a cousin of one another at most 10,000 times removed. And yes, Mitochondrial Eve lived in Africa, so, in a very real way, we are all Africans.

economic pie of 2014 is far larger than the pie of 1500, but it is distributed so unevenly that many African peasants and Indonesian labourers return home after a hard day’s work with less food than did their ancestors 500 years ago.

The economic pie of 2014 is far larger than the pie of 1500, but it is distributed so unevenly that many African peasants and Indonesian labourers return home after a hard day’s work with less food than did their ancestors 500 years ago.

Africa, despite all the cruelty it suffered, has never wanted to call for an interracial war of blacks against whites. This is what makes the greatness of the African people, This generous and just attitude of Africa must remain unchanged.

[U]nless one is to yield to biological determinism and accept that the possession of black sin creates a unique black mentality and character, it is hard to see what living connection exists between American blacks today and their heterogeneous West African ancestors three centuries ago. And biological determinism--the theory that race determines mentality--is of course just another word for racism. Biological determinism is exactly the theory apologists for slavery used in the American South before the Civil War. It is bizarre to hear blacks invoking the same theory today.

there is no such thing as different races of humans. Any differences we traditionally associate with race are a product of our need for vitamin D and our relationship to the Sun. Just a few clusters of genes control skin color; the changes in skin color are recent; they’ve gone back and forth with migrations; they are not the same even among two groups with similarly dark skin; and they are tiny compared to the total human genome. So skin color and “race” are neither significant nor consistent defining traits. We all descended from the same African ancestors, with little genetic separation from each other. The different colors or tones of skin are the result of an evolutionary response to ultraviolet light in local environments. Everybody has brown skin tinted by the pigment melanin. Some people have light brown skin. Some people have dark brown skin. But we all are brown, brown, brown. Our reactions to other groups are real enough, but evolutionary biology shows that those reactions have nothing to do with race, because race is not real. Scientifically speaking, there is tribalism and group bias, but there cannot be any such thing as racism. We are all one.

As I have put it before, if the second dinosaur to the left of the tall cycad tree had not happened to sneeze and thereby fail to catch the tiny, shrew-like ancestor of all the mammals, we would none of us be here. We all can regard ourselves as exquisitely improbable. But here, in a triumph of hindsight, we are.

By computing the proportion of European male and female ancestors that would be necessary to produce the observed difference in European ancestry between chromosome X and the autosomes, Bryc was able to estimate the separate male (38 percent) and female (10 percent) proportion of European ancestors in African Americans.

Today there are hundreds of millions of people in the Americas with African ancestry, the largest numbers in Brazil, the Caribbean, and the United States. The mixing of three highly divergent populations in the Americas—Europeans, indigenous people, and sub-Saharan Africans—that began almost five hundred years ago continues to this day. Even in the United States, where European Americans are still in the majority, African Americans and Latinos comprise around a third of the population. Nearly all individuals from these mixed populations derive large stretches of their genomes from ancestors who lived on different continents fewer than twenty generations ago.

This means that no matter what we look like, if we were born and raised in America, white-body supremacy and our adaptations to it are in our blood. Our very bodies house the unhealed dissonance and trauma of our ancestors. This is why white-body supremacy continues to persist in America, and why so many African Americans continue to die from

You have to know a lot of songs to cook the way our ancestors cooked. The songs are like clocks with spells. Some enslaved cooks timed the cooking by the stanzas of the hymns and spirituals, or little folk songs that began across the Atlantic and melted into plantation Creole, melting Africa with Europe until beginnings and endings were muddied.

This is sacred space. Libation . . . instead of pouring water on the ground, I pour words on the page. I begin with this libation in honor of all of those unknown and known spirits who surround us. I acknowledge the origins of this land where I am seated while writing this introduction. This land was inhabited by Indigenous people, the very first people to inhabit this land, who lived here for thousands of years before the Europeans arrived and were unfortunately unable to cohabitate without dominating, enslaving, raping, terrorizing, stealing from, relocating, and murder- ing the millions of members of Indigenous nations throughout Turtle Island, which is now known as North America. I write libation to those millions of Indigenous women, men, and children; and those millions of kidnapped and enslaved African women, men, and children whose genocide, confiscated land, centuries of free labor, forced migration, traumatic memories of rape, and sweat, tears, and blood make up the very fiber and foundation of all of the Americas and the Caribbean.

The American plantation wasn’t the quaint village community you saw depicted in your history textbook. It was a labor camp system for exiled prisoners of war and victims of kidnapping. In this light, it is no wonder many African Americans do not flock to but altogether avoid the plantation and urban sites where enslaved people—our ancestors—lived, worked, and died.

The DNA evidence has been conclusive that modern humans outside of Africa are all descendants of a single population of Out of Africa (OoA) migrants who moved into Asia sometime after 70,000 years ago and then spread around the world, perhaps replacing their genetic cousins such as Homo neanderthalensis along the way. All recent discoveries have gone on to reaffirm the African origins of all modern humans.

Let us be practical in our expectations of the Criminal Law.… [For] we have merely to imagine, by some trick of time travel, meeting our earliest hominid ancestor, Adam, a proto-man, short of stature, luxuriantly furred, newly bipedal, foraging about on the African savannah three million or so years ago. Now, let us agree that we may pronounce whatever laws we like for this clever little creature, still it would be unwise to pet him.

To an American Negro living in the northern part of the United States the word South has an unpleasant sound, an overtone of horror and of fear. For it is in the South that our ancestors were slaves for three hundred years, bought and sold like cattle. It is in the South today that we suffer the worst forms of racial persecution and economic exploitation--segregation, peonage, and lynching. It is in the Southern states that the color line is hard and fast, Jim Crow rules, and I am treated like a dog. Yet it is in the South that two-thirds of my people live: A great Black Belt stretching from Virginia to Texas, across the cotton plantations of Georgia and Alabama and Mississippi, down into the orange groves of Florida and the sugar cane lands of Louisiana. It is in the South that black hands create the wealth that supports the great cities--Atlanta, Memphis, New Orleans, where the rich whites live in fine houses on magnolia-shaded streets and the Negroes live in slums restricted by law. It is in the South that what the Americans call the "race problem" rears its ugly head the highest and, like a snake with its eyes on a bird, holds the whole land in its power. It is in the South that hate and terror walk the streets and roads by day, sometimes quiet, sometimes violent, and sleep n the beds with the citizens at night.

Today, it is not up to Africa to tell the white race to examine itself. It is especially up to herself to do its own self-examination. It has to forgive once and for all, to stop blaming whites and decrying their misdeeds and the causes of their actual misfortune. It must dare to look itself directly into its own eyes, see things as they are today in its own house, amongst Africans themselves, and have the courage to say and recognize what they see in this house.

The economic pie of 2014 is far larger than the pie of 1500, but it is distributed so unevenly that many African peasants and Indonesian labourers return home after a hard day’s work with less food than did their ancestors 500 years ago. Much like the Agricultural Revolution, so too the growth of the modern economy might turn out to be a colossal fraud. The human species and the global economy may well keep growing, but many more individuals may live in hunger and want.

The economic pie of 2014 is far larger than the pie of 1500, but it is distributed so unevenly that many African peasants and Indonesian labourers return home after a hard day's work with less food than did their ancestors 500 years ago. Much like the Agricultural Revolution, so too the growth of the modern economy might turn out to be a colossal fraud. The human species and the global economy may well keep growing, but many more individuals may live in hunger and want. (p. 372)

That constitutionally stipulated deadline of January 1, 1808, is, from our perspective, one of the most important dates in American history, signaling as it does the transformation of the United States slavery industry. For this reason, 1808 is also an essential date for understanding the making of African American culture. Kidnapped Africans had been arriving for almost two hundred years, repeatedly re-Africanizing American culture. No longer. The child was separated from the ancestors.

I thought of my primary and secondary education. I remembered feeling crippling guilt as I silently wondered why every enslaved person couldn’t simply escape like [Frederick] Douglass, [Harriet] Tubman, and [Harriet] Jacobs had. I found myself angered by the stories of those who did not escape. Had they not tried hard enough? Didn’t they care enough to do something? Did they choose to remain enslaved? This, I now realize, is part of the insidiousness of white supremacy; it illuminates the exceptional in order to implicitly blame those who cannot, in the most brutal circumstances, attain superhuman heights. It does this instead of blaming the system, the people who built it, the people who maintained it. In overly mythologizing our ancestors, we forget an all-too-important reality: the vast majority were ordinary people, which is to say they were people just like everyone else. This ordinariness is only shameful when used to legitimate oppression. This is its own quiet violence.

Let us be practical in our expectations of the Criminal Law.… [For] we have merely to imagine, by some trick of time travel, meeting our earliest hominid ancestor, Adam, a proto-man, short of stature, luxuriantly furred, newly bipedal, foraging about on the African savannah three million or so years ago. Now, let us agree that we may pronounce whatever laws we like for this clever little creature, still it would be unwise to pet him.” —REYNARD THOMPSON, A General Theory of Human Violence (1921)

Let us be practical in our expectations of the Criminal Law.… [For] we have merely to imagine, by some trick of time travel, meeting our earliest hominid ancestor, Adam, a proto-man, short of stature, luxuriantly furred, newly bipedal, foraging about on the African savannah three million or so years ago. Now, let us agree that we may pronounce whatever laws we like for this clever little creature, still it would be unwise to pet him.” —REYNARD THOMPSON,    A General Theory of Human Violence (1921)

We were scorning the symbol of hypocrisy and hope. Many of us had only begun to realize in Africa that the Stars and Stripes was our flag and our only flag, and that knowledge was almost too painful to bear. We could physically return to Africa, find jobs, learn languages, even marry and remain on African soil all our lives, but we were born in the United States and it was the United States which had rejected, enslaved, exploited, then denied us. It was the United States which held the graves of our grandmothers and grandfathers. It was in the United States, under conditions too bizarre to detail, that those same ancestors had worked and dreams of “a better day, by and by.” . . . I shuddered to think that while we wanted that flag dragged into the mud and sullied beyond repair, we also wanted it pristine, its white stripes, summer cloud white. Watching it wave in the breeze of a distance made us nearly choke with emotion. It lifted us up with its promise and broke our hearts with its denial.

How many times have we heard an African official or a “black authority” saying, “We blacks, we are cursed, it is as if we were destined to remain inferior, retarded, to remain Negroes! Yes, we are cursed, we will never develop as the Asians or the whites do, we are not capable, mentally or intellectually, we are condemned to remain Negroes forever, always behind the others, cursed”! I have heard similar words coming from the mouth of ministers, ambassadors, African diplomats, some expressing themselves in front of their young children, who drank their words.

We're both of the invented Caribbean, Nesto says, a Nuevo Mundo alchemy of distilled African, Spaniard, Indian, Asian, and Arab blood, each of us in varying mixtures. He likes to compare our complexions, putting his arm next to mine, calls me 'canelita, ni muy tostada ni muy blanquita' showing off his darkness, proof, his mother told him, of his noble Yoruba parentage and brave cimarron ancestors, la raza prieta of which he should be proud no matter how much others have resisted mestizaje, hanging onto the milky whiteness of their lineage like it's their most precious commodity.

It is a few selected genes, not the many neutral ones, that may account for the differences between continental races. Substantial evidence for this idea has now emerged from a genomewide survey by Jonathan Pritchard of the University of Chicago. Devising a test to identify genes under recent selective pressure, he found roughly 200 such genes in Africans, in East Asians, and in Europeans. Each race’s set of selected genes overlapped very little with those of other races, just as would be expected if the populations on each continent had adapted independently to evolutionary pressures.

In some ways, the only thing we have in common is the color of our skin. Our ancestors came from all over the African continent. It's quite large... They had different ways of subsistence, different customs, spoke a hundred different languages. And that great mixture was brought to America in the holds of slave ships. To the north, the south. Their sons and daughters picked tobacco, cultivated cotton, worked on the largest estates and smallest farms. We are craftsmen and midwives and preachers and peddlers. Black hands built the White House, the seat of our nation's government. The word we. We are not one people, but many different people. How can one person speak for this great, beautiful race - which is not one race but many, with a million desires and hopes and wishes for ourselves and our children? For we are Africans in America. Something new in the history of the world, without models for what we will become. Color must suffice. It has brought us to this night, this discussion, and it will take us into the future. All I truly know is that we rise and fall as one, one colored family living next door to one white family. We may not know the way through the forest, but we can pick each other up when we fall, and we will arrive together.

After 1908, and especially after 1945, capitalist greed was somewhat reined in, not least due to the fear of Communism. Yet inequities are still rampant. The economic pie of 2014 is far larger than the pie of 1500, but it is distributed so unevenly that many African peasants and Indonesian labourers return home after a hard day’s work with less food than did their ancestors 500 years ago. Much like the Agricultural Revolution, so too the growth of the modern economy might turn out to be a colossal fraud. The human species and the global economy may well keep growing, but many more individuals may live in hunger and want. Capitalism

Was it? It helps to dig back into the origins of Ebonics. Enslaved Africans formulated new languages in nearly every European colony in the Americas, including African American Ebonics, Jamaican Patois, Haitian Creole, Brazilian Calunga, and Cubano. In every one of these countries, racist power—those in control of government, academia, education, and media—has demeaned these African languages as dialects, as “broken” or “improper” or “nonstandard” French, Spanish, Dutch, Portuguese, or English. Assimilationists have always urged Africans in the Americas to forget the “broken” languages of our ancestors and master the apparently “fixed” languages of Europeans—to speak “properly.

On the Gallows Once Kofi Awoonor I crossed quite a few of your rivers, my gods, into this plain where thirst reigns I heard the cry of mourners the long cooing of the African wren at dusk the laughter of the children at dawn had long ceased night comes fast in our land where indeed are the promised vistas the open fields, blue skies, the singing birds and abiding love? History records acts of heroism, barbarism of some who had power and abused it massively of some whose progenitors planned for them the secure state of madness from which no storm can shake them; of some who took the last ships disembarked on some far-off shores and forgot of some who simply laid down the load and went home to the ancestors

Today's American food culture is a contested landscape in search of values, new direction, and its own indigenous sense of rightness and self-worth. It's a culture looking toward ecology, the regional flow of seasons, and opportunities for new ways to invigorate and color the American palate. Our new foodies are concerned with health, sustainability, environmental integrity, social justice, and the push-pull between global and local economies. Our food world is a charged scene of culinary inquiry continually in search of ancestors, historic precedent, and novel ways to explore tradition while surging forward. The chefs and culinarians of twenty-first-century America have become hungry for an origin story all our own.

The distinctiveness that we have so assiduously ascribed to ourselves as humans is, in reality, an accident of history. Imagine, for instance, how much more distinct we could have claimed our species to be had all the great apes become extinct before we began pondering our position in the world of nature. If vervet monkeys were our closet relatives, humans would indeed appear to stand separate. Equally, if the species of hominid that links us to our common ancestor with the African apes had not become extinct, the gap between us and chimpanzees would be closed all the way. Gradations between human and ape would be present at every step, and our revered distinctiveness would vanish. It is simply a contingent fact of history that certain species did become extinct during the past five million years, leaving us to compare ourselves with the African apes as our closest living relatives. And it is a sobering fact of current history that the comparison between humans and apes may soon become virtually artificial, as each species of ape faces extinction in its natural populations. If this happens, it means we will lose the opportunity to learn about ourselves from our nearest living relatives, just at the time that we have indeed recognized them as our relatives. It also means that we will have frittered away our one remaining chance to allow our sibling species to live the way of life for which they, and we, co-evolved across the millennia.

Margaret Beale Spencer was hired as a consultant by CNN to re-create the doll tests for the modern age. This time, however, white children were tested as well as Black children. The tests showed that white children tended to identify the color of their own skin with more positive attributes and those with darker skins with more negative attributes. The researchers called this phenomenon “white bias.” The tests showed that the Black children were far less likely to respond with white bias. Dr. Spencer concluded, “All kids on the one hand are exposed to the stereotypes. What’s really significant here is that white children are learning or maintaining those stereotypes much more strongly than the African American children.

These chunks of DNA are highly informative. For example, we can use their length to date the time of interbreeding. This relies on the fact that over time, long lengths of genome are chopped and swapped by recombination. The longer the intact sequence, the fewer generations undergone since interbreeding—the effect has been confirmed by looking at ancient DNA from Siberian contemporaries of the Neanderthals: modern-looking Homo sapiens sapiens, for whom Neanderthal interbreeding must have been a recent thing. These true Moderns have significantly longer Neanderthal regions in their genome. Such considerations put our Neanderthal hybridisation suggestively close to our recent African exodus, between 50,000 and 60,000 years ago.*

Bumblebees detect the polarization of sunlight, invisible to uninstrumented humans; put vipers sense infrared radiation and detect temperature differences of 0.01C at a distance of half a meter; many insects can see ultraviolet light; some African freshwater fish generate a static electric field around themselves and sense intruders by slight perturbations induced in the field; dogs, sharks, and cicadas detect sounds wholly inaudible to humans; ordinary scorpions have micro--seismometers on their legs so they can detect in darkness the footsteps of a small insect a meter away; water scorpions sense their depth by measuring the hydrostatic pressure; a nubile female silkworm moth releases ten billionths of a gram of sex attractant per second, and draws to her every male for miles around; dolphins, whales, and bats use a kind of sonar for precision echo-location. The direction, range, and amplitude of sounds reflected by to echo-locating bats are systematically mapped onto adjacent areas of the bat brain. How does the bat perceive its echo-world? Carp and catfish have taste buds distributed over most of their bodies, as well as in their mouths; the nerves from all these sensors converge on massive sensory processing lobes in the brain, lobes unknown in other animals. how does a catfish view the world? What does it feel like to be inside its brain? There are reported cases in which a dog wags its tail and greets with joy a man it has never met before; he turns out to be the long-lost identical twin of the dog's "master", recognizable by his odor. What is the smell-world of a dog like? Magnetotactic bacteria contain within them tiny crystals of magnetite - an iron mineral known to early sailing ship navigators as lodenstone. The bacteria literally have internal compasses that align them along the Earth's magnetic field. The great churning dynamo of molten iron in the Earth's core - as far as we know, entirely unknown to uninstrumented humans - is a guiding reality for these microscopic beings. How does the Earth's magnetism feel to them? All these creatures may be automatons, or nearly so, but what astounding special powers they have, never granted to humans, or even to comic book superheroes. How different their view of the world must be, perceiving so much that we miss.

African red rice is a sacred plant to many of the people who still grow it. It is intimately associated with the ancestors; it was even used to start a revolution in colonial Senegal. According to my friend Senegalese chef Pierre Thiam, “a young, handicapped Jola woman named Aline Sitoe Diatta” had a vision during a drought from the Jola Supreme Being to return to the ancient rituals of their ancestors, and to abandon the broken Asian rice given to them by the French colonial authorities during World War II. It was not enough to grow and cultivate the rice; the Jola were to return to traditional forms of land management and respect for sacred woodlands. Aline Sitoe Diatta met her end in exile in Timbuktu, ultimately dying of starvation. Rice has a long history with culinary justice.

Europe is forgetting the heritage of its ancestors and the official defence of our cultural ‘patrimony’ disguises an initiative of museification, but not creation. For a cultural identity, like a biological identity, is fundamentally Archeofuturist:[103] it proceeds by a permanent rebirth of forms and generations, which begins with an original germen.[104] Permanent biological and cultural renewal and the constant maintenance of the will-to-power is the law of long-lived peoples. Identity cannot be conceived without the complementary notion of continuity. The war against ethnic and cultural identity is the key watchword of the reigning egalitarian ideology. It is a question of simultaneously abolishing our memory and our origins. The academic curricula bear witness to this. The schools now teach African fairy tales instead of our old French songs.

The European and the African have an entirely different concept of time. In the European worldview, time exists outside man, exists objectively, and has measurable and linear characteristics. According to Newton, time is absolute: “Absolute, true, mathematical time of itself and from its own nature, it flows equitably and without relation to anything external.” The European feels himself to be time’s slave, dependent on it, subject to it. To exist and function, he must observe its ironclad, inviolate laws, its inflexible principles and rules. He must heed deadlines, dates, days, and hours. He moves within the rigors of time and cannot exist outside them. They impose upon him their requirements and quotas. An unresolvable conflict exists between man and time, one that always ends with man’s defeat—time annihilates him. Africans apprehend time differently. For them, it is a much looser concept, more open, elastic, subjective. It is man who influences time, its shape, course, and rhythm (man acting, of course, with the consent of gods and ancestors ). Time is even something that man can create outright, for time is made manifest through events, and whether an event takes place or not depends, after all, on man alone. If two armies do not engage in a battle, then that battle will not occur (in other words, time will not have revealed its presence, will not have come into being). Time appears as a result of our actions, and vanishes when we neglect or ignore it. It is something that springs to life under our influence, but falls into a state of hibernation, even nonexistence, if we do not direct our energy toward it. It is a subservient, passive essence, and, most importantly, one dependent on man.

Reading Barracoon, one understands immediately the problem many black people, years ago, especially black intellectuals and political leaders, had with it. It resolutely records the atrocities African peoples inflicted on each other, long before shackled Africans, traumatized, ill, disoriented, starved, arrived on ships as “black cargo” in the hellish West. Who could face this vision of the violently cruel behavior of the “brethren” and the “sistren” who first captured our ancestors? Who would want to know, via a blow-by-blow account, how African chiefs deliberately set out to capture Africans from neighboring tribes, to provoke wars of conquest in order to capture for the slave trade people—men, women, children—who belonged to Africa? And to do this in so hideous a fashion that reading about it two hundred years later brings waves of horror and distress. This is, make no mistake, a harrowing

Reading Barracoon, one understands immediately the problem many black people, years ago, especially black intellectuals and political leaders, had with it. It resolutely records the atrocities African peoples inflicted on each other, long before shackled Africans, traumatized, ill, disoriented, starved, arrived on ships as “black cargo” in the hellish West. Who could face this vision of the violently cruel behavior of the “brethren” and the “sistren” who first captured our ancestors? Who would want to know, via a blow-by-blow account, how African chiefs deliberately set out to capture Africans from neighboring tribes, to provoke wars of conquest in order to capture for the slave trade people—men, women, children—who belonged to Africa? And to do this in so hideous a fashion that reading about it two hundred years later brings waves of horror and distress. This is, make no mistake, a harrowing read. We are being shown the wound.

As painful as it was, reading about sexual violence toward Black women and girls helped me with necessary creative depictions. My book could not have been written without Harriet Jacobs’s Incidents in the Life of a Slave Girl, Toni Morrison’s The Bluest Eye as well as Beloved, and Alice Walker’s The Color Purple—this last book is so special to me because Ms. Walker is a native of Eatonton, Georgia, the home of my maternal ancestors. (My mother was one of Ms. Walker’s teachers.) My mother—Trellie James Jeffers—published an early germinal essay about colorism in the Black community, “The Black Black Woman and the Black Middle Class,” which allowed me to witness (vicariously) intra-racist sexism in African American communities. Another essay by her, “From the Old Slave Shack: Memoirs of a Teacher,” offers historical background about Mama’s experiences attending segregated schools in Eatonton, Georgia, in the 1930s and 1940s, before attending Spelman College in 1951.

But on the Y chromosome, the studies found a pattern that was strikingly different. In East Asians, Europeans, Near Easterners, and North Africans, the authors found many Star Clusters with common male ancestors living roughly around five thousand years ago.18 The time around five thousand years ago coincides with the period in Eurasia that the archaeologist Andrew Sherratt called the “Secondary Products Revolution,” in which people began to find many uses for domesticated animals beyond meat production, including employing them to pull carts and plows and to produce dairy products and clothing such as wool.19 This was also around the time of the onset of the Bronze Age, a period of greatly increased human mobility and wealth accumulation, facilitated by the domestication of the horse, the invention of the wheel and wheeled vehicles, and the accumulation of rare metals like copper and tin, which are the ingredients of bronze and had to be imported from hundreds or even thousands of kilometers away.

Imagine going to a sporting event with sixty thousand seats around the stadium. You arrive early with your grandmother, and the two of you take the first seats. Next to your grandmother sits her grandmother, your great-great-grandmother. Next to her is your great-great-great-great-grandmother. The stadium fills with the ghosts of preceding grandmothers. An hour later the seat next to you is occupied by the last to sit down, the ancestor of you all. She nudges your elbow, and you turn to find a strange nonhuman face. Beneath a low forehead and big brow-ridge, bright dark eyes surmount a massive jaw. Her long, muscular arms and short legs intimate her gymnastic climbing ability. She is your ancestor and an australopithecine, hardly a companion your grandmother can be expected to enjoy. She grabs an overhead beam and swings away over the crowd to steal some peanuts from a vendor. She is connected to you by over three million years of rain and sun and searching for food in the rich and scary African bush.

There is surely no reason for Western civilization to have guilt trips laid on it by champions of cultures based on despotism, superstition, tribalism, and fanaticism. In this regard the Afrocentrists are especially absurd. The West needs no lectures on the superior virtue of those "sun people" who sustained slavery until Western imperialism abolished it (and sustain it to this day in Mauritania and the Sudan), who keep women in subjection, marry several at once, and mutilate their genitals, who carry out racial persecutions not only against Indians and other Asians but against fellow Africans from the wrong tribes, who show themselves either incapable of operating a democracy or ideologically hostile to the democratic idea, and who in their tyrannies and massacres, their Idi Amins and Boukassas, have stamped with utmost brutality on human rights. Keith B. Richburg, a black newspaperman who served for three years as the Washington Post's bureau chief in Africa, saw bloated bodies floating down a river in Tanzania from the insanity that was Rwanda and thought: "There but for the grace of God go I . . . Thank God my nameless ancestor, brought across the ocean in chains and leg irons, made it out alive . . . Thank God I am an American".

*Africans, Embrace One Another* -------------------------- My fellow African, when you look at another African, what do you see? Do you not see the reflection of yourself? Do you not see someone who was once a victim of the dark past? Someone who has now emerged as a survivor at last; just as your forefathers did before the shadows enslaved your kins! Do you not see the same colour of your skin? Do you not see the same texture of your hair? Yes, you see yourself, it's clear. Now, since you're looking at your reflection, don't you wish to cover yourself with affection? Beloved Africans, you were once the victims of confusion in the past. But you shouldn't remain in that disillusioned class. Today you're free and enriched with resources to maintain yourselves. Let the victim mentality go as a start. Like the three wise men, embrace your survivor status. Be wise and be resourceful. Africans, you have the permission to celebrate your roots, your heritage, and the teachings of your books. Go on and heal your bodies with your traditional herbs. And teach your children the secrets of your ancestors. Tell your children that your ancestors were self-sufficient. Efficient, your ancestors lived well — with little to nothing. Yet, they were the happiest. The merriest. Embrace the secrets of your traditions, just like the seas. You're safe and free.

When the white man came to Africa he studied us. Our way of living and he was amazed by our way of living. The Blackman didn’t have the sense of ownership but what the Blackman had was sharing living together. The Blackman was the richest Man on the planet. Poverty drove the white man to Africa. If the white man had everything why travel? When the white man saw the Blackman he saw God himself. Imagine a white man looking at a Blackman lifting heavy loads. The resistance to the hot weather. The Blackman was not afraid of the white man. The Blackman welcomed the white man. The white man took advantage and thought that he was more clever than the Blackman. Studied us day and night till he got the formula. Here is the formula what is it a Blackman values the most? “Life” Blackman knew they were something bigger than himself. The easy way is to brainwash give him what he believes in a white man form. Jesus Christ is just the same as our Ancestors. Proof Blackman never prayed to the Creator direct but used their Ancestor's spirit to connect. Ancestors mean we had different Ancestors but did the same thing. Jesus was introduced Son of the Creator! Blackman can talk to the Creator through the Creator's Son. Better than our Ancestors because we can talk to the Creator through his Son. The Bible was or is the proof that Jesus once existed and now he is in spirit form like our Ancestors. The Blackman has stories written on stones not curved into the stone but painted with high-quality paint. Time is being used to brainwash the whole world. Our forefathers and our future generations will be waiting for Jesus Christ because no time limit is set. What the whole world knows is One Day he will come. Just like the Blackman knows one day his Ancestors will come to guide his future generation.

One can take the ape out of the jungle, but not the jungle out of the ape. This also applies to us, bipedal apes. Ever since our ancestors swung from tree to tree, life in small groups has been an obsession of ours. We can’t get enough of politicians thumping their chests on television, soap opera stars who swing from tryst to tryst, and reality shows about who’s in and who’s out. It would be easy to make fun of all this primate behavior if not for the fact that our fellow simians take the pursuit of power and sex just as seriously as we do. We share more with them than power and sex, though. Fellow-feeling and empathy are equally important, but they’re rarely mentioned as part of our biological heritage. We would much rather blame nature for what we don’t like in ourselves than credit it for what we do like. As Katharine Hepburn famously put it in The African Queen, ”Nature, Mr. Allnut, is what we are put in this world to rise above.” This opinion is still very much with us. Of the millions of pages written over the centuries about human nature, none are as bleak as those of the last three decades, and none as wrong. We hear that we have selfish genes, that human goodness is a sham, and that we act morally only to impress others. But if all that people care about is their own good, why does a day-old baby cry when it hears another baby cry? This is how empathy starts. Not very sophisticated perhaps, but we can be sure that a newborn doesn’t try to impress. We are born with impulses that draw us to others and that later in life make us care about them. The possibility that empathy is part of our primate heritage ought to make us happy, but we’re not in the habit of embracing our nature. When people commit genocide, we call them ”animals”. But when they give to the poor, we praise them for being ”humane”. We like to claim the latter behavior for ourselves. It wasn’t until an ape saved a member of our own species that there was a public awakening to the possibility of nonhuman humaneness. This happened on August 16, 1996, when an eight-year-old female gorilla named Binti Jua helped a three-year-old boy who had fallen eighteen feet into the primate exhibit at Chicago’s Brookfield Zoo. Reacting immediately, Binti scooped up the boy and carried him to safety. She sat down on a log in a stream, cradling the boy in her lap, giving him a few gentle back pats before taking him to the waiting zoo staff. This simple act of sympathy, captured on video and shown around the world, touched many hearts, and Binti was hailed as a heroine. It was the first time in U.S. history that an ape figured in the speeches of leading politicians, who held her up as a model of compassion. That Binti’s behavior caused such surprise among humans says a lot about the way animals are depicted in the media. She really did nothing unusual, or at least nothing an ape wouldn’t do for any juvenile of her own species. While recent nature documentaries focus on ferocious beasts (or the macho men who wrestle them to the ground), I think it’s vital to convey the true breadth and depth of our connection with nature. This book explores the fascinating and frightening parallels between primate behavior and our own, with equal regard for the good, the bad, and the ugly.

The Tale of Human Evolution The subject most often brought up by advocates of the theory of evolution is the subject of the origin of man. The Darwinist claim holds that modern man evolved from ape-like creatures. During this alleged evolutionary process, which is supposed to have started 4-5 million years ago, some "transitional forms" between modern man and his ancestors are supposed to have existed. According to this completely imaginary scenario, four basic "categories" are listed: 1. Australopithecus 2. Homo habilis 3. Homo erectus 4. Homo sapiens Evolutionists call man's so-called first ape-like ancestors Australopithecus, which means "South African ape." These living beings are actually nothing but an old ape species that has become extinct. Extensive research done on various Australopithecus specimens by two world famous anatomists from England and the USA, namely, Lord Solly Zuckerman and Prof. Charles Oxnard, shows that these apes belonged to an ordinary ape species that became extinct and bore no resemblance to humans. Evolutionists classify the next stage of human evolution as "homo," that is "man." According to their claim, the living beings in the Homo series are more developed than Australopithecus. Evolutionists devise a fanciful evolution scheme by arranging different fossils of these creatures in a particular order. This scheme is imaginary because it has never been proved that there is an evolutionary relation between these different classes. Ernst Mayr, one of the twentieth century's most important evolutionists, contends in his book One Long Argument that "particularly historical [puzzles] such as the origin of life or of Homo sapiens, are extremely difficult and may even resist a final, satisfying explanation." By outlining the link chain as Australopithecus > Homo habilis > Homo erectus > Homo sapiens, evolutionists imply that each of these species is one another's ancestor. However, recent findings of paleoanthropologists have revealed that Australopithecus, Homo habilis, and Homo erectus lived at different parts of the world at the same time. Moreover, a certain segment of humans classified as Homo erectus have lived up until very modern times. Homo sapiens neandarthalensis and Homo sapiens sapiens (modern man) co-existed in the same region. This situation apparently indicates the invalidity of the claim that they are ancestors of one another. Stephen Jay Gould explained this deadlock of the theory of evolution although he was himself one of the leading advocates of evolution in the twentieth century: What has become of our ladder if there are three coexisting lineages of hominids (A. africanus, the robust australopithecines, and H. habilis), none clearly derived from another? Moreover, none of the three display any evolutionary trends during their tenure on earth. Put briefly, the scenario of human evolution, which is "upheld" with the help of various drawings of some "half ape, half human" creatures appearing in the media and course books, that is, frankly, by means of propaganda, is nothing but a tale with no scientific foundation. Lord Solly Zuckerman, one of the most famous and respected scientists in the U.K., who carried out research on this subject for years and studied Australopithecus fossils for 15 years, finally concluded, despite being an evolutionist himself, that there is, in fact, no such family tree branching out from ape-like creatures to man.

As American citizens, whatever routes we or our particular ancestors took to get to this point, we’re all in this together now. Over the past few decades, we have developed euphemisms to help us forget how we, as a nation, have segregated African American citizens.

For Du Bois, the taproot of the collective soul of black Americans was the Negro spiritual. It was to the African-American what the Nibelungenlied is to the Teuton or The Odyssey to the Greek, the expression in an archaic poetic idiom of the Volk’s spiritual strivings, revealing an inner strength that has endured enslavement and persecution. Just as German “folk psychologists” explained that a people’s past, recycled as myth, could become a permanent part of their collective “soul experience,” Du Bois now suggested that this was what had happened with slavery. Far from being relegated to the past, it determined all subsequent meaningful cultural activity for black people. Having black blood in America meant having the soul experience of being a slave, even if (as in the case of Du Bois) none of one’s family members or ancestors had actually been in bondage.

Africans, you have the permission to celebrate your roots and your heritage again. Go on and heal your bodies with your traditional herbs. And teach your children the secrets of your ancestors. Your ancestors lived well — with little to nothing. They were self-sufficient. Yet, they were the happiest. Embrace the secrets of your traditions again. You're safe and free.

The Lowcountry is a two-hundred-mile stretch of land that spans the Georgia and South Carolina coasts, along with the Sea Islands.9 It is believed that over half of the 388,000 Africans brought to the lands that became the United States first arrived in the Lowcountry.10 According to the International African American Museum, 80 percent of African Americans can trace an ancestor who set foot onto a Charleston dock first.11 Despite this rich history, I had heard of Gullah people only twice in my life—on Nickelodeon’s 1990s children’s television show Gullah Gullah Island and from a close friend whose late grandmother was Gullah. The Gullah Geechee people are the oldest sub-ethnic group of African Americans.

From bell hooks: When we love the earth, we are able to love ourselves more fully. I believe this. the ancestors taught me it was so. as a child, I loved playing in dirt, in that rick Kentucky soil, that was a source of life. before I understood anything about the pain and exploitation of the southern system of sharecropping, I understood that grown-up black folks loved the land… from the moment of their first meeting, Native American and African people shared with one another a respect for the life-giving forces of nature, of the earth. African settlers in Florida taught the Seminoles methods for rice cultivation. Native people taught recently arrived black folks about the many uses of corn. Sharing the reverence for the earth, they helped one another remember that, despite the white man’s ways, the land belonged to everyone. Estrangement from nature and engagement in mind/body splits made it all the more possible for black people to internalize white-supremacist assumptions about black identity…if we can think of urban life as a location where black folks learned to accept the mind/body split that made it possible to abuse the body, we can better understand the growth of nihilism and despair in the black psyche.

I do think that there is a need for folks who are not of African descent but who have in any way, shape, or form benefited not only from slavery but from systemic racism that has survived beyond slavery, to be able to acknowledge that," she explained. But not by taking blame for the actions of an ancestor; it's not about blame-placing it or taking it. Instead, Wells said, the idea is to see past an individual's feelings or actions to the systems built to protect the privilege and fortune amassed by some through the deprivation of others. We have to recognize the injury and care about those who have been harmed, she said, then we have to see the systems that produce and perpetuate those injuries. And to do that, we need to use our sense of the past to hone our awareness of the present

I thought about all of the times, growing up, when I had sat in class and heard a white classmate say, "Well, my ancestors didn't own slaves," or heard a political commentator on television say, "Why are we still talking about slavery? People need to get over it." Or a politician say, "We can't wallow in the past. It's time to focus on the future." When I hear these deflections, I think of all the ways this country attempts to smother conversations about how its past has shaped its present. How slavery is made to sound as if it happened in a prehistoric age instead of only a few generations ago.

After 1908, and especially after 1945, capitalist greed was somewhat reined in, not least due to the fear of Communism. Yet inequities are still rampant. The economic pie of 2014 is far larger than the pie of 1500, but it is distributed so unevenly that many African peasants and Indonesian labourers return home after a hard day’s work with less food than did their ancestors 500 years ago.

In order to justify oppression of the Other, one has to believe, and has to get all participants in that oppression to believe, that the Other is somehow fundamentally different. Do you think that the people who put my ancestors on boats and ripped them away from Africa believed that black men and women were just as human as they were?” “No,” I said, “they thought they were better than the Africans.

Why, it's a commandment handed down by our ancestors. That was the way they behaved--" "And I suppose their conduct was invariably impeccable, huh?" Chris mocked. "One of the reasons I've always had respect for polygamy is that our ancestors handed it down to us.

The so-called Cuban bourgeoisie, at first under the influence of colonial racism and later by North American racism, and feeling insecure under the latter, was the group that always paid the greatest attention to the sophisticated instruments of genetic racism, since it assisted them to exert its power and domination. This led to some rather ironic interpretations of race in Havana. Fulgencio Batista, the president of the Republic, as a mulatto, could not belong to the most aristocratic clubs. Josephine Baker, a most important international performer, suffered discrimination in Havana. The Spanish colonizers, despite close to eight hundred years under the Moors, never adopted their African ancestors, their own racial mixture. This shameful attitude was inherited and transmitted to the Cuban creole bourgeoisie and the white (virtually the only) middle class.

You are not betraying your ancestors by healing your trauma.

I’ve had motherland-born African family tell me I don’t have a right to my Africanness because my ancestors were sold. I have had multi-generation African American family tell me I don’t have a right to my Americanness although I was born and raised on Black soil in the U.S. of A. I have had Guyanese family tell me I don’t have a right to the culture that birthed my parents, grandparents, and their great-grandparents because I am a “Yankee.” For all these folks, I am an orphan. But that’s their problem, because only I get to define me, and I own all of my spiritual, cultural, geographical, and genetic DNA.

The big revelations, however, remained firm. Ardi showed an evolutionary stage between Australopithecus and our common ancestors with African apes—a once-unimaginable creature and a reminder that some mysteries could be solved only with fossils.

In 2010, a consortium of scientists revealed a startling discovery: DNA showed modern humans interbred with Neanderthals. Today, all non-African humans contain about 2 percent Neanderthal DNA (roughly equivalent to the amount we would inherit from an ancestor six generations back).

The actual antecedents of contemporary populist politicians like Trump are to be found not in interwar Central European totalitarian states but in state and local politics, particularly urban politics. In Europe, pro-Brexit Boris Johnson was the mayor of London before becoming prime minister, and Italy’s Matteo Salvini was on the city council of Milan from 1993 to 2012. In the United States, the shift from post-1945 democratic pluralism to technocratic neoliberalism was fostered from the 1960s onward by an alliance of the white overclass with African Americans and other racial minority groups. The result was a backlash by white working-class voters, not only against nonwhites who were seen as competitors for jobs and housing, but also against the alien cultural liberalism of white “gentry liberals.” The backlash in the North was particularly intense among “white ethnics”—first-, second-, and third-generation white immigrants like Irish, German, Italian, and Polish Americans, many of them Catholic. The disproportionately working-class white ethnics now found themselves defined as bigots by the same white Anglo-Saxon Protestant (WASP) elites who until recently had imposed quotas on Jews and Catholics in their Ivy League universities, but who were now posing as the virtuous, enlightened champions of civil rights. This toxic mix of black aspiration, white ethnic backlash, and WASP condescension provided a ripe habitat for demagogues, many of them old-school Democrats like Frank Rizzo, mayor of Philadelphia, Sam Yorty, mayor of Los Angeles, and Mario Angelo Procaccino, failed mayoral candidate in New York. These populist big-city mayors or candidates in the second half of the twentieth century combined appeals to working-class grievances and resentments with folksy language and feuds with the metropolitan press, a pattern practiced, in different ways, by later New York City mayors Ed Koch, a Democrat, and Rudy Giuliani, a Republican. In its “Against Trump” issue of January 22, 2016, the editors of National Review mocked the “funky outer-borough accents” shared by Donald Trump and Bernie Sanders. Indeed, Trump, a “white ethnic” from Queens with German and Scots ancestors, with his support in the US industrial states where working-class non-British European-Americans are concentrated, is ethnically different from most of his predecessors in the White House, whose ancestors were proportionately far more British American. Traits which seem outlandish in a US president would not have seemed so if Trump had been elected mayor of New York. Donald Trump was not Der Führer. He was Da Mayor of America.

Something in the order of a 107 billion modern humans have existed, though this number depends on when exactly you start counting. All of them – of us – are close cousins, as our species has a single African origin. We don’t quite have the language to describe what that really means. It doesn’t, for example, mean a single couple, a hypothetical Adam and Eve. We think of families and pedigrees and genealogies and ancestry, and we try to think of the deep past in the same way. Who were my ancestors? You might have a simple, traditional family structure or, like me, it could be handsomely untidy, and its tendrils jumbled like old wires in a drawer. But no matter which, everyone’s past becomes muddled sooner or later.

Grace had always found the old priest's inflexibility towards the spirit world baffling. He accepted angels and the Holy Spirit but rejected outright ancestors and any other spirits as pagan superstitions. This seemed illogical to her; either you believed in spirits or you didn't.

Well, of course," Camilo said, and grinned back at JohnRolandJoseph and his long line of bought and paid for ancestors, as friendly and unselfconscious as though all her life she had been looking for men, black men, big black men--plantation bucks (stud) look at his thighs, look at that back, look at his dingle-dangle--as though all her life she had been looking for colored men to whom she was not married, to whom she would never be married because she was already married to a nice young white man, as though all her life she had told uniformed monkeys who pulled elevators in rundown colored hotels, in Harlem, that she couldn't find, had lost, misplaced, a gentleman of color named Williams.

That Nalini should do as those nineteenth-century West African slaves bound and bound for the New World did: jump overboard rather than endure captivity. It was a rational choice, she felt at the time. The primary reason Nalini did not act on this impulse for self-destruction was the knowledge that her own African ancestors were specifically the ones who didn’t jump overboard. Her ancestors were the ones who made it to the other side of the bloody triangle of the Atlantic slave trade by enduring, and kept that up for centuries. If they hadn’t been, she wouldn’t be here, or anywhere.

Happiness is not lame sex with diseased dickheads from the internet with no social or sexual charisma, whose entire personality is PureGym, and then finding yourself constantly dashing off to 56 Dean Street to make sure you haven't contracted chlamydia or worse. Happiness is not the School of Oriental and African Studies, or the Royal African Society, or any Africanists and Orientalists who schlep to cities like Kolkata and Kampala, and find endlessly inventive ways to weaponise their whiteness by explaining decolonisation to folks their own ancestors are still fucking over from beyond the grave.

Grace understood that her job as a lawyer was to bear witness to these atrocities of the past, and to keep telling the truth, the whole truth, so help her God and her ancestors.

Indeed, the classic situation of the slave is that of the ‘socially dead person.’ But if religion, in the form of ancestor worship, ‘explains how it is possible to relate to the dead who still live,’ how, asks the sociologist Orlando Patterson, ought society to ‘relate to the living who are dead,’ that is to say, to the socially dead? Patterson has insisted that the social death imposed by slavery entails a process involving the two contradictory principles of marginality and integration. Thus, the slave, like the ancestor, is a ‘liminal’ being, one who is in society but cannot ever be fully of society. ‘In his social death,’ Patterson asserts, ‘the slave . . . lives on the margin between community and chaos, life and death, the sacred and the secular.’ Patterson suggests, moreover, that in many slaveholding societies the social death of the slave functioned precisely to empower him to navigate, in his liminality, through betwixt-and-between places where full members of society could not. In some societies, the liminal status of the slave empowered him to undertake roles in the spiritual world, such as handling the bodies of the deceased, that were dangerous to full members of society. ‘Being socially dead, the captives were able to move between the living and the dead without suffering the supernatural harm inevitably experienced by the socially alive in such boundary crossing.’ Among precolonial African societies, Patterson has observed, ritual practices associated with enslavement also worked to ‘give symbolic expression to the slave’s social death and new status.

Africans began life in the Americas as subjects profoundly shaped by their Atlantic experience, and the communities they created in the Americas were organized around solutions to the specific problems they faced. The cultures they produced do not reflect the simple transfer and continuation of Africa in the Americas but rather reflect the elaboration of specific cultural content and its transformation to meet the particular needs of slave life in the Atlantic system: their need to reassert some kind of healthy relationship to ancestors; to manage death; to produce social networks, communities, and relations of kinship; to address the imbalance of power between black and white; to stake a claim to their bodies to counter the plantation economy’s claim to ownership. In this sense, the cultural practices of diasporic Africa could have meaning only outside Africa. Shared Atlantic experience and memory served as a touchstone for new cultural practices that emerged in the New World diaspora. Only through the capacity and willingness to invent and experiment—to grow and change the cultural tools carried in memory and create new ones to meet the demands of this new world—could Africans hope to remain recognizable to themselves as human beings in a system that held so much of their humanity in callous and calculated disregard. African immigrants retained that foothold in ways determined by the varied circumstances of their slavery: the immigrant slave might adapt a remembered ritual practice to new applications in American slavery or explore and perhaps ultimately adopt an entirely novel practice. The means were extraordinarily diverse because of the great variety of settings and conditions in which the colonial economies of the Americas enslaved human beings. The continuity Africans needed was not the static, ossifying connection of conformity of practice—doing things in the present as they had been done in the past, even when the context of past cultural forms no longer corresponded to the needs and circumstances of the present. Rather, the connection Africans needed was a narrative continuity between past and present—an epistemological means of connecting the dots between there and here, then and now, to craft a coherent story out of incoherent experience.

To prove that the virus they’d isolated was killing boas and pythons, they’d first need to grow this ancient ancestor of Ebola in the lab, find some healthy boas and pythons, and then infect them with the virus. To inject a virus into an African python took some trouble. Snakes don’t have injectable veins. They do, perhaps surprisingly, have hearts, and that’s where the virus must be injected. Snake hearts don’t stay put, like human hearts, but travel up and down the snake’s body. To inject a snake’s heart with a virus requires two postdocs and one full professor: one to hold the snake in a death grip, one to use a Doppler radar to find the snake’s heart, and a third to plunge the needle into it.

The roots of jazz and blues extend back through slavery to the collective rhythmic patterns of indigenous tribes in West Africa, where cannabis had thrived for centuries. Thrown upon bonfires, marijuana leaves and flowers augmented nocturnal healing rituals with drum circles, dancing, and singing that invoked the spirit of the ancestors and thanked them for imparting knowledge of this botanical wonder. It was only natch that Satch, the musical savant and dagga devotee, felt right at home as soon as he set foot on West African soil. “After all,” he explained, “my ancestors came from here, and I still have African blood in me.

At this time of the year, far away in a place some may consider a hallowed ground, the wind incessantly whistles my name with a flutelike sweet melody that permeates the seasonal dense air. Occasional interruptions by cacophony of birds’ chirps only add suspense to the allure of the mystical pronouncements. This is the place I call home where I cherish my return with barefoot walks on the ground my ancestors treaded.

Cracking the code of the vernacular is just half the battle. Fish are as seasonal as birds or fruit. Their world is invisible to us unless we are on intimate terms with it. I felt nauseous writing about this part of the foodscape because unlike my father and ancestors before him, I had never spent any measurable time "gone fishin" in my life. I felt deprived of a harmony robbed of me by pollution, fear of nature, overpopulation, and poor stewardship of water and air, but something in me felt healed knowing the explorers of the next generation could identify bream and its habits, getting knowledge passed down from the generations gone fishin' before.

We can dismiss one claim about the achievement gap outright: there is no credible evidence for innate differences in intelligence between racial groups. I will not summarize all the evidence against the hereditarian view, because Richard Nisbett has done so cogently in his book Intelligence and How to Get It. Here are a couple of the most telling findings: first, if there were genetic differences in intelligence between people of African and European descent, then the more ancestors a person has from Africa, the lower his or her IQ should be, on average. Several studies have tested this hypothesis by, for example, measuring people’s racial heritage with blood tests and correlating that with their IQs. Overwhelmingly, these studies show no relationship between racial ancestry and intelligence. Second, the gap between blacks and whites on IQ tests and standardized tests narrowed substantially in the fifteen-year period from 1975 to 1990, which is much too rapid a change to be accounted for by changes in the gene pool. And finally, there is ample evidence that environmental factors are completely responsible for the differences between the races in IQ and standardized tests.2

The question is simply this: Can a negro, whose ancestors were imported into this country, and sold as slaves, become a member of the political community formed and brought into existence by the Constitution of the United States, and as such become entitled to all the rights, and privileges, and immunities, guarantied by that instrument to the citizen? … It is absolutely certain that the African race were not included under the name of citizens of a State… and that they are not included, and were not intended to be included, under the word “citizens” in the Constitution, and can therefore claim none of the rights and privileges which that instrument provides for and secures to citizens of the United States. On the contrary, they were at that time considered as a subordinate and inferior class of beings, who had been subjugated by the dominant race, and, whether emancipated or not, yet remained subject to their authority, and had no rights or privileges but such as those who held the power and the Government might choose to grant them. The government did

The idea that we were designed by our past was the principal insight of Charles Darwin. He was the first to realize that you can abandon divine creation of species without abandoning the argument from design. Every living thing is “designed” quite unconsciously by the selective reproduction of its own ancestors to suit a particular life-style. Human nature was as carefully designed by natural selection for the use of a social, bipedal, originally African ape as human stomachs were designed for the use of an omnivorous African ape with a taste for meat.

My mother’s family were run out of their lands in Spain and fled to Mexico. My dad’s ancestors were African slaves in Ecuador. They went to Panama and then Puerto Rico. Somehow, my blood comes from all over the world and settled in Brooklyn. Brooklyn is my home.” “Brook-

…but the image of a “fatal” disappearance of the “vanishing American” allows Indian ancestry - as opposed to African American “blood” - to function as nostalgia and pride rather than shame. Somehow, by claiming the Indians as ancestors, whites can legitimate as lawful inheritance the taking of their land.

Malcolm X rightly stated: “The burning need today for African people is the generation of good science, technology and political thought in order to remake and resurrect the African world. We must be active builders of civilization and active practitioners of advance science. We must not fear the latter: after all, we were the first advanced scientists, dating back to the time of Imhotep. We bequeathed the scientific and philosophical tradition to the Greeks, who in turn influenced (along with Africans) the Arabs, who returned the favor by reintroducing advanced knowledge in Europe (again, with African help) after the European dark ages. At the time that the Africans and Arabs knowns as Moors relit the intellectual torch of Europe, most Europeans had no idea of their own ancestors’ links to that knowledge. This is not mere speculation: it is a true conception of history. This is real fact.”  

Most people can't tell if I'm European, Asian, African or American. Isn't it good to know my ancestors weren't racist motherfuckers?

and do not speak to me, please, of African Eve or LUCA, the three-and-a-half-billion-year-old blob of goo that was our Last Universal Common Ancestor. I am aware of the family tree of the human race and of pre-Homo sap life on earth and to insist upon those genealogies now would be wilfully to miss my point.

Slavery’s story gets told in ways that reinforce all these assumptions. Textbooks segregate twenty-five decades of enslavement into one chapter, painting a static picture. Millions of people each year visit plantation homes where guides blather on about furniture and silverware. As sites, such homes hide the real purpose of these places, which was to make African Americans toil under the hot sun for the profit of the rest of the world. All this is the “symbolic annihilation” of enslaved people, as two scholars of those weird places put it.2 Meanwhile, at other points we tell slavery’s story by heaping praise on those who escaped it through flight or death in rebellion, leaving the listener to wonder if those who didn’t flee or die somehow “accepted” slavery. And everyone who teaches about slavery knows a little dirty secret that reveals historians’ collective failure: many African-American students struggle with a sense of shame that most of their ancestors could not escape the suffering they experienced.

Most people around the world can't tell if I'm European, Asian, Arab, African, North American or South American. Isn't it good to know my ancestors weren't racist?

The Greeks, as in the case of Aristotle, whose interpretation of African teachings would, some have said, lead to the foundation of Islam as as a religion, would steal what texts they could, burn the rest and destroy the very place from which all knowledge first came from.

State and federal budgets, to which Asians, Hispanics, and African Americans contribute, are uniformly controlled by whites who seem to uniformly believe that the only ancestor worship worth funding is theirs.

Americans may already have begun adapting genetically to the American environment in the several generations since their ancestors arrived in the United States. The malaria-protecting genetic variants common in Africans, such as the variation that causes sickle-cell anemia, are no longer a necessity of survival in the United States, so the pressure of natural selection to retain these variants would be relaxed.

1.  Declaration of Intent: Hand lifting to the sky The first step is the collective declaration of intent to reestablish Kintuadi between Creator, Catalyst and Creation. That collective intent was implemented and manifested by the physical act of hand lifting to the sky.   Objective: To first acknowledge that we are lost due to a false start and to seek the alignment and the Kintuadi of 3 Components; Creator, Catalyst and Creation (CCC).   2.  Commitment and Decision: Cross Jumping The second step is the collective commitment and decision to abandon sinful, flesh and material driven life, and jump to the side of the creator and Christ. That collective commitment and decision was implemented and manifested by the physical act of cross jumping.   Objective: To stop and commit to a change of direction.   3.  Fasting and Meditation: Spiritual Retreat The third step is the collective fasting and meditation to gradually reduce total dependency on flesh and material driven life. This is the step of seeking spiritual enlightment, guidance and purpose for life. It is achieved by a temporary but frequent isolation and spiritual retreats. During this step, the body and soul are cleansed and fed with spiritual food.   Objective: To stop dependency on human guidance but seeks spiritual guidance and direction.   4.  Devotion and Service to God: Temple Construction (1987) The fourth step is the collective devotion and service to God. Now that body and soul are cleansed and fed spiritually, man devotion and service to god is manifested by the construction of the temple as an offering to God. The real temple is the body of Christ, the supreme sacrifice.   Objective: To regain God’s trust by gradually training the flesh and material wealth to serve God.   5.  Prayers and Faith Consolidation: Spiritual Soiree (1990s) Now that body and soul have constructed the sanctuary, the place of reunion and spiritual communion with God. This fifth step is the step of collective prayers and faith consolidation at the sanctuary, the place of invocation and the real body of Christ, our Catalyst.   Objective: To repair and reestablish communication between Creator, Catalyst and Creation.   6.  Redemption: The Begging for forgiveness; December 24, 1992 In the name of all humanity, on December 24, 1992 followers of Simon Kimbangu lead by Papa Dialungana Kiangani (Kimbangu son) gathered inside the temple in Nkamba, all wearing sac clothes and begged for the forgiveness of Adamus and eve original sin. After asking for forgiveness that Adamus himself did not have the courage to ask, the Kimbanguists burned all sac clothes. In 1994, Adeneho Nana Oduro Numapau II, President of the Ghana National House of Chiefs, initiated ceremonies in Africa and the Americas to beg forgiveness of African Americans for his ancestors ‘involvement in the slave trade.   Objective: To reestablish and maintain interconnectivity between Creator, Catalyst and Creation.   7.  Return to Eden, the Realm of Kintuadi (Oneness) December 24th, 1992 marked the beginning of a new spiritual era for mankind in general but for Africans in particular. The chains of physical and spiritual slavery were broken on that date. The spiritual exodus from Egypt, the land of Slavery to Eden, the Promised Land also started that date. On May 10, 1994 Nelson Mandela was inaugurated as the first black President of South Africa, Africa most powerful country. On January 20, 2009, Barack Hussein Obama was inaugurated as the first African American president of the United States, the most powerful country on earth.   Objective: To enjoy the Oneness between Creator, Catalyst and Creation.  Chapter 27  Kimbangu’s Wife, 3 sons  and 30 Grand Children As stated in chapter 11, few months after Kimbangu’s birth, his mother Luezi died, so Kimbangu did not know his biological mother and was raised by Kinzembo, his maternal aunt.

Some parts of the genome with a high frequency of Neanderthal variants shape hair and skin color and likely made the first Eurasians lighter-skinned than their African ancestors.

The subject matter of psychoanalysis is intrapsychic conflict. The vectors involved in such conflict are instinctual desires, personal morality, realistic opportunity, and the models of ideal behavior upheld by the individual and the group around him. Most of these variables are shaped by the given constitutional strengths and weaknesses as well as the fortunate and unfortunate events that occur during childhood development. However, the transgenerationally transmitted dynamics of one’s parents and indeed all one’s ancestors come to play a role here as well. The complex interplay of such individual and collective factors in determining the psychosocial destiny of a person and even that of a group has been convincingly demonstrated by the

Well, more accurately, I couldn’t think of anything to say related to our topic of conversation, but I could think of plenty of things to say about the climate of New Guinea or the prehistoric ancestors of the African secretary bird.

Well, why do people take on one religion or another? ... It's usually because someone tells 'em to." It made sense. The Philippines didn't become Catholic through the gentle persuasion of the Word. And most African Americans were Protestants because it was the religion of the people who'd enslaved their ancestors.

WHEN YOU FOLLOW THE WAYS OF YOUR ANCESTORS YOU WILL NEVER BE LOST. LET YOUR ANCESTORS BE YOUR GUIDING LIGHT.

As surely as my African-descended ancestors had once been captured, chained and enslaved in Virginia; as surely as my Indigenous Mexican ancestors had been conquered by the Conquistadors, I too was facing a hopeless situation.  All I could do was count myself lucky that the chains that bound me, the torture I endured, were not inflicted on my body, only my spirit.  And the spirit, given time, would recover.

Old men sit in the shade because they planted a tree many years before. (African Proverb: Uganda)

I couldn’t think of anything to say. Well, more accurately, I couldn’t think of anything to say related to our topic of conversation, but I could think of plenty of things to say about the climate of New Guinea or the prehistoric ancestors of the African secretary bird.

Never forget your home as you sojourn in foreign lands my son. We’ve waited for your return to our beautiful land where winds still whistle your name and wooden gongs pronounce you a worthy son of your ancestors daily. That soulful journey to our mystical river to cleanse your naked feet is in the journal of your life written by your forebears. As it’s written, the full moon will guide you through the narrow path to your destination. You'll arrive at a special place where your ancestors will witness your transformation into a Shaman, a spiritual healer you’re destined to become. On the appointed day, as your name travels throughout our land, choice palm wines will find worthy palates to celebrate your soulful return. As your ancestors had written in the book of promises about your return before the last moon of the year, African sun will massage your skin during the day and harmattan wind will fan you to sleep at night. Hurry back home my son.

How strong they had been—all of them!—ancestors of today’s African Americans. How many of them had untold stories, legacies erased into oblivion?

Page 131: The Court’s approval of government discrimination against whites in the name of diversity frees the ideologues of Multicultural America from the increasingly burdensome necessity to rationalize the multicultural program as a remedy for discrimination … The diversity rationale, then, permits black Americans to argue for racial preference as a permanent system, not a temporary measure used in the immediate aftermath of segregation. “Diversity” has another benefit: it justifies the permanent extension of racial preference privileges to Latin American, Asian, and African immigrants, whether or not their own ancestors actually suffered any harm from segregation in the United States in the past.

I had heard such predictions all my life from Malcolm and all his posthumous followers who hollered that the Dreamers must reap what they sow. I saw the same prediction in the words of Marcus Garvey who promised to return in a whirlwind of vengeful ancestors, an army of Middle Passage undead. No. I left The Mecca knowing that this was all too pat, knowing that should the Dreamers reap what they had sown, we would reap it right with them. Plunder has matured into habit and addiction; the people who could author the mechanized death of our ghettos, the mass rape of private prisons, then engineer their own forgetting, must inevitably plunder much more. This is not a belief in prophecy but in the seductiveness of cheap gasoline. Once, the Dream's parameters were caged by technology and by the limits of horsepower and wind. But the Dreamers have improved themselves, and the damming of seas for voltage, the extraction of coal, the transmuting of oil into food, have enabled an expansion in plunder with no known precedent. And this revolution has freed the Dreamers to plunder not just the bodies of humans but the body of the Earth itself. The Earth is not our creation. It has no respect for us. It has no use for us. And its vengeance is not the fire in the cities but the fire in the sky. Something more fierce than Marcus Garvey is riding on the whirlwind. Something more awful than all our African ancestors is rising with the seas. The two phenomena are known to each other. It was the cotton that passed through our chained hands that inaugurated this age. It is the flight from us that went them sprawling into the subdivided woods. And the methods of transport through these new subdivisions, across the sprawl, is the automobile, the noose around the neck of the earth, and ultimately, the Dreamers themselves. I drove away from the house of Mable Jones thinking of all of this. I drove away, as always, thinking of you. I do not believe that we can stop them, Samori, because they must ultimately stop themselves. And still I urge you to struggle. Struggle for the memory of your ancestors. Struggle for wisdom. Struggle for the warmth of The Mecca. Struggle for your grandmother and grandfather, for your name. But do not struggle for the Dreamers. Hope for them. Pray for them, if you are so moved. But do not pin your struggle on their conversion. The Dreamers will have to learn to struggle themselves, to understand that the field for their Dream, the stage where they have painted themselves white, is the deathbed of us all. The Dream is the same habit that endangers the planet, the same habit that sees our bodies stowed away in prisons and ghettos. I saw these ghettos driving back from Dr. Jones' home. They were the same ghettos I had seen in Chicago all those years ago, the same ghettos where my mother was raised, where my father was raised. Through the windshield I saw the mark of these ghettos - the abundance of beauty shops, churches, liquor stores, and crumbling housing - and I felt the old fear. Through the windshield I saw the rain coming down in sheets.

The Xhosa are a southeast African tribe whose economy and culture were traditionally based on cattle-herding. In the spring of 1856, Nongqawuse, a fifteen-year-old girl, a sort of Xhosan Joan of Arc, heard the voices of her ancestors telling her that the Xhosa must kill all their cattle and destroy their hoes, pots, and stores of grain. [125]  Once that had been done, the very ground would burst forth with plenty, the dead would be resurrected, and the interloping Boers would be driven from their lands. Surprisingly enough, the beliefs found fertile ground among the Xhosa and spread like wildfire, within months receiving the imprimatur of the king. The cattle were slaughtered. By the end of 1857 over 400,000 cattle had been killed. The Xhosa had refrained from planting for the 1856-57 growing season; there was no harvest. It is estimated that 40,000 Xhosans starved to death; that many again fled the country in search of food. By the end of 1858, three quarters of the Xhosa were gone.

The act of February 5, 1840, entitled “Concerning Free Persons of Color,” forced all free Black people to leave Texas. If they refused, they would become slaves. Under the act, persons of African descent already in residence in Texas had two years to leave, and potential immigrants of African descent were prohibited from entering. The law did not make exceptions for afromexicanos, whose ancestors were part of the founding families of Texas. Black people who refused to obey the law were to be incarcerated, sentenced to a life of servitude, and sold at auction.

Many African societies divide humans into three categories: those still alive on the earth, the sasha, and the zamani. The recently departed whose time on earth overlapped with people still here are the sasha, the living-dead. They are not wholly dead, for they still live in the memories of the living, who can call them to mind, create their likeness in art, and bring them to life in anecdote. When the last person to know an ancestor dies, that ancestor leaves the sasha for the zamani, the dead. As generalized ancestors, the zamani are not forgotten but revered. Many . . . can be recalled by name. But they are not living-dead. There is a difference.

One of the defining elements of the human animal is its capacity for abstract visualization. Other creatures are better than us at smelling, biting, hunting, running. We alone can create whole universes in our heads based on nothing more than thought. This is the basis of language, math, science, everything that defines human civilization. It is something monkeys and dolphins will never have. When evolutionary theorists seek to explain how this capacity for abstract thought arose, the story often goes like this Our ancestors, beset by all sorts of deadly horrors in the African savannah, needed some way to anticipate risks before the moment those risks jumped out of the bushes, red in tooth and claw. So began the slow process by which the neural networks in our head, under pressure from the ruthless mechanism of natural selection, created the means to model risk before the risk manifested itself. What would happen if I went to forage for berries in that field and a lion appeared? Would I be able to make it to the protection of that outcropping? How many berries would I be able to get? How hungry am I? Is it worth the risk? Out of these habits of mind grew the whole mental apparatus by which we play out life scenarios as a game within our mind, before putting life and limb on the line in a true sense. The relationship between board games and real life is in some ways close.

By tracing paternal ancestry through Y-DNA, geneticists have found that a third of African American men today are directly descended from a white male ancestor who fathered a mulatto child in the slavery era, “most probably from rape or coerced sexuality,” in the words of Henry Louis Gates Jr., professor of African American studies at Harvard, and presenter of popular television shows on black genealogy.

But to say that a love of democratic ideals had inspired these country people to take up arms against the regulars is to misrepresent the reality of the revolutionary movement. Freedom was for these militiamen a very relative term. As for their Puritan ancestors, it applied only to those who were just like them. Enslaved African Americans, Indians, women, Catholics, and especially British loyalists were not worthy of the same freedoms they enjoyed. It did not seem a contradiction to these men that standing among them that night was the thirty-four-year-old enslaved African American Prince Estabrook, owned by town selectman and justice of the peace Benjamin Estabrook. While Gage had honored the civil liberties of the patriots, the patriots had refused to respect the rights of

At the beginning of hominid evolution five million years ago, our ape-like ancestors had dark skin just like chimpanzees and gorillas. When modern Homo sapiens evolved a hundred thousand years ago, we still had dark skins. When brain sizes tripled, they tripled in Africans. When sexual choice shaped human nature, it shaped Africans. When language, music, and art evolved, they evolved in Africans. Lighter skins evolved in some European and Asian populations long after the human mind evolved its present capacities.

We now know, thanks to developments in DNA analysis, that one in three African American males carries a Y-DNA signature inherited from a direct white male ancestor. Say, a great great great grandfather. And that the average African American autosomal admixture is about 25% European. These startling results could only reflect the frequency of the rape of black women by white men during slavery. The science is irrefutable and telling, and the creation of the stereotype of the black male as rapist can be seen as repression of the guilt and crime of rape projected onto black males.

What matters to African Americans is their situation today, not how much their condition has “improved” compared to 150 years ago when many of their ancestors lived in slavery

Nevertheless, every Nazi has Jewish ancestors. Every White supremacist has Middle Eastern ancestors. Every racist has African, Indian, Chinese, American Indian, and Aboriginal Australian ancestors, as does everyone else, and not just in the sense that humankind is an African species in deep prehistory, but at a minimum from classical times, and probably much more recently. Racial purity is a pure fantasy.

the addiction of the Spaniards of America to the dances of the jungle indicates a common ancestor to all the Latin-American dances that evolved in the ensuing centuries. Surely the earliest begetter of the rhumba, the samba, the son, and even the tango, can be none other than this calenda from the coast of Guinea? Even if its authentic African origin were not known, the description of the dance of the Congolese at once suggests to anybody who has seen it the Conga of the Negroes of Cuba.

Physical appearance was an unreliable criterion for maintaining this boundary, because the light-skinned children of White slave masters and enslaved Black women sometimes resembled their fathers more than their mothers. Ancestry, rather than appearance, became the important criterion. In both legal and social practice, anyone with any known African ancestry (no matter how far back in the family lineage) was considered Black, while only those without any trace of known African ancestry were called Whites. Known as the “one-drop rule,” this practice solidified the boundary between Black and White. The use of the one-drop rule was institutionalized by the US Census Bureau in the early twentieth century. Prior to 1920, “pure Negroes” were distinguished from “mulattoes” in the census count, but in 1920 the mulatto category was dropped and “Black” was defined as any person with known Black ancestry. In 1960, the practice of self-definition began, with heads of household indicating the race of household members. However, the numbers of Black families remained essentially the same, suggesting that the heads of household were using the same one-drop criteria that the census takers had been using. Though it is estimated that 75–90 percent of Black Americans have White ancestors and about 25 percent have Native American ancestry, the widespread use of the one-drop rule meant that people with known Black ancestry, regardless of appearance, were classified by society and self-classified as Black.8 During that time period, the choice of a biracial or multiracial identity was not a viable option. The one-drop rule essentially meant that a “multiracial identity was equivalent to black identity.

American bible-belt extraction – contempt for ‘evil African superstitions’ also persists. Yet I, as an agnostic, can see no qualitative difference between believing in witchcraft and the power of the ancestors and believing in the Virgin Birth and the Resurrection, never mind transubstantiation and papal infallibility.

A chief who visits the river at the kiss of the sun will be pleased by the songs of the bird. A chief who visits the river at noon will marry many wives. A chief who visits the river at night will hear the ancestors speaking and his skin tingling.

changing world, recrafted their despoiled identities, and resisted and mobilized for self-liberation. Through embodied song and oral history, they touched each other’s hearts and summoned the spirits of their martyred ancestor-leaders to guide the unvanquished agenda of self-liberation.

their analysis of the femur suggested that bipeds likely evolved from ancestors similar to Miocene fossil apes—not ones like modern African apes.

The New Yorker, July 25, 2022 Issue When Tribal Nations Expel Their Black Members - Clashes between sovereignty rights and civil rights reveal an uncomfortable and complicated story about race and belonging in America. By Philip Deloria In 1979, an Oklahoma woman named Johnnie Mae Austin stopped getting mail from the Muscogee Nation. There were no more announcements of meetings, notices of elections, or news of monetary settlements. The problem wasn’t postal. Austin’s Muscogee citizenship had been erased by a new Muscogee constitution in which citizenship was defined “by blood,” words that named a fraught crossroads in Native and African American histories. The Muscogee people, also referred to as Creeks, were among the tribes that once enslaved people of African descent and that were required, in the wake of the Civil War, to accept them as tribal citizens. A tribal-enrollment census around the start of the twentieth century split the Muscogee citizenry into groups that were separate but by no means equal. One roll—the “by blood” roster—listed people of Creek heritage, while a second, “freedmen,” roll named Black Creek citizens, the formerly enslaved and their descendants. Austin’s ancestors appeared on the second roll. With the new constitution, Muscogee citizenship was reserved for those on the first roll, or their lineal descendants. And so Austin, after forty-seven years of being Creek, found her tribal identity legally and politically erased.

Yeah, I thought to myself, like LSD, a black lover is the thing this year. I had seen the white girls in the Village and at off-Broadway theaters clutching their black men tightly while I, manless, looked on with bitterness. I often vowed I would find me an ofay in self-defense, but I could never bring myself to condone the wholesale rape of my slave ancestors by letting a white man touch me.

Our other core need is authenticity. Definitions vary, but here’s one that I think applies best to this discussion: the quality of being true to oneself, and the capacity to shape one’s own life from a deep knowledge of that self. What may not be apparent is that authenticity is not some abstract aspiration, no mere luxury for New Agers dabbling in self-improvement. Like attachment, it is a drive rooted in survival instincts. At its most concrete and pragmatic, it means simply this: knowing our gut feelings when they arise and honoring them. Imagine our African ancestor on the savanna, sensing the presence of some natural predator: Just how long will she survive if her gut feelings warning of danger are suppressed?

The unbound black body is profoundly inconvenient. The dark muscles, the bones underneath, the vulnerable organs and the sheltering skin — each comprises a segment on the map of a plundered continent, each is redolent of conquest and empire. Four centuries ago, our ancestors were marched at gunpoint across sand and savannah, far from their home villages to near-death and misery in the confinement castles of the African west coast. Those who stumbled and lost their footing never made it even that far. Inevitably, history complicates our strut.

Is it immoral to adhere to a theology that emphasizes liberation over love, as some of our ancestors did? Is refusing to love unwise Supreme Court justices, duplicitous police and rabid Trump supporters morally indefensible? (I’m not against love by any measure, although I want to suggest that it is best reserved for those who love us in return, not for those who oppose us and in so doing deny our humanity.) How does urging black people to love their oppressors differ from telling a battered wife that her husband wouldn’t abuse her if he didn’t care for her so much? Until we examine such questions thoroughly and with input from a wide cross-section of African-Americans, we are ill-equipped to launch moral crusades, let alone take them seriously.

In a clearing, we began a ring shout by linking hands and marching counterclockwise, each step taking us back to a time before Thieves, before abduction and the routine infliction of wicked depravities. To a time before we were Stolen, when our ancestors walked with us and anything was possible. With the accompaniment of tapping sticks and the humming of sacred sounds, we raised our hands high. “Brethren, Sistren,” I urged, “let us be who we are.

In Cosmides and Tooby’s words, “Our modern skulls house a stone age mind.”20 They continue: “In many cases, our brains are better at solving the kinds of problems our ancestors faced on the African savannahs than they are at solving the more familiar tasks we face in a college classroom or a modern city.

Creating accretes and compounds, and as a consequence, every day, each human life is made possible by the sum of all previous human creations. Every object in our life, however old or new, however apparently humble or simple, holds the stories, thoughts, and courage of thousands of people, some living, most dead--the accumulated new of fifty thousand years. Our tools and art are our humanity, our inheritance, and the everlasting legacy of our ancestors. The things we make are the speech of our species: stories of triumph, courage, and creation, of optimism, adaptation, and hope; tales not of one person here and there but of one people everywhere; written in a common language, not African, American, Asian, or European but human.

The shadow drives communities to conflict, pushes people to flee their native lands. Once time will have gone by and moons will have followed on moons, who will retain the memory of all these displacements? In Bebayedi, yet-unborn generations will learn that their ancestors had to run away to save themselves from predators. They will learn why these huts are built over streams. They will be told: Madness took hold of the world but some people refused to live in darkness. You are the descendants of the people who said no to the shadow.

Fast food averages about 1,200 calories per pound,1709 whereas traditional African diets, which more closely represent the likely diet of our ancient ancestors, average fewer than 500 calories per pound.

But the more we went to church and the longer I sat in those pews the more I learned about how Christianity works: If you’re Native American and you pray to the wolves, you’re a savage. If you’re African and you pray to your ancestors, you’re a primitive. But when white people pray to a guy who turns water into wine, well, that’s just common sense.

I stepped away from the vehicle, taking a long look at it. Emblazoned on the back was the logo for my business, OuNYe, Afro-Caribbean Food in huge bold black font on a red background. The black and red contrasted with the flags of the Dominican Republic, Puerto Rico, Cuba, Haiti and Jamaica painted over the entire truck. To name my business, I used a word from the Yoruba language. Which had been spoken all over the Caribbean by our ancestors, the West Africans who were brought there as slaves. Ounje is the Yoruba word for nourishment, and I’d decided to play a bit with things and put the NY right at the center.

The shrub mululuza is one of many plants with secondary compounds that provide relief from malaria. Chimpanzees chew on its bitter leaves, as did our African ancestors, suggesting the curious idea that our knowledge of botanical malaria medicines—like malaria itself—may have survived the evolutionary hop from ape to human.5 Clove, nutmeg, cinnamon, basil, and onion similarly all assuage Plasmodium’s appetite, making the body’s repair of damage from free radicals—oxygen molecules untethered to hemoglobin—more difficult. This, paradoxically, can help destroy malaria parasites by exposing infected cells to the armies of free radicals that malaria infection unleashes, and may explain why for millennia people sought out and added these nutritionally empty products to their diets.

It is not that History is obliterated by this sunrise. It is there in Antillean geography, in the vegetation itself. The sea sighs with the drowned from the Middle Passage, the butchery of its aborigines, Carib and Aruac and Taino, bleeds in the scarlet of the immortelle, and even the actions of surf on sand cannot erase the African memory, or the lances of cane as a green prison where indentured Asians, the ancestors of Felicity, are still serving time.

South Sudan Here Is The Plan! One Tribe, One Clan! One Mission, Cannot Be Done By One Man! It Takes A Collective Vision! Spread Love! Stay Driven! Support One Another, Take Care Of Each Other Look Out For Your Father, Mother, Sister, And, Brother That’s The Game! We All Watch The Throne, No Tribes We Are All The Same! We Are All Kings! We Are All Queens! South Sudanese What’s Fame? So Much Chaos Together Will Fix The System One Day! The Youth By Now You All Should Say You Had It With This Nonsense! You Are The Politicians, When It Comes To Speaking Out On Behave Of Our Truth We Have No Comments! When Comes To Ideas We Are The Keys To Heaven We Are The Promise! Let’s Be Honest We Are The Ballers, We Are The Lawyers , We Are The Doctors! We Are The Artist! We Are The Scholars! Even Though We Are Blessed! Life Tested Us! Our Ancestors Warned Us The Book Of Exodus They Left Us A Message The Truth Is With The Youth!

Millions of enslaved people and their ancestors had built the enormous wealth of the United States; indeed, in 1860, 80 percent of the nation’s gross national product was tied to slavery.19 Yet, in return for nearly 250 years of toil, African Americans had received nothing but rape, whippings, murder, the dismemberment of families, and forced subjugation, illiteracy, and abject poverty. The quest to break the chains was clear.

I wished then, that, that my seven-year-old son could have seen Cosby there, to take in the same basic message that I endeavor to serve him every day - that manhood means more than virility and strut, that it calls for discipline and dutiful stewardship. That the ultimate fate of black people lies in their own hands, not in the hands of their antagonists. That as an African American, he has a duty to his family, his community, and his ancestors.... But Cosby often pits the rhetoric of personal responsibility against the legitimate claims of American citizens for their rights.

Malcolm X rightly stated: “The burning need today for African people is the generation of good science, technology and political thought in order to remake and resurrect the African world. We must be active builders of civilization and active practitioners of advance science. We must not fear the latter: after all, we were the first advanced scientists, dating back to the time of Imhotep. We bequeathed the scientific and philosophical tradition to the Greeks, who in turn influenced (along with Africans) the Arabs, who returned the favor by reintroducing advanced knowledge in Europe (again, with African help) after the European dark ages. At the time that the Africans and Arabs knowns as Moors relit the intellectual torch of Europe, most Europeans had no idea of their own ancestors’ links to that knowledge. This is not mere speculation: it is a true conception of history. This is real fact.

After the industrial revolution in Europe when the masses were plunged into poverty, Europeans set out to ‘discover’ the world seeking greener pastures. They plundered Africa and Asia and exported the valuable resources of these continents. The civilized and gentle folks of Africa and Asia were unlike the Vikings and Cavemen of Europe.. They treated the European invasion as a temporary set back ae we do with thieves, robbers and criminals of today. However, with the power of their ammunition and weapons the Europeans divided the world into artificial areas, and conquered humanity. We are still brain-washed by their values under the guise of ‘Capitalism” – ie: new-colonialism. After 60+ years of independence, two generations of Africans and Asians still believe that they MUST copy and follow the lifestyle of these European settlers around the world. So neo- colonialism and capitalism thrive. There’s no end to the ‘dependence’ of Africa and some Asian countries on their past colonisers.. Brain-washed, they continue to be cow-towed by the economical and political campaigns of the west. SET Yourselves FREE and live FREE as your ancestors did 500 years ago! Work on your land and produce all your needs is the philosophy of Gandhii which encouraged Indians to gain freedom in 1947. Do not let squanderers and greedy wanderers PLUNDER the rich resources of your land including humans; be vigilant and join forces with trustworthy others to combat greed and capitalism. China is the leading country in the world today as she was at one time, because her citizens worked hard -- toiling their land and adopting innovative ways to mass produce and export goods at low cost. China’s people were willing to sacrifice themselves for their long-term future. Kudos to China!! She is vigilant in protecting her interests from her enemies.

But the more we went to church and the longer I sat in those pews the more I learned about how Christianity works: if you're Native American and you pray to the wolves, you're a savage. If you're African and you pray to your ancestors, you're a primitive. But when white people pray to a guy who turns water into wine, well, that's just common sense.

Enslaved Africans formulated new languages in nearly every European colony in the Americas, including African American Ebonics, Jamaican Patois, Haitian Creole, Brazilian Calunga, and Cubano. In every one of these countries, racist power—those in control of government, academia, education, and media—has demeaned these African languages as dialects, as “broken” or “improper” or “nonstandard” French, Spanish, Dutch, Portuguese, or English. Assimilationists have always urged Africans in the Americas to forget the “broken” languages of our ancestors and master the apparently “fixed” languages of Europeans—to speak “properly.

In the early 1790s, when African American émigrés were offered a chance to emigrate once again—to Sierra Leone this time, in Africa—many former slaves, including Boston King and David George, seized the opportunity. The Revolutionary War, through a most circuitous route, led almost 1,200 people who had been reared in bondage on American plantations not exactly back to their homelands (few, if any, had ancestors from Sierra Leone) but at least to a place where they hoped to assume some command over their lives.

The songs are embedded in an overall presentation often requiring musical accompaniment, and therefore classified as a specific type of performance, a foli.12 Songs commemorating ancestors are fasaw (s. fasa), with the janjon its highest form.

There is no doubt that there are institutions present in some traditions and not, or only minimally present in others. Among the Yanomami, for example, the dead are not spoken of, let alone the objects of cult after the ceremony by which they are laid to rest, while West African traditions attach great importance to ongoing ritual engagement with the Ancestors. The practice of sacrifice in some traditions is virtually absent, while in others it is ubiquitous. In the most general terms, there is more space, and more diversity of spaces, in some traditions than in others.

Quiet the noise and tune in, recognize the heartbeat that pounds away at your chest. This is life. A precious gift we receive from our ancestors; a mercy that leads us to days forward. Your existence was not by coincidence but by calculated orchestration.

I had thought of my Ancestors as ancient, with a history of torment etched on their weathered faces. But these were children, ranging in age from five harvests to fifteen, with gleaming faces and vigorous frames. I didn’t understand their youth. I understood only that they had been in the world before I came to it, and that they now belonged to some other place.

At the beginning of 2018, during a briefing meeting with lawmakers in the Oval Office discussing the protection of immigrants from Haiti, El Salvador, and African countries, U.S. president Donald Trump asked, “Why do we want all these people from shithole countries coming here?” 37 The question shocked people around the world, but in truth, his comment was reflective of what is often thought but not overtly said about BIPOC.

I have never seen a child scolded for following his father’s instruction, nor have I seen a child beaten for identifying with his father. I made the gods beautiful, I made the worship of the ancestors attractive. I built. I was scorned. I was called names. I choose my native gods and honor my ancestors. I shall never be put to shame. I shall never regret my efforts. I shall not be put to shame. Ase

We call people like Kofi American-African, not African-American, which is what we call our brothers and sisters whose ancestors were slaves.

Remember, “Nothing in biology makes sense except in the light of evolution.” Our evolutionary history thus accounts for how and why our skeletons, hearts, intestines, and brains work the way they do. Evolution also explains how and why in the course of a mere 6 million years we changed from being apes in an African forest to being upright, striding bipeds who peer through telescopes into distant galaxies searching for other forms of life. It’s been an amazing 6 million years, but our species’ evolution occurred through just a few transformations. None of these shifts were drastic, all of them were chance events contingent on previous changes, and, more often than not, they were driven by climate change. In the grand scheme of things, if there is any one most transformative human adaptation that we evolved it must be our ability to evolve through culture rather than just natural selection. Today, cultural evolution is outpacing and sometimes outwitting natural selection. Many recent human inventions were adopted because they helped our ancestors produce more food, harness more energy, and have more children. Unintended by-products of these cultural innovations, however, were increased levels of infectious disease from larger, denser populations, inadequate sanitation, and less nutritious food. Civilization also brought extreme famines, dictatorships, war, slavery, and other modern misfortunes. In recent years we have made much progress to redress these man-made problems, and arguably people in the developed world are now better off than hunter-gatherers ever were.

If our African ancestors failed in one thing, it was relying too heavily on the spoken word. Legacy lives in writing, not in pride of ellogance words.