Archive for November, 2010


November 22, 2010



Dravidian, Mande and Elamite


Clyde Winters

In this Web page we learn about the linguistic relationship between the Dravdian, Mande, Elamite and Sumerian languages.




Clyde A. Winters

A genealogical relationship exist between the Black African, Dravidian, Elamite and Sumerian languages. This is not surprising because African languages were used by Rawlinson, to decipher the cuneiform script.

We must consider the historical link between languages assumed to possess a genealogical relationship, although they are separated by thousands of miles. The anthropological factors involved in determining a genealogical relationship is the scientific study of the cognate origin, and the physical, social and cultural development and behavior of related groups. This has already been done in the earlier chapters in regards to the

Black African, Puntite and Dravidian languages. We have already shown that there is a connection between the basic vocabularies and identical constituent structures and grammatical categories.

The Elamites, Dravidians, Sumerians and Manding are all of

Proto-Saharan origin . In the history of mankind they were called the Kushites . Testimony of the great heritage of the Kushites, resulted from their boldness in trade and seafaring expeditions. The authors of ancient Indian literature claimed that the Kushites ruled the world for 7000 years. According to Epiphanies, the age of the Kushites extended from the Flood to the age of Terah, the father of Abraham, the prophet of the Jews and Muslims.

In the ancient inscriptions of Africa and Asia the Kushites were called many names including Kush, and Ethiopian by the Greeks and Romans. In Sumerian inscriptions the Kushites were called Meluha=Kasi Books on this topic

There are several books that discuss the ancient Afrocentric world, including W.E.B.DuBois’: Negro and The World and Africa; John G. Jackson, Introduction to African Civilizations; and Chiekh Anta Diop’s : The African Origin of Civilization, and Civilization of Barbarism. All of these books can be obtained by ordering directly from:

If you have comments or suggestions, email me at

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November 22, 2010



Africa, Kemet and Sumer

Lands of the Black (Headed) People

“After Anu, Enlil, Enki, and Ninhursag had fashioned the Black-Headed (people), vegetation luxuriated from the earth, animals, four-legged (creatures) of the plain, were brought artfully into existence…”

One of Africa’s many civilizations is that of Sumer. Founded along the Tigris and Euphrates Rivers, in Asia-Minor, it in many respects was a twin city of Kemet; spawned by the same progenitors Nubia-Kush, it mirrored Kemet in numerous areas. In the names of cities and towns there was Anu, Mari, Amon, Kush (Kish), Assur (Ausar), and others. Like Pharaohs of Nubia and Kemet, Sumer was as also governed by divine leaders called ‘En’, who also were considered ‘Son of the Sun’ or, the ‘Son of Anu’. The Ntcheru of Sumer were called Dingir, and they too paralleled those of Nubia-Kemet: For example

Painting scene from Mari (North-West Sumer) of the Annunaki including Inanna or Nanana (top register) and Enlil (middle register) being attended to by ‘lesser-dinger’ – the Iggigi. Note the ‘African’ race of Sumerians as distinct from, and indicated by the Aryan (White) ‘fisher-man’ and the African ‘fisher-man’ (partially shown) in the bottom register

Comparison of Ntcheru (Kemet) and Dingir (Sumer)
Kemet – Ntcheru Sumer – Dingir Manifestation
Anu Anu Creator
Ra Anu, Utu Sun
Geb Enlil Sky, Earth
Ausar Enki, Assur, Asari Ruler of Earth, Vegetation, Animal, and Man; Ruler of the ‘Lower Ennead’ (Ausar) / ‘Lower Annunaki’ [the Iggigi] (Enki), and ‘Governor’ of moral-behavior on Earth.
Auset Inana, Nanana Ruler of Earth, Vegetation, Animal and Man; Goddess of fertility and nurturing; Guardian of birth-rite to the throne
Ennead Annunaki Governing body of Ntcheru / Dingir that reside in Heaven

inana1 enkiEnlil1 AnuThrone1
Dingir (Goddess) Inana or Dingir Nanana Dingir’s Ningizzida and another leading Gudea before Enki or Anu En Ur-Nammu pours libation before Dingir Nannar. (below) Dingir Nannar leads En Ur-Nammu en-route to temple building

Kemet and Sumer built great solar temples to the Ntcheru / Dinger. Kemet built Pyramids whereas Sumer built Ziggurats; additionally both built temples to honor the other types of Ntcheru / Dingir – i.e. Creators, Elements and Principals.

ziggurat1 dingirEnki1
The Ziggurat of Ur, one of the ‘sun-temples’ built to honor Great Dingir Anu and Innana, influenced and guided by the Kemetic philosophy associated with the Kemetic ‘Step-Pyramid’ [sun-temple] of Ghiza, and the even earlier pyramids [sun-temples] of Nubia-Kush Dingir Enki [Ruler of Earth, establisher of government, governor of order] driving a (building) foundation stake into the ground

Both societies are families related by Ancestors – the Anu. In Sumer everyone is related to Anu – the creator – and Anu (the first people); likewise, in Kemet everyone is related to Anu – the creator – and to Anu (the first people). Lastly, both, in response to Aryan (White) invaders distinguished themselves as black people – i.e. Kemet = Land of the Black People and Sumer, Sa-Ga-(Gi) = The Black Heads / The Black Headed People.

Anu1 gilgamesh2
Great Dingir Anu presented to by other Dingir of ‘High Heaven’ Mythological characters believed to be the hero Gilgamesh (and Enkimdu?) feeds water to a pair of bulls

Each society revered creation and the governing ‘life forces’, and both generated outstanding periods in their history along with distinguished leaders. Of the Third-Dynasty in Kemet the Pharaoh distinguished himself and the society by commissioning the building of the first major pyramid – the Step Pyramid; in association with him the Great and Grand Vizer Imhotep distinguished himself as the architect of the Step Pyramid and as a multi-genius, in addition to being an outstanding Seba (spiritual leader). Right on the heels of Kemet, Sumer was distinguished by the Great En Naram-Sin who commissioned the building the Great Ziggurat for the Dingir Anu and Inanna (Inana); in association with him the Great Spiritual Leader Gudea distinguished himself and the Sumerian society by leading the revival and progression of Sumerian religion and spirituality. The era of Naram-Sin and Gudea is known as Ur III.

narimSin2 NarimSin1 gudea1 elamite1
En, Naram-Sin Victorious! Stele of En, Naram-Sin leading Kussi (Black) troops against the Lulubi (Black) troops) Gudea, man of peace An Elamite/Susian Leader (notice the similarity to the Sumerian Dingir [god] EnKi [above, and below left])

Sumer’s greatness and grandeur was both alluring and a magnate to the Aryan-Semites and the Aryan-Europeans who began to invade its territory and society until they finally conquered, dominated and destroyed it greatness. At the hands of the nomadic-barbarians the Sumerians (Africans) experienced invasions of their homeland, pillage of their resources, genocide, rape, slavery, exile, colonization, cultural theft, barbarism, and racism (in its beginning stages). From as early as 2,200 BCE Sumer, including its African neighbor Susa/Elam, endured the invasions of one increasingly brutal nomadic-barbaric ‘White’ people after another. Under the invasions of the Martu, also called the Assyrians, the strength of the African population known as Sumerian in Mesopotamia was defeated resulting in complete and utter domination at the hand of barbaric warring populations set on plunder and exploitation.

enlilBull WomanMan1 footNarimSin1
Dingir, Enki (God-Ruler of Earth) as a ‘Royal Bull’ Sumerian Royal Couple – Wife and Husband Offerings brought to Ur-Ningirsu (base of Ur-Ningirsu stature)

In addition to other benefactors, the Jewish and Arab culture and society – its religion, philosophy and government – also developed upon the plunder, domination and exploitation of the Sumerian; and including some Southern-European societies – among them Greece.

assyrianMassacre1 eslaved1
The Elamite/Susian army defeated by the Assyrians, who brutally decapitated the Elamite leader. Similar barbarity was perpetrated upon the Sumerians After developing civilization in Sumer / Mesopotamia, three-thousand years later, Africans are now sold by enslaving barbaric-Arab tribes [1237 AD Yemen, Baghdad, Iraq (formerly Sumer)]

About the images:
Sumerians represented their Dingir (gods) with crowns of ‘bull horns’, major Dingir wore numerous horns [collectively they were called the Annunaki], while lesser Dinger wore fewer horns [collectively they were called the Iggigi]. Leaders, called En were considered ‘Lesser Dinger’ incarnate, they are almost always depicted wearing the ‘Royal Beard’ and sometimes with a bull horned crown. Priest (male) are, almost always depicted as clean-shaven and without head hair. Interestingly, in spite of the ongoing invasions and colonization the Sumerians’, and the Elamites/Susians, continued to depict their Dingir (gods) in their image.
In spite of the above images and documentation to the contrary, it is interesting, and no less disturbing, that the school of ‘White’ researchers and writers of Sumer / Mesopotamian history have organized as a race-biased (racist) group to perpetuate a lie-myth-deceit and other falsehoods to deny the race (i.e. Black / African) of the Sumerian, and of the origin of Sumerian civilization. Somehow they do manage to find Africans among the population when they are conquered or enslaved.

Anu, Heru-Ka, Kemet Way: The Triumph of African Civilization Over Aryan Barbarism, (publication pending)
Black, Jeremy,, (1992), Gods, Demons and Symbols in Ancient Mesopotamia, University of Texas Press
Black, Jeremy, , (2004), The Literature of Ancient Sumer, Oxford University Press
Brunson, James E. ,(1990), Image of the Black In West Asian Art (5000 – 650 B.C.) – Kara Publishing
Budge, E.A.Wallis, (1895/1967), The Egyptian Book of the Dead, Dover Publications
Diop, Cheikh Anta, (1967/1974), The African Origin of Civilization; Myth or Reality, Lawrence Hill & Company
Parrot, Andre, (1961), Sumer The Dawn of Art, Golden Press (Ny)
Prichard, James B., (1969 [vol. 1], 1975 [vol. 2]), The Ancient Near East – An Anthology of Texts and Pictures, Princeton University Press
Sertima, Ivan Van, (1985), African Presence In Early Asia (“Africans In Early Asian Civilizations: A Historical Overview” – Runoko Rashidi, pp. 15-51), Journal of African Civilizations / Transaction Books
Sertima, Ivan Van, (1989/1991, Egypt Revisited (“The Lost Pharaohs of Nubia” – Bruce Williams”, pp. 90-104), Journal of African Civilizations / Transaction Books
Lewis, Bernard, (1990), Race and Slavery In the Middle East, Oxford University Press
Parrot, Andre, (1961), Sumer The Dawn of Art, Golden Press (Ny)
Saggs, H.W.F., (1995), Babylonians, University of Oklahoma Press
©2004-2007 Ta-Nefer Ankh / site design: African American Media LLC


November 18, 2010


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November 18, 2010


“Flagellation of a Female Samboe Slave.” Shows woman hanging from a tree with deep lacerations; in background two white men and two black men, the latter with whips. Stedman witnessed this punishment in 1774. The woman being whipped was an eighteen-year old girl who was given 200 lashes for having refused to have intercourse with an overseer. She was “lacerated in such a shocking manner by the whips of two negro-drivers, that she was from her neck to her ancles literally dyed with blood.” For the definitive modern edition, with illustrations, see Richard and Sally Price, eds. Narrative of a five years expedition against the revolted Negroes of Surinam (Baltimore : Johns Hopkins University Press, 1988).IN SURINAM,SOUTH AMERICA! SISTERS DID REFUSE TO SLEEP WITH THE SLAVE MASTER! BLACK ON!

WHIPPING SLAVES IN SERRO FRIO BRAZIL CA.1770’S FROM,sponsored by the VIRGINIA FOUNDATION FOR THE HUMANIES AND THE UNIV. OF VIRGINIA LIBRARY,Buel-01, as shown on, sponsored by the Virginia Foundation for the Humanities and the University of Virginia Library.\”USAReference

1868  WHIPPING SLAVES IN CUBA(FROM Reference Buel-01, as shown on, sponsored by the Virginia Foundation for the Humanities and the University of Virginia Library.\”


VIRGINA USING BLACK SLAVES TO BEAT BLACK SLAVES-FROM; (sponsored by THE VIRIGINIA FOUNDATION FOR THE HUMANITIES AND THE UNIVERSITY OF VIRGINIA LIBRARY)ww wwww.slaveryimges.corgwwwference Buel-01, as shown on, sponsored by the Virginia Foundation for the Humanities and the University of Virginia Library.\”

 “The Last Daughter,” shows a white man whipping a black woman while she holds onto her child. This illustration depicts a scene in which the author of this anti-slavery novel describes how slave children were sold away from their mothers who were past child bearing. In this case, a mother, all of whose children had been sold away, was unwilling to part with her only remaining child; while the girl clung to her mother’s dress, the new master whipped the mother, telling her to hold her “cursed chatter” (p.94). First published as “The Slave: or, Memoirs of Archy Moore (Boston, 1836), but without illustrations; the London edition (1852) contains different illustrations (see copies located in the Library Company of Philadelphia).


November 18, 2010






Religious beliefs and ceremonies, visual culture, and social organization closely based on traditional Yoruba prototypes from Nigeria and Benin Republic are embraced by African American members of Oyo Tunji in Beaufort County, South Carolina, as viable alternatives to mainstream American culture. Oyo Tunji (“Oyo Returns” or “Oyo Rises Again”) is a metaphor for the reconstruction, in the United States, of the ancient kingdom of old Oyo, which flourished in Nigeria (c.1600 to 1830 CE).

Oyo Tunji is popularly referred to as “the African village.” The current leader, known as Oba (king) Efuntola Oseijeman Adefunmi I, along with a handful of priests and priestesses, established Oyo Tunji in 1970, near the town of Sheldon, where routes 17 and 21 intersect.

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Oyo Tunji encompasses ten square miles of semi-forest, agricultural land in a rural, agricultural terrain. It follows a traditional town plan that can still be seen in the outlying areas of small Yoruba villages in West Africa. Oyo Tunji’s land is partitioned into precincts radiating from the central focus where the palace (called the Afin) is located. Oba Adefunmi I apportions the land to male and female householders who pay annual taxes to the Oba for this land. All the dwellings adhere to the traditional Yoruba architectural plans, which consist of small, usually windowless, enclosed dwelling units (used for storage and sleeping), built around large, open, square courtyards where most daily tasks are performed (Ojo 1966). The size and elaboration of architecture signifies status, ranging from the sprawling, immense palace through the middle-size homes of the chiefs to the small houses of the general populace.
Oyo Tunji is, first and foremost, a religious community. The primary criterion of membership is initiation into “Yoruba” religion, which, in fact, while foregrounded there, accommodates an intertextual blend of borrowing from other African religions including Fon, Asante, Edo (ancient Benin kingdom), and ancient Egyptian. The king’s name is an excellent example of the .influence of multiple African elements: Efuntola signifies his initiation into Yoruba religion as a priest of Obatala (in Nigeria, the Yoruba deity credited with human creation through his modeling of human bodies from primordial clay). Efun in Yoruba is white chalk and ola denotes abundance. Oseijeman (or “savior of the people” in Akan) is a customary name for chiefs in Ghana. Adefunmi (“crown for me”) builds upon the Yoruba traditional of designating all royal lineage families by prefixing their names with ade (“crown”). Funmi is a conscious signifier of Oyo Tunji’s king’s (formerly Walter Serge Roy King of Detroit, Michigan) proactive appropriation of Yoruba royal names and a conceptual pun on his “slave” name. Adefunmi can thus be seen as a “New World” oriki (Yoruba praise name) that puns on the fact that Walter Serge Roy King originated the “kingdom” of Oyo Tunji and created a royal lineage for himself and his family, with the right to rule and wear the crown (ade, the sign par excellence of royalty among the Yoruba in West Africa).
A very large number of African American men and women have been initiated in Oyo Tunji by Kabiyesi (Yoruba, “royal highness”) Queen Iy Orite and others since 1970. These priests and priestesses maintain close and continuous ties with the community, although many have chosen not to remain permanently in Oyo Tunji. They have dispersed throughout the United States to found small religious satellites of Oyo Tunji in Chicago, Indiana, Wisconsin, New York, Virginia, Florida, and Los Angeles. The major deities (orisha) are conceived as embodiments of organic, supernatural, and mortal power that often calibrate with numerology and astrology. Thus, Orunmila (while equated with the domain of Ifa divination among the Yoruba in Africa) is associated with the Sun. Olokun (a deity associated with rulership and wealth in the ancient Nigerian Benin kingdom) is identified with the planet Neptune and the sign Pisces. In Oyo Tunji, Olokun is also conceptualized as the] deity representing the souls of all descendants of Africans transferred from their homeland by ships sailing the Atlantic Ocean and, as such, serves as the patron deity of all African Americans. Obatala (the creation deity who first molded humans from earth) is the patron deity of Oyo Tunji and the one with the most initiates. Obatala is linked with the planet Jupiter and the sign Sagittarius. Sango (whose domain is thunder and who was a former king of old Oyo, an ancient Yoruba city) is governed by Uranus and linked to Aquarius. Yemoj (the mother of deities not born by Nanan), seen in Oyo Tunji as a powerful iyami (enchantress), governs the Gelede society organized by men to honor elderly women of tremendous spiritual authority. As a moon goddess, Yemoj is connected with the sign of Cancer and the numbers 4 and 7. Esu-Elegba, the prankster, is seen as, simultaneously, the youngest and the oldest of all the deities. He is linked to the planet Mercury, the signs Gemini and Virgo, and the numbers 1, 3, 11, and 21. His domains are the marketplace and the crossroads. He possesses the spiritual force to open and close roads and place or remove obstacles, all metaphors for positive or negative opportunities and success or failure.
In Oyo Tunji, a separate temple complex exists for each deity, which includes the main shrine, a smaller shrine for the Esu-Elegba of the deity, and a building where initiates are housed during their seclusion. Priests and priestesses function as diviners and herbalists who provide guidance for the inhabitants of Oyo Tunji, as well as visitors or local South Carolinians. They combine healing with herbs, fasting, divination, palmistry, tarot cards, numerology, and astrology.
Known ancestors are honored by paintings, photos, and Egungun cloth ensembles, as in Africa, while unknown ancestors are determined by roots-reading divinations and honored by fresh water, flowers, candles, and prayers. An innovation introduced in Oyo Tunji is the initiation of women into the Egungun society.
Finally, the visual culture of Oyo Tunji exemplifies a deliberate creative project that departs from the mainstream, exhibition-directed arts created by many African American artists, who position themselves within the American mainstream. In contrast, Oyo Tunjians look toward conventional Yoruba art forms still commonplace in the African homeland and available through African art books, journals, or early ethnographies.
In sum, Oyo Tunji occupies a unique place among African diaspora communities; it is a uniquely intellectual entity, consciously created by African Americans as a counterpoint to, and revitalization effort within, mainstream American society and culture. Rooted in West African Yoruba religious, sociopolitical, and artistic epistemologies, Oyo Tunji testifies to the agency and activity of African Americans in the diaspora.


Gregory, Steven. 1999. Santeria in New York City: A Study in Cultural Resistance. New York: Garland.
Murphy, Joseph M. 1988. Santeria: An African Religion in America. Boston: Beacon Press.
——. 1994. Working the Spirit: Ceremonies of the African Diaspora. Boston: Beacon Press.
Hunt, Carl. 1979. Oyo Tunji, Ph.D. dissertation, University of Virginia.
Ojo, G.J.A. 1966. Yoruba Culture: A Geographical Analysis. London: University of London Press.
Omari, Mikelle Smith. 1984. From the Inside to the Outside: The Art and Ritual of Bahian Candomble. Monograph Series no. 24. Museum of Cultural History, University of California, Los Angeles.
——. 1989. The Role of the Gods in Afro-Brazilian Ancestral Ritual: African Arts Journal XXIII, no. 1.
——. 1990. Creativity in Adversity: Afro-Bahian Women, Power, and Art. The International Review of African American Arts 9, no.1:35–41.
——. 1991. Completing the Circle: Notes on African Art, Society, and Religion in Oyo Tunji, South Carolina. African Arts, July, 66–75, 96.
——. 1994. Aesthetics and Ritual of Candomble Ago. In African Religions: Experience and Expression, ed., Thomas Blakely, pp. 135–9. London: James Curry; Portsmouth, N.H.: Heineman.
——. 2002. Manipulating the Sacred: Yoruba Art, Ritual and Resistance in Brazil. Detroit: Wayne State University Press.
Pinn, Anthony. 1998. Varieties of African American Religious Experience. Minneapolis: Fortress Press.


November 8, 2010

republished at-

Monday, November 08, 2010

Live in Kwara state was some of the biggest events of the Independence Day weekend for Nigeria turning 50. The concert was held on October 2nd at Metropolitan Square in Illorin, Kwara State. The Concert featured International artist, Akon along with the biggest names in Naija entertainment, Dbanj, Sasha, Naeto C, Wande Coal, P-Square, YQ, Sauce Kid & co. Check out pics:
Source: Obi Asika’s FB album

Akon live on stage along side other Nigerian artist like Dbanj, Wande and others… Get more on Dbanj, Wande and others from these links…
October 7, 2010 at 12:08 pm

infact that day is most happest in my life for seening Akon 4 live,oh i love akon so much,barvo!! to our dear governor of kwara state (bukola saraki)
nexus says:
October 6, 2010 at 7:55 pm

ummm dbanj looks a little crazy almost busted without his does naeto c. psquare taking off their shirts for men?! ok oh!
temz says:
October 6, 2010 at 2:19 pm

1. What the heck is sasha wearing? Ugh
2. Sauce kid look like “were”, im sorry, but he does.
3. D-banj, i love you, but make una go put on weight
4. General pype: 3 gbosas for you
5. psquare: 3gbosa-1, bcos of that sagging pant


November 8, 2010


Live in Kwara state was some of the biggest events of the Independence Day weekend for Nigeria turning 50. The concert was held on October 2nd at Metropolitan Square in Illorin, Kwara State. The Concert featured International artist, Akon along with the biggest names in Naija entertainment, Dbanj, Sasha, Naeto C, Wande Coal, P-Square, YQ, Sauce Kid & co. Check out pics:
Source: Obi Asika’s FB album



Wande Coal

Wande Coal


Crazy Crowd In Illorin



The Eva Blazing DJ Neptune

Naeto C

Naeto C



General Pype

Sasha P

Sauce Kid

Tony Tetuila

(Visited 882 times, 8 visits today)

Related Posts


  1. Khalvict says:

    Akon was da man.they al tried but their crazy stunt wasn’t crazy enough.

  2. HALIMAT says:

    infact that day is most happest in my life for seening Akon 4 live,oh i love akon so much,barvo!! to our dear governor of kwara state (bukola saraki)

  3. nexus says:

    ummm dbanj looks a little crazy almost busted without his does naeto c. psquare taking off their shirts for men?! ok oh!


November 5, 2010


Soyinka bemoans rate of unresolved murders

Sambo assures of credible polls

Police probe Ondo pupil’s ‘suicide’ case
Fed Govt to check dumping of inferior goods
2011: IBB, Atiku lobby Reps against Jonathan
Henry Okah seeks asylum
Tears as dead pupils are buried
Fed Govt can’t withhold council funds, says Fayemi
N122b shortfall in 2010 budget
Suspected kidnappers of Lulu’s mum held
Minimum Wage: NLC to begin nationwide strike Nov. 10
Senate worriedover 2011 Budget
Importers of armoured vehicles, arms to get NSA clearance
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Home | Arts | Life (Midweek Magazine) | Library locked in forest of elephants
Library locked in forest of elephants
Font size: Evelyn Osagie 20/10/2010 00:00:00

Adeyipo is fast becoming a tourist destination. Located on the outskirts of Ibadan in Lagelu Local Government Area of Oyo State, the village has become home of culture, tradition and knowledge, attracting scholars. Yet, it is still lacking basic social amenities.

As one of the over 200 villages that was once part of the Igbo-Elerin District, the place has not lost its natural appeal. When translated, literally, Igbo-Elerin means “Forest occupied by elephants”. According to the oldest man in the place, Baba Eniayewu, elephants once occupied the place. “Then, it was a thick forest.” Even though, elephants no longer tread its path, nevertheless, Adeyipo, today, remains an enclave surrounded by thick forest; home of traditional drummers, singers, dancers, story-tellers and rara chanters, having its natural habitat intact. These local artistes are always on ground to entertain visitors at occasions.

In addition to its arts, its serene environment has continued to inspire filmmakers, writers and musicians, serving as a setting for literary, artistic works and films. The novel, The Virgin by Bayo Adebowale, which Tunde Kelani’s adapted in his film The Narrow Path, is set in the village. Academic films depicting poems studied by senior secondary students such as Ebiks waec Poems on CD have also been set in the place, among others.

Interestingly, the village is a small community with not more than 10 buildings belonging to eight families, and a population of not more than 700. Small as it is, the place prides itself as home to a unique edifice – the African Heritage Research Library and Cultural Centre (AHRLC).

For years, visitors have continued to troop into the place in search of knowledge. On a visit to the place, one will find AHRLC, a documentation resort of a sort, where one can camp and do research at the same time. Researchers on any subject relating to Africa will find the place helpful; its libraries are full of such books. The place houses the African Heritage Research Library, Afe Babalola Rural Community Service building, N.O. Idowu Visitors Chalets, Victor Olaiya Music of Africa Library, and African Talking Drum Museum.

The place, founded by Dr. Bayo Adebowale in 1989, has as its Chief Librarian, Chief Yeye Akilimali Fanua Olade, an African-American who has worked in AHRLC since inception. Overtime, it has come to mean different things to each visitor. Students of literature would find the place an interesting repertoire.

According to Olade, AHRLC has hosted many dignitaries and groups from within and outside the country, who left their marks behind. “We have had the opportunity of hosting the Governor of Oyo State, Otunba Adebayo Alao-Akala, ex-governor of Oyo State, Chief Omololu Olunloyo, Ambassador Segun Olusola, former Minister of Justice and Attorney-General, Chief Akin Oluyinmi (SAN), former Commissioner of Women Affairs, Community Development and Social Welfare, Oyo State, Princess A. Babalola, Egbe Omo Yoruba USA and Canada and Prof. Akinwunmi Ishola, Hon. Abike Dabiri, Chief N.O. Idowu, Chief Afe Babalola (SAN), Prof. Femi Osofisan, Prof. Demola Dasilva, Adebayo Faleti, Tunde Kelani, among others,” she said.

Olade said the AHRLC project is the manifestation of how one man’s dream can affect many lives. Aside storing research materials, she added the centre is an all-round educational and cultural centre geared towards serving the academic needs of enlightened Africans and the people of the community.

She said: “The centre runs a Rural Community Development and Literacy Centre aimed at educating and enlightening the non-literate inhabitants of Adeyipo and villages such as Akokura, Kufi, Aderogba, Ladunni, Apon Onilu, etc. The library was established with the mind of meeting the educational needs of scholars, researchers and students, and, the non-educated indigenes – farmers, petty traders and artisans.”

Speaking on the founding of AHRLC, Olade said: “When the Director of the centre, Dr. Bayo Adebowale, first established the library in March 1988, it was at Ila-Orangun, Osun State. It began with 500 books, journals and magazines, at Prince Isaac Adebayo’s home. Later, it moved to an old post office building in the central part of the town; while in Ila-Orangun, the collection grew to 12, 000 volumes, she said.

With a mind of moving educational enlightenment to his people, Olade said: “It moved to Adeyipo in 1992, and by this time, the collection and vision had grown. Today, AHRLC is a centre of culture and knowledge; a depository and clearing house for all publications on Africa, Africans in the Diaspora of the Americas, Europe, Asia the Pacific and the Caribbean Island. We have the largest collection of books on Africa. AHRLC currently has over 100, 000 volumes that cuts across all branches of knowledge as they relate to Africa. And our chalets are open to visitors wishing to lodge while carrying out research. ”

As an indigene of Adeyipo, Adebowale said: “The need to give back to his community, inspired the moving of the library to his hometown. The love for education motivated the establishing the library initially.

Aside books, Adebowale added that: “The music library and museum is aimed at preserving African musical heritage. Recently, the centre named a poetry section in honour of the acclaimed poet, J.P. Clark. And we are currently working on a Wole Soyinka African Writers’ Enclave which would run a writer-in-residence programme.”

Surrounded by such impressive qualities, one would have thought Adeyipo would have experienced tremendous development. However, this is not the case. The place is in dire need of government intervention. Visitors still have to contend with the bad road leading to the place, among other amenities that are lacking. The road from Idi-Igba to Adeyipo is actually a bumpy and jagged broad path consisting of red earth in dry season that turns muddy and almost impassable during the rainy season. Describing his experience to the place, J.P. Clark called the experience a “turbulent ride”.

Aside the writer, the community people are lamenting everyday over the state of the road. Most of them are farmers. They complained they are faced with tremendous suffering while transporting their goods to neighbouring towns.

A woman, known simply as Iya Alakara, wondered why the government had abandoned them. She said most of their children going to school also contend with the road, leaving their socks and uniforms dirty. Speaking in Yoruba, she said: “They (the government) have refused to come to our aid. Please tell them to give us light and water. A ni ina”.

A female writer, Chief Ada Onwu, once wrote “AHRLC is a wonderful library. The Oyo State government should be interested in it, and see to the terrifying state of the road leading to it.”

The bad road is not their only challenge. There is no pipe-borne water in the place; the people are still ultilising a small stream, and very recently, a well dug by AHRLC. Visitors at the centre will also need to arm themselves with purified water, as there is no borehole.

Like the villagers, visitors who intend to lodge in in the place, also have to contend with fighting the darkness as the place is yet to be connected with electricity. A staff of AHRLC who pleaded anonymity lamented: “The governor and some government officials have been here several times. In fact, when the governor first visited on December 20, 2007, he promised he would do something about the road and the electricity, but till date nothing had been done.”

As it is with most lofty projects managed by one person, the centre is also faced with its own challenges; hence, the need for financial assistance from individuals and corporate bodies. Some of the structures, particularly the chalets, are beginning to experience cracks, probably due to lack of constant maintenance.

Olade, who welcomes support from well-meaning groups, called on the Government to fulfill its promises towards the centre and the village.

On his part, Adebowale said he is not unaware of the teething problems facing the centre but, added that determination against the odds had kept the dream alive

While praising the centre’s advisory board for its effort at ensuring the edifice continuous existence, Adebowale said: “It is our desire to continue to share or wealth of knowledge with the natives and the world. This has kept the dream alive. I cannot but appreciate the friends of AHRLC which have not left us alone to the arduous work of this centre. We call on the government to come to our aid, in terms of amenities for the people of Adeyipo,” he said.

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November 4, 2010


Thursday, November 04, 2010

Africa Rising 2010
Africa Rising looks at the challenges Africa faces and how these challenges can be and are being overcome.
Wednesday, July 28, 2010
The Reality of Dual Citizenship
In 2004, Hope Sullivan Masters, Founder and President of the Leon H. Sullivan Foundation she established to continue her father’s work, asked me to head a project to develop the concept of dual citizenship. The interest in citizenship by African Americans in an African country had steadily risen after Reverend Sullivan was given citizenship in Cote d’Ivoire at the inaugural Africa-African American Summit in 1991.

When he created the bridge between Africa and America through his Summits in Africa, Reverend Sullivan sparked a passion among many in America for a genuine connection to Africa. There have long been African Americans who have worked for African liberation from this side of the Atlantic Ocean and those who have taken up residence on the continent. This year we honor the independence 50 years ago of 17 African nations. It was not until the wave of African independence that began in the 1950s that dual citizenship was even widely possible. Even so, real citizenship in another country carries both rights and responsibilities. Merely being given another country’s passport is not the whole story. That is what Reverend Sullivan knew from the beginning, and that is the gap that Mrs. Masters wanted to finally bridge.

Beginning with the first wave of African independence of countries such as Ghana, there have been Americans who repatriated to Africa because of their disgust with the blatant racism they experienced in America. Subsequently, there were those who repatriated because they simply felt more culturally akin to Africans. In many cases, however, they changed citizenship rather than took on an additional citizenship. The current dual citizenship effort is intended to build on the ties many feel either because of their longstanding interest in their ancestral homeland or because of a DNA test that linked them to a specific ethnic group in a specific country.

Technically, no country can give you dual citizenship. It results from acquiring citizenship in a new country and your current country not revoking your citizenship. Most dual citizens in America are from Mexico. The British have indelible citizenship that cannot be revoked. Jewish American can acquire automatic citizenship in Israel by virtue of their Jewish lineage. It is not something our government actively opposes.

“The U.S. Government recognizes that dual nationality exists but does not encourage it as a matter of policy because of the problems it may cause,” says a State Department policy paper on dual nationality.

In fact, in order to lose your American citizenship, the State Department says you would have to freely and intentionally relinquish it. The government doesn’t take it from you; you have to give it up.

Potential problems include dual taxation, military service requirements where applicable, divided loyalty in the case of armed conflict, jurisdiction over crimes committed in one jurisdiction or another and extradition of those fleeing arrest in one of the countries. Some of us who are interested in a level of citizenship in Africa think more about their rights than their responsibilities and give no thought to how Africans may feel about an influx of Diasporans into their country. Think of how you would feel if even dozens of people suddenly showed up in your neighborhood without fully understanding the culture and unexpectedly changed the character of local elections and how life is lived.

All these challenges can be addressed, but we all need to recognize that they exist and not pretend this is all so easy. If that were the case, it would have been accomplished by now. Because of the complexities, we sought the advice and assistance of California attorney Anthony Archer, who researched and wrote a paper on dual citizenship that was presented at the eighth Leon H. Sullivan Summit in Arusha, Tanzania, in June 2008. Archer proposed three levels of citizenship that would allow governments to offer the benefits of citizenship on a graduated basis for Diasporans who wanted a certain level of involvement in their new homeland. We see this as mutually beneficial and an equitable method of developing a relationship that is meaningful in the long term.

Some people only seek to travel to Africa without current restrictions while they learn more about their proposed new homeland. Others want to do business or own property and be treated like a local businessperson. Others want the whole experience and intend to live at least part of the time in their new home.

Dual citizenship must be negotiated. One size does not fit all. Many of us would be unprepared to become full citizens in an African country we only discovered we had a tie to last week; others only want to be privileged regular visitors.

African leaders such as Senegalese President Abdoulaye Wade and Liberian President Ellen Johnson Sirleaf have expressed interest in developing closer ties with the African Diaspora, but the details still have to be worked out. We’ll all need to have some patience and understanding if this process is to work for both sides.
Posted by Gregory Simpkins at 3:02 PM

家唐銘 said…
It is easier to get than to keep it……………………………………………………………..
July 31, 2010 1:42 AM
凱v胡倫 said…
死亡是悲哀的,但活得不快樂更悲哀。. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
August 3, 2010 4:07 AM
t-rounds said…
Why didn’t you mention African countries that actually grant African Americans citizenship? That would have been more informative. This seems to be an article praising another Black woman who likes to give speeches, and calls it ‘working.’
August 19, 2010 3:37 PM



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« The Eagles Who Thought They Were Chickens (2 of 4) by Kwadwo Gyasi Nkita-Mayala
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Isaiah Washington- a true warrior for his people
Author: SEM Contributor
To many it was surprising when Sierra Leone’s President Ernest Bai Koroma decided to give citizenship to the 25 year acting veteran Isaiah Washington after he traced his ancestral roots through DNA to the Mende and Temne people of Sierra Leone. (Isaiah Washington at The Africa Policy Forum)
The ‘Grey’s Anatomy’ star became the first African American to get citizenship through DNA, and President Koroma became the first African leader to award citizenship based on DNA. It is not surprising when a few days ago Africa’s most populated nation, Nigeria, decided to follow the footsteps of Sierra Leone by granting citizenship to Mrs. Hope Sullivan Masters, an African American woman who also traced her roots to the Yoruba people of Nigeria.
In an interview earlier for Holland based, Washington recalled on one occasion when he was travelling with President Koroma in New York for the United Nation General Assembly meeting as a Special Adviser: “As the train pulled out of the station I could see that Minister (Zainab) Bangura and President Koroma were tired. I knew I had to make my case, and quick. Before I could finish my spiel on the importance and historical significance of obtaining my dual citizenship, President Koroma smiled at me and said: ‘I understand what it is that you are trying to do and I support it. I am aware of W.E.B. Dubois’s teachings and I am of the same school of thought. I have had many ask me, ‘Why are you giving this man citizenship?’ and I say to them, ‘What are you all so afraid of?’ I sat there silent for several seconds and then said, ‘My sentiments exactly sir. Thank you for your time. I will shut up and let you rest.”

Inspired by this discovery Washington decided to set up an elementary school through his Gondobay Manga Foundation in Sierra Leone. He uses his personal resources and commits himself to make a better life for the people of Sierra Leone.
I first met Washington on his last visit to Sierra Leone. By then he was in the country to take oath as a Sierra Leonean and collect his passport. We had a three hour meeting at Hotel Barmoi in Aberdeen. We shared our dreams and aspirations and how we intend to make Sierra Leone a better place. During the conversation, I noticed Washington had bigger plans, but what I could not comprehend was how is he was going to make these plans come through. It was after I arrived in the United States for The Africa Policy Forum that I understand what the father of three was actually talking about.
Washington has been criss-crossing the United States all in the name of Sierra Leone. He has had over dozens of interviews on high profile TV networks and making statements as guest speaker at over 100 events for Sierra Leone. During the five days Africa Policy Forum he introduced me to several people including investors, philanthropists and celebrities, who will soon visit the former war-torn nation to contribute their quota to the development of Sierra Leone.
Furthermore, a US$2 million dollars worth of medical equipment, which was made possible by him, is on its way to the Bo Government Hospital in Southern Sierra Leone. He has also negotiated for two other companies that will provide prosthetics for amputees, clean water from rain catching systems and also garbage collection for communities in Sierra Leone.
Whether in his professional life as an actor, producer, writer, motivational speaker or activist Washington has passionately committed himself for the development of Sierra Leone. His new documentary film – ‘Passport to Sierra Leone’ produced by The Africa Channel is now playing on cable. He recently appeared as Coach Brian “Buddy” Simmons in ‘Hurricane Season’ starring Forest Whitaker. He will produce and star in the upcoming Brazilian film ‘Area Q’, which is expected to be in theaters in March 2011. ‘A MAN FROM ANOTHER LAND: How Finding My Roots Changed My Life’ is also expected on stands in April 2011.
Washington has and continues to work as a Goodwill Ambassador for the people of Sierra Leone.
“Making history as an African American accomplishing my “dual citizenship” based on DNA is a great thing. Finally, I have a people and a nation to connect with on the African continent to learn from and grow with as I have learned and grown in America. I will not let the people of Sierra Leone down,” he said.
By Murtala Mohamed Kamara
About the Author: Murtala Mohamed Kamara is the Founder and Chief Executive for . He is a specialist on West Africa and has written over one thousand articles for major publications including
Kamara is presently in Atlanta , Georgia for an official visit
Stay with Sierra Express Media, for your trusted place in news!
October 27th, 2010 | Tags: Actor, Isaiah Washington, Sierra Leone | Category: Pan-Africanism, Sierra Leone
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