Archive for December, 2013

YORUBA CULTURAL NATIONALISM -MOVEMENT SINGLELY CARRIED ONLY BY THE YORUBAS ON THE ENTIRE AFRICAN CONTINENT TO FIGHT WhITE COLONIALISM ! -FROM THE NIGERIAN TRIBUNE NEWSPAPER

December 30, 2013

FROM THE NIGERIAN TRIBUNE NEWSPAPER

Yoruba cultural nationalism

Written by Diran Apata ⁠ ⁠ Sunday, 22 December 2013
⁠ ⁠ A few days ago, in a leisurely discussion involving many Yoruba men, women and children, I mentioned the movement of Yoruba Cultural Nationalism of about one-hundred years ago. Most of my hearers had no idea what I was talking about. That is what always happens whenever I happen to mention this movement. It is painful that our people, especially our youths, know nothing about it – painful because the story of the Yoruba Cultural Nationalist Movement, spanning the last years of the 19th century and the first years of the 20th,is one of the most glorious stories in the modern history of the Yoruba Nation. It is a story that we should all know inside and out – a story that our children should be told over and over at home and at school.

The following is the background to it. From about 1885, various European countries came scrambling for territorial empires all over Africa. Peoples after peoples of Africa fell to the European forces. The British, the French, the Germans, the Portuguese, the Belgians, the Dutch, all carved out empires for themselves. Most of Yorubaland became British possession (later to be included in Nigeria), and the rest became French and German possessions (later to be included in what are now Benin and Togo Republics).

But the conquest of Africa was not only military and territorial; it was also massively psychological. Usually, small European armies were taking over African territories, because they were armed with better weapons, or because the African nations were not fully aware about what was happening to them, and because they did not unite to defend their homelands. Naturally, the European colonialists became enormously arrogant. Everywhere, they proclaimed the doctrine that Africans were culturally and intellectually inferior to Europeans, that Africans were incapable of developing any civilisation, and that it was the duty of Europeans to bring civilisation to Africans.

These attitudes gradually infected all aspects of European relationships with Africans all over tropical Africa. The growing disrespect of Africans even spread into the Christian missions. In the mission churches and schools, it was now being said that, to become a Christian, or to be regarded as educated or civilised, one must give up one’s native culture. One must give up such things as one’s indigenous name, clothing, manners, and language, and take on European ones. Even the Yoruba clergy working in the missions began to experience serious disrespect and discrimination from the mission bodies that they served.

For a start, some Yoruba Christian converts in Lagos did respond by trying to become “black Europeans”. They hoped that doing so would earn them acceptance into the “civilised” British community in Lagos. Many of these changed their names to European names. Some others adopted European dress items such as the stove-pipe hat, the feathered bonnet, high-heeled shoes, and gloves, etc. Some young persons who went to study in Britain returned home in only two or three years and claimed that they could no longer understand or speak the Yoruba language.

However, a powerful Yoruba reaction to all these rapidly brewed, and it soon became a great movement – the movement of Yoruba Cultural Nationalism. As it grew, most of those who had adopted aspects of European culture gave them up and returned to their Yoruba culture. There had been newspapers in Lagos for decades, and these newspapers joined excitedly in the movement. “We are Africans first (or we are Yoruba first) before we are Christians” became popular among Christians in Lagos.

This movement of Yoruba Cultural Nationalism produced very many effects. In popular culture and fashions, Yoruba Cultural Nationalism promoted a great pride in Yoruba clothes and dresses. The Yoruba way of dressing became very popular indeed. It became more attractive as new styles and modifications were added.

Yoruba men and women serving in the Lagos colonial service responded in their own way. Many of them resigned their jobs and started private businesses, schools and churches of their own.

In the Christian missions, the Yoruba clergy responded by introducing Yoruba culture into church services and church life. For instance, they introduced Yoruba music and songs, which the missions had earlier regarded as pagan. Some of the Yoruba clergy even went further than that. They withdrew from the service of the European mission organizations and started an African Church Movement. This created separate African churches in the various denominations – African Anglican churches, African Methodist churches, and African Baptist churches. The African churches brought Yoruba culture into the Christian church in a big way. They also wrote Yoruba hymns and published hymn books. But another movement soon started which went even further than the African Church Movement to integrate Yoruba culture into Christianity. This was the Aladura Movement. The Aladura Movement developed into a number of main branches – the Christ Apostolic Church, the Cherubim and Seraphim Church, and the Celestial Church of Christ.

Yoruba Cultural Nationalism also promoted a lot of interest in the study of Yoruba culture and history. Many books were written in these years on both subjects. And many literate Yoruba people wrote the traditional stories of their towns – some in English, and many in the Yoruba language. Lessons in Yoruba history and culture were introduced into schools, including the mission schools.

Yoruba Cultural Nationalism created a powerful Yoruba national consciousness. It unified the modern Yoruba elite for service to their nation. That unity was to express itself in many productive ways later – in the various Development Associations of the 1920s and 1930s, in the highly influential Egbe Omo Oduduwa from 1945, and in the first-rate government of the Western Region in the 1950s. It also charted great modern ambitions for the Yoruba nation – ambitions to acquire education, and to achieve modern economic progress, prosperity and power in the world. In these many ways, the movement of Yoruba Cultural Nationalism laid some of the foundations for Yoruba achievements and progress in the modern world.

All in all, Yoruba people did not merely challenge European cultural arrogance; they suppressed it quite successfully in their own country. Nowhere else in Black Africa, among no other Black African nation, did the Europeans experience another powerful cultural challenge like this.

A British colonial official who served for years in Nigeria in the 1950s testified to the later-day effects of Yoruba Cultural Nationalism. He wrote in his memoir that, in his experience, the Yoruba were one African people who never treated the British, or any other Europeans, as superiors or “as gods”. He wrote that the Yoruba are a people with “personal dignity and political finesse”. “In my experience” he added, “the Yoruba regarded themselves as superior to the British – – -. The Yoruba were often highly intelligent and they taunted the British with sending inferior people to Nigeria.” He also added that many other Nigerian peoples could usually not look the white man in the eyes, but that even the lowliest Yoruba servant tended to carry himself with confidence and pride.

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Published in⁠ Diran Apata’s Sunday message

BLACK UNITY ! -MALCOLM X on CATCHING HELL AS A BLACK MAN ATI BLACK UNITY !-FROM LAKEEISHA UTOPIA on World BLACK NEWS & DISCUSSIONS on FACEBOOK !

December 28, 2013

MALCOLM X ON RELIGION ati BLACK PEOPLES’ CONDITION! -FROM WARRIORS OF AFRICAN CONSCIIOUSNESS on FACEBOOK !

December 28, 2013

KWANZAA ! -The 2nd DAY IS UMOJA(UNITY)-FROM AfRICAN ANCESTRY ON FACEBOOK

December 28, 2013

FROM African Ancestry on FACEBOOK

REFLECTING ON UMOJA – “We are one, our cause is one, and we must help each other, if we are to succeed.” – Frederick Douglass

EGYPT-BLACK EGYPT!- MICHAELBLACK EGYPT ! -MICHAEL JACKSON DID “DO YOU REMEMBER THE TIME” WITH BLACK AND BEAUTIFUL EDDIE MURPHY,IMAN,JOHN SINGLETON ATI PUT BLACK EGYPT ON THE AGENDA THEN! -FROM NATIONAL R&B MUSIC SOCIETY,INC. ON FACEBOOK

December 27, 2013

THERE WAS A TIME

MILLION YOUTH MARCH 1998-BLACKS FOUGHT 3,000 police!

December 26, 2013

BLACK WOOLLY HAIR IS THE MOST BEAUTIFUL HAIR IN THE WORLD! #3– O se O Zainabu Ayira-Facebook

December 26, 2013

KHALID ABDUL MOHAMMED-A BLACK REVOLUTIONARY WHO SPOKE THE BLACK TRUTH ATI DIED FIGHTING FOR BLACK PEOPLE!-FROM WIKIPEDIA

December 25, 2013

VIDEOS ON HIM

Khalid Abdul Muhammad

Khalid Abdul Muhammad (born Harold Moore Jr.; January 12, 1948 – February 17, 2001) was an African-American activist who came to prominence as the National Assistant to Louis Farrakhan of the Nation of Islam (NOI). After a racially inflammatory 1993 speech at Kean College Muhammad was condemned and removed from his position in the Nation of Islam by Louis Farrakhan. He was also censured by both Houses of the United States Congress.[1]

After being removed from the Nation of Islam he served as the National Chairman of the New Black Panther Party until his death in 2001. Despite the controversy that followed him, his strong denunciations of white power gained him the support of some in the black community.

Biography

Early life

Harold Moore was raised by his aunt, Carrie Moore Vann, in Houston, Texas, where he attended Bruce Elementary School, E.O. Smith Junior High School, and all-Black Phyllis Wheatley High School. He was also an Eagle Scout.[citation needed] After graduating high school, Moore went to Dillard University in Louisiana, where he was known as Harold Vann, to pursue a degree in theological studies, but he did not graduate. At this time, he ministered at Sloan Memorial Methodist Church. In 1967, he was initiated into Omega Psi Phi fraternity (Theta Sigma chapter). Later, Moore transferred to Pepperdine University and earned his Bachelor’s degree.

Nation of Islam

In 1970, while attending Dillard, Muhammad joined the Nation of Islam,[2] which was then under the leadership of Elijah Muhammad. He changed his name to Harold Smith, became Minister Louis Farrakhan’s protégé, and was active as a recruiter within the organization. In 1978, Smith was appointed Western Regional Minister of the Nation of Islam and leader of Mosque #27. In 1983, Minister Farrakhan named him Khalid after the Islamic general Khalid ibn al-Walid, a follower of the prophet Muhammad, calling him the Sword of Allah.

By 1984, Muhammad had become one of Louis Farrakhan’s most trusted advisors in the Nation of Islam. He traveled to Libya on a fund-raising trip, where he became well acquainted with that country’s leader, Muammar al-Gaddafi. Muhammad’s dedication to Farrakhan and to the message of the NOI eventually secured him the title of national spokesman and he was named one of Louis Farrakhan’s friends in 1981. He served at Nation of Islam mosques in New York and Atlanta throughout the 1980s. A federal court convicted him in 1987 of mortgage fraud and sentenced him to nine months in prison.[3] After his prison term he returned to the Nation, becoming Farrakhan’s national advisor in 1991.

1993 speech

Muhammad’s new position involved public speaking engagements, where he became known for his inflammatory anti-white, anti-semitic, and anti-homosexual speeches along with calls for black self-empowerment and black separation. Muhammad’s condemnation of whites and Jews extended to conservative Blacks, whom he criticized for what he perceived as their self-subjugation.

In 1993 he gave a speech at Kean College in Union Township, New Jersey, in which Muhammad referred to Jews as bloodsuckers; labeled the Pope a “no-good cracker”; and advocated the murder of any and all white South Africans who would not leave the nation subsequent to a warning period of 24 hours. He used the Book of John in the Bible as an excuse to defend his hatred of “so-called White Jews”, saying that they crucified Jesus because he revealed them to be liars, and of “their father, the Devil”. The United States Senate voted 97–0 to censure Muhammad, and the United States House of Representatives in a special session passed a House Resolution. Farrakhan responded by publicly condemning the mocking tone of Muhammad’s speech, while taking no issue with its content.

Aftermath

Muhammad was silenced as a minister and left the NOI soon afterward. In 1994, Muhammad appeared on The Phil Donahue Show⁠. He participated in heated arguments with Jewish audience members amid an explanation of his public statements.

Muhammad was shot by James Bess, a former NOI member, after he spoke at the University of California at Riverside on May 29, 1994. Many believed the shooting was a part of a conspiracy against Muhammad.[4]

New Black Panther Party

After being stripped of his position as NOI spokesman, Muhammad became the national chairman of the New Black Panther Party. On May 21, 1997, he delivered a heated speech at San Francisco State University in which he criticized Jews, whites, Catholics and homosexuals. He endorsed a Holocaust denial position, asserted Jewish control over U.S. policy, and alleged Jewish involvement in various conspiracies.[5]

In 1998, Muhammad organized the Million Youth March in New York City. The march was controversial from its inception as New York mayor Rudolph Giuliani denied the organizers a permit, calling it a hate march. A court ruled that the event could go on but scaled back its duration and size. At the conclusion of the rally, just as Muhammad appeared on the stage to speak, the demonstration was interrupted by a low-flying police helicopter that acted as a signal for more than 3,000 police in riot gear, including some mounted on horseback, to come in and disperse the crowd. In response, Muhammad exhorted the rally participants to attack the oncoming police, to beat them with rails, and to shoot them with their own guns. Dozens were arrested, and 30 officers and five civilians were injured.[6][7] Mayor Giuliani said that the march turned out to be precisely what he predicted, “filled with hatred, horrible, awful, vicious, anti-Semitic and other anti-white rhetoric, as well as exhortations to kill people, murder people…the speeches given today should not occur [at] any place.”[6] In subsequent activism, Muhammad convened a second march in 1999.

In 2000, Muhammad’s beliefs were introduced to a completely new demographic when it was revealed that one of the contestants on the American version of the Dutch television show Big Brother, William Collins (Hiram Ashantee), was a follower of his. He also appeared in an episode of Louis Theroux’s Weird Weekends.

In 2001, Muhammad died suddenly of a brain aneurysm in Atlanta, Georgia, at the age of 53.

Musical influence

As a prominent Afrocentrist and speaker on African history, Muhammad attracted interest from several hip-hop artists, who sampled him in their songs. Public Enemy quoted him in the introduction of its 1988 track “Night of the Living Baseheads,” from the album It Takes a Nation of Millions to Hold Us Back:

Have you forgotten that once we were brought here, we were robbed of our name, robbed of our language. We lost our religion, our culture, our god…and many of us, by the way we act, we even lost our minds.

Rage Against the Machine later paraphrased this quote in the lyrics of “Freedom” (Rage Against the Machine, 1992) with the line, “Brotha, did you forget your name?”

He also appeared on Ice Cube’s albums Death Certificate (1991) and Lethal Injection (1993) as a guest rapper. On the former album, Muhammad appeared in the tracks “Death” and “The Birth”. On the latter, he appeared in the song “Cave Bitch,” a song ridiculing white women. On MC Ren’s 1996 album The Villain in Black Muhammad appeared in the track “Muhammad Speaks,” where he spoke about the history of the rights of African-Americans.

Musical references to Muhammad since his death include a quote of his “Kill the White Man” speech on The Used’s 2009 album Artwork and a sample of his interview with Louis Theroux in the Chase & Status song “Hocus Pocus”: “We’re not going to stand here and speak of some hocus pocus, some shazam, some abracadabra magic.”

Personal life

Muhammad had five children, including Farrah Gray, who grew up in Chicago’s South Side without their father present. Although Gray saw his father only during occasional visits, he credits Muhammad for inspiring him with confidence. Gray rose from poverty to become a successful business entrepreneur, but did not join his father’s political activities.[8][9]

See also

▪ African-American – Jewish relations

▪ Nation of Islam and antisemitism

▪ Black separatism

References

1. ^ Blair, Jayson (February 18, 2001). “K.A. Muhammad, 53, Dies; Ex-Official of Nation of Islam”⁠. The New York Times.

2. ^ “Chart: Nation of Islam and Traditional Islam”⁠. Beliefnet. Retrieved 2008-12-31.

3. ^ Smith, Vern E.; Sarah Van Boven (September 14, 1998). “The Itinerant Incendiary”⁠. Newsweek. Retrieved July 25, 2009. [dead link]

4. ^ Cokely, Steve; Muhammad, Khalid. Shooting of Khalid Muhammad, Tupac & Biggie 6/6⁠ (YouTube) (in English). Retrieved April 21, 2013.

5. ^ ADL Alerts Nation’s Academic Leadership About Virus of Bigotry Being Spread by Khalid Abdul Muhammad⁠

6. ^ a b Million Youth March Ends in Clash⁠

7. ^ village voice > news > The Hunt for Khallid Abdul Muhammad by Peter Noel⁠

8. ^ Gray, Farrah (2012-11-11) Press release⁠

9. ^ Gray, Farrah (2004) Reallionaire

External links

▪ Khallid Abdul Muhammad: In His Own Words⁠

▪ The Hunt for Khalid Abdul Muhammed⁠

▪ The Bio Of Khallid Abdul Muhammad⁠

KHALID MUHAMMAD ON TV DONOHOE SHOW VIDEO ATI OTHERS-HE TOLD US THE BLACK TRUTH ATI DIED FOR IT!

December 25, 2013

VIDEOS on. HIM

Khalid Abdul Muhammad – Wikipedia, the free encyclopedia

Khalid Abdul Muhammad (born Harold Moore Jr.; January 12, 1948 – February 17, 2001)

YORUBA LANGUAGE FREE KEYBOARD!- FROM Adeleke A. Adelte on Facebook

December 23, 2013

FROM Facebook

Adékúnlé Al Muftau Adéǐté
For the benefit of all my Yoruba brothers and sisters who would love to type in Yoruba with all the accents, download this Virtual keyboard and start typing away free of charge! http://www.tavultesoft.com/keyman/download.php


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