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October 18, 2021

Man marries two women same day

Posted by Faith Abiodun-Uwaifo on August 16, 2021 at 1:39pm
Photos of the 34 year old man, Ekpe Akpove  have emerged. The marriage ceremony which was set for August 14 2021 has finally taken place. The internet was abuzz last week as the wedding invitation circulated the media space.
The fisherman Ekpe who hails from Isoko South Local government area of Delta state married Okoro Oghenekomeno his first wife who he said he met in 2008 and Maro Ukpuru his second wife.  They were held at the respective homes of both brides but the reception was held at the groom’s compound.
According to Ekpe, he loves his both wives equally and treats them sme. What matters to him is that they’ll have peaceful coexistence  
He said;
“I love them both equally and that is why I have decided to get married to them. They both have three children each for me. So, I had to do the right thing and pay their bride price and be married to them legally. My firstborn is 11 years old; fortunately for me, my wives usually give birth within the same period,” he said. Read excerpt of the interview below:
He also opened up that he had dated both ladies at the same time
He said;
At the very beginning. When I started dating the other, I hid it from my first woman because no lady would find out that her partner was having an affair and not feel hurt about it. Eventually, she found out and I didn’t deny it.
“I told her the truth, and by then I had already rented an apartment for the second (wife) because I was already living together with my first wife, and I wanted to make sure I avoided clashes between them.”
“When my first woman found out about my affair, there was nothing she could do, because she was already pregnant for me. All I had to do was apologise to her, and thank God she forgave me. That was how I was able to make them meet and get to know each other.”
On how he handles his wives when they have misunderstandings, he said;
“Women will always be women. Thankfully, they don’t get into physical fights, and they usually have arguments which I believe is normal. As the man of the house, I always sort out their differences, and also I have friends who can talk to them and they listen.”
On how he plans to take care of his wives, he said:
“Before now, I had been taking care of them; I will continue the same way I have always been doing. They have been with me for a long time and none of them has ever complained; that means I am doing my best, if not, they would have left me.”
Asked why he married 2 wives even though Christianity does not encourage polygamy, he said;
I will ask you a question: How many wives did Jacob have? He had two wives. Even Solomon, the wisest king in the Bible, had many wives. I have never seen anywhere in the Bible where it is written that it is a sin to have more than one wife. As long as you can take care of the children and the wives, that is what God wants. I am happy with my family.

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October 16, 2021
Black Enterprise



Eddie C. Brown and C. Sylvia Brown

(Image: Howard University)by Cedric ‘BIG CED’ ThorntonOctober 15, 202117391

Two former Howard University students who fell in love at the famed HBCU have given the educational institution the largest donation from alumni in the school’s history.

Howard University recently announced that the school had been given a $5 million gift from Eddie C. Brown (BSEE’ 61) and C. Sylvia Brown (BS’ 62). The funds will support the Graduation Retention Access to Continued Excellence (GRACE) Grant for students facing financial barriers.

Eddie Brown leads Brown Capital Management as its founder, chairman, and chief executive officer. The firm is a Baltimore-based asset management firm, the second oldest African American-owned investment management firm in the U.S.

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“I remember a minister of ours said something that we never forgot,” said Eddie Brown. “That those who are blessed should be a blessing to someone, especially those less fortunate. We always remember that. I was blessed to receive my college education debt-free, and I think it’s important to offer those less fortunate the opportunity to do so as well.”

The $5 million donation marks the largest alumni gift to Howard University in the school’s history.

“We are extremely grateful to Eddie and Sylvia for making this historic gift to Howard University,” said Howard University President Dr. Wayne A. I. Frederick in a written statement. “The GRACE Grant has helped to eliminate financial barriers to education for Howard students, and I am thrilled that the Browns were inspired to commit such a generous gift to this important fund. My hope is that students will be inspired by their story and generosity and that others in our alumni community will consider the many ways they, too, can impact current and future generations of Howard students.”

Frederick established the GRACE Grant to help students who faced financial barriers and encourage students who completed their freshman year to graduate on time. The program, created in 2014, provides a 100% match for students who receive the maximum Federal Pell Grant. It also provides additional funding for those with an expected family contribution (EFC) of $0.

Since the grant was started, GRACE recipients saw an average 17% increase in retention and an average four-year graduation rate of 78%, which amounts to a 32% increase compared to students in the same financial category who did not receive GRACE we funds.nullnull


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October 14, 2021

There are many Yorùbá names whose meanings are now lost due to the fact that the words forming their roots are no longer in use. 
For instance, ask the young Master Ọlọ́pàádé the meaning of his name and he will probably tell you that his name means “the policeman has come“. Ask Mr. Ọlọ́paádé, his father, and he would probably tell you it means “the owner of the staff has come“. The two of them would be wrong as Ọlọ́pàádé actually means “the Ọpa (re|re) devotee has come“. The same goes for all other Ọpa names like Ọpatọ́lá, Ọpadọ̀tun etc. Those names show that the ancestors of the bearers of the names were worshippers or devotees of the Ọpa Cult otherwise called Awo Ọpa, one of the religious cults or secret societies proscribed by the British in colonial days. 
Or imagine another scenario: Pastor Ọbáfẹ́mi (re|mi|mi|re), the pastor of a Pentecostal church, is asking Deacon Ògúnyẹmí to change his name because he believes that the name of the deacon is associated with Ògún, an idol (so-called), without realizing that his own name is also idolatrous in its origin.  
Even Professor Wọlé Ṣóyínká in his book “The Man Died” gave the meaning of his surname Ṣóyínká to be “surrounded by wizards“. This is far from being the case. Names like Ṣóyínká, Ṣónékàn, Ṣónúgà etc. do not derive from “Oṣó“(wizard) but rather they derive from Òrìṣà-Oko, the Yorùbá deity of agriculture. The name Ṣóyínká in full is Òrìṣàokoyínká which became shortened by a gradual declension to Ṣóókóyínká, Ṣóyímiká and finally to Ṣóyínká. It is the same for all the other “Ṣóó…” names. If a whole Professor Ṣóyínká, a master of literature and language can be thus mistaken on the derivation and meaning of his own name, what about we lesser mortals. 
The “Okù” (re|do) names like Okùsànyà, Okùsẹ̀hìnde, Okùsàga etc are not derived from “Òkú” (dò|mí), a dead person. They are derived from “Okù“, the Ijebu deity of wealth which corresponds to “Ajé“, the Ọ̀yọ́ Yorùbá deity of wealth. Thus, Okùsànyà means the deity of wealth has rewarded me for my sufferings and not dead person has rewarded me for my sufferings. 
Ọrẹ̀ (re|do)names like Ọ̀rẹ̀sànyà, Ọ̀rẹ̀dípẹ̀ etc. They do not derive from Ọ̀rẹ́, (dò|mí), friend, but from Ọrẹ̀, (re|do), a deity. A phrase like “A kìí ọmọ Ọrẹ̀ bọ Ọrẹ̀” (you don’t use the child of Ọrẹ̀ to propitiateỌrẹ̀) comes to mind.
Igbin names like Onígbindé, Igbintádé etc do not derive from ìgbín (do|mi), snail, but rather from Igbin, (re|re), a drum beaten for the Òrìṣàálá or Ọbàtálá worship. The ancestors of people bearing these names were drummers for Òrìṣàálá worshippers. 
Ọ̀pẹ̀ (do|do) names like Ọ̀pẹ̀sèyí, Ọ̀pẹ̀tọ́lá etc do not derive from Ọ̀pẹ, (do|re), palm tree, but rather from Ọ̀pẹ̀, (do|do), an Ifá appellation. 
Ọnà (re|do) Ọnàsànyà, Ọnàbánjọ: these names are not derived from ọ̀nà (road) but they derive from Ọnà (craft). The name bearers of these names would be people who were craftsmen like sculptors etc in their origin.
 Aláàlàdé (re|mi|do|do|mi) does not derive from àlá (do|mi), dream, but derives from Àlà (do|do), white, symbol of purity – the insignia of the Òrìṣàálá or Ọbàtálá deity and it means the owner of àlá has come, the Òrìṣàálá devotee has come and not the dreamer has come as many have supposed it means.  
Elégbèdé does not derive from egbé (re|mí) – the supposed magical means of teleporting – and is not supposed to be pronounced as Elégbédé (re|mi|mi|mi) as Sunny Ade sang it in one of the records, on the Erelú of Lagos. The name is derived from ègbè (do|do) meaning support. Thus, the name is more properly pronounced as Elégbèédé (re|mi|do|mi|mi) – the defender, the one who will fight or support my cause has come. 
Onípẹ̀ẹ́dẹ́ (re|mi|do|mi|mi) does not derive from ìpẹ́ (do|mi) fish scales, but derives from ìpẹ̀ (do|do) – consolation. So, it should not be pronounced as Onípẹ̀dẹ́ (re|mi|do|mi) the owner of scales has come but rather as Onípẹ̀ẹ́dẹ́ (re|mi|do|mi|mi) – the consoler has come. 

 Olókọ̀ (re|mi|do) does not derive from the word ọkọ̀ (re|do) – lorry or canoe and it does not mean the owner of a lorry or the owner of canoe, but it derives from the word ọ̀kọ̀ (do|do) – spear, and it means the owner, master or lord of the spear. It is a war title which has become a name. It is the title borne by the group of warriors whose chosen weapons of warfare is the spare.  
Adékọ̀gbẹ́ (re|mi|do|mi) does not mean the crown rejects excreta as the word ìgbẹ́ (do|mi) in the name does not mean excreta; rather it means a bush or a light forest. The name means the crown rejects the bush, that is to say a prince shouldn’t be involved in manual labour or farming activities. Adékọ̀gbẹ́ is a name much favoured by the Ìjẹ̀bú, as they are of all Yorùbá tribes a tribe that is more averse to farm work or manual labour than any of the other Yorùbá tribes. They prefer to trade instead. 
Adé (re|mi) names like Adébóyè Adébáyọ̀ Adébọ́lá are not derived from Adé (crown) but rather they are derived from the verb dé which means to come. Adébóyè means he who came at a time when chieftaincy has just entered into the family. Adébáyọ̀ means he who comes to meet when a thing of joy has just come into the family and Adébọ́lá means he who comes to meet when wealth has just come into the family. 
6 lord of arrows. It is another war title that has become a name and it is the title given to those whose weapons of war in battle is the bow and arrow, that is archers.  

 Alókoláàrọ́ (re|mi|re|mi|do|mi) means he who has a large farm and also has a cooperative society to assist him to do the farm work. Aarọ́ is a cooperative system among the Yorùbá whereby the members agree to work jointly in the farm of each member of the group in turn until they have finished the farm-work of all the members.  
 Ọlọ́wẹ̀ (re|mi|do) means he who has an ọ̀wẹ̀ (do|do) cooperative group. Ọ̀wẹ̀ is another type of cooperative society whereby the members assist each other to work in the farm of each other. Olowe is thus somebody who has a large number of people at his beck and call whom he can call upon to assist him any time in his farm or other work 
 Apara (re|re|re) is short for Apara-ogun-bí–ẹní-palé (re|re|re|re|re|mi|re|mi|re|mi) implies he who sets war at naught. It means literally somebody who gets ready for war as easily as other people get ready for home affairs.  
 Ọkọ́ya (re|mi|re) means the hoe has torn into pieces. It is an Àbíkú name. It implies an imploration to the Àbíkú not to die again as the hoe for burial has torn into pieces.  Ọkọ́ṣẹ́ means the hoe has broken, same as Ọkọ́ya. 
 Pópóọla (mi|mi|re|mi) means the avenue of Honour or nobility. Pópó (mi|mi) means a broad street or avenue, Ọlá means honour or nobility. 
 Adéṣiyan (re|mi|re|re) means the crown is good.
 Adélabú (re|mi|mi) means the crown has passed through the deep (the sea).
Bánmẹ́kẹ́ (mi|re|mi|mi) means hold or sustain the rafter of the house with me. Ẹkẹ (re|re) is the underlying structure upon which the leaves used to roof the house was be placed. It served the purpose now served by the rafter as forming the superstructure of the roof. It thus a very important part of the house or family. 
Fáladé (mi|re|mi) means the god of divination has intermingled with royalty, probably a name given to a child who was born of an Ifá priesthood parent and a royal parent, like the mother of the first Olówu (re|mi|re) who being a princess married his father’s priest. 
 Ọláníyan (re|mi|mi|re) means nobility has swagger, that is to say noble people have a special way in which they carry themselves.
Adélékè or Délékè (re|mi|mi|do) means he who comes to become a very important part of the house. Eke (the rafter) being the superstructure of the roof. The Adé there is not crown but is from the verb dé meaning to come or arrive. 
Ọlúwùsì (re|mi|do|do) means kingship has increased.
Adébọ́ṣìn (re|mi|mi|do) means he that came to meet kingship.
Ọṣìnbàjò (re|do|mi|do|do) – Ọṣìn-bọ̀-làjò – means the king has returned from a journey. Ọṣìn (re|do) means king. Bọ̀ means to come back from àjò (do|do) which means a journey. 

 Aláásà (re|mi|mi|do) is a war title that has now become a name. It does not refer to aasa tobacco, but to asà (re|do) the shield. Aláásà means the owner or lord of the shield, that is the shield bearer, perhaps of the king. 
Òòṣàdípẹ̀ or. Òrìṣàdípẹ̀. The deity (Obatala) has used this one (the newly born baby) to console by using him to replace a loss recently suffered by the family.  
Ṣọ́nibárẹ́ (mi|re|mi|mi) – Ṣọ́-ẹni-tí–ò-nbá-ṣe-ọ̀rẹ́ – means be careful in choosing whom you allow to get close to you.  
Èésúọlá (do|mi|mi|re|mi) means the pool that is the reservoir of honour or nobility  
Bámgbégbìn (mi|re|mi|do) means assist me to carry the Igbin. It is a name borne by drummers for Orisala worship. (Igbin is the drum beaten in the worship of Òrìṣàálá/Ọbàtálá deity).
Tẹ̀là (Tẹ̀llà) (do|do) – Tẹ̀ẹ́-kó-là (do|mi|mi|do) – is a name borne only by Ọ̀yọ́ princes and it means bend or bow in order to become wealthy.  
Ọládòyìbó (re|mi|do|do|mi) – Ọlá-da-iyì-bòó – means Honour surrounds him.
 Ọlásọpé (re|mi|re|mi) means honour has emerged completely.  
Bámgbóṣé (mi|re|mi|mi) means assist me in carrying the Oṣe, that is Sango’s wand. It is a name given to children born by Ṣàngó worshippers.

PBS’ Muhammad Ali Is a Monument tothe Strength and Sacrifice of the Greatest Athlete Who Ever Lived

October 12, 2021

PBS’ Muhammad Ali Is a Monument tothe Strength and Sacrifice of the Greatest Athlete Who Ever Lived

The iconic heavyweight boxing champion is the subject of a new four-part documentary.

ByJay Connor


Image for article titled PBS' Muhammad Ali Is a Monument to the Strength and Sacrifice of the Greatest Athlete Who Ever Lived
Image: PBS

There’s a lot to love about Ken Burns’ latest creation: the gripping PBS documentary, Muhammad Ali.

Taking cues from Burns’ award-winning forays into Black triumph that proceeded this one—such as 2005’s Unforgivable Blackness: The Rise and Fall of Jack Johnson and 2016’s Jackie Robinson—Muhammad Ali offers a refreshing take on the titular character’s well-documented journey of faith and repositions arguably the greatest athlete of all-time as not only a generational talent, but an integral component of American history.

Throughout the course of this four-part odyssey, there are plenty of moments that most of us are acutely aware of thanks to a seemingly endless succession of films that have mined Ali’s plight for Hollywood gold. But where Muhammad Ali departs from predecessors like Regina King’s One Night In Miami, Will Smith’s Ali, or Antoine Fuqua’s What’s My Name: Muhammad Ali is its access to archival footage that other filmmakers can only dream of obtaining and its commitment to sheer scope. Instead of attempting to shovel 74 years of courage and contradictions into a single sitting, his legacy is given ample room to breathe and is explored over the course of nearly eight hours of riveting cinema.

“Our desire was very mindful of the fact there are many, many wonderful documentaries about Muhammad Ali,” Burns told The Root. “But none of them—we felt—were comprehensive in the kind of work that we like to do.”

In the first chapter, “Round One: The Greatest,” we’re introduced to Cassius Clay, the brash demeanor that would define him, and the amateur boxing circuit that bred a cultural icon. In subsequent chapters, we bear witness to his conversion to Islam, his eventual standoff with the U.S. Army, and his continued quest to use his platform to be in service to Black progress. Much like Martin Luther King Jr., that pledge has since been contorted by those who seek to revise history and dilute his ambitions to suit their own personal agendas, but Muhammad Ali captures the three-time heavyweight champion in all of his unapologetic glory.

And yes, while much of it feels like riding a bike for the first time in over a decade, there are still plenty of little-known trivia answers that the film introduces to the world. Case in point, during Ali’s amateur career he was so scared of flying that he wore a military parachute during his flight to the Olympic trials. And after winning the competition, instead of flying back home to Louisville, Ky., he pawned off one of his prizes—a watch—in order to purchase a train ticket so that he could get back home. Other revelations include Zaire’s (now the Democratic Republic of Congo) dictator Mobutu Sese confiscating George Foreman’s passport in order to ensure that “The Rumble in the Jungle” went on without a hitch, Ali’s affinity for performing magic tricks for former Cuban leader Fidel Castro, and the boxing legend receiving a decapitated dog in the mail—with a letter that read: “We know how to handle black draft-dodging dogs in Georgia”—in order to deter him from returning to the ring in 1970.

Whether you’re brand new, vaguely familiar, or acutely aware of Ali’s story, the comprehensive nature of this film ensures that there’s plenty of magic and meat on the bone for every appetite—insatiable or otherwise. For fans of the sweet science, there’s a treasure trove of fight footage and a meticulous breakdown (it even gets its own chapter) of his bitter rivalry with his archnemesis, “Smokin’” Joe Frazier. For those curious about how his family and religion informed his purpose and unwavering principles, that’s in this documentary, too. And for those curious to learn how the Arthur Ashe Award for Courage winner navigated his final years while at the mercy of Parkinson’s Disease, this film unveils those challenges as well.

In closing, Muhammad Ali truly floats like a butterfly and stings like a bee. It also serves as a timely reminder that even though Ali has long since left this physical plane, his strength and sacrifice will endure forever.

Muhammad Ali airs from Sept. 19-22 exclusively on PBS.Subscribe to our newsletter!Black news, opinions, politics and cultureType

Outside of the lee apologist in his civil war doc Burns continues to be the goat documentary maker, glad he did justice to Ali here.


October 12, 2021

Wizkid’s ‘Made In Lagos’ hits one billion streams in under one year of release
This accounts for streams across all platforms.

On October 10, 2021, news broke that Grammy-winning Nigerian superstar, WIzkid’s groundbreaking album, Made In Lagos, had hit one billion streams across all streaming platforms.

This comes in less than year of release, during which the album has also become the highest charting African album on the Billboard 200 yet. The album has 322 million streams on Apple Music, 229 million streams on Spotify, 227 million streams on YouTube, over 140 million streams on Audiomack.
A few weeks ago, it was announced that ‘Essence’ alone had over 80 million streams on Apple Music.


October 12, 2021


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