Link

husssel:

My mother just made the most ignorantist(i know it’s not a word, but I just switched to Trina Braxton for a second) ass comment I ever heard in my life. She comes in my room and says “Do I smell like one of those Africans who came off the boat?”. I am fucking livid rn. I looked at her like are you…

UGH!!!! I hate when Black people say shit like that.

Our self-hate issues be getting in the way of our connection with Africans and with Black people from the diaspora.

I here Black folks say stuff like “Omg.. They smell bad. Omg They’re so dark skinned. Omg They’re dirty.” How u gone be brainwashed to such a degree that you can look at another Black person, who could very well be a distant member of your own family, and use the colonizer’s words that were used against you against them??

The only time we interact positively with the African community can’t be just to get our hair braided. Like no. Unacceptable.

Get it together. We are family. We need to treat each other with the upmost respect at all times and we must cleanse our brains of these negative ideas we have of each other.

‘Cause guess what Black Americans? African immigrants are migrating to America. They are responsible for a lot of the Black population growth. Meaning if we don’t fix the love between us, the barrier between us will grow and then potentially grow into something extremely ugly and evil.

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Additionally, the GCIM’s research paper reveals that many adults in SADC countries have either parents or grandparents who have worked in South Africa in the past. “In every case, nearly a quarter or more people have grandparents who had worked in South Africa…About a quarter of the people in Namibia and Zimbabwe have parents who had worked in South Africa. So did 41% of Batswana, 54% of Mozambicans and 83% of Basotho.” It is this history that compels me to argue that the South African government ought to consider extending the concept of the ZDP to other foreign nationals from the SADC region.

Based on the foregoing, people from the SADC countries have political grounds to apply for South African papers that allow them to work and live in this country. Their fathers and grandfathers, after all, were exploited, like all blacks in this country, by a white supremacist regime in order to build the South African economy. In some cases, their fathers and grandfathers paid the ultimate price, dying from pneumonia and other lung diseases on the South African mines.

Perhaps it is worth noting that many people in the SADC region live in poverty and view South Africa as a place with many economic opportunities. Although South Africa has its own problems and challenges, the truth of the matter is that South Africa is the economic powerhouse in the region (some might argue on the whole continent). In a policy brief written for the Economic Justice Network, Dale McKinley argues that SADC member states have a population of about 250 million people and a combined GDP of some US$432bn - 65 percent of which comes from South Africa alone.

Needless to point out, South Africa became the regional economic powerhouse that it is today partly on the backs of immigrant labourers from the SADC who helped build the country’s economy. Is it unreasonable for people to want to share in the fruits of what they helped create?

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The Case for Opening SADC Borders: ‘We live here, we work here, we’re staying here!’ By Mandisi Majavu

(via peopleofthesouth)

(via dynamicafrica)

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thezone88:

AFONSO IKing of the Kongo(1506-1540)
We cannot reckon how great the damage is, since the merchants daily seize our subjects, sons of the land and sons of our noblemen, vassals and relatives … and cause them to be sold; and so great, Sir, is their corruption and licentiousness that our country is being utterly depopulated.
—Afonso I, in a letter to King João of Portugal, 1526
In 1506, Nzinga Mbemba, also known as Afonso I, succeeded his father, Nzinga Nkuwu, after a battle with his brother. Afonso I ruled for thirty-seven years, the longest reign in Kongo history. While his father maintained limited contact with the Portugese and viewed Christianity as a cult headed by them, Afonso I was a devout Christian who gladly welcomed trade with the Portugese. Immediately upon his accession, Afonso started building churches and made Catholicism the state religion, under the aegis of his son Henrique, an ordained Catholic bishop. He banned and burned all non-Christian idols and any paraphernalia associated with magic and sorcery. In addition, he fashioned his court after the court of Lisbon and embarked on a modernization program, focusing on the education of the elite. The economy was based mainly on the tribute system where the king derived his revenue from the trade in ivory and raffia fabric, supplemented by trade tolls and taxes. The currency, nzimbu shells which came from the fishing grounds at Luanda, was monopolized by the king. Afonso controlled the trade himself. At first, trade between Kongo and Portugal was conducted in an atmosphere of peace and friendship, with letters being exchanged between King Afonso and his “royal brother,” King Manuel. In 1512, the famous regimento issued by the Portugese declared, in the first part, that it was a “civilizing mission” using, as Duffy states, “tact and discretion… to create where possible an African parallel to Portugese society.” However, in the second part, Manuel was attentive to “material gain” stating that “this expedition has cost us much: it would be unreasonable to send it home with empty hands. Although our principal wish is to serve God and the pleasure of the King, he should… fill the ships with slaves, or copper, or ivory.” Afonso wanted technical aid from the Portugese to provide his subjects with the skills and education available in Europe. The Portugese, however, were interested in slaves. Subsequently, commerce degenerated into the inhuman slave trade, which brutalized Africans and denied them their humanity. From 1514, the slave trade became an integral part of the economy. Afonso’s attempts to control and later abolish the slave trade were futile, as the Portugese appetite for slaves was insatiable. By 1516, Kongo was exporting 4,000 slaves annually until 1540, when it increased to approximately 7,000. The Portugese pressed for more slaves, and the demands of the tribute system forced Afonso to comply with their excessive demands. The standard source of slaves—war captives and criminals—was drying up and new sources—slave raiding and buying slaves from the Tio region with nzimbu shells—were found. The revenue from the slave trade financed the hiring of priests, artisans, and teachers, and purchased luxury items for the nobility. Harried by the Portugese and the slave trade, Afonso I had to secure the allegiance of the nobility to maintain his position as mwene Kongo. Therefore, all the revenue from the slave trade was eventually disbursed to the nobility. Social and political life in Kongo were transformed as the gap between the educated, Christianized nobility and the masses increased, leading to the shameful exploitation of the latter. Before Afonso came to the throne, the Portugese were fascinated with the mythical gold mines of Kongo. In addition to the trade in slaves, they also wanted to exploit the mineral wealth of Kongo. However, Afonso and successive rulers maintained control over the copper of Bembe and the working of Mbanza Kongo iron. Trade with the Portugese had always been unequal, and with the slave trade, the Portugese transgressed all boundaries to satisfy their craving for African slaves. Afonso balanced the forces affecting his kingdom by catering to the indulgences of the nobility. He survived several efforts to topple him, including an assassination attempt by the Portugese in 1540. Afonso’s death in 1543 went unnoticed by the king of Portugal.
Source: Blackhistorypages.net 

thezone88:

AFONSO I
King of the Kongo
(1506-1540)


We cannot reckon how great the damage is, since the merchants daily seize our subjects, sons of the land and sons of our noblemen, vassals and relatives … and cause them to be sold; and so great, Sir, is their corruption and licentiousness that our country is being utterly depopulated.

—Afonso I, in a letter to King João of Portugal, 1526


In 1506, Nzinga Mbemba, also known as Afonso I, succeeded his father, Nzinga Nkuwu, after a battle with his brother. Afonso I ruled for thirty-seven years, the longest reign in Kongo history. While his father maintained limited contact with the Portugese and viewed Christianity as a cult headed by them, Afonso I was a devout Christian who gladly welcomed trade with the Portugese.

Immediately upon his accession, Afonso started building churches and made Catholicism the state religion, under the aegis of his son Henrique, an ordained Catholic bishop. He banned and burned all non-Christian idols and any paraphernalia associated with magic and sorcery. In addition, he fashioned his court after the court of Lisbon and embarked on a modernization program, focusing on the education of the elite.

The economy was based mainly on the tribute system where the king derived his revenue from the trade in ivory and raffia fabric, supplemented by trade tolls and taxes. The currency, nzimbu shells which came from the fishing grounds at Luanda, was monopolized by the king. Afonso controlled the trade himself. At first, trade between Kongo and Portugal was conducted in an atmosphere of peace and friendship, with letters being exchanged between King Afonso and his “royal brother,” King Manuel.

In 1512, the famous regimento issued by the Portugese declared, in the first part, that it was a “civilizing mission” using, as Duffy states, “tact and discretion… to create where possible an African parallel to Portugese society.” However, in the second part, Manuel was attentive to “material gain” stating that “this expedition has cost us much: it would be unreasonable to send it home with empty hands. Although our principal wish is to serve God and the pleasure of the King, he should… fill the ships with slaves, or copper, or ivory.” Afonso wanted technical aid from the Portugese to provide his subjects with the skills and education available in Europe. The Portugese, however, were interested in slaves. Subsequently, commerce degenerated into the inhuman slave trade, which brutalized Africans and denied them their humanity.

From 1514, the slave trade became an integral part of the economy. Afonso’s attempts to control and later abolish the slave trade were futile, as the Portugese appetite for slaves was insatiable.

By 1516, Kongo was exporting 4,000 slaves annually until 1540, when it increased to approximately 7,000. The Portugese pressed for more slaves, and the demands of the tribute system forced Afonso to comply with their excessive demands. The standard source of slaves—war captives and criminals—was drying up and new sources—slave raiding and buying slaves from the Tio region with nzimbu shells—were found. The revenue from the slave trade financed the hiring of priests, artisans, and teachers, and purchased luxury items for the nobility.

Harried by the Portugese and the slave trade, Afonso I had to secure the allegiance of the nobility to maintain his position as mwene Kongo. Therefore, all the revenue from the slave trade was eventually disbursed to the nobility. Social and political life in Kongo were transformed as the gap between the educated, Christianized nobility and the masses increased, leading to the shameful exploitation of the latter.

Before Afonso came to the throne, the Portugese were fascinated with the mythical gold mines of Kongo. In addition to the trade in slaves, they also wanted to exploit the mineral wealth of Kongo. However, Afonso and successive rulers maintained control over the copper of Bembe and the working of Mbanza Kongo iron.

Trade with the Portugese had always been unequal, and with the slave trade, the Portugese transgressed all boundaries to satisfy their craving for African slaves. Afonso balanced the forces affecting his kingdom by catering to the indulgences of the nobility. He survived several efforts to topple him, including an assassination attempt by the Portugese in 1540.

Afonso’s death in 1543 went unnoticed by the king of Portugal.

Source: Blackhistorypages.net 

Tags: history africa
Photoset

dynamicafrica:

Happy Independence Day to all Zimbabweans everywhere!

Celebrating the country’s 33rd independence day today, April 18th, 2013, the country formerly colonized by the British in and known as Southern Rhodesia and later simply ‘Rhodesia’, after Cecil Rhodes, the southern African state gained independence in 1980. It had been a British colony since 1889.

At the independence day celebrations in April 1980, held in the capital Salisbury that would later be renamed as Harare in 1982, many foreign signatories were present including President of Botswana Seretse Khama, Zambian President Kenneth Kaunda, Nigerian President Shehu Shagari and Indian Prime Minister Indira Ghandi.

Bob Marley, invited by the government of Zimbabwe headed by President Canaan Banana and Robert Mugabe as Prime Minister, performed a song he’d written for the historic occasion called ‘Zimbabwe’.

President Shagari of Nigeria pledged $15 million at the celebration to train Zimbabweans in Zimbabwe and expatriates in Nigeria.

Explore the Zimbabwe tag on Dynamic Africa.

Tags: africa
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anamasnoname:

Bicycle Phone Changer

In Tanzania, the majority of people live without electricity, yet a third of the country uses mobile phones. Bernard Kiwia, a trained electrician and vocational-school instructor, collaborated with the for-profit social enterprise Global Cycle Solutions (GCS) to design a phone charger from scrap bike and radio parts. Made from spokes, brake tubes, clamps, motors, and capacitors, the device generates power when its roller comes in contact with the bike’s spinning wheel as one rides it

(via chichiwho)

Video

thepoliticalnotebook:

Outspoken and The Essence - “The Slave Master’s Whip“ 

New music from one of Zimbabwe’s leading hip-hop voices, Outspoken, whose half-sung half-rap style is very engaging. “The Slave Master’s Whip” talks about the rapper’s own personal attempts to escape intellectual and financial domination, and about the conditions of the “African dream.”

I’m from
a place of political outcomes
all determined by directions of bullets from one gun
Where a word holds power for people with sharp tongues.

[Outspoken on Vimeo]

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Photoset

dynamicafrica:

The 1945 French Massacre in Setif & Guelma Algeria

TW: Savagery, brutality, violence, horrific images.

Despite the fact that most of the fighting against the Axis forces and Vichy France in North Africa had been conducted with honour and dispatch by Algerian troops the French decided to celebrate the victory of the Allies (a small part of whom were French) by committing an act of barbarism and genocide that echoes to this day. In one weekend of violence they murdered 45,000 Algerians.

Peaceful demonstrations had been taking place across Algeria for some months against the unfair treatment of indigenous Algerians (an oft-mentioned example was the reservation of bread for Europeans, the others only having the right to barley) and 15,000 people had protested in the streets of Mostaganem earlier without any incidents.

On May 8, 1945, a day chosen by the allies to celebrate their victory over Nazi Germany, thousands of Algerians gathered near the Abou Dher El-Ghafari mosque in Setif for a peaceful march - for which the sous-prefet had given permission. It was a market day.

At 9am, led by a young scout Saal Bouzid, whose name had been drawn for the honor of carrying the national flag, the demonstrators set off. A few minutes later the crowd, chanting ‘vive l’independance’ and other nationalist slogans, came under fire from troops commanded by General Duval and brought in from Constantine.

Saal Bouzid fell dead, becoming a national martyr. The scene soon turned into a massacre - the streets and houses being littered with dead bodies. Witnesses claim terrible scenes, that legionnaires seized babies by their feet and dashed their heads against rocks, that pregnant mothers were disemboweled, that soldiers dropped grenades down chimneys to kill the occupants of homes, that mourners were machine gunned while taking the dead to the cemetery.

A public record states that the European inhabitants were so frightened by the events that they asked that all those responsible for the protest movement should be shot. The carnage spread and, during the days that followed, some 45,000 Algerians were killed. Villages were shelled by artillery and remote hamlets were bombed with aircraft.

A Colonel in charge of burials being criticized for slowness told another officer ‘You are killing them faster than I can bury them.’ These incidents led to the upsurge of the PPA and ultimately, 17 years later to the country’s independence. In the retaliatory violence that immediately followed 104 Europeans were assassinated, but by the end several thousands were to die.

These incidents were particularly hard for Algerians who had fought the Nazis alongside the French forces, some of whom came home to find that their families had been decimated by the troops of General de Gaulle.

Led by the FLN (the national liberation front) the independence struggle caused France to draft in thousands of troops. In spite of opposition by Europeans living in the country a cease-fire was agreed to in March 1962. An extremist wing of the Army, the OAS, expanded its campaign of murder, torture and destruction, carrying on despite the cease-fire.

Survivors say that to this day France as a colonial power ‘has not had the courage to recognized its crimes. carried out in its former colonies and that it pretends to be a champion of human rights’.

Ending the liberation war, the Evian Agreement declared that extremist French soldiers (both regular, OAS and pieds noir irregulars, would not be prosecuted for crimes carried out in Algeria.

Both Chirac and Le Pen served in Algeria in the French Army.

(source)

Further reading:

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neptuneisforlovers:

super1eklectic:

thegoddamazon:

curvellas:

thegoddamazon:

Naija people, raise your hand if you’ve done or said any of these things.

LMFAO son me and my cousin was watching a bunch of “shit african parents say” and the nigerian mom was like LOOK AT YOUR FACE, LOOKING LIKE GREEN GRASS. why are african insults so damn random.

You haven’t had African parents until your mom calls you a stupid goat.

Nigerian movies are hilarious

that first gif has me dying

Nollywood!!!

(Source: heirofmedusa, via messynefertiti)

Video

diasporanbootyshaking:

The Buganda of Uganda employ waist movements, belly dancing, hip movements and a whole lot more in this traditional dance

(via thatladydownthestreet)

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