#African traditional crops

[farmerstrend]

From Research to Reality: How 5 African Women Scientists Are Solving Food Security Challenges

Across Africa, an inspiring story is unfolding. Women scientists who have personally witnessed their communities struggle with scarce resources – from water shortages to lack of nutritious food – are stepping forward with solutions. Having experienced these challenges first-hand, they’re combining their scientific expertise with deep local understanding to tackle problems they’ve seen affect…

[creatingblackcharacters]

This may be a dumb question but is there a difference between canerows and cornrows? Is one more correct to say, or is it literally just it depends on where you live? Just wanna make sure I say it right when describing a character's hairstyle. Thank you for all your work!

So I had a feeling that it was the same, that maybe cane would be like growing sugarcane, the way cornrows were like growing corn. And I was right! Apparently canerows is used by Black people in the Caribbean.

"Black hair culture in the Caribbean, UK, and US continues to be exploited by colonialism. Various different Black braiding styles are often lumped together in the West, and instead of knowing their individual names, they directly reference an enslaved past. Cane/cornrows are more significant of which crops the enslaved were forced to cultivate — sugar cane or corn — than the beautiful traditions of African and Black hair braiding. The symbolism in the generic use of "cane/cornrow" discourages people from accepting that Black identity and culture existed centuries before colonialism. It's impossible to move past the pain and prejudice of our ancestors until we unlearn and understand how it continues to shape our lives."

Idk if I'm gonna automatically stop calling them cornrows, but this definitely gives me a new perspective to check myself on (as well as the Yoruban term) for this hairstyle!

"As discovered in Don't Touch My Hair, the classic straight-back rows of hair braided closely to the scalp is called "kolese" in the Yoruba language, which means "a creature without legs", like a snail. "The name is one that centers the specific characteristics of Afro-textured hair and is in reference to the way our hair curls up at the nape of the neck when it is braided in this direction," writes Dabiri on Twitter. While kolese most closely resembles the classic straight back cane/cornrows, the general term for cane/cornrows in Nigeria is irun didi."

[samwisethewitch]

Bewitching Your Coffee

I am 100% a coffee drinker. I love drinking it black, I love it in lattes and cappucini (yes, that's the actual plural of cappucino), and I especially love the experience of sharing coffee with another person. And, like everything that comes out of my kitchen, I like finding ways to make coffee more magical.

But even though coffee is a daily essential for a lot of us and has a long history in folk magic, people don't talk about it nearly as much as tea magic. I did some digging, and this post contains my research into the magic and lore of coffee and the things we like to add to coffee. I hope my fellow kitchen witches find this helpful!

Correspondences of Coffee and Common Coffee Add-ons

Coffee: Used for grounding and to anchor a spell in the physical world. Useful in spells for mental clarity and enhancing psychic senses. Used in several types of American folk magic as an offering for spirits. Author Starr Casas uses coffee for powerful cleansing and blockbusting in her Southern folk magic practice. Because of its association with energy and movement, coffee can be used to add strength to spells. I personally associate coffee with the Earth and Air elements and with the planet Uranus.

Milk has different correspondences based on whether you are using cow's milk or a plant-based milk.

Cow's Milk: Associated with nurturing, love, and abundance. In pagan Ireland, offering someone milk was an effective blessing. Milk and cream are said to be favorite offerings of fairies. I associate cow's milk with the Water element and the Moon.

Soy Milk: Soy may have been a sacred food crop in ancient China and is associated with blessings. During the Japanese festival Setsubun, soy beans are used to repel bad spirits and draw good fortune in a practice called mamemaki -- soy products can be used in spells for protection or good fortune. Use soy milk or other soy products in spells for success, good luck, and prosperity. I personally associate soy milk with the Earth element and with the planet Jupiter.

Almond Milk: Associated with prosperity, wealth, and success in business, as well as with increasing wisdom. Almond milk and other almond products are associated with the Air element and the planet Mercury.

Coconut Milk: Associated with purification, healing, and protection. In African American magic traditions, coconut can be used for peaceful home work and protection work, as well as ancestor offerings. Coconut is associated with the Water element and the moon.

Oatmilk: Associated with prosperity and money magic. Oats are associated with the Earth element and the planet Venus.

Sweeteners attract sweetness and good fortune. Different sweeteners have their own associations.

Sugar: Associated with love and lust. In Southern folk magic, sugar is sometimes used in money work. Sugar is associated with the Water element and the planet Venus.

Brown Sugar: Has the same associations as regular sugar, but works more slowly because it contains molasses.

Honey: Associated with home, family, love, and blessings. In Southern folk magic, honey is sometimes used in domination or control work, especially honeycomb. I personally associate honey with the Water element and with the planet Venus.

Maple Syrup: Associated with love, money, and long life. I personally associate maple with new life and transformation based on Robin Wall Kimmerer's writings about them in Braiding Sweetgrass. Associated with the Air element and the planet Jupiter.

Artificial Sweeteners (Splenda, xylitol, and other man-made sweeteners): There's very little written about the magical uses of these sweeteners, but I personally associate them with creativity, innovation, and new discoveries. I associate these sweeteners with the Air element and the planets Mercury and Uranus.

Caramel* is actually made from sugar, which is cooked over low heat until it caramelizes, or turns brown. Caramel has the same magical associations as sugar, but with a stronger connection to Fire energy and to transformation.

*Note: In the US, "caramel" is often made with corn syrup. For example, the caramel drizzle at Starbucks is basically 100% corn syrup, or at least was when I worked there a few years back. This isn't to say you can't work magically with corn syrup-based caramel, but the energy will be different. I don't have experience here because I have a corn allergy, so I'd love to hear if anyone has experience working with corn syrup in witchcraft!

Chocolate** is originally from Latin America and was an important ceremonial drink in Mayan culture. In Mexica (Aztec) culture, chocolate was used as currency and was said to be a gift from the gods. It was associated with the devil and with witchcraft when it was first brought to Spain by colonizers. Later, during the Renaissance, it was seen as a miracle cure for all kinds of medical conditions. Based on its history, chocolate can be used in magic for love, sex, energy, spirituality, magical abilities, and healing. I personally associate chocolate with the Fire element and with the Sun.

**Note: Scott Cunningham includes a note on "chocolate" in his book on magical herbs, but this is actually carob, Jacaranda procera. The cacao tree, which produces chocolate, is Theobroma cacao.

Cinnamon is associated with success, healing, adding power to spells, spirituality, wealth, and protection. Cinnamon is important in Christian folk magic because of its use in the Bible. In Southern folk magic, cinnamon is used for money, luck, and lust and is said to work very fast. It can also be used for blessings and protection spells. It is associated with the Fire element and the Sun.

Clove is probably most famous for its use in spells to stop gossip, but it is also used to drive away harmful spirits and to attract wealth. It is also sometimes used in love and sex magic and for successful business work. It is connected to the Fire element and the planet Jupiter.

Ginger adds power to spells and situations. It is used in spells for love, money, success, and healing, but it can be included in any spell to add power or make results happen faster. Ginger is associated with Fire and with the planet Mars.

Hazelnuts have long been used in Western European folk charms for luck and good fortune. It is said that eating hazelnuts makes you wise and can increase fertility. Hazel is also associated with protection and with granting wishes. It is connected to the Air element and the Sun.

Lavender is used in love spells, especially spells to attract a masculine partner. It also has a strong association with peacefulness and with calming emotions. It is sometimes used for protection and is said to both attract and banish spirits, depending on the source. Lavender has a long historic connection to the queer community. It is associated with Air and the planet Mercury.

Nutmeg is most famous as a good luck charm, but it is also used for healing, money, and success. In Southern folk magic, it is used mostly for money, success, and good luck. It is associated with Fire and with Jupiter.

Peppermint is commonly used in healing magic, but it can also be used for purification, attracting good spirits, divination, love, and money. In Southern folk magic, peppermint is used for hex breaking. It is associated with Fire and the planet Mercury.

Vanilla is strongly associated with love and comfort. It can sometimes be used in lust spells. Scott Cunningham mentions using vanilla to replenish lost energy. It is associated with the Water element and the planet Venus.

Magical Coffee Brews

With these ingredient correspondences, you can easily mix a spell into a coffee drink. For example, a pumpkin spice latte (which is made with pumpkin pie spice, i.e., a mix of cinnamon, ginger, nutmeg, and cloves) can be a spell for money and success. A lavender latte with oatmilk could be an excellent love spell, especially for queer love. A peppermint mocha (coffee with chocolate) could be a healing spell. There are lots of possibilities for a magic brew!

Sources:

Witchcraft for Everyone by Sam Wise

Cunningham's Encyclopedia of Magical Herbs by Scott Cunningham

Hoodoo Herbal by Starr Casas

Jambalaya by Luisah Teish

Braiding Sweetgrass by Robin Wall Kimmerer

Wikipedia article for soybeans

Wikipedia article for Setsubun

"History of Chocolate" on History.com

"Chocolate: From witchcraft to miracle worker in early modern Europe" by Erin Alice Cowling, published in The Conversation

[blackhistorystoryteller]

AN ARTICLE ON THE BRITISH LOOTING FROM AFRICA

AND SUFFERING OF AFRICANS

The British should return every loot of all kinds back to Africa

IF THEY CONDEMN SLAVE TRADE THEY SHOULD START BY RETURNING THE LOOTS COLLECTED FROM AFRICA ALL IN THE NAME OF TRADE AND RELIGION ,IF OUR CULTURE WAS BAD WHY DID THEY TAKE AWAY OUR HERITAGE AND STORE THEM IN A MUSEUM ?

The looting of Africa during the colonial era occurred through a combination of methods and strategies employed by European colonial powers, including Britain. Here are some of the ways in which Africa was looted during this period:

Military Conquest: European colonial powers, including the British, often used military force to conquer and control African territories. This involved armed conflicts, wars of conquest, and the suppression of local resistance movements. Through these military campaigns, colonial powers gained control over land and resources.

Resource Extraction: One of the primary motivations for colonialism in Africa was the exploitation of its abundant natural resources. European colonial powers, including Britain, extracted valuable resources such as minerals, rubber, timber, and agricultural products from African colonies. These resources were often taken for the economic benefit of the colonial powers.

Forced Labor: Colonial powers imposed forced labor systems on Africans to work in mines, plantations, and other labor-intensive industries. These labor practices were exploitative and often involved harsh working conditions and little compensation.

Taxation and Economic Exploitation: Africans were subjected to unfair taxation systems that drained wealth from their communities. Colonial administrations imposed taxes on land, crops, and other economic activities, forcing Africans to generate revenue for the colonial authorities.

Land Dispossession: Africans frequently lost access to their ancestral lands as colonial governments allocated land to European settlers and corporations. This land dispossession disrupted traditional agricultural practices and led to social and economic dislocation.

Confiscation of Cultural Artifacts: Colonial powers often confiscated cultural artifacts, sculptures, art, and religious items from Africa. These items were frequently transported to Europe and ended up in museums, private collections, or auction houses.

Unequal Trade Agreements: Colonial powers imposed trade agreements that favored their own economies. Africans often received minimal compensation for their raw materials and agricultural products, while European countries reaped significant profits from these trade relationships.

Suppression of Indigenous Cultures: The suppression of indigenous African cultures and languages was another aspect of colonialism. European powers sought to impose their own cultural norms and values, often devaluing or erasing African traditions.

Missionaries played a complex role in the context of colonialism and the looting of Africa. While their primary mission was to spread Christianity and convert indigenous populations to Christianity, their activities and interactions with colonial authorities had various effects on the looting of Africa:

1. Cultural Influence: Missionaries often sought to replace indigenous African religions with Christianity. In doing so, they promoted European cultural norms, values, and practices, which contributed to cultural change and, in some cases, the erosion of traditional African cultures.

2. Collaboration with Colonial Powers: In some instances, missionaries worked closely with colonial authorities. They provided moral and religious justification for colonialism and sometimes acted as intermediaries between the colonial administration and local communities. This collaboration could indirectly support the colonial exploitation of resources.

3. Access to Resources: Missionary activities occasionally granted them access to valuable resources and artifacts. They may have collected religious objects, manuscripts, and other items from indigenous communities, which were sometimes sent back to Europe as part of ethnographic or religious collections.

4. Education and Healthcare: Missionaries established schools, hospitals, and other institutions in African communities. While these services were aimed at spreading Christianity, they also provided education and healthcare to local populations, which could have positive impacts on individuals and communities.

5. Advocacy for Indigenous Rights: Some missionaries, particularly in later years, became advocates for the rights of indigenous populations. They witnessed the injustices of colonialism and spoke out against the mistreatment of Africans, including forced labor and land dispossession.

6. Conversion and Social Change: The conversion of Africans to Christianity brought about significant social changes in some communities. It could lead to shifts in social hierarchies, family structures, and gender roles, sometimes contributing to social upheaval.

1. Cultural Bias: The British, like many Europeans of their time, often viewed their own culture, including Christianity, as superior to the indigenous cultures and religions they encountered in Africa. This cultural bias led to the condemnation of indigenous African religions and gods as "pagan" or "heathen."

2. Religious Conversion: Part of the colonial mission was to spread Christianity among the indigenous populations. Missionaries were sent to Africa with the aim of converting people to Christianity, which often involved suppressing or condemning traditional African religions and deities seen as incompatible with Christianity.

3. Economic Interests: The British Empire, like other colonial powers, was driven by economic interests. They often saw the resources and wealth of African societies as valuable commodities to be exploited. This economic agenda could involve looting or confiscating sacred artifacts, including religious objects, for financial gain.

4. Ethnographic Research: Some British colonial officials and scholars engaged in ethnographic research to study African cultures, including their religious practices. While this research aimed to document indigenous cultures, it could sometimes involve the collection of religious artifacts and objects, which were then sent to museums or private collections in Europe.

5. Cultural Imperialism: Colonialism was not just about economic and political domination; it also involved cultural imperialism. This included an attempt to impose European cultural norms, values, and religious beliefs on African societies, often at the expense of indigenous traditions.

The issue of repatriating cultural artifacts looted from Africa during the colonial era has gained significant attention in recent years. Countries and communities in Africa have long called for the return of these treasures, which hold deep cultural and historical significance. Among the former colonial powers, Britain stands at the forefront of this debate. This article explores the ongoing discussion surrounding Britain's role in returning looted artifacts to Africa.

A Legacy of Colonialism:

Britain's colonial history left a profound impact on many African nations, including the removal of countless cultural treasures. During the height of the British Empire, valuable artifacts, sculptures, manuscripts, and sacred items were taken from their places of origin. These items found their way into the collections of museums, private collectors, and institutions in Britain.

The Case for Repatriation:

Advocates for repatriation argue that these artifacts rightfully belong to the countries and communities from which they were taken. They emphasize the importance of returning stolen cultural heritage as a step towards justice and reconciliation. Many African nations view these artifacts as integral to their cultural identity and heritage.

International Momentum:

In recent years, there has been a growing international momentum to address this issue. Museums and institutions worldwide are engaging in discussions about repatriation. Some institutions have initiated efforts to return specific items to their countries of origin, acknowledging their historical and moral responsibility.

Britain's Response:

Britain, home to several renowned museums housing African artifacts, has faced increasing pressure to address this issue. The British Museum, for instance, has faced calls to repatriate numerous artifacts, including the Benin Bronzes and the Elgin Marbles, which have origins in Africa and Greece, respectively.

In response to these demands, some British institutions have started to collaborate with African countries to explore the possibility of returning certain artifacts. These discussions aim to find mutually agreeable solutions that respect both the historical context and the cultural significance of these items.

Challenges and Complexities:

Repatriation is a complex process involving legal, ethical, and logistical challenges. Determining rightful ownership and ensuring proper care and preservation upon return are critical considerations. Additionally, questions arise about how to address the legacy of colonialism and rectify historical injustices.

The Way Forward:

The debate over repatriation is ongoing and highlights the need for respectful dialogue and cooperation between nations. While the return of looted artifacts is an essential step, it should also be part of broader efforts to promote cultural understanding, collaboration, and acknowledgment of historical wrongs.

The issue of Britain returning looted artifacts to Africa is part of a global conversation about justice, cultural heritage, and historical responsibility. While there are complexities to navigate, the growing recognition of the importance of repatriation signifies a potential path forward towards reconciliation and healing between nations and their shared history. The ongoing discussions reflect a commitment to addressing past injustices and fostering a more inclusive and culturally rich future.

They condemn slave trades yet they’re still with our treasures and cultural artifacts and heritage

[typhea]

✮﹒❄️﹐RANDOM CHARACTERS + ‘BLACK GIRL’

﹐♡﹒featuring : midoriya izuku, sero hanta, jaëger eren, todoroki shoto, bakugou katsuki, tsukishima kei.

﹐♡﹒infos : fluff, black!fem!reader, reader has 4c hair :D, i think reader is african.. 😨🤭

﹐♡﹒summary : how my boys would be with their black girl ♡

──﹐MIDORIYA IZUKU

he is in love with your natural hair. he braids your natural hair whenever you need to. he practiced multiple times on his mom to be good enough on your 4c hair. he just love having you between his legs (not in the dirty way 😭) and taking care of your hair. he knows your arms gets tired at some point and he takes over. he even let you braid his hair. you tried once he looked cute but it was weird to see him like this.

“thereee you go! i’m done, you look beautiful darling!”

──﹐SERO HANTA

obsessed with your waist beads, they just look so good around your waist. he always smile whenever he sees you with cycling shorts and a crop top, seeing your waist beads falling onto your hips. ahh.. his favorite view. he loves to see you dance and roll your hips, he always hold them tight and follow your moves. you listen to the same type of music, so when it comes to singing some wizkid or rema’s songs, he will know the lyrics perfectly.

“i bought you the one with yellow and orange beads. it would look good on you, princess.”

──﹐JAËGER EREN

he was made for black women, especially you. everything about you looks so perfect to him. he just loves everything you do. but when you put you cultural dress/clothes? nahh, he goes feral. head over heels for you! the way the wax fabric hugs your shape, he’s a drooling mess. he just sees you as the mother of his children. he’s in love with your culture and tradition, he finds it so interesting and beautiful (which is true). will take 100 pics of you.

“you lookin’ so hottt right now, ma’. yeah, yellow is definitely your color.”

──﹐TODOROKI SHOTO

he is very caring, he will pamper you and spoil you whenever he gets the chance. when he step outside the house, he will come back with a gift. it’s his love language, he will spend his whole money on you. he will pay for your braids whenever you need to, your wigs and hair care. he will pay for your nails, he just loves to take care of you. he is your #1 fan, he will never fail to praising you. you’re hesitating between 2 hairstyles? he will choose for you, and make an amazing choice.

“i like the one with the curls, bohemian braids isn’t it? they would look amazing on you, my love.”

──﹐BAKUGO KATSUKI

he’ll never admit it but he is obsessed with the food you make. he always ask for more, he loves it. you were now cooking the kind of food your grandma made to your mom, and what your mom made to you. plantains are definitely his favorite, he always eat the whole thing. he’s himself a great cook, when it’s his turn to make dinner he never disappoint. but your foods are somehow different, and that is what makes it interesting. sometimes you both would even cook together, one teaching the other.

“yeah it tastes good, but i can do better than that. is there any left?”

──﹐TSUKISHIMA KEI

whenever you’re taking care of your hair, he’s always there for you. he knows how tired it can be when you wanna brush your hair, or straighten it. he will always help you. washing your hair? he is there when you can’t reach the back of it. loves to kiss your forehead as a reward and tells you that you did a good job. he always helps you take your box braids off too, watching a movie at the same time. he got his full attention on you, he knows whenever you need a break.

“you’re hungry, princess? let’s take a break and order something to eat.”

thanks for reading darlin! don’t forget to like and leave a comment :)

m.list | request here!

[omgthatdress]

loving the folk costume information age! It's gorgeous to see so many beautiful garments, traditions and foods popping up on my feed!

I have a question, as an uninformed European: why does plaid crop up in so many nations with African heritage? I literally only know vaguely about plaid in Scotland, and I guess I could google it, but I'd have to leave tumblr for that, and I figure you'd have found a more succinct answer by now.

❤️

It's a specific kind of fabric called Madras. Here's an article I found on it: https://www.bwa-brile.com/post/madras-en

[moneeb0930]

AFRICA, a continent rich in history and culture, was a diverse and vibrant place 100 years before the colonial era began. The period prior to European colonization of Africa was characterized by the existence of powerful and sophisticated civilizations, trade networks, and diverse societies. During this time, Africa was home to thriving kingdoms and empires, such as the Kingdom of Ghana, the Mali Empire, the Benin Empire,and the Great Zimbabwe Empire.

One of the remarkable aspects of Africa before colonialism was the economic prosperity and trade networks that existed across the continent. The Trans-Saharan trade routes connected the North African coast with the interior of the continent, facilitating the exchange of goods, ideas, and cultures. The trade in gold, salt, ivory, and other resources contributed to the wealth of African societies and enabled the development of urban centers and marketplaces.

In addition to trade, agriculture played a significant role in the pre-colonial African societies. Many regions practiced advanced farming techniques, growing crops such as grains, yams, and millet. Livestock farming was also a common practice, with cattle, sheep, and goats being raised for food, milk, and trade. The agricultural surplus generated by these practices supported the growth of populations and the development of complex societies.

Socially and culturally, pre-colonial Africa was characterized by a rich tapestry of traditions, languages, and belief systems. The continent was home to a diverse array of ethnic groups, each with its own customs, art forms, and social structures. Oral traditions, storytelling, and music played a vital role in communicating histories and values within African societies. Religious practices were also diverse, ranging from indigenous animist beliefs to Islam and Christianity, which were introduced through trade and migration.

The political landscape of Africa before colonialism was marked by the presence of powerful kingdoms and empires that governed vast territories. These political entities were often organized hierarchically, with rulers holding significant authority over their subjects. The Kingdom of Ghana, for example, controlled trade routes and amassed wealth through taxation and tribute. The Mali Empire under Mansa Musa was renowned for its wealth, power, and intellectual pursuits.

In conclusion, Africa 100 years before colonialism was a continent teeming with cultural diversity, economic prosperity, and political sophistication. The continent's vibrant civilizations and societies thrived through trade, agriculture, and social structures that sustained their way of life. The legacy of pre-colonial Africa continues to influence the continent's present-day cultures, identities, and aspirations, reminding us of the resilience and vitality of Africa's past.

📸 A lady from today Ghana 🇬🇭 adorned in gold jewelry #africa

[probablyasocialecologist]

Abstract economic theorizing typically asserts that prices coordinate the best rational resource allocations and that prices reflect the best information available while the market bets of the smartest people with skin in the game ensure efficiency. But Russell exposes this as flawed fig-leaf logic. He quotes one market participant (an insider “traitor”) confessing the “irrationality of commodity prices.” Algorithmic trades are shots fired between swanky skyscrapers as “hedge funds raid each other’s coffers,” collaterally taking calories out of the mouths of poor kids. Besides, only the absurdly blinkered could imagine that global food is used rationally or efficiently—never mind ethically. Grain used for biofuels “eats up enough food to feed 1.9 billion people annually.” Rich-world pets are less food insecure than the 2.4 billion people (1 in 3 humans) classified by the U.N. as lacking “access to adequate food.” Seventy-seven percent of global farming land is used for livestock which mostly the rich consume (or waste). Indeed, 30-40 percent of all food grown is wasted. Market forces aren’t in the business of fixing this sort of massive and malicious malarkey. For instance, analysis of market-oriented African Green Revolution projects, which aimed to “catalyze a farming revolution in Africa” by helping farmers in 13 countries over a period of 15 years switch from traditional subsistence-and-barter methods to raising monocrops for commercial export, concluded that they led to 31 percent higher undernourishment. As Timothy A. Wise reports in Mongabay News, this large-scale effort was led by the Bill & Melinda Gates Foundation and the U.S., U.K., and German governments, with the goal of doubling “yields and incomes for 30 million small-scale farming families while halving food insecurity.” As much as $1 billion per year went into the effort. But integration of small farmers into international markets put these small farmers under the same pressures that for-profit farmers face the world over (but without rich-nation safety nets). They’re at the mercy of volatile global pricing but have high fixed costs of inputs like commercial seeds and fertilizers. The net result was that even when yields rose, they often “failed to translate into rising incomes.” Many of these small farmers could now neither barter traditional crops with neighbors, nor did they have sufficient income to buy local food, a punishing recipe for food insecurity (further details are available in Wise’s coverage). The bottom line is that markets only feed you if you can pay (to match the bets of invisible-hearted hedge-funders or manufacturers of rich-world pet food).

[nogetron]

Ogun, Orisha of iron and combat. As the son of the creator of earth, Oduduwa, Ogun is one of the most revered deities of the Orishas. After Oduduwa had created the lands, Ogun lead the way for the other Orishas, clearing a path to earth. Together the Orishas brought the many aspects of the world to earth, with Ogun as the embodiment of metal and minerals, he brought the land its hardiest materials. With these metals Ogun gave humanity the gift of technology. All tools, from blades and wrenches to guns and cars, derive from Ogun’s source. Ogun is straightforward and aggressive, often being compared to a hound in personality, able to face danger head on. However it is because of his nature that he is the patron of war. Being incredibly adept in battle, he is prone to starting conflict. Like his father/mother Oduduwa before him, Ogun incarnated into a human form in the physical world. Son of his father’s incarnation also named Oduduwa, Ogun inherited the throne of the Yoruba city Ife. However after killing two subjects who disrespected him, he was forced to surrender kingship to his son Oranmiyan. Despite leaving the physical world, Ogun promised to aid those who called to him.

Ogun is one of the most popular and well known members of the Yoruba Orishas, with his worship transmitting to large portion of west Africa. One can find west African counterparts of Ogun in the Dahomey Gu and the Ewe Vodun Egu who is also referred to as Gu. Due to the slave trade, Ogun’s worship was transmitted and spread to the americas. His American theological descendants lay across the practices of the Brazilian Candomblé, Santeria, Dominican Vudu, New Orleans Voodoo, and Haitian Vodou. In Candomblé practices Ogun, known to them as Ogum, is synchronous with the Christian Saint George, Sebastian, Anthony and Peter. Ogun is the patron deity of many professions, with blacksmiths, drivers, soldiers and engineers being some of the many people who call upon Ogun’s protection. Ogun holds two festivals in his honor, the Ogun festival is called by a priest on the advent of a new moon, nine days later the festival starts and lasts seven days on the fourth they they sacrifice a dog an animal closely associated with Ogun. The second is the Elefon festival which celebrates the return of Yoruba warriors and the start of a new crop season, these celebrations hold a ceremony in which an individual wearing an Epa mask jumps off a mound, losing balance or falling is said to be an omen fortelling a bad crop year. Ogun’s many names include Ogou, Gou, Ogu and Oggun. Yoruba legends states that Ogun was an earthly king that ruled over Ife along with other earthly Orishas, some have claimed that this could mean that the Orishas are deified kings whose exploits were turned into legend. However others have countered saying that adopting the name of a Yoruba god when taking the throne of Ife may have been a tradition, with those rulers exploits being woven into the already existing deity’s narrative.

[kemetic-dreams]

Slaves escaped frequently within the first generation of their arrival from Africa and often preserved their African languages and much of their culture and religion. African traditions included such things as the use of certain medicinal herbs together with special drums and dances when the herbs are administered to a sick person. Other African healing traditions and rites have survived through the centuries.

The jungles around the Caribbean Sea offered food, shelter, and isolation for the escaped slaves. Maroons sustained themselves by growing vegetables and hunting. Their survival depended upon their cultures, and their military abilities, using guerrilla tactics and heavily fortified dwellings involving traps and diversions. Some defined leaving the community as desertion and therefore punishable by death. They also originally raided plantations. During these attacks, the maroons would burn crops, steal livestock and tools, kill slavemasters, and invite other slaves to join their communities. Individual groups of maroons often allied themselves with the local indigenous tribes and occasionally assimilated into these populations. Maroons played an important role in the histories of Brazil, Suriname, Puerto Rico, Haiti, Dominican Republic, Cuba, and Jamaica.

There is much variety among maroon cultural groups because of differences in history, geography, African nationality, and the culture of indigenous people throughout the Western Hemisphere.

[farmerstrend]

The Cassava Revolution in Wang’chieng: Eucabeth Kaudo's Story of Resilience and Vision

In the quiet village of Kamae, Wang’chieng, Homa Bay County, Kenya, cassava plants sway gently in the breeze. Their lush green leaves create a beautiful canopy over Eucabeth Kaudo’s thriving garden. At 62, Mrs. Kaudo is not just a farmer; she’s a nutritionist and a passionate advocate for natural foods. For the past eight years, she has dedicated herself to cassava farming, a journey that is…

[tzifron]

The Bill and Melinda Gates Foundation is a major influencer and funder of agricultural development in Africa, with little accountability or transparency. Leading experts in food security and many groups in Africa and around the world have critiqued the foundation’s push to expand high-cost, high-input, chemical-dependent agriculture in Africa. Critics say this approach is exacerbating hunger, worsening inequality and entrenching corporate power in the world’s hungriest region.

This fact sheet links to reports and news articles documenting these concerns.

[...]

What are the main critiques of Gates Foundation’s agricultural program?

The Gates Foundation’s flagship agricultural program, the Alliance for a Green Revolution in Africa (AGRA, which recently rebranded to remove the term “green revolution” from its name), works to transition farmers away from traditional seeds and crops to patented seeds, fossil-fuel based fertilizers and other inputs to grow commodity crops for the global market. The foundation says its goal is to “boost the yields and incomes of millions of small farmers in Africa… so they can lift themselves and their families out of hunger and poverty.” The strategy is modeled on the Indian “green revolution” that boosted production of staple crops but also left a legacy of structural inequity and escalating debt for farmers that contributed to massive mobilizations of peasant farmers in India.

Critics have said the green revolution is a failed approach for poverty reduction that has created more problems than it has solved; these include environmental degradation, growing pesticide use, reduced diversity of food crops, and increased corporate control over food systems. Several recent research reports provide evidence that Gates-led agricultural interventions in Africa have failed to help small farmers. Critics say the programs may even be worsening hunger and malnutrition in Southern Africa.

[motherpriestess]

The Sacred Flow: Menstruation as a Spiritual Connection Across Cultures

Menstruation has long been a powerful force in human history, deeply interwoven with spiritual traditions, cultural taboos, and sacred rituals. Across the ages, different societies have held varying perspectives on this natural cycle, ranging from reverence to restriction. As we explore these cultural interpretations, we see how menstruation is not merely a biological function but a profound spiritual rhythm connecting women to the cosmos, the earth, and the divine.

The Divine Cycle and Ancient Wisdom

The link between menstruation and the cycles of nature has been a recurring theme in spiritual traditions. Many early cultures viewed menstruation as a “moon-gift from the Goddess,” recognizing the synchronicity between a woman’s cycle and the lunar phases. This deep connection between celestial rhythms and female bodies fostered a sense of sacred femininity, where menstrual blood was seen as a life-giving force rather than a source of impurity.

In Ancient Greece, this sacred essence was embraced in agricultural practices, where menstrual blood was mixed with corn seed before annual sowing, believed to enhance crop growth. This ritual reflects an understanding of menstruation as a source of fertility and renewal, aligning with the cycles of birth, death, and rebirth seen in nature.

Rituals of Power and Purification

While some traditions celebrated menstruation, others imposed strict taboos. In Jewish tradition, a woman was considered impure for twelve days during and surrounding her period. She was required to abstain from physical contact with her husband and religious activities, and sometimes even wore special clothing to signal her state. Similar restrictions were found among the Kafe people of Papua New Guinea, where a menstruating girl was confined to a darkened hut for a week, taught that she posed a danger to herself and others if she did not follow ritual restrictions. These practices, while seemingly oppressive, may have also reflected an acknowledgment of the potent energy that menstruation was believed to carry.

In contrast, Native Americans of the Dakota territories revered menstrual power as something that could weaken masculine objects of war and peace. This belief suggests an understanding of menstruation as a force capable of disrupting traditional male power structures, perhaps contributing to patriarchal anxieties about women’s natural cycles.

Menstruation as a Symbol of Creation and Destruction

Menstruation’s dual nature as both a creative and destructive force is exemplified in Indian spirituality, particularly in the worship of Goddess Kali. Known for her ferocity and transformative power, Kali was depicted covered in bloodstained clothes during her periods, and these garments were believed to possess immense medicinal and spiritual power. Similarly, African and Australian Aboriginal people embraced menstrual symbolism by painting themselves red and pouring blood on sacred stones in honor of the Moon Mother.

These practices reveal a deeper, spiritual recognition of menstruation not as something shameful but as a sacred event tied to the mysteries of creation, destruction, and renewal. This aligns with ancient human understandings of life’s cyclical nature, from birth to death to rebirth, and from the changing seasons to the moon’s eternal dance with the night sky.

Patriarchy and the Shift in Perceptions

Despite these early spiritual acknowledgments of menstrual power, the rise of patriarchal structures led to a shift in how menstruation was perceived. Many cultures began to view menstruating women as impure, their bodies something to be controlled, hidden, or purified. This shift may have been driven by a fear of the power menstruation symbolized—a power that once disrupted male-dominated structures and emphasized the strength of the feminine divine.

Some societies took extreme measures to distance themselves from menstrual blood. Certain cultures required a virgin’s hymen to be broken before marriage by an object, a ritual phallus, or even a slave to prevent the husband from encountering hymenal blood, which was considered unholy. This aversion to menstrual blood further emphasized a growing narrative that sought to control and diminish the spiritual significance of women’s cycles.

Reclaiming the Sacred Flow

Today, as we strive toward a deeper understanding of our spiritual and bodily connections, it is time to reclaim menstruation’s sacred power. The menstrual cycle is not a curse but a gift—a reminder of our connection to the cosmos, the rhythms of the earth, and the divine feminine energy that flows through all of creation.

By revisiting the ancient wisdom that once honored menstruation, we can transform our perspectives and reclaim the spiritual strength it represents. Whether through modern rituals, embracing natural cycles, or simply recognizing the beauty in our bodies’ rhythms, we can restore the sacredness of menstruation and honor the divine power within each woman.

Let us celebrate the sacred flow—not as a source of shame, but as a profound spiritual connection to the universe, an ever-present reminder of the life-giving force that pulses within us all.

[cognitivejustice]

Meet Dr. Enoch G. Achigan-Dako, professor of plant breeding genetics, at the University of Abomey-Calavi, Benin

Researching in the heart of African rural communities, Enoch Achigan-Dako is spreading the knowledge of crops with manifold potential uses in health, food security and biodiversity.

Raised in a single parent household, Enoch Achigan-Dako grew up in Benin watching his mother sell fruit and vegetables at her stall. One of her staple products was egusi melon, which is cultivated in Benin, Ghana, Nigeria, and Togo.

While egusi looks like a typical watermelon on the outside, and even has the same scientific name, Citrullus lanatus, once you cut it and taste it, the difference is evident. The inside is green, and the seeds of the egusi are edible, too, unlike watermelon seeds.

“I was confused when I was little when I saw that egusi, which has a bitter flesh, was called the same name as watermelon, with red and sweet flesh, and that’s where my curiosity started to flow,” says Achigan-Dako, a professor of genetics and plant breeding at the University of d’Abomey-Calavi.

Discovering the links between the two became the basis of his PhD. During his studies, he noticed that there was a very narrow connection between egusi and watermelon, which was thought to come from Asia.

The sisré berry story

It is fruits and vegetables like egusi that crop scientists have pinned their hopes on, as African traditional vegetables are found to be rich in bioactive compounds that have anticancer, antiviral, anti-tumour, antimicrobial and antioxidant properties.

These crops are underutilised, as they are only known in their specific communities, and these are the vegetables that could help in combatting disease in humans, too.

Also found in West Africa is the sisré berry, also called the ‘miracle berry’, which is used as a multi-purpose natural sweetener in the communities in the Dahomey Gap that runs through Benin, Togo, and Ghana and the Upper Guinea Forest. Achigan-Dako and his team believe the berry could be used to help prevent diabetes, a growing issue on the African continent.

"If you don’t share knowledge, if you don’t share what you have as most important in you, then there is no value in living – that’s my philosophy"

As a scientist and vice president of the African Plant Breeders Association, Achigan-Dako sees the ‘opportunity crop’ discoveries he makes with his team as vital when it comes to promoting vegetable biodiversity.

“Travelling across the continent and discovering people, practices and genetic diversity increased my knowledge of the continent and why we should continue safeguarding genetic resources,” he says.

[roobiedo]

Happy Pride Month and (very belated) Solarpunk Aesthetic Week! I wanted to redesign my longtime OCs, so I decided to give them a thematic twist!

Self-indulgent details about their designs under the cut:

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From left to right:

Mia Based on the romantic/cottagecore style, and incorporating aspects of Eastern/Central European folk dresses, such as the Czech kroj. Her vest is made from recycled overalls and excess fabric from her apron. Her natural motif is fungi -- her bow and earrings are amanita mushrooms (if you squint, her skirt looks like one too), and the frills on her collar + sleeves are chanterelles!

Clyde He's a bohemian kinda guy, so I kept his silhouette relaxed and unstructured + harem pants + accessories. The exception is his jacket, a union of 3 different garments made to loosely resemble traditional Indian clothing like the achkan. His natural motif is the sun - hence the warm tones, which is contrasted with splashes of teal, the colour of his aura (its a fictional superpower thing).

Glace His style is more preppy/academia - turtlenecks and sweaters are his type, so I gave him 3! Sewn together in a visible mending-esque style (inspired by tumblr solarpunks and their fashion projects)! His palette is taken from the mlm flag, and there's subtle elements of a Korean hanbok - his collar, sleeve shape, sash and tassel. Rips in his pants are covered by cloud patches (his motif), all dyed to match the aesthetic!

Simmer Her thing is streetwear with a cultural twist - her top combines a bomber jacket and a Chinese qipao/cheongsam. Her detachable sleeves are extended via sewn-on zippers (useful as her powers generate a lot of heat)! Her motif is the phoenix, with patterns on her shirt and collar, hand-decorated using the batik method. Her hair streaks are inspired by stripes on a tiger - Malaysia's national animal.

Axis She's all about the y2k aesthetic, with translucent tights and a hoodie stylishly revamped to form a super crop top + a figure-hugging bodysuit. Her design is inspired by indigenous Andean fashion, such as the Ecuadorian pollera, which her skirt might be repurposed from. Her motif is butterflies, as seen in her earrings, the shape of her bodysuit, and the wing-like curves of her skirt.

Piper Initially wanted a punk-ish vibe for him but he might be a bit too cute now oops! His jacket is a mashup of 3 different pieces, and his jeans are a patchwork of denim. He's got iconic looks from French fashion (beret and scarf), as well as some African designs (the vertical pattern I referenced looked like plant cells, but also like binary code? I thought it was so on theme)! His motif is obviously plants of all types!

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Thank you for checking this out (especially if you got this far)!!! ♡♡♡

[sleepynegress]

HELLO! I'm sorry you've been getting idiotic anonymous people being rude about Uhura. I saw your lovely post about her and it made me happy to see that people appreciate her! She is so much more than lots of fandom pretends. Also I high-key agree that Karl Urban absolutely nailed his performance of Bones. It was so dead on!!! Zoe's Uhura was lovely too but as you say, sharper around the edges, and personally I felt her relationship with Spock was very sweet but difficult initially for me because I really get stressed when one person doesn't get the emotional needs of another. So their really gentle scenes made me SO happy when they finally happened. The warmth and gentleness shone through and won me over entirely. Zoe played sharp with just enough warmth. But I still love Nichelle's too. Uhura is great! Anyway didnt have a huge point here just happy that you also love her and call people out LOL

The main issue is the misogynoir and perhaps TERF leanings against the most recent player in the part, Celia Rose Gooding. She is non-binary and goes by she/they pronouns. She also has a short close-cropped style which beautifully frames her face. The troll is hyper-fixated on attacking that, disparaging her presentation of femininity using coded language to imply aggression or masculinity. This is extra backward because, of the three players who took on Uhura, she has the darkest skin tone, has the fullest lips and a wide nose bridge, and her hair is the only one not in a straightened or processed style (which is fine for an option BTW). All of these things together are rare aesthetics for a Black woman, and appropriate, especially for an sub-Saharan African woman's character presentation, especially in a futuristic sci-fi mainstream iconic franchise, like Star Trek and so important for young people to see as normalized femininity. I think of Lupita Nyong'o talking about the effect Alek Wek had on her...just being there as this South Sudanese supermodel, with very dark skin and short natural hair...

Celia Rose is the particular target this troll has framed as their "fanhood", with thinly veiled insults and backhanded "compliments" that keep dogwhistling in their posts with various account names.

As for Zoe's Uhura, that professionalism and sharpness, when it came to her abilities and focus on her studies was an obvious intentional writing choice to stave off the very criticisms *she still got* because of the misogynoir of that era...

People were accusing her of coercing Spock into her ship assignment and even assaulting him(!).

That mess never makes sense, but hating Black women for existing or having what we are perceived as not "deserving" is sadly an old tradition (see those who make a hobby out of hating Megan Markle). And now, I see people praising the OG Uhura, Nichelle, for aspects of her character that were actually forms of limitations on her because of production bigotry...i.e. the forced interracial kiss, that people constantly cite as some forward thing w/o the context that it was forced because the implication was that no one in her crew would willingly kiss a Black person. IOW, aliens assaulting them for their entertainment was the lesser evil and more palatable to white audiences than someone choosing to love on Uhura (and I would add *especially* someone white, because even showing Black affection and love in that time was a rare thing, and her episode showing some yearning towards an old love showed no physical affection between them either). Anyway, all that to bring it right back around to ALL the Uhuras are great. And the weird microaggressions, macroaggressions, hatred, and attempts to shove them into a particular box are misogynoir; a microcosm of the kind of bullshit too many Black women go through on the regular just for existing.

Celia is a Rose and I hope she shines, gets loved on, has friends (including some Black ones) who are genuinely concerned for her well-being and actually help her when she's in need.

P.S. I missed this reading way too fast before but this bit is sus IMO Zoe's Uhura was lovely too but as you say, sharper around the edges, and personally I felt her relationship with Spock was very sweet but difficult initially for me because I really get stressed when one person doesn't get the emotional needs of another. If you meant Spock not reading Uhura? Then yeah, I agree. If you mean Uhura not reading Spock?? I can't walk with you there because Spock literally almost hindered Uhura's career and got her on an exploded ship(!) because of his emotional bias and almost killed Kirk on the bridge because he was not managing his emotions well. Meanwhile Uhura read him well enough to provide some comfort after the loss of his mother.