#East African cities

[delusionalbubble]

Kampala vs Nairobi for Visiting

[kimludcom]

Dubai of Africa? Africa's Rising Giant? Ethiopia's $ Billions MEGA Projects Will SHOCK You!

[hicginewsagency]

East African cities swept by deadly rains and floods.

One of the flooding place in Tanzania.  Courtesy  image Downpours have killed at least 200 people and submerged homes and farms in Tanzania, Kenya and Burundi. At least 200 people were killed and dozens more were injured across East Africa in recent days, officials and aid groups said, as torrential rains, floods and landslides pummeled towns and cities in a region already grappling with the…

[fairuzfan]

Please consider spending time to learn more about Afro-Palestinian experiences and living under occupation while Black and Palestinian, along with Afro-Palestinian resistance efforts throughout the years. Here are some valuable articles and resources:

Articles:

In the heart of the Old City, generations of Afro-Palestinians persevere in the face of occupation by Mousa Qous

Putting the pieces together: Fragments of oral history in exile by Samah Fadil

‘Afro-Palestinians’ forge a unique identity in Israel by Isma'il Kushkush

The Africans of Jerusalem by Mousa Qous

The History Of Afro-Palestinians, Past And Present by Fayida Jailler

African-Palestinian community’s deep roots in liberation struggle by Electronic Intifada

Remembering Fatima Bernawi: Historic Palestinian fighter and liberated prisoner (1939-2022) on Samidoun

Fatima Barnawi, founder of Palestinian Women's Police and veteran prisoner, dies at 83 by Middle East Eye

On Fatima Bernawi, Women's Struggle, and Black-Palestinian Solidarity by Elom Tettey-Tamaklo

Afro Palestine: the African Diaspora in Palestine (not an article but a quick video summary of Afro-Palestinian history)

Note: highly recommend checking out Mousa Qous, the founder of the African Community Society, for his writings above all!

African Community Society of Jerusalem:

Their website— organization centered around the Afro-Palestinian community in Jerusalem.

General info about the group

ACS's instagram to learn more about Afro-Palestinian history.

Here is a write-up about the African Community Society, their impact within Palestinian society, and Afro-Palestinian history in Jerusalem specifically. Highly recommend taking the time to read this if you can.

Please take the time to watch this Documentary by Stephen Graham about former Israeli prisoner Ali Jiddah where he takes the viewer on a tour throughout Jerusalem and describes the unique struggles the Afro-Palestinian community face. He is quite a friendly guy and very funny:

[whencyclopedia]

Kingdom of Abyssinia

The Kingdom of Abyssinia was founded in the 13th century CE and, transforming itself into the Ethiopian Empire via a series of military conquests, lasted until the 20th century CE. It was established by the kings of the Solomonid dynasty who, claiming descent from no less a figure than the Bible's King Solomon, would rule in an unbroken line throughout the state's long history. A Christian kingdom which spread the faith via military conquest and the establishment of churches and monasteries, its greatest threat came from the Muslim trading states of East Africa and southern Arabia and the migration of the Oromo people from the south. The combination of its rich Christian heritage, the cult of its emperors, and the geographical obstacles presented to invaders meant that the Ethiopian Empire would be one of only two African states never to be formally colonised by a European power.

Origins: Axum

The Ethiopian Highlands, with their reliable annual monsoon rainfall and fertile soil, had been successfully inhabited since the Stone Age. Agriculture and trade with Egypt, southern Arabia, and other African peoples ensured the rise of the powerful kingdom of Axum (also Aksum), which was founded in the 1st century CE. Flourishing from the 3rd to 6th century CE, and then surviving as a much smaller political entity into the 8th century CE, the Kingdom of Axum was the first sub-Saharan African state to officially adopt Christianity, c. 350 CE. Axum also created its own script, Ge'ez, which is still in use in Ethiopia today.

Across this Christian kingdom, churches were built, monasteries founded, and translations made of the Bible. The most important church was at Axum, the Church of Maryam Tsion, which, according to later Ethiopian medieval texts, housed the Ark of the Covenant. The Ark, meant to contain the original stone tablets of the Ten Commandments given by God to Moses, is supposed to be still there, but as nobody is ever allowed to see it, confirmation of its existence is difficult to achieve. The most important monastery in the Axum kingdom was at Debre Damo, founded by the 5th-century CE Byzantine ascetic Saint Aregawi, one of the celebrated Nine Saints who worked to spread Christianity in the region by establishing monasteries. The success of these endeavours meant that Christianity would continue to be practised in Ethiopia right into the 21st century CE.

The kingdom of Axum went into decline from the late 6th century CE, perhaps due to overuse of agricultural land, the incursion of western Bedja herders, and the increased competition for the Red Sea trade networks from Arab Muslims. The heartland of the Axum state shifted southwards while the city of Axum fared better than its namesake kingdom and has never lost its religious significance. In the 8th century CE, the Axumite port of Adulis was destroyed and the kingdom lost control of regional trade to the Muslims. It was the end of the state but not the culture.

Continue reading...

[girlactionfigure]

HERE is the list of the 134 countries that are NOT supporting South Africa's 🇿🇦 claims of genocide against Israel 🇮🇱:

🇦🇩 Andorra 

🇦🇴 Angola 

🇦🇬 Antigua and Barbuda 

🇦🇷 Argentina 

🇦🇲 Armenia 

🇦🇺 Australia 

🇦🇹 Austria 

🇧🇸 Bahamas 

🇧🇧 Barbados 

🇧🇾 Belarus 

🇧🇿 Belize 

🇧🇹 Bhutan 

🇧🇦 Bosnia and Herzegovina 

🇧🇼 Botswana 

🇧🇬 Bulgaria 

🇧🇮 Burundi 

🇨🇻 Cabo Verde 

🇰🇭 Cambodia 

🇨🇦 Canada 

🇨🇫 Central African Republic 

🇨🇱 Chile 

🇨🇳 China 

🇰🇲 Comoros 

🇨🇬 Congo 

🇨🇷 Costa Rica 

🇭🇷 Croatia 

🇨🇺 Cuba 

🇨🇾 Cyprus 

🇨🇿 Czech Republic 

🇨🇩 Democratic Republic of the Congo 

🇩🇰 Denmark 

🇩🇲 Dominica 

🇩🇴 Dominican Republic 

🇹🇱 East Timor (Timor-Leste) 

🇪🇨 Ecuador 

🇸🇻 El Salvador 

🇬🇶 Equatorial Guinea 

🇪🇷 Eritrea 

🇪🇪 Estonia 

🇸🇿 Eswatini 

🇪🇹 Ethiopia 

🇫🇯 Fiji 

🇫🇮 Finland 

🇫🇷 France 

🇬🇪 Georgia 

🇩🇪 Germany 

🇬🇭 Ghana 

🇬🇷 Greece 

🇬🇩 Grenada 

🇬🇹 Guatemala 

🇭🇹 Haiti 

🇭🇳 Honduras 

🇭🇺 Hungary 

🇮🇸 Iceland 

🇮🇳 India 

🇮🇪 Ireland 

🇮🇹 Italy 

🇯🇲 Jamaica 

🇯🇵 Japan 

🇰🇪 Kenya 

🇰🇮 Kiribati 

🇰🇵 Korea, North (North Korea) 

🇰🇷 Korea, South (South Korea) 

🇽🇰 Kosovo 

🇱🇦 Laos 

🇱🇻 Latvia 

🇱🇸 Lesotho 

🇱🇷 Liberia 

🇱🇮 Liechtenstein 

🇱🇹 Lithuania 

🇱🇺 Luxembourg 

🇲🇬 Madagascar 

🇲🇼 Malawi

🇲🇹 Malta 

🇲🇭 Marshall Islands 

🇲🇺 Mauritius 

🇲🇽 Mexico 

🇫🇲 Micronesia 

🇲🇩 Moldova 

🇲🇨 Monaco 

🇲🇳 Mongolia 

🇲🇪 Montenegro 

🇲🇲 Myanmar (Burma) 

🇳🇷 Nauru 

🇳🇵 Nepal 

🇳🇱 Netherlands 

🇳🇿 New Zealand 

🇳🇮 Nicaragua 

🇲🇰 North Macedonia (Macedonia) 

🇳🇴 Norway 

🇵🇼 Palau 

🇵🇦 Panama 

🇵🇬 Papua New Guinea 

🇵🇾 Paraguay 

🇵🇪 Peru 

🇵🇭 Philippines 

🇵🇱 Poland 

🇵🇹 Portugal 

🇷🇴 Romania 

🇷🇺 Russia 

🇷🇼 Rwanda 

🇰🇳 Saint Kitts and Nevis 

🇱🇨 Saint Lucia 

🇻🇨 Saint Vincent and the Grenadines 

🇼🇸 Samoa 

🇸🇲 San Marino 

🇸🇹 Sao Tome and Principe 

🇷🇸 Serbia 

🇸🇨 Seychelles 

🇸🇱 Sierra Leone 

🇸🇬 Singapore 

🇸🇰 Slovakia 

🇸🇮 Slovenia 

🇸🇧 Solomon Islands 

🇪🇸 Spain 

🇱🇰 Sri Lanka 

🇸🇪 Sweden

🇨🇭 Switzerland 

🇹🇼 Taiwan 

🇹🇿 Tanzania 

🇹🇭 Thailand 

🇹🇴 Tonga 

🇹🇹 Trinidad and Tobago 

🇹🇳 Tunisia 

🇹🇲 Turkmenistan 

🇹🇻 Tuvalu 

🇺🇦 Ukraine 

🇬🇧 United Kingdom (UK) 

🇺🇸 United States of America (USA) 

🇺🇾 Uruguay 

🇻🇺 Vanuatu 

🇻🇦 Vatican City 

🇻🇳 Vietnam 

🇿🇲 Zambia 

🇿🇼 Zimbabwe

[fatehbaz]

When you tag things “#abolition”, what are you referring to? Abolishing what?

Prisons, generally. Though not just physical walls of formal prisons, but also captivity, carcerality, and carceral thinking. Including migrant detention; national border fences; indentured servitude; inability to move due to, and labor coerced through, debt; de facto imprisonment or isolation of the disabled or medically pathologized; privatization and enclosure of land; categories of “criminality"; etc.

In favor of other, better lives and futures.

Specifically, I am grateful to have learned from the work of these people:

Ruth Wilson Gilmore on “abolition geography”.

Katherine McKittrick on "imaginative geographies"; emotional engagement with place/landscape; legacy of imperialism/slavery in conceptions of physical space and in devaluation of other-than-human lifeforms; escaping enclosure; plantation “afterlives” and how plantation logics continue to thrive in contemporary structures/institutions like cities, prisons, etc.; a “range of rebellions” through collaborative acts, refusal of the dominant order, and subversion through joy and autonomy.

Macarena Gomez-Barris on landscapes as “sacrifice zones”; people condemned to live in resource extraction colonies deemed as acceptable losses; place-making and ecological consciousness; and how “the enclosure, the plantation, the ship, and the prison” are analogous spaces of captivity.

Liat Ben-Moshe on disability; informal institutionalization and incarceration of disabled people through physical limitation, social ostracization, denial of aid, and institutional disavowal; and "letting go of hegemonic knowledge of crime”.

Achille Mbembe on co-existence and care; respect for other-than-human lifeforms; "necropolitics" and bare life/death; African cosmologies; historical evolution of chattel slavery into contemporary institutions through control over food, space, and definitions of life/land; the “explicit kinship between plantation slavery, colonial predation, and contemporary resource extraction” and modern institutions.

Robin Maynard on "generative refusal"; solidarity; shared experiences among homeless, incarcerated, disabled, Indigenous, Black communities; to "build community with" those who you are told to disregard in order "to re-imagine" worlds; envisioning, imagining, and then manifesting those alternative futures which are "already" here and alive.

Leniqueca Welcome on Caribbean world-making; "the apocalyptic temporality" of environmental disasters and the colonial denial of possible "revolutionary futures"; limits of reformism; "infrastructures of liberation at the end of the world."; "abolition is a practice oriented toward the full realization of decolonization, postnationalism, decarceration, and environmental sustainability."

Stefano Harney and Fred Moten on “the undercommons”; fugitivity; dis-order in academia and institutions; and sharing of knowledge.

AM Kanngieser on "deep listening"; “refusal as pedagogy”; and “attunement and attentiveness” in the face of “incomprehensible” and immense “loss of people and ecologies to capitalist brutalities”.

Lisa Lowe on "the intimacies of four continents" and how British politicians and planters feared that official legal abolition of chattel slavery would endanger Caribbean plantation profits, so they devised ways to import South Asian and East Asian laborers.

Ariella Aisha Azoulay on “rehearsals with others’.

Phil Neel on p0lice departments purposely targeting the poor as a way to raise municipal funds; the "suburbanization of poverty" especially in the Great Lakes region; the rise of lucrative "logistics empires" (warehousing, online order delivery, tech industries) at the edges of major urban agglomerations in "progressive" cities like Seattle dependent on "archipelagos" of poverty; and the relationship between job loss, homelessness, gentrification, and these logistics cities.

Alison Mountz on migrant detention; "carceral archipelagoes"; and the “death of asylum”.

Pedro Neves Marques on “one planet with many worlds inside it”; “parallel futures” of Indigenous, Black, disenfranchised communities/cosmologies; and how imperial/nationalist institutions try to foreclose or prevent other possible futures by purposely obscuring or destroying histories, cosmologies, etc.

Peter Redfield on the early twentieth-century French penal colony in tropical Guiana/Guyana; the prison's invocation of racist civilization/savagery mythologies; and its effects on locals.

Iain Chambers on racism of borders; obscured and/or forgotten lives of migrants; and disrupting modernity.

Paulo Tavares on colonial architecture; nationalist myth-making; and erasure of histories of Indigenous dispossession.

Elizabeth Povinelli on "geontopower"; imperial control over "life and death"; how imperial/nationalist formalization of private landownership and commodities relies on rigid definitions of dynamic ecosystems.

Kodwo Eshun on African cosmologies and futures; “the colonial present”; and imperialist/nationalist use of “preemptive” and “predictive” power to control the official storytelling/narrative of history and to destroy alternatives.

Tim Edensor on urban "ghosts" and “industrial ruins”; searching for the “gaps” and “silences” in the official narratives of nations/institutions, to pay attention to the histories, voices, lives obscured in formal accounts.

Megan Ybarra on place-making; "site fights"; solidarity and defiance of migrant detention; and geography of abolition/incarceration.

Sophie Sapp Moore on resistance, marronage, and "forms of counterplantation life"; "plantation worlds" which continue to live in contemporary industrial resource extraction and dispossession.

Deborah Cowen on “infrastructures of empire and resistance”; imperial/nationalist control of place/space; spaces of criminality and "making a life at the edge" of the law; “fugitive infrastructures”.

Elizabeth DeLoughrey on indentured labor; the role of plants, food, and botany in enslaved and fugitive communities; the nineteenth-century British Empire's labor in the South Pacific and Caribbean; the twentieth-century United States mistreatment of the South Pacific; and the role of tropical islands as "laboratories" and isolated open-air prisons for Britain and the US.

Dixa Ramirez D’Oleo on “remaining open to the gifts of the nonhuman” ecosystems; hinterlands and peripheries of empires; attentiveness to hidden landscapes/histories; defying surveillance; and building a world of mutually-flourishing companions.

Leanne Betasamosake Simpson on reciprocity; Indigenous pedagogy; abolitionism in Canada; camaraderie; solidarity; and “life-affirming” environmental relationships.

Anand Yang on "forgotten histories of Indian convicts in colonial Southeast Asia" and how the British Empire deported South Asian political prisoners to the region to simultaneously separate activists from their communities while forcing them into labor.

Sylvia Wynter on the “plot”; resisting the plantation; "plantation archipelagos"; and the “revolutionary demand for happiness”.

Pelin Tan on “exiled foods”; food sovereignty; building affirmative care networks in the face of detention, forced migration, and exile; connections between military rule, surveillance, industrial monocrop agriculture, and resource extraction; the “entanglement of solidarity” and ethics of feeding each other.

Avery Gordon on haunting; spectrality; the “death sentence” of being deemed “social waste” and being considered someone “without future”; "refusing" to participate; "escaping hell" and “living apart” by striking, squatting, resisting; cultivating "the many-headed hydra of the revolutionary Black Atlantic"; alternative, utopian, subjugated worldviews; despite attempts to destroy these futures, manifesting these better worlds, imagining them as "already here, alive, present."

Jasbir Puar on disability; debilitation; how the control of fences, borders, movement, and time management constitute conditions of de facto imprisonment; institutional control of illness/health as a weapon to "debilitate" people; how debt and chronic illness doom us to a “slow death”.

Kanwal Hameed and Katie Natanel on "liberation pedagogy"; sharing of knowledge, education, subversion of colonial legacy in universities; "anticolonial feminisms"; and “spaces of solidarity, revolt, retreat, and release”.

[vampyresovereign]

TWISTED CHARACTERS AND THE MUSIC I THINK THEY'D LIKE! (savanaclaw ver.)

the part two i promised for no one specifically. i'm mainly doing every dorm because i want to -isa<3

LEONA KINGSCHOLAR

I actually think Leona would listen to music fairly frequently. He's a rich kid, I def headcanon he got one of them expensive ass sports cars and probably speeds on the highway blasting music, pissing off literally everyone else tryna drive home from work. His music taste would be surprisingly diverse, too. He'd probably like a mix of 2000s rnb which includes like Rihanna, Ne-Yo, AALIYAH SO OBVIOUSLY, Akon, and he'd be a (not obsessive) Beyonce stan. He'd listen to NYC and UK drill, and since I headcanon Sunset Savanna to be an East African inspired nation, he'd probably have some Kenyan/Tanzanian/Ugandan/Rwandan artists on his playlist too (since those countries are where Swahili is spoken widely.) I don't have any artists to name but if yall know some put me on.

RUGGIE BUCCHI

Ruggie, similar to Leona would have diverse music taste. Probably grew up surrounded by music, listening to whatever was on the radio while cooking sum for his grandmother, and now he uses one of Leona's ten credit cards to pay for his Spotify premium. He def listens to albums when he's chilling on his bed, studying/trying to unwind after a long day of running around. Though he grew up on similar traditional East African music, his favorite genres (IN MY OPINION) would be alternative hip hop and indie music. He LOVESSSSS Kanye West (tcd to yeezus), Tyler the Creator (and honestly all of OFWGKTA), Gorillaz, Childish Gambino, Vampire Weekend, and early alternative hip hop artists like the Beastie Boys, A Tribe Called Quest, Cypress Hill, etc. He was also probably put onto Britpop through Gorillaz, and likes Blur, Oasis, and (it's a secret tho) he fucks with Radiohead's "ok computer" album.

JACK HOWL

Jack is a canon gym rat. we already know he listens to music like HELL while he's bench pressing and doing pushups. I think he'd have similar music taste to Ruggie, excluding the "indie" part. (and he probably uses apple music, too.) Jack enjoys alternative hip-hop, and west coast hip-hop. He'd like Kanye and some of Tyler's popular songs, but he'd REALLY enjoy early 90s west coast rap like N.W.A, Dr. Dre. 2PAC ESPECIALLY, KENDRICK LAMAR ESPECIALLY. His favorite album is probably good kid maad city.

period -isa<3

[anyab]

Via NasAlSudan

December 17 2023. #KeepEyesOnSudan #SudanActionWeek

Swipe through to build a foundational understanding of the war, its origins, and the key players involved. For actionable ways to support those in Sudan, check the link in our bio. Stay tuned for more posts this week.

Transcript:

National:

On April 15, a war broke out in Sudan's capital city of Khartoum between the Sudanese Armed Forces (SAF), and a paramilitary group known as the Rapid Support Forces (RSF).

Since then, eight months of conflict has led to major destruction of Khartoum's infrastructure, the most developed region of Sudan, with fighting also spreading to the regions of Darfur in the west and Kordofan in the south.

Civilians in conflict zones have been forcibly displaced, under threat of physical and sexual violence, particularly by the RSF, which has looted, destroyed, and settled in people's homes.

Regional:

In the western region of Darfur, a campaign of ethnic cleansing is being carried out by the RSF targeting the Masalit tribe. Allegations of genocide have been levied against the RSF.

Reports have just emerged that fighting has now spread to Wad Madani in Al Gezira state, which houses nearly 500,000 IDPs from Khartoum.

Key figures:

Abdel Fattah al Burhan Head of SAF

Omar El-Bashir Deposed Dictator of Sudan

Mohamed Dagalo (Hemidti) Head of RSF

Transcript:

Sudan: the war in numbers

A humanitarian "catastrophe"

24.7 million in need of critical humanitarian assistance

70-80% of hospitals out of service in conflict areas

19 million children are out of school

20.3 million people acutely food insecure. 4.9 million facing emergency hunger levels

6.7 million displaced [5.4 million IDPS, 1.3 million refugees]

7,000+ cholera cases an increase of +136% over the past month

Transcript:

FAQ - THE SAF

QUESTION 01: What is the SAF?

Stands for the Sudanese Armed Forces

Is the de-facto government of Sudan

Is headed by Lt. General Abdel Fattah al-Burhan

QUESTION 02 What is their capacity?

Estimated to have ~200,000 personnel and tactical advantage of airforce

Currently control the relative northern and eastern regions of Sudan with functioning capital in Port Sudan (East)

QUESTION 03 Do they have backing and support?

On the international stage, primarily backed by Egypt

Limited weapons supply from allies

Internally, the SAF is ultimately considered the lesser of two evils

Transcript:

FAQ - THE RSF

QUESTION 01 What is the RSF?

Stands for the Rapid Support Forces

Paramilitary group originating from the Janjaweed, Arab tribal militias armed by al-Bashir in 2003 to fight against ethnically African rebel groups in Darfur + carried out 2003 genocide

Is headed by General Mohamed Hamdan Dagalo (Hemidti)

QUESTION 02 What is their capacity?

Estimated to have 100,000 to 150,000 troops

Winning the ground fight in Khartoum and control 4/5 states in Darfur

QUESTION 03 Do they have backing and support?

On the international stage, primarily backed by the UAE

Have steady weapons supply chain and diversified financial profile with critical assets in UAE and Russia

Transcript:

THE WAR IN SUDAN: CONTEXTUALIZING APRIL 15

(6/1989 - 4/2019) THE BASHIR REGIME

Sudan was under the rule of military dictator Omar Al-Bashir for 30 years, who came to power through an military coup backed by Islamist factions in June of 1989

His time in power was marked by extreme repression, conflict, and economic decline

(12/2018 CURRENT) THE REVOLUTION

In December of 2018, a popular democratic revolution began that eventually unseated al-Bashir on April 11 through the revolt of security sector

Al-Bashir was ultimately replaced by al-Burhan, with Hemidti as his deputy of a Transitional Military Council

Protestors rejected military rule and continued to hold a sit-in outside the military headquarters until its violent dispersal on June 3 of 2019 by the SAF + RSF

Today, the Sudanese people still hope and advocate for freedom from military rule and the transition to democracy

(8/2019-10/2021) TRANSITIONAL GOVERNMENT

Agreement on transitional government signed between civilian forces and Transitional Military Council on August 17, 2019

Led to formation of joint sovereign council with Abdalla Hamdok as Prime Minister

Transcript:

(10/2021 CURRENT)THE OCT 25, 2021 COUP

Burhan and Hemidti carry out military coup overthrowing civilian counterparts

They draw power from international legitimization despite prolonged mass protests in Sudan

(12/2022) THE FRAMEWORK AGREEMENT

In December of 2022, civilians put out a framework agreement signed onto by SAF and RSF + civil society groups and political parties meant to return to a transitional government

Key part of agreement: question of integration of the RSF into the SAF

Parties were to finalize the agreement and sign on April 1; RSF and SAF ultimately disagreed on integration timeline with RSF wanting 10 years and the SAF wanting 2

(12/2022-4/2023) THE LEAD UP TO APRIL 15

As framework agreement negotiations failed, both parties began mobilizing troops in capital of Khartoum in days leading up to April 15

Residents of Khartoum awoke to the sounds of gunfire on April 15 and by noon, the RSF had seized Meroe airport in the Northern state

Conflict today considered a battle for power between the two generals they are too far in to walk back

Transcript:

FRAMING ALLIANCES

Sudanese Armed Forces (SAF):

Egypt

Israel (Foreign Ministry)

Islamists

Iran

Saudi Arabia

Ukraine (SOF)

Armed Groups

Rebel groups that had taken up arms against the central government in the Bashir Era are forced to ally with the SAF due to the RSF's ethnic cleansing campaign. They include:

Justice and Equality Movement (Gibril Ibrahim)

Sudan Liberation Movement/Army (Minni Minawi)

Gathering of Sudan Liberation Forces (Abdallah Yahya)

Rapid Support Forces (RSF):

Israel (Mossad)

Libya (Khalifa Haftar)

United Arab Emirates

Central African Republic

Russia (Wagner Group)

Chad

Arab Tribal Leaders

Arab tribal leaders across the Western region of Darfur have pledged their allegiance and support to the RSF, with members of the tribes across the Sahel crossing into Sudan to join the RSF's assault as well.

Key tribes include: Beni Halba, Tarjam, Habaniya, Fallata, Misseriya, Taaysha, Rizeigat

Transcript:

IS THERE AN END IN SIGHT?

THE STATE OF NEGOTIATIONS

Effort: JEDDAH TALKS [MAY]

Parties involved: Externally: United States, Saudi Arabia Internally: SAF, RSF

Outcome: Discussed humanitarian ceasefire; signed Jeddah Declaration of Commitment to Protect the Civilians of Sudan - Failed

Effort: INTERGOVERNMENTAL AUTHORITY ON DEVELOPMENT (IGAD) [JULY]

Parties Involved: Externally: Kenya, Ethiopia, Djibouti, South Sudan Internally: RSF

Outcome: Proposed peacekeeping troops to ensure humanitarian corridor - Rejected

Effort: CAIRO TALKS (NEIGHBORING COUNTRIES) [JULY]

Parties Involved: Externally: Egypt, Ethiopia, South Sudan, Chad, Eritrea, CAR, Libya Internally: SAF, RSF

Outcome: Discussed lasting ceasefire, safe humanitarian passage, political dialogue framework - Failed

Effort: JEDDAH TALKS [OCTOBER]

Parties Involved: Externally: United States, Saudi Arabia Internally: SAF, RSF

Outcome: Discussed lasting ceasefire, safe humanitarian passage, political dialogue framework - Failed

Effort: IGAD + AFRICAN UNION (AU) [DECEMBER]

Parties Involved: Externally: IGAD, EU, UAE, Saudi Arabia, South Africa, United States Internally: SAF (Burhan in person), RSF

Outcome: Agreed to a face-to-face meeting in late December and ceasefire; SAF later issued a retraction - Ongoing

Transcript:

The conflict in Sudan calls for the collective support of all to raise awareness about the war and aid the Sudanese people on the ground, especially when we live in nations that have been complicit in the oppression of the Sudanese people. Explore the options below and share with others. For more information, check the link in our bio.

WHAT CAN YOU DO?

EDUCATE YOURSELF

Deepen your knowledge about Sudan, empowering yourself with insights into the complexities of the situation.

DONATE

Extend a helping hand to Sudan by generously donating to individuals or grassroots organizations on the ground.

CONTACT YOUR REPS.

Amplify your impact by contacting your representatives, advocating for positive change.

[crystalis]

twitter thread by Mouin Rabbani

March 14, 2024

Who was there first? The short answer is that the question is irrelevant. Claims of ancient title (“This land is ours because we were here several thousand years ago”) have no standing or validity under international law.

For good reason, because such claims also defy elementary common sense. Neither I nor anyone reading this post can convincingly substantiate the geographical location of their direct ancestors ten or five or even two thousand years ago.

If we could, the successful completion of the exercise would confer exactly zero property, territorial, or sovereign rights.

As a thought experiment, let’s go back only a few centuries rather than multiple millennia. Do South Africa’s Afrikaners have the right to claim The Netherlands as their homeland, or even qualify for Dutch citizenship, on the basis of their lineage?

Do the descendants of African-Americans who were forcibly removed from West Africa have the right to board a flight in Atlanta, Port-au-Prince, or São Paolo and reclaim their ancestral villages from the current inhabitants, who in all probability arrived only after – perhaps long after – the previous inhabitants were abducted and sold into slavery half a world away?

Do Australians who can trace their roots to convicts who were involuntarily transported Down Under by the British government have a right to return to Britain or Ireland and repossess homes from the present inhabitants even if, with the help of court records, they can identify the exact address inhabited by their forebears? Of course not.

In sharp contrast to, for example, Native Americans or the Maori of New Zealand, none of the above can demonstrate a living connection with the lands to which they would lay claim.

To put it crudely, neither nostalgic attachment nor ancestry, in and of themselves, confer rights of any sort, particularly where such rights have not been asserted over the course of hundreds or thousands of years.

If they did, American English would be the predominant language in large parts of Europe, and Spain would once again be speaking Arabic.

Nevertheless, the claim of ancient title has been and remains central to Zionist assertions of not only Jewish rights in Palestine, but of an exclusive Jewish right to Palestine.

For the sake of argument, let’s examine it. If we put aside religious mythology, the origin of the ancient Israelites is indeed local.

In ancient times it was not unusual for those in conflict with authority or marginalized by it to take to the more secure environment of surrounding hills or mountains, conquer existing settlements or establish new ones, and in the ultimate sign of independence adopt distinct religious practices and generate their own rulers. That the Israelites originated as indigenous Canaanite tribes rather than as fully-fledged monotheistic immigrants or conquerors is more or less the scholarly consensus, buttressed by archeological and other evidence. And buttressed by the absence of evidence for the origin stories more familiar to us.

It is also the scholarly consensus that the Israelites established two kingdoms, Judah and Israel, the former landlocked and covering Jerusalem and regions to the south, the latter (also known as the Northern Kingdom or Samaria) encompassing points north, the Galilee, and parts of contemporary Jordan. Whether these entities were preceded by a United Kingdom that subsequently fractured remains the subject of fierce debate.

What is certain is that the ancient Israelites were never a significant regional power, let alone the superpower of the modern imagination.

There is a reason the great empires of the Middle East emerged in Egypt, Mesopotamia, Persia, and Anatolia – or from outside the region altogether – but never in Palestine.

It simply lacked the population and resource base for power projection. Jerusalem may be the holiest of cities on earth, but for almost the entirety of its existence, including the period in question, it existed as a village, provincial town or small city rather than metropolis.

Judah and Israel, like the neighboring Canaanite and Philistine entities during this period, were for most of their existence vassal states, their fealty and tribute fought over by rival empires – Egyptians, Assyrians, Babylonians, etc. – rather than extracted from others.

Indeed, Israel was destroyed during the eighth century BCE by the Assyrians, who for good measured subordinated Judah to their authority, until it was in the sixth century BCE eliminated by the Babylonians, who had earlier overtaken the Assyrians in a regional power struggle.

The Babylonian Exile was not a wholesale deportation, but rather affected primarily Judah’s elites and their kin. Nor was there a collective return to the homeland when the opportunity arose several decades later after Cyrus the Great defeated Babylon and re-established a smaller Judah as a province of the Persian Achaemenid empire. Indeed, Mesopotamia would remain a key center of Jewish religion and culture for centuries afterwards.

Zionist claims of ancient title conveniently erase the reality that the ancient Israelites were hardly the only inhabitants of ancient Palestine, but rather shared it with Canaanites, Philistines, and others.

The second part of the claim, that the Jewish population was forcibly expelled by the Romans and has for 2,000 years been consumed with the desire to return, is equally problematic.

By the time the Romans conquered Jerusalem during the first century BCE, established Jewish communities were already to be found throughout the Mediterranean world and Middle East – to the extent that a number of scholars have concluded that a majority of Jews already lived in the diaspora by the time the first Roman soldier set foot in Jerusalem.

These communities held a deep attachment to Jerusalem, its Temple, and the lands recounted in the Bible. They identified as diasporic communities, and in many cases may additionally have been able to trace their origins to this or that town or village in the extinguished kingdoms of Israel and Judah. But there is no indication those born and bred in the diaspora across multiple generations considered themselves to be living in temporary exile or considered the territory of the former Israelite kingdoms rather than their lands of birth and residence their natural homeland, any more than Irish-Americans today feel they properly belong in Ireland rather than the United States.

Unlike those taken in captivity to Babylon centuries earlier, there was no impediment to their relocation to or from their ancestral lands, although economic factors appear to have played an important role in the growth of the diaspora.

By contrast, those traveling in the opposite direction appear to have done so, more often than not, for religious reasons, or to be buried in Jerusalem’s sacred soil.

Nations and nationalism did not exist 2,000 years ago.

Nor Zionist propagandists in New York, Paris, and London incessantly proclaiming that for two millennia Jews everywhere have wanted nothing more than to return their homeland, and invariably driving home rather than taking the next flight to Tel Aviv.

Nor insufferably loud Americans declaring, without a hint of irony or self-awareness, the right of the Jewish people to Palestine “because they were there first”.

Back to the Romans, about a century after their arrival a series of Jewish rebellions over the course of several decades, coupled with internecine warfare between various Jewish factions, produced devastating results.

A large proportion of the Jewish population was killed in battle, massacred, sold into slavery, or exiled. Many towns and villages were ransacked, the Temple in Jerusalem destroyed, and Jews barred from entering the city for all but one day a year.

Although a significant Jewish presence remained, primarily in the Galilee, the killings, associated deaths from disease and destitution, and expulsions during the Roman-Jewish wars exacted a calamitous toll.

With the destruction of the Temple Jerusalem became an increasingly spiritual rather than physical center of Jewish life. Jews neither formed a demographic majority in Palestine, nor were the majority of Jews to be found there.

Many of those who remained would in subsequent centuries convert to Christianity or Islam, succumb to massacres during the Crusades, or join the diaspora. On the eve of Zionist colonization locally-born Jews constituted less than five per cent of the total population.

As for the burning desire to return to Zion, there is precious little evidence to substantiate it. There is, for example, no evidence that upon their expulsion from Spain during the late fifteenth century, the Sephardic Jewish community, many of whom were given refuge by the Ottoman Empire that ruled Palestine, made concerted efforts to head for Jerusalem. Rather, most opted for Istanbul and Greece.

Similarly, during the massive migration of Jews fleeing persecution and poverty in Eastern Europe during the nineteenth century, the destinations of choice were the United States and United Kingdom.

Even after the Zionist movement began a concerted campaign to encourage Jewish emigration to Palestine, less than five per cent took up the offer. And while the British are to this day condemned for limiting Jewish immigration to Palestine during the late 1930s, the more pertinent reality is that the vast majority of those fleeing the Nazi menace once again preferred to relocate to the US and UK, but were deprived of these havens because Washington and London firmly slammed their doors shut.

Tellingly, the Jewish Agency for Israel in 2023 reported that of the world’s 15.7 million Jews, 7.2 million – less than half – reside in Israel and the occupied Palestinian territories.

According to the Agency, “The Jewish population numbers refer to persons who define themselves as Jews by religion or otherwise and who do not practice another religion”.

It further notes that if instead of religion one were to apply Israel’s Law of Return, under which any individual with one or more Jewish grandparent is entitled to Israeli citizenship, only 7.2 of 25.5 million eligible individuals (28 per cent) have opted for Zion.

In other words, “Next Year in Jerusalem” was, and largely remains, an aspirational religious incantation rather than political program. For religious Jews, furthermore, it was to result from divine rather than human intervention.

For this reason, many equated Zionism with blasphemy, and until quite recently most Orthodox Jews were either non-Zionist or rejected the ideology altogether.

Returning to the irrelevant issue of ancestry, if there is one population group that can lay a viable claim of direct descent from the ancient Israelites it would be the Samaritans, who have inhabited the area around Mount Gerizim, near the West Bank city of Nablus, without interruption since ancient times.

Palestinian Jews would be next in line, although unlike the Samaritans they interacted more regularly with both other Jewish communities and their gentile neighbors.

Claims of Israelite descent made on behalf of Jewish diaspora communities are much more difficult to sustain. Conversions to and from Judaism, intermarriage with gentiles, absorption in multiple foreign societies, and related phenomena over the course of several thousand years make it a virtual certainty that the vast majority of Jews who arrived in Palestine during the late 19th and first half of the 20th century to reclaim their ancient homeland were in fact the first of their lineage to ever set foot in it.

By way of an admittedly imperfect analogy, most Levantines, Egyptians, Sudanese, and North Africans identify as Arabs, yet the percentage of those who can trace their roots to the tribes of the Arabian Peninsula that conquered their lands during the seventh and eighth centuries is at best rather small.

Ironically, a contemporary Palestinian, particularly in the West Bank and Galilee, is likely to have more Israelite ancestry than a contemporary diaspora Jew.

The Palestinians take their name from the Philistines, one of the so-called Sea Peoples who arrived on the southern coast of Canaan from the Aegean islands, probably Crete, during the late second millennium BCE.

They formed a number of city states, including Gaza, Ashdod, and Ashkelon. Like Judah and Israel they existed primarily as vassals of regional powers, and like them were eventually destroyed by more powerful states as well.

With no record of their extermination or expulsion, the Philistines are presumed to have been absorbed by the Canaanites and thereafter disappear from the historical record.

Sitting at the crossroads between Asia, Africa, and Europe, Palestine was over the centuries repeatedly conquered by empires near and far, absorbing a constant flow of human and cultural influences throughout.

Given its religious significance, pilgrims from around the globe also contributed to making the Palestinian people what they are today.

A common myth is that the Palestinian origin story dates from the Arab-Muslim conquests of the seventh century. In point of fact, the Arabs neither exterminated nor expelled the existing population, and the new rulers never formed a majority of the population.

Rather, and over the course of several centuries, the local population was gradually Arabized, and to a large extent Islamized as well.

So the question as to who was there first can be answered in several ways: “both” and “irrelevant” are equally correct.

Indisputably, the Zionist movement had no right to establish a sovereign state in Palestine on the basis of claims of ancient title, which was and remains its primary justification for doing so.

That it established an exclusivist state that not only rejected any rights for the existing Palestinian population but was from the very outset determined to displace and replace this population was and remains a historical travesty.

That it as a matter of legislation confers automatic citizenship on millions who have no existing connection with the land but denies it to those who were born there and expelled from it, solely on the basis of their identity, would appear to be the very definition of apartheid.

The above notwithstanding, and while the Zionist claim of exclusive Israeli sovereignty in Palestine remains illegitimate, there are today several million Israelis who cannot be simply wished away.

A path to co-existence will need to be found, even as the genocidal nature of the Israeli state, and increasingly of Israeli society as well, makes the endeavor increasingly complicated.

The question, thrown into sharp relief by Israel’s genocidal onslaught on the Palestinian population of the Gaza Strip, is whether co-existence with Israeli society can be achieved without first dismantling the Israeli state and its ruling institutions.

[mayrine]

Let's talk about Sudan-

TRANSCRIPT UNDER CUT

Transcript: What is happening in Sudan? The war, its origins, and the key players involved.

The war in Sudan

On April 15, a war broke out in Sudan's capital city of Khartoum between the Sudanese Armed Forces (SAF), and a paramilitary group known as the Rapid Support Forces (RSF). Since then, eight months of conflict has led to major destruction of Khartoum's infrastructure, the most developed region of Sudan, with fighting also spreading to the regions of Darfur in the west and Kordofan in the south.

Civilians in conflict zones have been forcibly displaced, under threat of physical and sexual violence, particulary by the RSF, which has looted, destroyed, and settled in people's homes.

In the western region of Darfur, a campaign of ethnic cleansing is being carried out by the RSF targeting the Masalit tribe. Allegations of genocide have been levied against the RSF.

Reports have just emerged that fighting has now spread to Wad Madani in AI Gazira state, which houses nearly 500,00 IDPs from Khartoum.

Key Figures: Abdel Fattah al Burhan (head of SAF), Omar El-Bashir (deposed dictator of Sudan), Mohamed Dagalo (Hemidti) (head of RSF)

Sudan: the war in numbers

24.7 million in need of critical humanitarian assistance 6.7 million displaced [5.4 million IDPS, 1.3 million refugees] 7,000+ cholera cases an increase of +136% over the past month 20.3 million people acutely food insecure- 4.9 million facing emergency hunger levels 19 million children are out of school 70-80% of hospitals out of service in conflict areas

FAQ - THE SAF

What is the SAF?

stands fro the Sudanese Armed Forces

is the de-facto government of Sudan

is headed by Lt. General Abdel Fattah al-Burhan

What is their capacity?

estimated to have aprox. 200,000 personnel and tactical advantage of airforce

currently control of relative northern and eastern regions of Sudan with functioning capital in Port Sudan (East)

Do they have backing and support?

on the international stage, primarily backed by Egypt

limited weapons supply from allies

internally, the SAF is ultimately considered the lesser of two evils

FAQ - THE RSF

What is the RSF?

stands fro Rapid Support Forces

paramilitary group originating from the Janjaweed, Arab tribal militias armed by al-Bashir in 2003 to fight against ethnically African rebel groups in Darfur + carried out 2003 genocide

is headed by General Mohamed Hamdan Dagalo (Hemidti)

What is their capacity?

estimated to have 100,000 to 150,000 troops

winning the ground fight in Khartoum and control 4/5 states in Darfur

Do they have backing and support?

on the international stage, primarily backed by the UAE

have steady weapons supply chain and diversified financial profile with critical assets in UAE and Russia

The war in Sudan: contextualizing April 15

6/1989 - 4/2019 - The Bashir Regime Sudan was under the rule of military dictator Omar Al-Bashir for 30 years, who came to power through an military coup backed by Islamist factions in June of 1989 His time in power was marked by extreme repression, conflict, and economic decline

12/2018 - current - The revolution In December of 2018, a popular democratic revolution began taht eventually unseated al-Bashir on April 11 through the revolt of security sector Al-Bashir was ultimately replaced by al-Burhan, with Hemidti as his deputy of a Transitional Military Council Protestors rejected military rule and continued to hold a sit-in outside the military headquarters until its violent dispersal on June 3 of 2019 by the SAF + RSF Today, the Sudanese people still hope and advocate for freedom from the military rule and the transition to democracy

8/2019 - 10/2021 - Transitional Government Agreement on transitional government signed between civilian forces and Transitional Military Council on August 17, 2019 Led to formation to joint sovereign council with Abdalla Hamdok as Prime Minister

10/2021 - Current - The Oct 25, 2021 Coup Burhan and Hemidti carry out military coup overthrowing civilian counterparts They draw power from international legitimization despite prolonged mass protests in Sudan

12/2022- The Framework Agreement In December of 2022, civilians put out a framework agreement signed onto by SAF and RSF + civil society groups and political parties meant to return to a transitional government - key part of agreement: question of integration of the RSF into the SAF Parties were to finalize the agreement and sign on April 1; RSF and SAF ultimately disagreed on the integration timeline with RSF wanting 10 years and the SAF wanting 2

12/2022-4/2023 - The Lead up to April 15 As framework agreement negotiations failed, both parties began mobilizing troops in capital of Khartoum in days leading up to April 15 Residents of Khartoum awoke to the sounds of gunfire on April 15 and by noon, the RSF had seized Meroe airport in the Northern state Conflict today considered a battle of power between the two generals they are too far in to walk back

Framing alliances

Sudnese Armed Forces (SAF):

Saudi Arabia

armed groups- rebel groups that had taken up arms against the central government in the Bashir Era are forced to ally with the SAF due to the RSF's ethnic cleansing campaign. They include: Justice and Equality Movement (Gibril Ibrahim), Sudan Liberation Movement/Army (Minni Minawi), Gathering of Sudan Liberation Forces (Abdallah Yahya)

Ukraine (SOF)

Iran

Islamists

Israel (Foreign Ministry)

Egypt

Rapid Support Forces (RSF):

United Arab Emirates

Central African Republic

Russia (Wagner Group)

Chad

Arab Tribal Leaders- Arab tribal leaders across the Western region of Darfur have pledged their allegiance and support to the RSF, with members of the tribes across the Sahel crossing into Sudan to join the RSF's assault as well. Key tribes include: Beni Halba, Tarjam, Habaniya, Fallata, Misseriya, Taaysha, Rizeigat

Libya (Khalifa Haftar)

Israel (Mossad)

Is there an end in sight? The state of negotiations

Effort- Jeddah Talks [May] Parties Involved- Externally: United States, Saudi Arabia. Internally: SAF, RSF Outcome: discussed humanitarian ceasefire; signed Jeddah Declaration of Commitment to Protect the Civilians of Sudan- FAILED

Effort- Intergovernmental authority on development (IGAD) [July] Parties Involved- Externally: Kenya, Ethiopia, Djibouti, South Sudan . Internally: RSF Outcome: proposed peacekeeping troops to ensure humanitarian corridor-REJECTED

Effort- Cairo talks (neighboring countries) [July] Parties Involved- Externally: Egypt, Ethiopia, South Sudan, Chad, Eritrea, CAR, Libya. Internally: SAF, RSF Outcome: discussed lasting ceasefire, safe humanitarian passage, political dialogue framework-FAILED

Effort- Jeddah talks [October] Parties Involved- Externally: United States, Saudi Arabia . Internally: SAF, RSF Outcome: discussed lasting ceasefire, safe humanitarian passage, political dialogue framework-FAILED

Effort- IGAD + African Union (AU) [December] Parties Involved- Externally: IGAD, EU, UAE, Saudi Arabia, South Africa, United States. Internally: SAF (Burhan in person), RSF Outcome: agreed to face-to-face meeting in late December and ceasefire; SAF later issued a retraction-ONGOING

What can you do?

The conflict in Sudan calls for the collective support of all to raise awareness about war and aid the Sudanese people on the ground, especially when we live in nations that have been complicit in the oppression of the Sudanese people. Explore the potions below and share with others. Educate yourself- deepen your knowledge about Sudan, empowering yourself with insights into the complexities of the situation. Donate- extend a helping hand to Sudan by generously donation to individuals or grassroots organizations on the ground.

Contact your reps- amplify your impact by contacting your representatives, avocating for positive change

[blackhistorystoryteller]

Africa has been very rich even before colonialism

The truth you should know about African

Blacks know your history and divinity

They gave us the Bible and stole our natural resources

Community and Social Cohesion: Traditional African religions often emphasized communal values, fostering a sense of belonging and mutual support within the community. Rituals and ceremonies were communal events that strengthened social ties.

Respect for Nature: Many African traditional religions were deeply connected to nature, promoting a harmonious relationship with the environment. This connection often led to sustainable practices and a respect for the natural world.

Ethical Guidelines: These religions often included moral and ethical guidelines that governed interpersonal relationships. Concepts such as honesty, hospitality, and respect for elders were commonly emphasized.

Cultural Identity: Traditional African religions played a crucial role in shaping cultural identity. They provided a framework for understanding the world, explaining origins, and passing down cultural practices through rituals, myths, and oral traditions.

Islam reached Nigeria through a combination of trade, migration, and cultural interactions. The trans-Saharan trade routes were crucial in bringing Islam to the region. Muslim traders from North Africa and the Middle East ventured into West Africa, establishing economic ties and introducing Islam to local communities.

The city-states along the trade routes, such as Kano and Katsina, became significant centers for Islamic influence. Merchants not only engaged in commercial activities but also played a role in spreading Islamic teachings. Over time, rulers and elites in these city-states embraced Islam, contributing to its gradual acceptance.

Additionally, the spread of Islam in Nigeria was facilitated by the activities of Islamic scholars and missionaries. Scholars known as clerics or Mallams played a key role in teaching Islamic principles and converting people to Islam. They often established Quranic schools and engaged in educational activities that promoted the understanding of Islamic teachings.

Military conquests also played a part in the expansion of Islam in Nigeria. Islamic empires, such as the Sokoto Caliphate in the 19th century, emerged through conquest and warfare, bringing Islam to new territories. The Sokoto Caliphate, led by Usman dan Fodio, sought to establish a strict Islamic state based on Sharia law.

Overall, the spread of Islam in Nigeria was a gradual process influenced by trade networks, migration, the activities of scholars, and, at times, military expansion. The interplay of these factors contributed to the integration of Islam into Nigerian society, shaping its cultural and religious landscape.

In the vast tapestry of Africa's rich cultural heritage, herbal traditional healing stands out as a profound and time-honored practice. African herbal traditional healers, often known as traditional or indigenous healers, play a vital role in the healthcare systems of many communities across the continent. Their practices are deeply rooted in the natural world, drawing on centuries-old wisdom and an intimate understanding of local flora.

African herbal traditional healers are custodians of ancient knowledge, passing down their expertise through generations. They serve as primary healthcare providers in many communities, addressing a wide range of physical, mental, and spiritual ailments. The healing process involves a holistic approach, considering the interconnectedness of the individual with their community and environment.

One of the hallmark features of African herbal traditional healers is their profound knowledge of medicinal plants. These healers have an intricate understanding of the properties, uses, and combinations of various herbs. Passed down through oral traditions, this knowledge is often a well-guarded family secret or shared within the apprentice-master relationship.

The methods employed by herbal traditional healers encompass diverse approaches. Herbal remedies, administered as infusions, decoctions, or ointments, form a significant part of their treatment. These remedies are carefully crafted based on the healer's understanding of the patient's symptoms, lifestyle, and spiritual condition. Additionally, rituals, ceremonies, and prayers are often incorporated into the healing process, acknowledging the interconnectedness of physical and spiritual well-being.

African herbal traditional healers frequently integrate spiritual elements into their practice. They believe that illness can be a manifestation of spiritual imbalances or disharmony. Through rituals and consultations with ancestors or spirits, healers seek to restore balance and harmony within the individual and the community.

Herbal traditional healers are integral to the social fabric of their communities. They often serve not only as healers but also as counselors, mediators, and keepers of cultural traditions. Their practices are deeply intertwined with community life, contributing to the resilience and cohesion of African societies.

While herbal traditional healing holds immense value, it faces challenges in the modern era. The encroachment of Western medicine, issues related to regulation and standardization, and the potential exploitation of traditional knowledge pose threats to this practice. However, there is also a growing recognition of the importance of integrating traditional healing into mainstream healthcare systems, leading to collaborative efforts to preserve and promote this valuable heritage.

African herbal traditional healers are bearers of an ancient legacy, embodying a profound connection between humanity and the natural world. Their healing practices, rooted in herbal wisdom and spiritual insights, offer a unique perspective on healthcare that complements modern medical approaches. Preserving and respecting the knowledge of these healers is not only crucial for the well-being of local communities but also for the broader appreciation of the diverse cultural tapestry that defines Africa.

[lady-hibiscus]

some rick riordan reader: I know Norse, Greek, and Egyptian mythology haha I ace the school tests, I'm just too good-

east asian, south asian, african, northern european, slavic, latin american mythologies:

i recommend wikipedia's list of pantheons and rick riordan presents books to help with this. you are missing out if you haven't read Aru Shah, Storm Runner, Dragon Pearl, Tristan Strong, Race to the Sun, Paolo Santiago, City of the Plague God, and The Last Fallen Star. if you're an young adult, American Gods by Neil Gaiman is THE mythology book that redefines modern concepts of deities. The Freya series by Matthew Laurence is also an excellent, more teenager-friendly take on modern gods. honorable non-mythology mention from riordan presents: Sal and Gabi.

[tylermileslockett]

Amazons# 6 Myrina: Conqueror Queen

South of Greece, across the Mediterranean Sea, exists an older race of Amazons Led by the Amazon Queen Myrina in the desert lands of Libya of North Africa. The Queen conquers surrounding tribes with her 30,000 Amazon foot soldiers, 3,000 cavalry, and shields and armor made of giant snakeskin. Their horseback archery skills were unmatched, and were masters of the Parthian Shot, (hitting targets behind, while riding away).

Invading the lands of the Atlantians, Queen Myrina treated the conquered cities savagely, slaughtering the boys and men, and enslaving the women and children, until the neighboring cities accepted Myrina as ruler. Myrina also defeat another neighboring race of warriors called the Gorgons, who Medusa later leads against Perseus. She continues her quest into Egypt, befriending the god king Horus, son of Isis. Journeying East she conquers the Arabians and Syrians and founds cities along the way. Myrina is finally killed in battle fighting Thracian and Phrygian warriors, and the Amazons, suffering high casualties, are forced to retreat back to Libya in defeat.

This episode of North African Amazons comes from Diodorus Siculus, in his book “The Library of History,” (1st century B.C.) Diodorus seems to be an outlier from other ancient authors in placing Amazons in North Africa. In addition, the Atlantian civilization he mentions is not the lost mythical island of Atlantis made famous by Plato, which authors place in the Atlantic ocean, just west of the Pillars of Herakles (strait of Gibraltar).

The Thracians, said to derive from a son of Ares, were considered a barbarian race which thrived on the west coast of the black sea in modern day Turkey and Bulgaria, and they were known as allies of the trojans at Troy.  The Phrygians resided in Anatolia and the Southern Balkans, and were said to have fought with King Priam of troy against the amazons. King Midas, cursed with his golden touch, was a Phrygian king.

Like this art? It will be in my illustrated book with over 130 other full page illustrations coming in October to kickstarter.  to get unseen free hi-hes art subscribe to my email newsletter

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[whencyclopedia]

Kingdom of Kanem

The Kingdom of Kanem (aka Kanim) was an ancient African state located in modern-day Chad, which flourished from the 9th to 14th century CE. With its heartland in the centre of the African continent on the eastern shores of Lake Chad, the kingdom was formed by a confederation of nomadic peoples and then ruled by the Saifawa dynasty. The city prospered thanks to its position as the hub of trade connections with central African peoples, the Nile Valley, and North African states on the other side of the Sahara Desert. The kingdom adopted the Islamic religion after long contact with Muslim clerics and traders from the 11th century CE onwards. In the 1390s CE Kanem's king was forced to flee the invading Bulala people and so set up a new state on the other side of Lake Chad, which would become the Bornu Empire, sometimes known as the Kanem-Bornu Empire, which lasted until the late 19th century CE.

Origins & Formation

The Kingdom of Kanem, located just to the east of Lake Chad in Central Africa, may derive its name from the Teda and Kanuri term for 'south' (anem) which refers to its position in relation to the better-known states to the north. Perhaps, too, the name reflects the oral tradition that the people of Kanem had once migrated from the Sahara Desert following that region's increased desiccation. The process which saw the formation of the kingdom of Kanem is here summarised by the historian P. Curtin:

Kanem passed through a process of state-building different from that of the western Sudan. The nucleus was a nomadic confederation of peoples speaking separate languages of the Teda-Daza group, probably formed in the 9th century. Nomadic confederations of this kind are common enough in history; the unusual thing is that this one held together. Sometime before the early twelfth century it had become sedentary itself, with Njimi as its permanent capital. (75)

The first mention of Kanem in texts dates to 872 CE and the work of the Arab historian and geographer al-Yaqubi (in his Kitab al-Buldan). Even if the state may have been formed a century earlier, it confirms the above political process as we are informed that the population is still at that time mostly composed of nomads who live in huts of reeds and who have not yet formed permanent settlements. We are also told that the kings of Kanem (here and in other Arab sources called Zaghawa) also ruled over other kings, likely the tribes they had conquered in the region north and east of Lake Chad. The Arab historian al-Muhallabi, writing in the 10th century CE, notes that the kingdom now has two towns and its wealth is evidenced by large herds of cattle, sheep, camels, and horses.

Continue reading...

[eretzyisrael]

Who are the Mizrahim? History 101

Where do Jews come from and what is the difference between Sephardim and Mizrahim? Loolwa Khazzoom gives this succint explanation for the Jewish Virtual Library:

A Baghdadi Jewish family

Regardless of where Jews lived most recently, therefore, all Jews have roots in the Middle East and North Africa. Some communities, of course, have more recent ties to this region: Mizrahim and Sephardim, two distinct communities that are often confused with one another.

Mizrahim are Jews who never left the Middle East and North Africa since the beginnings of the Jewish people 4,000 years ago. In 586 B.C.E., the Babylonian Empire (ancient Iraq) conquered Yehudah (Judah), the southern region of ancient Israel.

Babylonians occupied the Land of Israel and exiled the Yehudim (Judeans, or Jews), as captives into Babylon. Some 50 years later, the Persian Empire (ancient Iran) conquered the Babylonian Empire and allowed the Jews to return home to the land of Israel. But, offered freedom under Persian rule and daunted by the task of rebuilding a society that lay in ruins, most Jews remained in Babylon. Over the next millennia, some Jews remained in today’s Iraq and Iran, and some migrated to neighboring lands in the region (including today’s Syria, Yemen, and Egypt), or emigrated to lands in Central and East Asia (including India, China, and Afghanistan).

Sephardim are among the descendants of the line of Jews who chose to return and rebuild Israel after the Persian Empire conquered the Babylonian Empire. About half a millennium later, the Roman Empireconquered ancient Israel for the second time, massacring most of the nation and taking the bulk of the remainder as slaves to Rome. Once the Roman Empire crumbled, descendants of these captives migrated throughout the European continent. Many settled in Spain (Sepharad) and Portugal, where they thrived until the Spanish Inquisition and Expulsion of 1492 and the Portuguese Inquisition and Expulsion shortly thereafter.

During these periods, Jews living in Christian countries faced discrimination and hardship. Some Jews who fled persecution in Europe settled throughout the Mediterranean regions of the Ottoman (Turkish) Empire, as well as Central and South America. Sephardim who fled to Ottoman-ruled Middle Eastern and North African countries merged with the Mizrahim, whose families had been living in the region for thousands of years.

In the early 20th century, severe violence against Jews forced communities throughout the Middle Eastern region to flee once again, arriving as refugees predominantly in Israel, France, the United Kingdom, and the Americas. In Israel, Middle Eastern and North African Jews were the majority of the Jewish population for decades, with numbers as high as 70 percent of the Jewish population, until the mass Russian immigration of the 1990s. Mizrahi Jews are now half of the Jewish population in Israel.

Throughout the rest of the world, Mizrahi Jews have a strong presence in metropolitan areas — Paris, London, Montreal, Los Angeles, Brooklyn, and Mexico City. Mizrahim and Sephardim share more than common history from the past five centuries. Mizrahi and Sephardic religious leaders traditionally have stressed hesed (compassion) over humra (severity, or strictness), following a more lenient interpretation of Jewish law.

Despite such baseline commonalities, Middle Eastern and North African Mizrahim and Sephardim do retain distinct cultural traditions. Though Mizrahi and Sephardic prayer books are close in form and content, for example, they are not identical. Mizrahi prayers are usually sung in quarter tones, whereas Sephardic prayers have more of a Southern European feel. Traditionally, moreover, Sephardic prayers are often accompanied by a Western-style choir in the synagogue.

Mizrahim traditionally spoke Judeo-Arabic — a language blending Hebrew and a local Arabic dialect. While a number of Sephardim in the Middle East and North Africa learned and spoke this language, they also spoke Ladino–a blend of Hebrew and Spanish. Having had no history in Spain or Portugal, Mizrahim generally did not speak Ladino.

In certain areas, where the Sephardic immigration was weak, Sephardim assimilated into the predominantly Mizrahi communities, taking on all Mizrahi traditions and retaining just a hint of Sephardic heritage — such as Spanish-sounding names. In countries such as Morocco, however, Spanish and Portuguese Jews came in droves, and the Sephardic community set up its own synagogues and schools, remaining separate from the Mizrahi community.

Even within the Mizrahi and Sephardi communities, there were cultural differences from country to country. On Purim, Iraqi Jews had strolling musicians going from house to house and entertaining families (comparable to Christmas caroling), whereas Egyptian Jews closed off the Jewish quarter for a full-day festival (comparable to Mardi Gras). On Shabbat, Moroccan Jews prepared hamin (spicy meat stew), whereas Yemenite Jews prepared showeah (spicy roasted meat), among other foods.

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