 In the heart of West Africa, nestled among the thriving civilizations of the Fon, Ewe, and Yoruba people, lies the ancient spiritual tradition known as Vodun. Originating in the region that spans present-day Togo, Ghana, Benin, and Nigeria, Vodun emerged as a complex and vibrant belief system that intertwined spirituality, ancestor worship, and a profound connection to the forces of nature. Vodun, often misunderstood as "voodoo" due to purposeful Western misinterpretations, is deeply rooted in African cosmology. It was practiced by diverse ethnic groups, each contributing unique elements to the overall tapestry of the spiritual system. The Fon people, particularly those in the Kingdom of Dahomey (modern-day Benin), played a pivotal role in shaping and formalizing Vodun practices. Central to Vodun are a multitude of deities, spirits, and ancestors, each governing specific aspects of the natural and supernatural realms. Some of the prominent Vodun deities include: 1. **Papa Legba:** The guardian of crossroads and mediator between the human and divine realms. 2. **Damballah-Wedo:** Often depicted as a serpent, Damballah-Wedo is associated with creation, wisdom, and fertility. 3. **Erzulie:** The goddess of love and beauty, symbolizing femininity and compassion. 4. **Ogun:** A powerful warrior deity associated with iron, war, and labor. Vodun ceremonies are dynamic and participatory, involving drumming, singing, dancing, and offerings to honor the spirits. Rituals often occur in sacred spaces, where devotees gather to connect with the divine forces. Animal sacrifice, symbolic of reciprocity between humans and spirits, is a common aspect of Vodun ceremonies. The 16th to 19th centuries marked a dark chapter in history with the Trans-Atlantic Slave Trade, during which millions of Africans were forcibly displaced to the Americas. Amid the harrowing journey of the Middle Passage and the brutal conditions of plantation life, Vodun became a resilient thread connecting the African diaspora to their roots. Enslaved individuals, stripped of their homeland and cultural identity, clandestinely preserved their spiritual traditions. Adapting to the new environment, Vodun fused with elements of Christianity and indigenous beliefs, giving rise to syncretic practices such as Haitian Vodou, Cuban Santería, and Brazilian Candomblé. Today, Vodun is a living tradition in West Africa and the diaspora. In Benin, it is recognized as an official religion, and practitioners maintain a profound connection to their ancestral heritage. Across the Americas, from Haiti to New Orleans, Vodun has left an indelible mark on cultural expressions, influencing art, music, and spirituality. The African origins of Vodun serve as a testament to the resilience of a people who, against all odds, preserved their spiritual heritage and transmitted it through generations. From the shores of West Africa to the far-reaching corners of the diaspora, the sacred rhythms of Vodun continue to echo, a testament to the enduring spirit of a people bound by the sacred ties of faith and resilience.
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 Robert Sengstacke Abbott was an influential African-American lawyer, newspaper publisher, and editor, best known as the founder of The Chicago Defender. Born on November 24, 1870, in Frederica, St. Simons Island, Georgia, Abbott played a crucial role in shaping the narrative around African-American issues and promoting civil rights. Robert Abbott’s parents Thomas and Flora Abbott, were newly freed slaves who emerged within the Gullah culture of South Georgia. His father, Thomas Abbott died when Robert was a baby, and his mother Flora, remarried to a mixed-race man named John Sengstacke. Growing up in an environment that valued education and social justice, Robert showed early intellectual promise. He studied print at Hampton Institute and developed a passion for journalism. After graduating from Hampton, Abbott pursued a law degree at Kent College of Law (now part of Chicago's Illinois Institute of Technology). In 1898, he became one of the first African Americans to earn a law degree from Kent. Abbott briefly practiced law in Indiana and Kansas. Still, he soon shifted his focus to journalism, recognizing the power of the press to address the African-American community's challenges with racism. In 1905, Abbott founded The Chicago Defender, a weekly newspaper that would become one of the most significant and influential African-American publications of the 20th century. The Defender initially operated from a room in Abbott's landlord's boardinghouse, with a meager budget and a small staff. Abbott's vision was to create a platform that would challenge racial discrimination, advocate for civil rights, and celebrate the achievements of African Americans. Under Abbott's leadership, The Chicago Defender became a voice for the Great Migration, encouraging African Americans to move north for better economic opportunities and to escape the racial violence of the South. The paper played a pivotal role in shaping the narrative around racial issues, and Abbott fearlessly used its pages to challenge segregation, lynching, and other injustices. The nine goals of the Defender's "Bible" were as follows: 1. American race prejudice must be destroyed, 2. Opening up all trade unions to Black people and whites, 3. Representation in the President's Cabinet, 4. Hiring black engineers, firemen, and conductors on all American railroads, and to all jobs in government, 5. Gaining representation in all departments of the police forces over the entire United States, 6. Government schools give preference to American citizens before foreigners, 7. Hiring black motormen and conductors on surface, elevated, and motor bus lines throughout America, 8. Federal legislation to abolish lynching, 9. Full enfranchisement of all American citizens Abbott's impact on African-American journalism and civil rights cannot be overstated. The Defender became a powerful tool for social change, shaping public opinion and influencing political leaders. Abbott's commitment to addressing racial inequalities and providing a voice for the voiceless left an enduring legacy. Robert Sengstacke Abbott passed away on February 29, 1940. His pioneering work with The Chicago Defender laid the foundation for future generations of African-American journalists and activists. The newspaper continued to operate and evolve, contributing significantly to the ongoing struggle for civil rights in the United States. Abbott's contributions to journalism and civil rights solidified his position as a key figure in African-American history. Mr. Robert Sengstacke Abbott, we proudly stand on your shoulders.  In the heart of post-Civil War America, amid the lingering shadows of racial inequality and the echoes of emancipation, emerged a man whose brilliance and resilience would shatter the chains of prejudice and redefine the trajectory of African-American achievement. This man was none other than the trailblazing scientist and inventor, George Washington Carver. Born into slavery in Diamond, Missouri, around 1864, the exact date obscured by the mists of history, young George faced adversity from the outset. White night riders kidnapped him, his sister, and his mother, George was returned to his master but separated from his family. Yet, fate had already cast its dice for this extraordinary soul, and the universe conspired to lead him toward a destiny that would defy the very fabric of racial bias. Carver was raised by his master’s family and was taught to read and write, igniting a thirst for knowledge. Carver's insatiable thirst propelled him through the trials of racial prejudice, as he embarked on a journey that took him to the hallowed halls of academia. He was accepted as a student at Highland University in Highland, Kansas but was not allowed to attend because he was black. Determined to carve a path paved with wisdom and enlightenment, Carver studied art and piano at Simpson College in Iowa but was encouraged by a teacher to study boaty, he then became the first African American to enroll at Iowa State Agricultural College, where he earned his bachelors and master’s degrees and became a respected botanist. His intellectual prowess soon caught the attention of the venerable Booker T. Washington, the visionary leader of the Tuskegee Institute. In 1896, Carver found himself in the verdant Alabama landscape, where he became the head of Tuskegee’s agricultural department, sowing the seeds of his groundbreaking work in agricultural science. For 47 years, Tuskegee became the canvas upon which Carver painted his masterpiece – a legacy that would forever change the agricultural landscape. Carver's relentless experimentation and innovative spirit transformed him into the "Plant Doctor," as he diagnosed and cured the problems southern farmers were having with their soil. He revolutionized crop rotation techniques, breathed life into depleted soils, and championed the humble peanut and sweet potato as the saviors of the South. Yet, the peanut would etch Carver's name into the annals of history. With a stroke of genius, he extracted over 300 products from this unassuming legume – from dyes and plastics to cosmetics and culinary delights. Carver's inventions didn't just spur economic growth; they stood as a testament to the boundless potential of the human mind, irrespective of color or creed. As whispers of Carver's genius spread far and wide, his influence reached the highest echelons of power. Presidents sought his counsel, and his wisdom resonated through the halls of Washington, D.C. The mighty Henry Ford, the industry titan, was impressed by Carver’s peerless mind, Ford even invited Carver to speak at a conference in Michigan. Beyond his scientific acumen, Carver's spirit exuded a profound sense of humanity. He became a beacon of hope for a generation shackled by racial injustice, proving that education and ingenuity could dismantle the most formidable barriers. On January 5, 1943, the world bid farewell to George Washington Carver, but his legacy endures in every field and farm touched by the transformative power of his intellect. As we reflect on the life of this pioneering scientist, let us be reminded that, against all odds, one man dared to dream beyond the confines of prejudice and, in doing so, planted the seeds of a brighter, more enlightened future.  The history of iron and metallurgy in Africa is a fascinating journey that spans millennia and encompasses diverse cultures and civilizations. While specific dates can be challenging to pin down precisely, archaeological evidence provides a compelling narrative of the development of ironworking on the continent. Early Iron Age (approximately 3000 BCE - 500 BCE): - The advent of ironworking in Africa is generally associated with the transition from the Late Stone Age to the Early Iron Age, occurring around 3000 BCE. - In regions such as the Sahara, the ancient kingdom of Nok (in present-day Nigeria) witnessed early experimentation with iron smelting and forging. Kingdom of Meroe (circa 800 BCE - 350 CE): - The Kingdom of Meroe, located in present-day Sudan, emerged as a center of iron production and trade. - Skilled metalworkers in Meroe utilized locally available iron ore to create tools, weapons, and ceremonial objects. Bantu Migrations (circa 1000 BCE - 1500 CE): - The Bantu migrations, a significant demographic movement across sub-Saharan Africa, played a crucial role in the spread of ironworking techniques. - Bantu-speaking communities, equipped with iron tools, cultivated land more efficiently, contributing to the expansion of agriculture and the establishment of new settlements. Axumite Empire (circa 100 CE - 940 CE): - The Axumite Empire, centered in present-day Ethiopia, was a hub of trade and cultural exchange. - Axumites engaged in ironworking, producing tools and weaponry that contributed to their military and economic prowess. Great Zimbabwe (circa 1100 CE - 1450 CE): - The city of Great Zimbabwe, located in southeastern Africa, demonstrated advanced metallurgical skills. - Skilled artisans in Great Zimbabwe crafted iron tools and ornaments, and their achievements were reflected in the construction of monumental stone structures. West African Empires (circa 700 CE - 1600 CE): - The empires of Ghana, Mali, and Songhai in West Africa were centers of wealth and learning. - The trans-Saharan trade routes facilitated the exchange of goods, including iron products, enhancing the metallurgical knowledge of the region. Swahili Coast (circa 800 CE - 1500 CE): - Coastal cities along the Swahili Coast, such as Kilwa and Sofala, engaged in maritime trade and cultural exchange. - Ironworking played a role in the production of tools and artifacts for both local use and export. Colonial Era (late 19th century): - European colonial powers introduced new technologies but often disrupted traditional ironworking practices. - The extraction of mineral resources during the colonial period had a lasting impact on the indigenous metallurgical traditions. The development of iron and metallurgy in Africa is a testament to the ingenuity of its diverse cultures. The timeline showcases the continent's rich history, where the alchemy of fire and earth shaped not only tools but also the destiny of civilizations across time.  What’s up family!! Today, we're diving into the richness of Africa's past, exploring 10 of the most influential kingdoms that shaped the continent's destiny. So let's dive straight in!" **1. Ancient Kemet (3100 BCE - 30 BCE):** Kicking off our journey, we step into the land of pyramids and pharaohs. Ancient Kemet, with its awe-inspiring architecture and advanced civilization, laid the foundation for African greatness. **2. Kingdom of Aksum (100–940 AD):** Zooming forward, we discover the Kingdom of Aksum, a powerhouse in trade and culture. Not only did they control key trade routes, but their unique obelisks and bustling city of Aksum marked them as true pioneers. **3. Mali Empire (1235–1600):** Fast forward to West Africa, where the Mali Empire, founded by Sundita Keita, and under the rulership of the legendary Mansa Musa, Mali became synonymous with wealth. The city of Timbuktu was an intellectual hub, drawing scholars from around the world. **4. Great Zimbabwe (1100–1450):** Venturing south, we encounter Great Zimbabwe, a kingdom known for its impressive stone structures, such as The Great Walls of Zimbabwe, that stand beyond 30 feet high. These architectural wonders are proof of a sophisticated society with advanced engineering skills. **5. Kingdom of Ghana or Wagadou (300–1200):** Not to be confused with the modern nation, the historic Kingdom of Ghana was a gold mine (literally!) and a trade hub for gold, ivory, and more. They controlled the trans-Saharan trade routes, amassing incredible wealth. **6. Kingdom of Benin (1180–1897):** Moving on to the Kingdom of Benin, we witness a society known for its exquisite bronze, wood, and ivory artwork. The people of Benin were master craftsmen with artistic prowess, their artifacts captivate the world to this day. **7. Kingdom of Mapungubwe (c. 1075- c. 1220):**. One lesser-known but historically significant African kingdom is the Kingdom of Mapungubwe. The people of Mapungubwe were skilled artisans, creating intricate pottery and artifacts. The kingdom is particularly renowned for the discovery of a golden rhinoceros figurine, symbolizing the sophistication and artistic prowess of its inhabitants. **8. Oyo Empire (1400–1900):** In West Africa, the Oyo Empire flexed its military might. Known for its disciplined army and organized governance, Oyo was a force to be reckoned with, spanning a vast territory. **9. Kingdom of Kush (1070 BCE–350 AD):** Let's journey back to the Nile Valley, where the Kingdom of Kush rose to prominence. They not only gained several victories against Egypt in battle but also left a lasting cultural imprint, blending their traditions with those of the pharaohs. **10. Zulu Kingdom (1816–1897):** Wrapping up our tour, we land back in Southern Africa with the Zulu Kingdom. Under the leadership of Shaka Zulu, they redefined military strategy, frightened the Europeans, and left an iconic mark on the region's and military’s history. "And there you have it, a whirlwind tour through the corridors of time, exploring 10 influential African kingdoms that shaped the continent's destiny. If you enjoyed this journey, hit that like button, subscribe for more historical adventures, and let us know which kingdom fascinated you the most in the comments below! Until next time, stay curious!"  James Beckwourth, a black man, is a trailblazing figure in American history. Born in 1798 into slavery, in the state of Virginia, to a black enslaved mother and an Englishman as his father. Beckwourth would defy the odds to become one of the most renowned Black explorers of the 19th century. In the early 1800s, Beckwourth gained his freedom when his father emancipated him, he then moved to Missouri with his family and accepted an apprenticeship with a blacksmith. Over time he became unhappy with his apprenticeship and quit. This decision would change his life. He left home, embarking on his first expedition from the mines of the Fever River near Wisconsin, south to New Orleans. He made a brief stop at his father’s home in Virginia, before going on his first fur-trapping expedition in the Rocky Mountains. His exploration of the Rocky Mountains and the Sierra Nevada truly set Beckwourth apart. He became the first African American to discover the famous mountain pass that now bears his name, Beckwourth Pass. This discovery opened up a crucial route for westward expansion, forever shaping American history. Beckwourth's extraordinary skills as a frontiersman and his ability to forge relationships with Native American tribes also earned him respect and admiration. His experiences and insights provide valuable information for settlers and traders, contributing to the understanding of the vast and challenging landscapes of the West. Throughout his life, Beckwourth was an explorer, fur trapper, trader, and scout for the U.S. Army against the Cheyenne and Apache Nations during the Colorado War. He was embraced by the Crow Nation after being mistaken for the son of the Chief, living among the Crow Nation for around 10 years, and even achieving the status of chief. His dynamic life and accomplishments challenge the historical narrative, reminding us of the diverse and often overlooked contributions of Black individuals in shaping the American frontier. Beckwurth was one of many explorers of the American West, but what made him stand out was he was wise enough to record his story. His autobiography The Life and Adventures of James P. Beckwourth: Mountaineer, Scout and Pioneer, and Chief of the Crow Nation of Indians was published in 1856. James Beckwourth died in 1867 living with the Crow Nation. His legacy lives on as a symbol of resilience, courage, and the enduring spirit of exploration. His journey inspires, breaking barriers and paving the way for future generations to explore new horizons. References: https://en.wikipedia.org/wiki/James_Beckwourth https://beckwourth.org/Biography/santafe.html  The history of slave uprisings in Panama, as in many other parts of the Americas, is marked by the resistance of enslaved people against their oppressors. During the colonial period and later, when Panama was part of the Spanish Empire, African slaves were brought to the region to work on plantations, in mines, and as laborers. The harsh conditions of slavery, coupled with the exploitation and abuse suffered by the enslaved population, led to several instances of resistance and rebellion. One significant slave uprising in Panama occurred in the 17th century, known as the "Black Freemen's Revolt" or "Rebellion of the Cimarrons." The term "Cimarron" referred to escaped slaves who formed independent communities in remote and often inaccessible areas. These communities, known as palenques, were established by escaped slaves seeking freedom from the brutal conditions of plantation life. The “Rebellion of the Cimarrons” occurred in the Darien Gap region of Panama in the 17th century. Enslaved Africans, as well as some indigenous people, rebelled against their Spanish colonial masters. The rebellion aimed to establish autonomous communities and resist the exploitation and mistreatment of the enslaved population. The rebels successfully established independent palenques in the dense forests of the Darien Gap, where they lived free from direct Spanish control. The Spanish authorities responded to the uprising with military force, attempting to suppress the rebels and maintain control over the enslaved population. The conflict between the colonial forces and the cimarrons continued for an extended period, with intermittent peace agreements and hostilities. Over time, some palenques were subdued, while others persisted, and the descendants of escaped slaves continued to live in remote regions, maintaining their independence. The history of slave uprisings in Panama is integral to the broader struggle for freedom and autonomy in the Americas during the colonial period. These uprisings played a crucial role in shaping Panama's cultural and social landscape and contributed to the eventual decline of slavery in the region. References: https://www.refugeesinternational.org/perspectives-and-commentaries/life-on-the-edge-of-the-darien-gap/ https://ecommons.luc.edu/cgi/viewcontent.cgi?article=2803&context=luc_diss  The invasion of the Congo by King Leopold II of Belgium in the late 19th century was primarily driven by the quest for rubber and other valuable natural resources. Leopold established control over the Congo Free State, exploiting its resources and its people for his personal gain. Under the guise of philanthropy and "civilizing" efforts, Leopold's rule was marked by horrific atrocities. He employed a brutal system to extract rubber and ivory, imposing harsh quotas on Congolese people, forcing them into labor, and punishing those who didn't meet these demands. The Congo Free State's indigenous population suffered immensely due to these devilish practices. Forced labor conditions were egregious, leading to widespread abuse, violence, and death. Congolese villagers were subjected to extreme violence if they failed to meet rubber quotas or resisted the exploitative practices. This often included mutilations, such as cutting off hands, as a means of punishment or a deterrent against rebellion. Countless atrocities occurred during Leopold's rule, including indiscriminate killings, widespread torture, and the destruction of communities. Estimates suggest that millions of Congolese lost their lives due to the brutal exploitation and harsh conditions imposed by the Belgian administration. Additionally, diseases and famines ravaged communities due to the disruption of traditional ways of life and forced labor practices. The extensive documentation of these atrocities by missionaries, journalists, and investigators led to an international outcry against Leopold's rule in the Congo. Public pressure eventually forced the Belgian government to take control of the Congo from Leopold in 1908, resulting in the establishment of the Belgian Congo. The legacy of King Leopold II's exploitation of the Congo Free State remains a brutal and terroristic chapter in Congolese history. The atrocities committed during his reign continue to be remembered as one of the most tragic episodes of European colonialism in Africa. The impact of these horrific events on the Congolese people and the country as a whole has been profound, influencing the social, economic, and political landscape of the region for generations.  The Ndyuka people, also known as the Aukan or Okanisi, are one of the six Maroon tribes in Suriname and French Guiana in South America. Their rich history and culture are deeply rooted in their fight for freedom, unique traditions, and vibrant societal structures. The history of the Ndyuka people dates back to the 17th and 18th centuries when their ancestors, who were enslaved Africans brought to Suriname by the Dutch, escaped from the plantations. They fled into the Surinamese interior and French Guiana, seeking freedom from the harsh conditions of slavery, and established their own communities along the rivers, particularly along the various rivers and its tributaries in the dense rainforests of Suriname and French Guiana. The Tapanahony River in Suriname divides the Opu group of the Ndyuka upstream and the Bilo group of the Nyduka downstream. The Ndyuka warriors and maroon leaders of the time became a symbol of resistance and leadership, these escapees formed autonomous settlements. Their fight against the Dutch colonial forces was characterized by fierce resistance and strategic warfare, often resulting in the signing of peace treaties. One of the most notable agreements was the 1760 peace treaty, signed with the Dutch, which recognized the independence of the Maroon communities. The Ndyuka people speak a language called Ndyuka, which is a creole language heavily influenced by West African languages, English, and Dutch. Over time, it has evolved into a distinct language, serving as a marker of their cultural identity. The Ndyuka people speak three dialects: proper Ndyuka, Aluku, and Paramaccan. Their society is structured around matrilineal lines, with the family as the focal point. Each village is governed by a gaanman (chief) and supported by a group of elders who make decisions in consensus with the village council. Following the chief there are captains, ancestral spirits, and lastly the priest. The social fabric is tightly woven, emphasizing communal living and a strong sense of unity among its members. Ndyuka tribes are known to have conflicts with each other. The Ndyuka people have preserved elements of their African heritage, including their spiritual beliefs and rituals. They believe in ancestral worship and the presence of various spirits in nature. Traditional ceremonies, music, and dances are used to honor their ancestors and seek guidance from the spiritual realm. Artistic expressions play a significant role in Ndyuka culture. Intricate wood carvings, woven baskets, and vibrant textiles are crafted, often with symbolic meanings. Music and dance, accompanied by drums and other traditional instruments, are central to their ceremonies and celebrations, representing their stories, struggles, and triumphs. The men typically make wood carvings with bright and elaborate colors, the women create art from calabash and also sew and stitch designs for their family. Their cuisine is a fusion of African, Amerindian, and European influences. Staples like rice, cassava, plantains, and various stews are commonly found. Flavors are enriched by the use of local herbs and spices, creating a unique culinary experience. While the Ndyuka people have managed to maintain their cultural identity, they face challenges in preserving their traditions. Modernization, globalization, and the encroachment of the outside world pose threats to their cultural heritage. Efforts to sustain their unique way of life involve a delicate balance between adaptation and preservation. The history and culture of the Ndyuka people display their journey from enslavement to freedom, and the preservation of their distinct cultural practices is a symbol of human endurance and triumph. Efforts to sustain their customs and traditions are crucial for ensuring the continued flourishing of these incredible people. The Ndyuka people's history and culture continue to captivate scholars, cultural enthusiasts, and those seeking to understand and celebrate the diversity and resilience of human societies.  The Garifuna people, also known as Garinagu, are an ethnic and cultural group with a unique history that combines elements of African, Indigenous Caribbean, South American, and European cultures. Their history is intertwined with the Caribbean and Central America, particularly in regions like Belize, Honduras, Guatemala, Nicaragua, and parts of the Caribbean coast of Central America. The Garifuna people are descendants of West and Central African slaves who were brought to the Caribbean by European colonizers, primarily the British. These Africans intermingled with various Indigenous Arawak or Carib populations already living in the Caribbean, resulting in the emergence of a distinct Garifuna culture. The term "Garifuna" is believed to be derived from "Kalifuna," which means "Cassava-eating people" in the Carib language. In the late 18th century, the Garifuna people lived on the island of Saint Vincent, but they resisted British attempts to subjugate them. In 1796, after several conflicts, the British forcibly deported around 5,000 Garifuna people from Saint Vincent to the island of Roatán, in what is now Honduras. This event is known as the Garifuna exile and is a key part of their history. The Garifuna people eventually spread from Roatán to various parts of Central America, including Belize, Honduras, Guatemala, and Nicaragua. They maintained their distinctive culture, language (a form of Arawakan mixed with African elements), and traditions, including drumming, dance, and spirituality. Garifuna culture is known for its music, dance, and traditional rituals, including the famous Punta dance and the Dügü (a spiritual ceremony). Their cuisine often features cassava (yuca), seafood, and coconut. Traditional Garifuna clothing includes colorful fabrics, and decorative headwraps for women, while men often wear shirts and pants made from similar fabrics. Their art includes intricate wood carvings and woven crafts, showcasing their skills and creativity. Over the years, the Garifuna people have faced challenges, including land rights disputes, discrimination, and socioeconomic issues. They have actively worked to preserve their culture and heritage. The Garifuna culture has gained international recognition, and their traditions are celebrated through events like Garifuna Settlement Day in Belize and the Yurumein (Homeland) festival in Saint Vincent and the Grenadines. UNESCO recognized the language, dance, and music of the Garifuna people as a Masterpiece of the Oral and Intangible Heritage of Humanity in 2001. The Garifuna people's history and culture is a unique Afro-Indigenous culture with a rich heritage in the Caribbean and Central America.  The ancient kingdom of Axum, situated in the northern region of modern-day Ethiopia, is a historical marvel known for its rich history, cultural heritage, and significant influence on the development of ancient African civilizations. Flourishing between the 1st and 7th centuries CE, Axum was a powerhouse in the Horn of Africa and left a lasting impact on the history and culture of the region. Axum was nestled in the Tigray region of northern Ethiopia, at the confluence of trade routes that connected Africa, the Mediterranean, the Arabian Peninsula, and India. Its strategic location enabled the kingdom to prosper as a hub of trade and culture. According to Ethiopian tradition, the Kingdom of Axum was founded around 1000 BCE by people known as the Aksumites. They established their capital city in the city of Axum, which would become the epicenter of their kingdom's development. Axum's early history is characterized by territorial expansion, particularly under King Ezana I (c. 4th century CE). Ezana is famous for converting the kingdom to Christianity, making Axum one of the earliest Christian states in the world. This transition had profound implications for the culture and heritage of the region, as Axum became a center for the spread of Christianity in Africa. One of Axum's most notable achievements was its economic prosperity, driven by its control over vital trade routes. The kingdom dominated the Red Sea trade, especially the export of ivory, gold, and frankincense, and the import of luxurious goods like silk, spices, and precious metals. The development of an indigenous currency, known as the Axumite Obelisk coinage, further facilitated trade. Axum's rich cultural and architectural heritage is epitomized by its iconic obelisks. These towering stone structures served various functions, from marking royal tombs to symbolizing the kingdom's power. The Obelisk of Axum, now a UNESCO World Heritage Site, is one of the most famous and well-preserved examples. Another architectural marvel was the Church of St. Mary of Zion, a place of significant religious importance in Ethiopian Orthodoxy. The chapel, said to house the Ark of the Covenant, became a spiritual center and pilgrimage site for Christians. By the 7th century CE, Axum's power began to wane, due in part to the migration of Beja people, and rise of Persian and Islamic powers in the region. The kingdom experienced a decline in influence and trade, which led to its eventual fragmentation. Nevertheless, Axum's legacy endured in the form of the Ethiopian Orthodox Tewahedo Church, which traces its roots to the kingdom's conversion to Christianity. The remnants of Axum's historical grandeur continue to be a source of national pride for modern Ethiopia, and its legacy plays a vital role in the country's cultural identity. The historical significance of Axum as an ancient African kingdom, a center of trade, and a cradle of Christianity remains a subject of fascination and admiration for scholars and enthusiasts worldwide.  Provident Hospital is significant in American history as the first black-owned and operated hospital in the United States. Founded in May of 1891 in Chicago, Illinois, Provident Hospital played a crucial role in breaking down racial barriers in healthcare and providing quality medical services to the African-American community during widespread racism in America. Provident Hospital was established by Dr. Daniel Hale Williams, an African-American surgeon determined to create a space where black doctors and nurses could receive training and black patients could receive care without the racial prejudices they often encountered in other healthcare institutions. Dr. Williams' vision was rooted in the belief that healthcare should be accessible to everyone, regardless of their racial or social background. Dr. Williams' dream became a reality when he and the hospital’s original officers secured funding and resources to open Provident Hospital on Chicago's South Side. Provident Hospital was groundbreaking in many ways. It provided opportunities for African-American medical professionals, offering internships and residencies to black doctors and nurses at a time when they were often excluded from mainstream medical institutions. This commitment to education and training helped pave the way for greater diversity in the medical field. One of Provident Hospital's most historic achievements occurred in 1893 when Dr. Daniel Hale Williams performed a groundbreaking surgical procedure. He successfully repaired a wound to the pericardium (the sac surrounding the heart) on a stabbing victim named James Cornish, making it one of the earliest documented open-heart surgeries. This pioneering procedure demonstrated the hospital's commitment to cutting-edge medical practices. Provident Hospital also played a crucial role during the influenza pandemic of 1918 and the Great Migration when African Americans moved in large numbers from the rural South to northern cities. The hospital provided essential healthcare services to this growing population, helping address the healthcare disparities they faced. As the years passed, Provident Hospital continued to evolve and grow until 1987, when the hospital closed because of problems with debt. The closing was a crushing blow to the African-American community in Chicago. In 1993, Provident Hospital reopened its doors as a part of the Cook County public health system. Provident Hospital is an example of the perseverance and dedication of the African-American community in the face of adversity. As the first black-owned hospital in America, Provident Hospital shattered racial barriers, advanced medical knowledge, and paved the way for greater diversity in the healthcare profession. To Dr. Daniel Hale Williams, his team, and his community, we proudly stand on your shoulders.  Martial arts, a diverse array of combat practices, often conjure images of Asia, with its rich traditions of kung fu, karate, judo, ninjutsu, and more. However, the roots of martial arts extend far beyond Asia. Africa has a rich history of martial arts and combat systems that have played a vital role in the continent's cultural, social, and historical development. Martial arts in Africa date back thousands of years, with distinct systems and techniques developed in various regions. These traditions were passed down through oral history and embodied in rituals, dance, and self-defense techniques. In ancient Nubia (present-day Sudan), wrestling was a popular sport and a form of self-defense. Nubian wrestlers showcased their strength, agility, and technique in competitions, and these traditions continue to this day. Dambe, hailing from West Africa, particularly Nigeria, is a traditional form of boxing that incorporates strikes and grappling techniques. It is often performed as part of cultural festivals and celebrations. Many African martial arts were intertwined with cultural and spiritual elements. Rituals and ceremonies accompanied training and combat, and these practices played a crucial role in fostering unity and identity within African communities. The dances and performances associated with martial arts often conveyed stories, myths, and historical events, helping preserve the collective memory of the people. Africa's vast history of migration and trade led to the exchange of martial arts techniques between different regions and with other continents. The trans-Saharan trade routes and the Indian Ocean trade network facilitated the movement of people, goods, and ideas. These exchanges contributed to the development and diversification of African martial arts. In recent years, there has been a renewed interest in preserving and reviving African martial arts. Scholars, practitioners, and enthusiasts are working to document and promote these ancient traditions. Efforts include researching historical sources, conducting interviews with traditional martial artists, and organizing events to showcase African martial arts to a global audience. The African origins of martial arts offer a compelling narrative of ancient combat systems deeply intertwined with culture, spirituality, and history. As awareness of these martial arts grows, their significance in the global martial arts community becomes increasingly apparent. By acknowledging and celebrating the African roots of martial arts, we enrich our understanding of the diverse and interconnected world of combat practices. To all of the African originators of the various martial arts, we stand on your shoulders.  The 1787 Free African Society of Philadelphia, often referred to as FAS, is an essential institution in the history of African Americans and the early history of the United States. Founded in a pivotal era marked by the American Revolution and debates over slavery, the Free African Society served as a pioneering example of self-help and community organization within the free Black population of Philadelphia. The American Revolution fought between 1775 and 1783, ignited debates about liberty, equality, and the rights of individuals. The Revolution's rhetoric inspired many enslaved and free Black people to question their own status and advocate for their rights as well. By the late 18th century, Philadelphia had a substantial population of free Black people. Many had gained their freedom through manumission, military service, or other means. However, their freedom was far from secure, as racial prejudice persisted and racist laws were passed. The Free African Society was founded in April 1787 by Richard Allen and Absalom Jones, both prominent African-American religious leaders in Philadelphia. Richard Allen later founded the African Methodist Episcopal (AME) Church, and Absalom Jones established the African Episcopal Church of St. Thomas. The primary objective of the Free African Society was to provide mutual aid and support to the free Black population in Philadelphia. This support encompassed various aspects of life, including education, employment, healthcare, and religious life. The Free African Society collected funds from its members and provided financial assistance to those in need. This support included help with housing, clothing, food, and medical care. Recognizing the importance of education, the Free African Society established schools for Black children, focusing on teaching reading, writing, and arithmetic. Education was viewed as a means to uplift the Black community and promote self-reliance. Both Richard Allen and Absalom Jones were ordained ministers. They played pivotal roles in fostering a solid religious community among Black Philadelphians. In 1794, Jones and Allen founded the Free African Church of St. Thomas, which later became the African Episcopal Church of St. Thomas, a prominent African-American church in Philadelphia. The Free African Society's emphasis on mutual aid, education, and religious life contributed significantly to the self-help and community-building efforts among free Black individuals in Philadelphia. It provided a model for future African-American organizations and churches. Richard Allen's involvement in the Free African Society laid the groundwork for the establishment of the African Methodist Episcopal (AME) Church. The AME Church later became one of the most influential African-American denominations in the United States. Members of the Free African Society, including Absalom Jones and Richard Allen, continued to advocate for the rights of Black Americans. They were vocal in their opposition to racial discrimination and segregation, contributing to the broader struggle for civil rights. The 1787 Free African Society of Philadelphia played a pivotal role in the early history of African Americans, promoting self-help, mutual aid, education, and religious life within the free Black population. Founded by Richard Allen and Absalom Jones during a transformative period in American history, the society left a lasting legacy that extended beyond Philadelphia. Its impact can be seen in the African Methodist Episcopal Church and the ongoing fight for civil rights in the United States. To Richard Allen, Absalom Jones, and blacks of the Free African Society, we proudly stand on your shoulders.  Amilcar Cabral, a monumental figure in the struggle against colonialism and imperialism, left an everlasting mark on the world as an anti-colonial leader, philosopher, and visionary. His unwavering commitment to the liberation of Guinea-Bissau and Cape Verde, along with his profound insights into the dynamics of colonial oppression, made him a beacon of hope for oppressed peoples around the world. Amilcar Lopes Cabral was born on September 12, 1924, in Bafatá, a small town in Portuguese Guinea (now Guinea-Bissau). His parents were Juvenal António Lopes da Costa Cabral and Iva Pinhel Évora. Both of his parents were Cape Verdean, his father was the heir to a wealthy land-owning family, and his mother was a shop owner and worked at a hotel. Even though Amilcar’s father was the heir to wealthy landowners, his family lived a humble life. Cabral received his early education at Liceu Secondary School, where a deep love for learning was instilled within him. He eventually left his homeland to study agronomy and agricultural economics in Portugal. Cabral's time in Portugal exposed him to the stark realities of colonialism and racism, fueling his passion for liberation. In 1956, he co-founded the African Party for the Independence of Guinea and Cape Verde (PAIGC) with his brother, Luis Cabral, and several other dedicated activists. PAIGC aimed to unite the people of Guinea-Bissau and Cape Verde to fight for their independence from Portuguese colonial rule. Amilcar Cabral's strategic brilliance and dedication to the cause quickly made him the leader of the PAIGC. He believed that armed struggle, coupled with a deep understanding of the people's needs, was the path to liberation. Cabral's approach included mobilizing the peasantry, educating them, and building a resilient guerrilla force. He also emphasized the importance of culture in the liberation struggle, famously stating, "Culture is simultaneously the fruit of a people's history and a determinant of history." In 1963, Cabral declared the formation of the "liberated zones" in Guinea-Bissau, areas controlled by PAIGC guerrillas. This move marked a turning point in the struggle for independence, as it challenged the Portuguese presence and gained international attention, due to a pivotal victory for Cabral and his troops against the Portuguese in the 1973 War of Independence. Amilcar Cabral was not only a military strategist but also an intellectual powerhouse. He wrote extensively on the theory of liberation, emphasizing the importance of political education and cultural identity in the fight against colonialism. Cabral wrote over 14 books, including "The Struggle Against Guinea" and "Return To The Source," which remain influential texts in anti-colonial and revolutionary studies. Tragically, Amilcar Cabral's life was cut short on January 20, 1973, when he was assassinated by members of his own party. Despite his untimely death, Cabral's vision and leadership continued to guide the PAIGC toward victory. On September 24, 1973, just months after Cabral's assassination, Guinea-Bissau unilaterally declared its independence, and Cape Verde followed suit in 1975.  In the early 1920s, against the backdrop of racial segregation and the Harlem Renaissance, a pioneering African-American entrepreneur named Harry Pace embarked on a journey that forever changed the landscape of the music industry. Born on January 6, 1884, in Covington, Georgia, Pace was a man with a vision that transcended the limitations of his era. Harry Pace's early life was marked by perseverance and determination. He excelled academically, earning a degree in pharmaceutical chemistry from Atlanta University, and moved to New York City, where he found work with W.E.B. Du Bois at the publishing company, The Crisis. It was here that he honed his business acumen and developed a passion for promoting African-American culture. The cultural explosion known as the Harlem Renaissance was in full swing, and Harry Pace was at its epicenter. His close associations with luminaries like Langston Hughes and Claude McKay inspired him to contribute to the artistic movement in a unique way. In 1921, Harry Pace co-founded Black Swan Records, the first black-owned record label in the United States. The name "Black Swan" symbolized grace, elegance, and the determination to soar above racial barriers. With a modest initial investment and unwavering determination, Pace sought to provide a platform for African-American artists who had long been marginalized by the mainstream music industry. Black Swan Records quickly became a beacon of hope for black musicians who had struggled to gain recognition and fair compensation for their talents. Ethel Waters, Fletcher Henderson, and Alberta Hunter were among the first artists to sign with the label, helping to shape its unique sound and identity. Despite facing immense financial and logistical challenges, Harry Pace's dedication to his artists and his commitment to quality music allowed Black Swan Records to thrive. The label produced a diverse array of genres, including blues, jazz, gospel, and classical, paving the way for future black musicians and entertainers. As the Great Migration brought millions of African Americans from the rural South to urban centers like New York, Black Swan Records became a cultural touchstone, reflecting the experiences and aspirations of a newly empowered community. The Great Depression and mounting financial pressures eventually took their toll on Black Swan Records, leading to its closure in 1923. Despite its relatively short existence, the label's impact on the music industry and African-American culture endured. Harry Pace continued his legacy by co-founding the Supreme Life Insurance Company, contributing to the economic empowerment of black communities. In recent decades, the music of Black Swan Records has been rediscovered and celebrated, ensuring that the pioneering work of Harry Pace and the artists of the label will not be forgotten. Their influence on subsequent generations of musicians and entrepreneurs is immeasurable. "Harmony in the Shadows: The Black Swan Records Saga" is a testament to the resilience, creativity, and indomitable spirit of Harry Pace and the artists who made Black Swan Records a beacon of hope during a tumultuous era. Their enduring legacy reminds us of the power of music to unite, and inspire, people of all races. Harry Pace's vision and determination continue to empower generations, serving as a beacon of hope for those who dare to dream beyond the constraints of their time.  Capoeira is a unique martial art that combines elements of dance, acrobatics, music, and self-defense. It is thought to have originated in Brazil and is often associated with the Afro-Brazilian community. However, the roots of capoeira can be traced back to Africa, specifically to the cultures brought to the Americas by enslaved Africans. Capoeira's history is intertwined with the transatlantic slave trade. In the 16th century, millions of Africans were forcibly brought to Brazil to work on sugar and coffee plantations. Enslaved Africans in Brazil came from various regions in West Africa. These enslaved individuals came from diverse African cultures, bringing with them a rich tapestry of traditions, including martial arts. Many of these African fighting systems emphasized fluid movements, kicks, and the use of music and rhythm as integral parts of their training. These elements would later be incorporated into capoeira. African spiritual and religious practices played a significant role in the development of capoeira. Enslaved Africans in Brazil practiced religions like Candomblé and Umbanda, which involved ritualistic dances and movements. These religious practices contributed to the rhythmic and dance-like aspects of capoeira. Enslaved Africans faced harsh oppression, and many forms of resistance were suppressed. To circumvent this, they disguised their martial training as dance and play. Capoeira was born out of this necessity, serving as both a means of self-defense and a form of cultural preservation. In the 1835 Malê Revolt in Bahia, capoeira was used as a form of combat by the insurgents, highlighting its martial efficacy. Capoeira initially developed in rural areas but later migrated to urban centers, notably Rio de Janeiro and Salvador. In these urban environments, it evolved and adapted to new influences. Over time, Capoeira incorporated elements of Brazilian culture, such as Portuguese language, music, and indigenous Brazilian influences. It also became a means of cultural expression for marginalized communities. Enslaved Africans were prohibited from practicing Capoeira after slave masters learned what it was used for. In the late 19th and early 20th centuries, capoeira was criminalized in Brazil due to its association with criminal gangs. Practitioners were persecuted and often had to conceal their involvement in the art. Capoeira experienced a resurgence in the mid-20th century, thanks in part to the efforts of Mestre Bimba and Mestre Pastinha, who formalized and promoted the art. In 1932, Mestre Bimba founded the first capoeira school, which focused on preserving the martial aspects of the art. Today, capoeira is a globally recognized martial art, practiced by people of various backgrounds. It is divided into two main styles: Angola and Regional. Capoeira is celebrated not only for its physical aspects but also for its cultural and musical components. It continues to serve as a symbol of resistance, cultural identity, and pride for the Afro-Brazilian community. Capoeira's African origins are a testament to the resilience and creativity of enslaved Africans in Brazil. It emerged as a form of disguised resistance, blending African martial traditions with dance, music, and religious influences. Over time, it evolved into a vibrant cultural phenomenon, transcending borders and promoting a sense of cultural pride and unity. The African roots of capoeira remain a source of inspiration and a powerful symbol of cultural preservation and resistance in Brazil and beyond.  Thérèse Sita-Bella, born on December 18, 1933, in Cameroon to the Beti tribe, emerged as a trailblazing filmmaker whose work helped build the foundation for the future of the African cinematic landscape. Thérèse Sita-Bella grew up in Yaounde, Cameroon, and attended Catholic schools operated by missionaries for her primary education. After completing her educational requirements, she enrolled at the University in Yaounde and received her bachelor’s degree. She then took full advantage of an opportunity to further her studies in Paris, France. While studying in Paris, she developed an interest in film-making, which turned into a passion that would inspire the African continent. Returning to Cameroon, Sita-Bella recognized the power of her voice and film as a medium to amplify the voices and stories of her people. In 1955, Sita-Bella began working as a journalist, a career that helped to catapult her into the film industry. In 1963, when African cinema was in its infancy, she embarked on her filmmaking journey. She became the first female African film director, contributing significantly to the development of Cameroonian and African cinema. While directing films, she continued her career as a journalist. She co-founded and contributed to the newspaper La Vie Africane. The newspaper was founded in 1967. Sita-Bella's work was characterized by its focus on social issues, cultural richness, and the complexities of identity. Her film, "Tam Tam à Paris" debuted in 1969 and is credited as the first film directed by an African woman. Thérèse Sita-Bella's impact on African cinema was profound. She paved the way for future generations of African filmmakers, particularly women, to find their voices in a male-dominated industry. Her dedication to preserving and sharing African stories helped create a cinematic identity for the continent. Thérèse Sita-Bella passed away on February 27, 2006. Her films and pioneering spirit continue to resonate, reminding us of how the power of cinema can be used to educate and inspire people to create change for themselves. To Ms. Therese Sita-Bella, we stand on your shoulders. References: https://en.wikipedia.org/wiki/Th%C3%A9r%C3%A8se_Sita-Bella  Chloe Cooley's life began in the shadows of injustice, as she was born into the harsh reality of slavery in Upper Canada (now Ontario) during the late 18th century. Hers was a life marked by resilience, determination, and a fierce pursuit of freedom, leaving an indelible mark on the history of Canada and the fight against the institution of slavery. Chloe was born to an enslaved mother, and from a young age, she experienced the harsh conditions of servitude, where the rights and dignity of Black individuals were stripped away by a system that saw them as property rather than people. Her early years were filled with hard labor and the constant fear of being separated from her family, as slaveholders had the power to buy, sell, or lease enslaved individuals at their whim. As Chloe grew older, she became aware of the injustices around her, and her desire for freedom burned within her heart. She witnessed the struggles of her fellow enslaved people, the whispers of resistance that echoed through their community, and the courage it took to dream of a life outside the confines of bondage. Chloe understood that change would not come quickly, but was determined to play her part. The turning point in Chloe's life came in 1793 when she was just 30 years old. On a fateful day in March, Chloe's owner, Sergeant Adam Vrooman, made the chilling decision to sell her to a new owner in the United States. Realizing that this would likely lead to the separation from her family, Chloe refused to be taken quietly. In a bold and courageous act, she fought back with all her might, drawing the attention and concern of a local Quaker, Peter Martin. Peter Martin, an abolitionist, was deeply disturbed by the scene before him and the injustice of the situation. He believed in the rights and dignity of all individuals, regardless of their race, and he could not stand idly by as Chloe faced this cruel fate. Recognizing the situation's urgency, he immediately sought legal action to challenge the sale. Peter Martin's actions resulted in a historic court case that reverberated through Upper Canada and beyond. While ultimately unsuccessful in securing Chloe's immediate freedom, the trial brought much-needed attention to the horrors of slavery in Canada and ignited public debate on the subject. It was a pivotal moment in the country's history, and Chloe Cooley became a symbol of resistance and the fight for justice. Although Chloe did not experience freedom in her lifetime, her bravery and the legal battle sparked by her struggle helped pave the way for passing the Act To Limit Slavery in Upper Canada, Canada’s only anti-slavery legislation. Chloe Cooley was named a Canadian National Historic Person in 2022 and was honored on a postage stamp in 2023. To Ms. Chloe Cooley, we proudly stand on your shoulders. References: https://en.wikipedia.org/wiki/Chloe_Cooley https://www.thecanadianencyclopedia.ca/en/article/chloe-cooley-and-the-act-to-limit-slavery-in-upper-canada  John Edward Bruce was born on February 22, 1856, in Piscataway, Maryland, and was a pioneering African-American historian, journalist, and civil rights activist who made significant contributions to the advancement of African-American history in the late 19th and early 20th centuries. Bruce was born into slavery, but he and his family gained their freedom after escaping slavery with his mother and fleeing to Washington D.C. Growing up in Connecticut, he displayed a keen interest in education and learning from an early age. Bruce was able to enroll in an integrated school because of his family’s relationship with a Senator from Missouri. He then attended Howard University for three months before unenrolling. He never furthered his education formally, all of his education from this point was self-taught. Bruce's passion for writing and storytelling led him to a career in journalism at the age of 18. In 1874 he began his career as a messenger for the associate editor of the New York Times. He helped found several prominent African-American newspapers, including The Argos Weekly, The Sunday Item, and The Republican. In addition to founding his own newspapers, he managed and contributed to several other newspapers. In addition to using his pen to bring attention to the lack of civil rights for black Americans, he became a highly sought-after lecturer, speaking about black history and the lynching's of blacks in America. In 1890, Bruce became a member of the Afro-American League, the first civil rights group in the United States, The Afro-American League was later reformed into the Afro-American Council. In 1908, he moved to Yonkers, New York, and founded the newspaper The Weekly Standard. Recognizing the lack of accurate and comprehensive records of African-American history, Bruce dedicated himself to historical research and scholarship. He embarked on a mission to uncover and document the contributions of African Americans throughout history, challenging prevailing narratives that often ignored or downplayed their achievements. Bruce’s dedication led him to collaborate with black historians, leaders, and intellectuals such as Arturo Schomburg and Marcus Garvey. Bruce’s relationship with Schomburg led to the founding of the Negro Society for Historical Research in 1911. The Negro Society united black intellectuals from across the African diaspora, which helped to create the foundation of the Schomburg Center for Research in Black Culture, in Harlem, New York. John Edward Bruce's contributions to African-American history, journalism, and civil rights advocacy are immeasurable. He played a pivotal role in challenging stereotypes and promoting a more accurate understanding of African-American history. His dedication to historical research and documentation paved the way for future scholars and historians to continue uncovering and sharing the stories of African Americans who were marginalized or ignored by mainstream historical accounts. John Edward Bruce passed away on August 7, 1924. His work serves as a testament to the power of education, perseverance, and a commitment to telling the untold stories of African people.  Samuel Cornish was a man of determination, courage, and a strong advocate for the rights of African Americans. Born in 1795 in Sussex County, Delaware, and was a free person because his parents were free from slavery. After 20 years, Samuel moved to Philadelphia, Pennsylvania with his family to live in a community of free blacks. Samuel gained an education at the Free African School while living in Philadelphia. After graduating he began his training to become a Presbyterian Minister, a goal he achieved in 1822. After Samuel completed his training he moved to New York City and helped to gather the first black Presbyterian congregation, and he helped to found the first black Presbyterian church in New York. In 1827, together with his friend and fellow activist John B. Russwurm, Samuel Cornish founded "Freedom's Journal." It was the first African American-owned and operated newspaper in the United States. The newspaper's motto was "We wish to plead our own cause," reflecting the determination of African Americans to be heard and recognized as equals. Through "Freedom's Journal," Samuel Cornish and John B. Russwurm championed various causes, including the fight against slavery, the promotion of education, and the denouncement of racial discrimination. They provided a platform for African-American writers and intellectuals to express their views, showcasing their talents and potential. The newspaper tackled issues like voter disenfranchisement, segregation, and racial stereotypes. It was a powerful force in shaping public opinion and fostering a sense of community and unity among African Americans during a time when their voices were often suppressed. Samuel resigned from the newspaper within a year and began working as an agent for the New York Free African Schools. But it was not long before he returned to the Freedom’s Journal because, under Russwurm’s sole leadership, the success of the newspaper was declining significantly. Samuel regained the newspaper and eventually renamed it The Rights of All. As the years passed, "Freedom's Journal" or The Rights of All, inspired the creation of other African American-owned newspapers, each playing a vital role in the fight for civil rights and equality. Samuel Cornish's legacy endured, and his vision for a more just society lived on through the pages of the newspapers he helped create. Samuel Cornish died on November 6, 1858, but lived a life of resilience, advocacy, and empowerment. Through "Freedom's Journal," he and John B. Russwurm paved the way for African Americans to have a voice to tell their own stories without lies and deception. Mr. Samuel Cornish, we proudly stand on your shoulders. References: https://www.blackpast.org/african-american-history/cornish-samuel-eli-1795-1858/ https://en.wikipedia.org/wiki/Samuel_Cornish  Martin Delany was an influential African-American abolitionist, physician, writer, and one of the most prominent figures in the 19th-century struggle for civil rights. He was born on May 6, 1812, in Charles Town, Virginia (now West Virginia), during a time of profound racial oppression and slavery in the United States. Despite facing significant challenges as a black individual in that era, Delany obtained a formal education, which was a rarity for African Americans at the time. He attended a racially segregated school in Chambersburg, Pennsylvania, where his family had moved to escape slavery. Delany's thirst for knowledge led him to become an expert in various subjects, including medicine, law, and literature. Delany's accomplishments were manifold. In 1833, he worked as an apprentice to a physician and eventually became a licensed doctor, making him one of the first African American doctors in the United States. His medical practice served white and black patients, but he mainly focused on providing healthcare to the African-American community, often neglected by mainstream medical services. As an ardent abolitionist, Delany utilized his writing skills to advocate for the rights of African Americans and the abolition of slavery. In 1843, he co-founded and edited "The Mystery," one of the first black-owned and operated newspapers in the United States. Through this publication, he championed the fight for emancipation and encouraged black self-reliance and empowerment. Delany also collaborated with Frederick Douglass to publish content in Douglass’s North Star newspaper. Delany's most renowned work is his 1852 book, "The Condition, Elevation, Emigration, and Destiny of the Colored People of the United States." In this seminal work, he discussed the harsh realities of slavery, called for African Americans to unite, and advocated for the idea of black Americans emigrating to Africa as a means to establish an independent black nation. His commitment to the cause of African-American equality led him to collaborate with prominent abolitionists like Frederick Douglass, with whom he shared the belief in self-determination for black people. Delany served as a recruiter for the Union Army during the American Civil War, advocating for the enlistment of African-American soldiers and supporting the 54th Massachusetts Regiment, a renowned all-black military unit. After the Civil War, Delany continued to push for racial equality and served in various government positions, including as a Major in the Freedmen's Bureau, which aimed to help newly freed slaves transition to a life of freedom and autonomy. Martin Delany's life and accomplishments left a significant impact on the fight for civil rights and the pursuit of racial equality in the United States. He was a pioneering figure, breaking barriers in medicine, journalism, and civil rights activism, and his legacy continues to inspire generations of African Americans and advocates for social justice. Delany passed away on January 24, 1885, leaving behind a powerful legacy of determination, intellect, and unwavering commitment to the advancement of his people. References: https://www.blackpast.org/african-american-history/delany-major-martin-robison-1812-1885/ https://picturingblackhistory.org/martin-delany-unapologetic-african/ https://en.wikipedia.org/wiki/Martin_Delany  Marie Theresa Coincoin Metoyer was born in 1742 near Natchitoches, a French settlement in the southern United States, Marie Theresa was of African and Native American descent. Her heritage, unfortunately, made her a victim of racial oppression, and slavery. From a young age, Marie Theresa displayed extraordinary intelligence and a thirst for knowledge, but opportunities for formal education were limited for her and her people. Nonetheless, she learned pharmacology and nursing skills from her parents and her community, growing up deeply appreciating her heritage and culture. By the time Marie became an adult, she was a mother of 5 children and was serving a French Creole family that owned her. Despite the harsh conditions, she remained resilient and resourceful, finding solace in her faith and determination to create a better life for herself and her loved ones. Marie's life took a significant turn when she met Claude Thomas Pierre Metoyer, a wealthy French landowner and merchant. The two developed a strong bond, and despite societal taboos, they began a relationship that defied the norms of the time. Over the years, Marie Theresa and Claude had ten children together, a family that would ultimately play a pivotal role in her life's story. Claude's wealth and influence allowed him to secure freedom for Marie Theresa in 1778, and she became a free woman of color. Marie’s owners wanted to sell her away because of her relationship with Claude. Embracing her newfound freedom, she actively engaged in business and property ventures. Most notably, trapping bears and selling their oils and furs, along with trapping and selling turkeys, indigo, and tobacco. Marie Theresa was a skilled entrepreneur and amassed a substantial estate, eventually becoming one of the most prosperous landowners in Louisiana. But Marie Theresa's ambitions extended far beyond personal success; she sought to secure freedom for her children and their descendants. In a daring and unprecedented move, she convinced Claude to legally acknowledge their children and grant them freedom, ensuring they could lead self-determined lives. By 1788, Marie Theresa and Claude had a massive land grant, and they established a community named Melrose Plantation, which was cultivated and developed by the family. This place would later symbolize African-American history and perseverance in Louisiana. Despite the challenges posed by slavery's persistence in the region, Marie Theresa was instrumental in securing education and vocational training for the African-American community, particularly her own children. She created opportunities for them to gain knowledge and skills that would be essential in the years to come. Marie Theresa Coincoin Metoyer passed away in 1816, leaving behind a profound legacy that has reverberated through the generations. Her descendants would become influential landowners and entrepreneurs, advocating for the rights and welfare of African-Americans throughout the period of American slavery. References: https://www.canerivernha.org/stories/marie-th%C3%A9r%C3%A8se-coincoin https://en.wikipedia.org/wiki/Marie_Th%C3%A9r%C3%A8se_Coincoin 7/17/2023 They Escaped Slavery Using An Ingenious Plan | The Story of William & Ellen CraftRead Now The daring escape of William and Ellen Craft from slavery is a remarkable and inspiring story of resilience and ingenuity. William and Ellen Craft were both born into slavery in the United States in the early 19th century. They lived in Macon, Georgia, where they experienced the harsh realities and oppression of slavery. Ellen, who was of mixed-race heritage was light-skinned enough to pass as a white person. She was often mistaken for one of her slave master’s legitimate children. William and Ellen devised a daring plan to escape slavery by taking advantage of Ellen’s physical appearance and the stark racial disparities of the time. In December 1848, the couple set their plan in motion. Ellen disguised herself as a young white man by cutting her hair short and dressing in men's clothing. She wrapped a bandage around her face, claiming she had a recent accident, to avoid suspicion. William acted as her personal servant, posing as a slave accompanying his master. Disguised as a wealthy white man traveling with his slave, Williams and Ellen boarded a train in Macon and traveled to Savannah, Georgia. This leg of their journey was fraught with danger, as they had to navigate through checkpoints and interact with fellow travelers they knew very well without revealing their true identities. Their courage and quick thinking were crucial in maintaining their disguise and avoiding suspicion. Upon reaching Savannah, the Crafts boarded a steamship bound for Charleston, South Carolina, where a fellow slave trader offered to buy William from Ellen. After reaching South Carolina, the couple was attempting to buy a ticket to sail to Philadelphia, Pennsylvania. Between buying their tickets and boarding the ship to Philadelphia, the couple was held up by a ticket seller who didn’t want to sign Ellen and William’s names on their tickets. A part of Ellen’s disguise was to pretend her hand was injured. Fortunately, the couple was spotted by the genial captain who vouched for them, so they could board the ship. They chose Philadelphia because it was a prominent center of abolitionist activity and offered a relatively safer haven for fugitive slaves. The journey on the ship tested their nerves, as they had to interact with fellow passengers and avoid arousing suspicion. After a treacherous journey, the Crafts finally arrived in Philadelphia on Christmas Day in 1848. Their escape from slavery garnered widespread attention and admiration from the abolitionist community. William and Ellen settled in Philadelphia, where they became active members of the abolitionist movement, speaking at rallies and sharing their stories to raise awareness about the horrors of slavery. The Crafts' daring escape drew attention to the complexities and contradictions of racial identity and challenged the institution of slavery. Their story became an important narrative in the abolitionist movement and served as a testament to the lengths individuals would go to secure their freedom. The Fugitive slave act was passed in 1850, because of William and Ellen’s popularity, they were targeted by anti-abolitionists to be captured and returned to slavery. Due to the passing of the act, the Crafts packed their bags and moved to London, England where they lived for 19 years. In 1860, the Crafts published a book titled "Running a Thousand Miles for Freedom," recounting their escape and experiences as slaves. The book became a bestseller and helped to further raise awareness about the horrors of slavery and the need for its abolition. The escape of William and Ellen Craft serves as a powerful reminder that our ancestors never stopped fighting for their freedom. William and Ellen Craft, we proudly stand on your shoulders. References: https://www.blackpast.org/african-american-history/craft-william-and-ellen-1824-1900-1826-1891/ https://www.smithsonianmag.com/history/the-great-escape-from-slavery-of-ellen-and-william-craft-497960/ https://en.wikipedia.org/wiki/Ellen_and_William_Craft https://www.amazon.com/Running-Thousand-Miles-Freedom-Editions/dp/0486793486/ref=asc_df_0486793486/?tag=hyprod-20&linkCode=df0&hvadid=312021238077&hvpos=&hvnetw=g&hvrand=17313727770778114229&hvpone=&hvptwo=&hvqmt=&hvdev=c&hvdvcmdl=&hvlocint=&hvlocphy=1015213&hvtargid=pla-517955916164&psc=1  Behanzin Hossu Bowelle, known as the Shark King, was a prominent and fierce figure in the history of the Kingdom of Dahomey. Born in 1844, Behanzin ascended to the throne in 1889, following the death of his father, King Glele. Behanzin’s reign was marked by fierce resistance against French colonial expansion and a determined effort to maintain the independence and sovereignty of his kingdom. He gained the moniker of The Shark King because of his relentless and brave personality. From a young age, Behanzin demonstrated exceptional leadership qualities and military prowess. He received extensive training in warfare and administration, preparing him for the challenges he would face as the ruler of Dahomey. With a strong desire to preserve the traditions and autonomy of his people, Behanzin became a symbol of resistance against the encroaching French forces. In the late 19th century, France intensified its colonization efforts in Africa to expand its empire and control strategic territories. The Kingdom of Dahomey, with its well-organized and disciplined military, posed a significant obstacle to French ambitions. Dahomey's army, along with the Mino warriors, composed of highly skilled female warriors, was particularly feared. Behanzin recognized the threat posed by the French and took measures to defend his kingdom. He fortified strategic positions, upgraded military infrastructure, and trained his troops in modern warfare techniques. Additionally, he sought alliances with neighboring kingdoms, forming a united front against the French expansion. The first major clash between Behanzin and the French occurred in 1890 when a French envoy, led by Captain Archinard, was sent to negotiate a treaty that would effectively transform Dahomey into a French protectorate. Behanzin, unwilling to relinquish his kingdom's sovereignty, rejected the treaty. This rejection began a protracted conflict between Behanzin's forces and the French army. Behanzin's tactics were characterized as guerilla warfare, utilizing the dense jungles and difficult terrain of Dahomey to his advantage. His army employed hit-and-run tactics, ambushing French troops and inflicting heavy casualties. These attacks significantly hampered French progress and frustrated their efforts to conquer Dahomey. Despite his military successes, Behanzin faced increasing pressure from the French, who had superior resources and technological advancements. In 1892, the French launched a full-scale invasion, overwhelming Dahomey's defenses and capturing the capital city of Abomey. Behanzin was forced to flee and continue the resistance from the mountains and forests. The French pursued Behanzin relentlessly, employing a scorched-earth policy to starve the resistance. However, Behanzin continued to lead his forces in guerrilla warfare, refusing to surrender. He skillfully evaded capture which frustrated the French forces at every turn. Ultimately, in 1894, Behanzin's forces suffered a significant defeat at the hands of the French, leading to his capture. Despite his valiant efforts, Dahomey was officially incorporated into French West Africa as a colony, marking the end of Behanzin's reign. Behanzin was exiled to Martinique, a French colony in the Caribbean, where he spent the remainder of his life. Despite his defeat, Behanzin's resistance against the French occupation of Dahomey became a symbol of African empowerment against colonialism. The Shark King will always be remembered as a courageous leader who fiercely defended the independence and sovereignty of his people. His legacy serves as a testament to the enduring spirit of resistance and the fight for freedom against the French. Behanzin Hossu Bowelle, we stand on your shoulders. References: https://realfreeflowingwords.blog/2021/01/16/the-king-shark-behanzin-hossu-bowelle-black-history-365/ https://black-history.fandom.com/wiki/Kondo_%E2%80%9CB%C3%A9hanzin%E2%80%9D_Hossu_Bowelle https://our-ancestories.com/blogs/news/who-was-the-king-shark-of-west-africa |
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