Nigeria’s President Muhammadu Buhari has revealed that when he met Donald Trump, president of the United States, in April of 2018, the latter accused him of overseeing the killing of Christians in Nigeria.
President Buhari was speaking at the end of a ministerial retreat at the Presidential Villa on Monday, during which he extemporaneously touched on the conversation with Trump.
“I believe I was about the only African among the less developed countries the President of United States invited, and when I was in his office, only myself and himself. Only God is my witness. He looked at me in the face. He said ‘why are you killing Christians?’,” the Nigerian president said.
Buhari explained that he was mortified by the question and hoped “what I was feeling inside did not betray my emotion”.
“So, I told him that the problem between the cattle rearers and stagnant farmers I know is older than me, not to talk of him (Trump). I think I am a couple of years older than him,” Buhari added.
While Trump has understandably ingratiated himself with American evangelicals and the Christian political right, it is more difficult to see how he sought to approach religious tensions in Nigeria, if Buhari’s account of the conversation is accurate.
“I tried and explained to him this has got nothing to do with ethnicity or religion. It is a cultural thing which the respective leadership was failing the nation,” Buhari concluded.
Nigeria’s cattle-herder problem
The advent of clashes between nomadic Fulani herdsmen and farmers across West Africa continues to be one of the most troubling security developments in the region alongside terrorist attacks and political violence.
The Fulani are a predominantly Muslim ethnic group who live across West Africa. Although they have lived in the region for hundreds of years, the “rise” of the Fulani can be traced back to the jihad of Sheikh Othman Dan Fodio at the end of the 19th century.
The cattle-owning culture of the Fulani endangers the livelihood of subsistence farmers in some West African countries and when amicable agreements are not found, clashes ensue. In Nigeria alone, pockets of attacks happen across major states – a development documented to be costing the nation’s economy $14 billion annually in addition to hundreds of deaths and displacements.
A week after the death of Chadwick Boseman, his friends and family gathered in Malibu, Calif., for a small memorial service. His co-stars from Black Panther including Michael B. Jordan, Lupita Nyong’o and Winston Duke attended the ceremony.
Boseman’s wife Taylor Simone Ledward also joined the stars to say their final goodbyes to her late husband who died of colon cancer at 43. Boseman’s medical condition was not publicly known. A statement says he was first diagnosed with colon cancer in 2016 and filmed many movies “during and between countless surgeries and chemotherapy.”
The small memorial service for the actor showed a photo of him on display with a floral arrangement. The ceremony also included music from a hang drum.
Boseman was born in Anderson, South Carolina. Before acting, he directed “Heaven” and “Blood Over a Broken Pawn,” which he also wrote. “Clair Huxtable is my acting mom,” Boseman told The Hollywood Reporter.
“The way she taught acting opened up things for me. I would have to take acting classes, but it was purely as director to know what the actors were doing. But when she taught it, it became something where I was like, ‘I want to experience that. I want to know, really, what that feels like.’”
On September 3, Anderson, South Carolina, paid tribute to their native son, Boseman, in a public memorial held at an outdoor amphitheater.
Boseman will be buried in his hometown after a private funeral for his family. Click here for more photos of his memorial service.
Rising tennis star Naomi Osaka made an emphatic return to the U.S. Open tennis championships over the past two weeks, officially securing her second career win. However, it was what she said after her victory that made an even more powerful mark.
From the start of the competition, Osaka arrived at the court each match wearing a different face mask with the name of a Black person who’d died at the hands of police or anyone else during incidents that may have been racist in nature.
The 22 year old wanted to spread awareness to the racial injustices Black people face in America. The tennis star started her silent protest by wearing a Black mask that featured Breonna Taylor‘s name on it while walking on the court at the Arthur Ashe Stadium in Queens, New York, on Aug. 31.
Following the finale and her title-winning match on Saturday, Sept. 12, against Victoria Azarenka, Osaka was asked by ESPN’s Tom Rinaldi about the message behind the gestures. In proper leadership form, the athlete responded, “Well, what was the message that you got? [That] was more of the question. I feel like the point is to make people start talking.”
She continued, “I’ve been inside of the bubble so I’m not really sure what’s really going on in the outside world. All I can tell what’s going on is on social media. For me, I feel like the more retweets it gets — that’s so lame — the more people talk about it.”
Osaka donned the names of Breonna Taylor, Trayvon Martin, George Floyd, Philando Castile, Elijah McClain, Ahmaud Arbery, and Tamir Rice, whose mask she wore that Saturday. Martin’s mother and Arbery’s father both thanked Osaka for wearing the masks.
The star began using her platform to speak out against racism following the death of George Floyd. In May 2020, Floyd died after a now-fired Minneapolis police officer pressed his knee into his neck for nearly nine minutes. Osaka showed her support by posting messages about his death online and struck back at critics who condemned her for addressing racial issues.
On June 1, the athlete tweeted, “When you tweet about the lootings before you tweet about the death of an unarmed black man.” In another post, she wrote, “I see people been ghost on twitter for a week when the events first started unfolding, but as soon as the looting started they sure are quick to give us hourly updates on how they’re feeling once again.”
Earlier in the week, Osaka spoke out on the criticism she faced saying, “I feel like I’m a vessel at this point in order to spread awareness and it’s not going to dull the pain, but hopefully I can help with anything that they need.”
“This is where the bodies lay,” the Afro Colombian activists casually pointed to a spot outside the window as the tiny car that we were crammed in darted expertly in and out of 11 p.m. traffic in Cali, Colombia.
Cali is where many displaced Afro Colombians have sought refuge from the Colombian civil war, often only to find that they’ve fled one kind of terror only to encounter another. Rather than your typical tourist sites, they pointed out the places where black people have been killed, black communities displaced and the endless civil war has rendered black life inconsequential and disposable.
Originally from a rural black community outside of Tumaco, Colombia near the border with Ecuador, Quiñones, the activists had survived threats and persecution from the largest guerrilla group in Colombia, the Revolutionary Armed Forces of Colombia (FARC), only to be detained, tortured and imprisoned for over a year by Colombian security forces for their activism against illicit activities destroying their community.
During the nine days I spent in Colombia on an international solidarity trip organized by the groups AfroResistance and Proceso de Comunidades Negras, I encountered many such stories of quotidian violence and resistance from Afro-Colombian activists. It became painfully clear that the much-lauded Colombian Peace Deal signed between the government and the FARC had failed to bring peace to Afro-Colombian communities. Instead, the peace deal has become the backdrop to the ongoing ethnic cleansing they face.
Maria Ruidis holds a photo of her missing son Everth Ibarguen, during an event in Bogota in 2016 to mark the International Day of the Disappeared. FERNANDO VERGARA AP
It was the 6 million hectares of territory that Afro-Colombian supposedly gained on the Pacific Coast and in rural areas in Constitutional Law 70 in 1993 that brought the civil war to their doorstep. Suddenly, Afro Colombians’ ancestral territories where the FARC had been cultivating coca became the battleground for the war’s bloodiest fights to control the illicit drug trade.
“The Autodefensas Unidas de Colombia, an alliance between paramilitary groups, became interested in the land, resources and waterways along the Pacific Coast at the same time that the government realized that it was a biodiverse, resource-rich region and the state began to militarize it to gain access to those resources too,” said Roosbelinda Cárdenas, a cultural anthropologist and assistant professor of Latin American studies at Hampshire College. “When that happened, the war came to those areas and you started seeing massacres, kidnappings and displacement.”
“The first mass displacement was in 1996, the same year the first land titles were granted to Afro Colombians, ” Cardenas said. “When I began working with Asociación Nacional de Afrocolombianos Desplazados (Afrodes) 15 years ago, [they] were calling this a genocide.”
Despite the disproportionate victimization of Afro Colombians, the Colombian government largely left them out of the four-year peace process. In exchange for the FARC laying down its arms, Colombia declared that its five-decade-long civil war was over in 2016. However, the process was flawed from the onset, leaving out civil society, communities, ethnic minorities and even the other of armed groups that have been responsible for 80 percent of the killings in Colombia.
“For us, the peace process is a matter of life or death. But for the government, it’s just to create the economic conditions for investments,” said Charo Mina-Rojas a member of Proceso de Comunidades Negras (PCN), “And we see the consequences . . . since the process didn’t include us in its negotiation, it continued to neglect us in the implementation.”
Since the peace deal was signed, at least 566 activists and community leaders have been killed, and coca production is at an all-time high in Colombia. Without the promised peace, Afro Colombians face insidious forms of violence that extend beyond the initial impacts of the war, including state abandonment that has 80 percent of them living in poverty, police violence that kills their young boys, rapes that destroy the social fabrics of their communities, forcibly recruiting their men and boys into armed groups, multilateral development banks pushing a neoliberal economic development projects that exclude them, the state reintegrating the same guerrilla fighters who had terrorized them into their communities while millions are still displaced, violent alliances between new and old paramilitary groups, persecution from corporations and criminal organizations encroaching on their territory, and 3 million of them suddenly wiped off the census.
Harold Tenorio is the director of a folk music school in Tumaco, Colombia.
The impact was felt in every black community I visited during the delegation. The violence I heard about in Colombia left me with nightmares. In Yolombo, community leaders opposed to the environmental damage caused by multinational corporations mining in their territory were threatened with “extermination” after a failed assassination attempt. In Buenaventura, massacres, torture, rape and disappearances attempt to force black residents from the waterfront areas where they have lived for generations, so the government, World Bank, and developers can expand the port and attract tourism.
Despite the investments pouring in, many of these communities lacked potable water, schools, and hospitals. “We’ve concluded-as the government and other groups have stated when they threaten us- we [Afro Colombians] are “in the way” of development,” said Mina-Rojas, “What’s clear to us is that the war against black people has become strategic and organized.”
“There are many ways to kill us,” agreed her PCN colleague Sofia Garzon, “It’s a white supremacist project that ultimately says that we don’t have the right to [exist]. That’s why it’s not important if there are no schools, that we have no gas or water, or that the education we receive is mediocre. We are disposable yet at the same time, it’s from our bodies and our lands that they extract their wealth…ethnic cleansing takes many forms.”
Until its regional partners stop ignoring the exploitation and violence against Black people that has defined Colombia for centuries, Colombia will continue to pursue the goal of being a country with black food, black music and black dance to attract tourism and investments.
But without black people.
BY FRANCE FRANCOIS
France Francois is a Miami writer and activist who has worked in international development throughout Latin America and the Caribbean.
Sandbag walls set and water being pumped out of ruins of Al-Bajrawiya – site of Meroe pyramids, a World Heritage Site.
Rising Nile floodwaters are threatening to swamp an ancient archaeological site in Sudan after rivers in the country reached some of the highest ever recorded levels, archaeologists said.
Teams have set up sandbag walls and are pumping out water to prevent damage at the ruins of Al-Bajrawiya, once a royal city of the two-millennia-old Meroitic empire, Marc Maillot, head of the French Archaeological Unit in the Sudan Antiquities Service, said on Tuesday.
“The floods had never affected the site before,” Maillot said. The area includes the famous Meroe pyramids, a UNESCO World Heritage Site.
Farmers along the fertile banks of the Nile, the world’s longest river, depend on its annual floods. But water levels have risen much further than usual this year.
“The situation is currently under control, but if the level of the Nile continues to rise, the measures taken may not be sufficient,” Maillot said, adding that the site is usually some 500 metres (1,650 feet) away from the river.
Other ancient sites are also threatened along the Nile, according to Maillot.
Sudanese authorities last week declared a three-month national state of emergency after record-breaking floods that have killed at least 99 people so far.
Officials said they had recorded the highest waters on the Blue Nile – which joins the White Nile in the Sudanese capital Khartoum – since records began more than a century ago.
Faisal Mohamed Saleh, Sudan’s culture and information minister, visited the site to see the work being done to protect it.
The site, some 200km (125 miles) northeast of Khartoum, was a capital of an empire that controlled vast swaths of land from 350 BC to 350 AD.
An 87-year-old college graduate — Harold Franklin Sr. — has endured a long battle on his educational journey to earn his master’s degree and 51 years later he can finally say he’s obtained it.
On Jan. 4, 1964, the then-graduate student stepped onto Auburn University’s campus as the first Black student to integrate their campus in pursuit of his master’s degree.
Upon his arrival, the university denied Franklin admission and a dorm room to which the Talladega native followed through with a lawsuit.
Back in 1963, Federal Judge Frank Johnson ruled that Auburn allow him to enroll. However, his master’s thesis was repeatedly rejected up until 1969, preventing him from earning his degree.
“I thought I did a good job on the thesis,” Franklin told AL.com. “One professor told me mine had to be perfect. I came back and made the adjustments they suggested.”
“They still complained about this or that. I had been to the thesis room and read the white kids’ thesis,” he added. “I couldn’t understand why mine wasn’t acceptable and the others were.”
After realizing the university refused to give him his degree, Franklin attended the University of Denver where he earned a master’s degree in international studies.
In 2001, Auburn awarded Franklin an honorary doctor of arts degree, but Franklin still said “there was an incompleteness” in his educational accomplishments.
Over half a decade later, the university finally invited him back to defend his original thesis.
“He had written a well-research master’s thesis,” said Keith Hebert, associate professor of history at Auburn. “He had, more than 50 years earlier, fulfilled all requirements. We organized a defense. It’s shameful that it had to take this long.”
Franklin was able to defend his master’s thesis successfully on Wednesday, Feb. 19, 2020, according to Hebert, the chair of the thesis committee, reports Face 2 Face Africa. He was also issued a formal apology for the delay in awarding the degree along with his approved thesis.
“I’m honoured,” said Franklin in an interview with AL.com. “I’m happy they finally decided after all these years. I’ll be there at graduation and get that degree.”
Franklin graduated from the College for Liberal Arts at Auburn in May of 2020, receiving his degree in the mail due to COVID-19.
He previously taught at Tuskegee University from 1965 to 1968, and later at Talladega College, where he was an assistant professor of history until he retired in 1992. Franklin now works part-time at Terry’s Metropolitan Mortuary in Talladega, AL.
Robyn Rihanna Fenty, the Barbados born singer, and businesswoman is on track to be the first woman musician to become a billionaire. She has a net worth of $600 million but she did not build this wealth from music alone.
She released her first studio album 15 years ago and has since amassed more than 60 million albums and 215 million digital tracks, making her the second-best-selling digital artist of all time.
With top-charting songs like “Umbrella,” “Diamonds,” “Needed Me,” and more, Rihanna makes an estimated $23 million from music alone. Couple those earnings with the $137 million she generates from her tours, and there is no surprise how she is the wealthiest female musician in the world.
However, like most entertainers, Rihanna made most of her money with brand deals and partnerships. In 2014, Rihanna became the creative director at Puma and released her first collection with the brand under the name FENTY X PUMA featuring a Creeper shoe that sold out within three hours, according to Footwear News.
Rihanna was able to successfully translate her music fanbase, called The Navy, into customers. In 2017, she made history when she became the first Black woman to partner with luxury conglomerate LVMH, and so far that business endeavor has been her most lucrative.
Of the $3 billion company, Rihanna reportedly holds a 15 percent stake and has created several luxury brands under the LVMH umbrella. Rihanna built a makeup line, Fenty Beauty, lingerie brand Savage X Fenty, and now skincare company Fenty Skin.
In 2018, those brands grossed more than $500 million in sales. With the success of the Fenty Skin rollout and constant teasing of new music, surely Rihanna has more major business moves up her sleeve that will propel her into billionaire status sooner rather than later.
In a press conference on Wednesday, Canada’s Prime Minister Justin Trudeau announced the launch of Canada’s first Black Entrepreneurship Program, according to a press release.
The program offers investments of up to $221 million in partnership with multiple Canadian financial institutions and the Canadian Government in support of businesses affected by the COVID-19 crisis.
“The pandemic has shone a light on the inequalities that disproportionately hurt Black Canadians, and has underscored the need to restart our economy in a way that allows all Canadians an equal chance to succeed,” said the Prime Minister, according to the release.“
As we move forward, this program will help support Black entrepreneurs and create new opportunities for Black-owned businesses, so they are well-positioned for our economic recovery.”
The press release reveals the program includes a new National Ecosystem Fund with $53 million dedicated to helping Black entrepreneurs gain access to funding and capital, mentorship, financial planning services, and business training.
A $33.3 million Black Entrepreneurship Loan Fund offers $25,000 and $250,000 for Black business owners.
Plus an allocated $6.5 million will help start a Black Entrepreneurship Knowledge Hub run by Black community leaders and business organizations.
“Our commitment to diversity and inclusion is unwavering, and the new Black Entrepreneurship Program reflects this. This program was created through collaboration with Black-led organizations, because Black Canadians know what their communities need best,” said The Hon. Bardish Chagger, Minister of Diversity and Inclusion and Youth.
“This is another step towards removing the systemic barriers that exist within our society to create a truly inclusive Canada.”
I have been told of Kulanu’s heavy interest in Hebraic techouvah of dispersed tribes of Israel. So I am very proud to have your direct confirmation of such a prophetic purpose.
Our own organization, Havila, develops a similar program on a restrictive area: We focus our efforts on the Hebraic remnants of pre-talmudic tribes of Israel, isolated on the “other side of the rivers of Ethiopia,” according to Zephaniah 3:10.
The historical and geographical land pointed out by the Zephanian prophecy has been identified by the prestigious talmudist Rashi (Rabbi Shlomo ben Yitzhak) as the White Nile basin. The biblical name of that land is Havila, according to Genesis 2:11. One of the Hebraic tribes isolated in the sacred land of Havila is called Tutsi or Batutsi.
During these last 40 years, the Batutsi have almost been exterminated, and until now they are being hunted because of their Hebraic identity and their Solomonic legacy. According to their Solomonic and Samsonic memory and legacy, they claim to be the descendants of two Israelite Tribes — Judah and Dan.
Those who perpetuated the Solomonic Kingdom of Zagwe in the land of Havila (South of Ethiopia, particularly Burundi, Rwanda, Kivu, Masisi, and Shaba) claim to be the sons of King Solomon and the Queen of Sheba.
Some clans among Batutsi are contemporary with the time of Moses, people who moved from Egypt, judging by the exact knowledge they display about the laws of Moses. Others joined their brothers after the different misfortunes that affected the Israelite people, such as the destruction of the Holy Temple of Yerusalem.
The Batutsi Halakhah has kept encoded references to these events, such as the annual Festival of Sukkot, called Umuganuro (literally “the festival of return”).
The cultural and religious references of Batutsi allude to either the pharaonic monotheism of the 18th Dynasty of Egypt or Moses’s laws in the Hebraic Torah.
The Havila Institute has concentrated its efforts on the description and analysis of the biblical culture as carried by the ancient Batutsi. The parallelism of pharaonic practices and symbols with the Batutsi standards refers to the culture of the 18th Dynasty of Egypt and explains the Mosaic faith of the Batutsi.
The antiquity of Batutsi monotheism has always been astonishing to the European witnesses, including those who reached the land of Havila in the early 19th century.
The political organization of the Batutsi kingdoms (from the Kush Kingdom until post-Zaagwe Kingdoms — 1270-1960) are strictly related to the Solomonic system. The Hebraic kashrut under the Levitic law is the staple of Batutsi feeding. The Batutsi system of law is the exact copy of the Deuteronomic Code, and none can attest that such a system is of recent import.
Among the numerous witnesses of the Batutsi Hebraicity, we point out the famous 9th century traveler, Eldad HaDani. He has confirmed the authenticity and the anteriority of the Mosaic civilization of the Hebraic Tribes settled around the River Pishon (White Nile) in the biblical land of Havila.
The geographical localization of the land of Havila and the River Pishon around the lower Nile, part of Ethiopia, has been attested to in a precious document that has been transmitted from generations to generations of scholars. We are referring to the famous Letter addressed by Eldad HaDani to the Jews of Spain, in 883.
“This was my going forth from the other side of the rivers of Ethiopia,” he said.
And then he relates the local memory of the four tribes which crossed from Israel to Ethiopia, after the death of Sennacherib, king of Assyria:
And these tribes, being Dan, Naphtali, Gad, and Asher, dwell in the ancient Havilah, where gold is, and they trusted in their Maker, and the Lord helped them.
Eldad notes strict observance of kashrut:
No unclean thing is to be found with them, no unclean fowl, no unclean beast, no unclean cattle, no flies, no fleas, no lice, no fox, no scorpions, no serpents, and no dogs. All these were in the idolatrous land, where they had been in servitude. They have only sheep, oxen, and fowls, and their sheep bring forth twice a year.
Batutsi means literally “Those whose permanent occupation is to lead cattle to the pasture,” Eldad confirms this:
These four tribes have gold and silver and precious stones, and much sheep and cattle and camels and asses, and they sow and they reap, and they dwell in tents, and, when they will, they journey and encamp in tents, from border to border, two days by two days’ journey, and in the place they encamp there is no place where the foot of man enters.
Eldad testifies to the Mosaic faith of the Batutsi:
They are of perfect faith and their Talmu [i.e., ancient Halakha] is all in Hebrew, and thus they learn … But they know no Rabbis, for these were of the Second Temple and they did not reach them.
Indeed, Havila Institute has already pointed out numerous linguistic roots which support the Batutsi lexical system. These linguistic particles are common in Hebrew and Batutsi idiom.
Now, everyone can remember the bitter debates that followed the Eldad testament through the centuries, until now. Thanks to the constant efforts of scholars, working in the Havila framework, under my supervision, it is now possible to give precious and systematic indications on that wonderful phenomenon of encoding Hebraic memory.
The ancient material civilization of Batutsi, their language, their mythology, their religion, their political legacy and their general way of life, all those matters can be described exactly as related by Eldad HaDani.
The crossing of Kulanu and Havila paths is certainly written in the Highest’s wills. I am now confident that many things will change very soon, in the destiny of all the peoples concerned by our common preoccupations.
(The writer, a Burundi-born Tutsi scholar, lives in exile in Brussels, where he founded the Havila Institute.)
Exodus 6:6-7 says, “Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgements.”
“And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians.”
Biblical Israelites Are Africans
Genesis 32:28 says, And He said, “Your name shall no longer be called Jacob, but Israel; for you have struggled with God and with men, and have prevailed.”
Jacob, now called Israel, entered Egypt with 70 members of the house of Jacob. The 70 included Jacob, his 12 sons, 51 grandsons, four great-grandsons, one daughter and one granddaughter (Genesis 46:27).
The house of Jacob, now Israel, numbers more than a million people, who have been enslaved in Egypt. God raised up Moses to lead Israel to freedom and the promised land.
And, as stated in part 1 of this article, the people who left Egypt with Moses were all Egyptian nationals. Their physical appearance would have been no different from that of the Egyptians.
Egypt is in Africa, making it clear that the Hebrew story is an African story that takes place in Africa over a period of 430 years.
The Israelites became a people in Africa, and the African influence upon the Hebrews/Israelites cannot be overstated. Hebrew culture is derived from African culture.
Charles F. Aling’s book “Egypt and Bible History From Earliest Times to 1000 B.C.”, asserts that Israel owes a great debt to Egypt. “Among the things borrowed are linguistic borrowing; proper names; wisdom literature such as Proverbs 22:17-23; social and political institutions such as governmental structure by Solomon; scribal schools in Jerusalem to train young men for government service; titles found in the Israelite bureaucracy going back to the time of David.
And, Laperrugue of France, in the essay “The Bible and the Civilizations of the Nile Valley, published in “Black Africa and the Bible,” says Hebrews borrowed from Egyptians the rite of circumcision, worship of the golden calf, the solar cult, the cult of the trees, worship on high places, and the temple of Solomon to name a few (Dr. Charles B. Copher; Black Biblical Studies).
And on this point the prophet Ezekiel would agree. Ezekiel 23:27 says, “Thus I will make you cease your lewdness and your harlotry brought from the land of Egypt, so that you will not lift your eyes to them. Nor remember Egypt anymore.”
Scriptures confirm that the Israelites were familiar with Egyptian theology. In Exodus 3:14, God instructs Moses to tell the Israelites that, “I Am hath sent me.” One of the names of the supreme deity of Egypt was Nuk Pu Nuk, which means “I Am the I Am.” Jesus also refers to himself as “I Am,” when he was challenged by certain Jews (John 8:58), for which they tried to stone him.
“The use of “I Am” as an identifier of who Moses was representing would make perfect sense to an Egyptian, but is vaguely understood by modern Christians” (James Anyike; Historical Christianity).
The use of “Amen” in the Bible and at the end of prayers is an expression of Egyptian theology. “Amen” is commonly defined as meaning “so let it be.” In ancient Egypt, Amen or Amon is the name of one of the facets of the supreme God.
Amen is also the creator of the other facets of God, which are called “Netcherw.” It was sacred tradition that every Egyptian ruler should be a son of Amen. That is why many of the Pharaohs prefixed their names with “Amen” (i.e., Amenemhet and Amenhotep).
Revelations 3:14 says, “And to the angle of the church of Laodiceans write, “These things says the Amen, the Faithful and True Witness, the Beginning of the creation of God.”
Here, Jesus is identified as “the Amen,” the Faithful and True Witness, the Beginning of the creation of God.”
Ancient traditions identify the Israelites as Egyptian or Ethiopian people. Tacitus, a first century Roman historian reported that, “Many assert that the Jews are an Ethiopian race. Strabo identifies the Jews as a people originally from Egypt.
In Book 17, chap.1, par. 29, Strabo writes: “The Egyptians are especially careful in raising all their children and circumcise the boys and even the girls, a custom common to the Jews, a people originally from Egypt.
The Israelites, their faith, beliefs and culture have their being in Africa, the part of the country know as Egypt. Egyptians were Black people, who’s historical presence has all but been erased by dishonest white scholars, educators, historians and governments.
It is because of their dishonesty, that the origin of modern Judaism, and Christianity are taught using mythology and ideology to fill in historical spaces created by the genocide of the Black presence in ancient history.
Going back to our text, God told Moses, “I will bring you out from under the burdens of the Egyptians.”The Hebrew people lived in bondage; they were oppressed and marginalized in much the same way Blacks in American were enslaved, oppressed and marginalized.
God does something that only God can do in His response to the suffering of the Hebrew people. God initiated a plan of intervention, wherein God revealed Himself to a new generation of Hebrews and the world.
Exodus 6:2-3 says, “And God spoke to Moses and said to him: “I am the Lord.” I appeared to Abraham, to Isaac, and to Jacob, as God Almighty (El Shaddai), but by My name Lord (Yahweh) I was not know to them.
After being in Egypt 430 years, the Israelites were indoctrinated, acculturated and assimilated in Egyptian culture and theology. Consequently, God made it clear to the Hebrews/Israel that He was the God of Abraham, Isaac and Jacob.
This takes us back to Genesis 17:1-5, When Abram was ninety-nine years old, the Lord appeared to Abram and said to him, “I am Almighty God; walk before Me and be blameless.” “And I will make My covenant between Me and you, and will multiply you exceedingly.” Then Abram fell on his face, and God talked with him, saying: “As for Me, behold, My covenant is with you, and you shall be a father of many nations.” “No longer shall your name be called Abram, but your name shall be Abraham.”
The covenant God made with Abraham stands forever. So that, as He speaks to Moses, He alludes to His covenant with Abraham when He says to Moses, “I have also established My covenant with them, to give them the land of Canaan, the land of their pilgrimage, in which they were strangers”(Exodus 6:4).
And so, God is faithful to His covenant. God’s faithfulness to His covenant and His covenant people is the impetus of His intervention. In His intervention, God reveals Himself, doing what only God can do.
Exodus 3:7 says, “And the Lord said, “I have surely seen the oppression of My people who are in Egypt, and have heard their cry because of their taskmasters, for I know their sorrows.”
As God intervenes, God, not Moses begins the process of lifting burdens and setting Israel free from bondage. God takes Israel to Himself as a people, to be their God.
Musicians at a banquet. Mural from the tomb of Rekhmire, vizier under Thutmosis III (1490-1439 BCE) and Amenophis II (1439-1413 BCE). 18th Dynasty, New Kingdom, Egypt.
The people and nations present in the scriptures used in this article are Black people. I could easily say none of the people mentioned above are European, i.e., white people. But, that argument would be germane to European polemics.Europeans have worked overtime to include themselves in these narratives, and when it became too difficult, they simply excluded Black people.
Africa is the ancestral home of Jewish people, and while their were other races of people among the people who left Egypt with Moses, most were people of African decent. What is often glossed over is that thousands of Hebrew/Israelites/Jews who migrated to the Southern part of Africa, instead of Near East Africa (Middle East/Canaan).
Consequently, many of the Black people who were Enslaved by Arabs and Europeans were the descendants of the Hebrew/Israelites/Jews. Of the millions of Black people who comprise the African Diaspora, many are descendants of the ancient Hebrew/Israelites/Jews.
Slavery, bondage, suffering, displacement; nothing has been able to diminish God’s covenant with His people. Black people know that they are God’s people, and that there is only one God; i.e., God who chose to reveal Himself to the descendants of Africa.
In many ways that is why enslaved African people never believed the gospel of their white enslavers. Likewise, that is why they never gave up, nor surrendered to the vicissitudes of enslavement.
Instead they sang:
An’ befo’ I’d be a slave,
I’ll be buried in my grave,
An’ go home to my Lord an’ be free.
My Lord delivered Daniel,
Why can’t he deliver me?
When Israel was in Egypt’ land,
Let my people go;
Go down, Moses, ‘way down in Egypt’s land; Tell ole Pharaoh
Let my people go. (See Part 3 )
Lord, we give you praise, all honor and glory. We are your people and you are our God. And you have been with us for a mighty long time, both in bad times and good times. You have preserved us through all the storms, trails, and dangers; and knowingly or unknowingly, when life gave us more that we could bare, you delivered us, set us free, and showed us new beginnings.
Father, we love you more than words can express; we adore and worship you, O’ Lord. My our lips forever offer you praise, and may our lives always embody and personify your love for us, and our love for you. In Jesus name we offer this prayer. Amen