“Si tu sais être comme le soleil, tu pourras raviver tous les soleils éteints autour de toi; mais ça ne passera pas que par des mots, il faut y associer ton coeur et des actes.”
“If you know how to be like the sun, you can revive all the extinguished suns around you; but it will not happen only through words, it is necessary to associate your heart and deeds to it.“
A great man has left us. Yesterday, the great teacher, researcher, Egyptologist, historian, and brother, Jean-Philippe Nioussérê Kalala Omotunde changed dimension. Kalala Omotunde was a bright light who worked tirelessly to teach us, Africans, about our true heritage. He was conscious that our souls and spirits had been so broken by colonization, slavery, wars, foreign invasions, and so many other ailments, that we had lost sight of who we truly were, descendants of the great pharaohs of Egypt, descendants of Mother Africa, the cradle of humanity and sciences.
Kalala was the founder of the Anyjart institute and satellite institutes in Canada, Guyana, Martinique, Haiti, and many more around the world. Via his institute, he worked tirelessly to empower Africans, and particularly the Black youth in the diaspora and beyond. His great work focused on the African classical humanities, and African mathematics and sciences. He was also Chargé de mission at UNESCO. He specialized in making the Black (wo) man whole again by teaching him about his history, his origin, his ancestors. You see… Africa has been under attack for centuries now, and along the way, her children have lost their conviction, the knowledge of their greatness, traditions, and have erred away from her by adopting other religions and even others’ distorted views of themselves.
I have been a fan of his work for over a decade. I remember one time when we talked, I showed him the blog, and coincidentally the article of the day was, “How do We Continue the Fight when the Head has been Cut Off?” He made some comments and gave me pointers. In that conversation I learned so much: for instance, the picture of Amilcar Cabral pointed left, and Kalala told me that this was looking to the past, and when we have lost a leader, we need to look forward, and build for future generations. He embodied the article itself, working tirelessly to teach the next generations how to continue the battle through education. He had a strong presence, was so confident, and so generous in sharing his time and knowledge. Such a baobab! Such a dedication to Mother Africa… He was so welcoming, so selfless, always ready to help, addressing many with endearing words such as “mon très cher”, or “ma très chère”. His institute focused on teaching ancient hieroglyphs, the knowledge of African history, African mathematics and sciences, teaching the link between ancient Egypt (and beyond) and Africa today, and above all restoring the dignity of Africa. He focused on scientifically proving historical findings about Africa… he will often have at least 5 documents to prove the veracity of a claim he made; he was methodical. He had so many great projects! The geothermic project in Guadeloupe which he wanted to see extend to Africa, the Wakanda project, and countless others aimed at empowering Africans to be self-sufficient energetically, financially, agriculturally, technologically, and much more. I console myself in knowing that he has written so many books, and that we can all benefit from his teachings, and rise up as he wished.
Having been influenced by Cheikh Anta Diop, Nioussere Kalala Omotunde worked tirelessly to show the deep wealth of African cultures, and often shared the fact that the history of Black people in the Caribbeans did not start with slavery. So long brother… May your seeds bring lots of fruits. I will remember your contagious laughter, your big smile, your intelligence, and above all your teachings. I feel so privileged to have had a chance to know you, and receive some of your teachings. You always talked about African Renaissance. You showed us the way, now we have to carry on your light. May the Ancestors receive and cherish you.
Saabu du foot boppam
Le savon ne fait pas la lessive seul (proverbe Ouolof – Senegal, Gambie)
Soap does not do laundry alone (Wolof proverb – Senegal, Gambia)
When you hear the name Saint-Louis, what comes to mind? If you are thinking about the city with the Gateway arch, that city in the United States of America, St Louis,… then think again… today we will talk about the other Saint-Louis, the city located in Senegal, which used to be the capital of the French colony of Senegal from 1673 to 1902. You heard right… so Saint-Louis in Senegal is actually much older than the American St Louis.
The city of Saint-Louis is the capital of Senegal’s Saint-Louis Region, and is located in the northwest of the country, near the mouth of the Senegal River, 320 km from the capital Dakar, on the border with Mauritania. The city was named after Louis IX, a 13th century king of France, and also in honor of Louis XIV who was the monarch at the time of the island’s settlement by France in 1659. It was the first city founded by Europeans in West Africa; before then, there were Portuguese, Dutch, English traders in the area, but they had not yet ‘founded’ cities. The city was originally known as Saint Louis of the Fort (St-Louis-du-Fort) after its fort. At least 200 years prior to the European arrival in the area, the site was an Wolof settlement known to locals as Ndar or N’dar which is Wolof for island. With the arrival of Europeans, the city became an important trade center for gold, gum Arabic, ivory, and slaves in Africa.
Nicknamed the “African Venice,” it is no surprise that Saint-Louis acquired the status of UNESCO World Heritage Site in 2000. Since then, the city has been working on renovation of ancient buildings, transforming some of the warehouses into hotels and restaurants. The city still has a lot of houses from the colonial era. It is divided into three parts: N’Dar’s island (the historical part of the city) which is connected with a bridge to the fishing village in the peninsula Guet N’Dar (the
Langue de Barbarie) and to the continental part with another bridge. The heart of the old colonial city is located on a narrow island which is a little more than 2 km (1.2 mi) long but only about 400 m (1,300 ft) wide. The island lies in the Senegal River. It is 25 km (16 mi) north of its mouth, but is only separated from the Atlantic Ocean to its west by the Langue de Barbarie, a 300 m (980 ft) wide sand spit. The Langue de Barbarie is the location of the seaside neighborhoods Ndar Toute and Guet Ndar. On the mainland, the east bank of the river is the site of Sor, an older settlement now considered a suburb of Saint-Louis. It is nearly surrounded by tidal marshes. Three characteristics give Saint-Louis its distinctive geographic appearance: the Sahel, the marshes, and the Langue de Barbarie.
One cannot talk of Saint Louis without mentioning the Signares. Deriving from the Portuguese Senhora, Signares were the women of mixed descent, French/Senegalese, also known as Métis, who formed a class of entrepreneurs women who managed to gain some assets, status and power in the hierarchies of the Atlantic slave trade. They were important in the economic, cultural and social life of the city. They created a distinctive urban culture characterized by public displays of elegance, refined entertainment and popular festivities. There are still families descending from these women entrepreneurs of the 18th and 19th centuries.
Some big attractions apart from the city itself include the National Park Langue de Barbarie which is in the southern tip of the peninsula, and covers a total surface of 2000 hectares, and the Djoudj National Bird Sanctuary which is the third largest bird sanctuary in the world, with species emigrating there from Europe, Asia, and East Africa.
If you are ever in Senegal and would like to head north of Dakar, please take the time to visit Saint-Louis, and bathe in the mix of old colonial French style and the teranga (hospitality) so well known to Senegalese people. To learn more about Saint-Louis, check out: Saint-Louis du Senegal, UNESCO World Heritage Site, and my favorite on Spirited Pursuit.
Se mettre en travers du soleil ne l’empêche pas d’aller se coucher (proverbe Ouolof – Senegal, Gambia). – Ne pas se mesurer au plus fort.î
Getting in the way of the sun does not prevent it from setting down (Wolof proverb – Senegal, Gambia). – Do not measure yourself against the strongest.
Last year, the Thieboudienne entered into the UNESCO Intangible Cultural Heritage list. Anybody invited to a Senegalese home, or country, cannot leave without a taste of Senegal national dish: the Thieboudienne. In the Wolof language, Thieboudienne or Ceebu Jën in Wolof literally translates to ‘the rice of fish’, ceeb (rice) and jën (fish).
Thieboudienne is a dish that originated in the fishing communities on the Island of Saint-Louis in Senegal in the 19th century. The story has it that a cook by the name of Penda Mbaye who was working in the colonial governor’s mansion (Saint Louis was the capital of the French colony of Senegal from 1673 to 1902) substituted broken rice for barley; barley was more prominent and local but in short supply at the time, while the broken rice was an introduction from Vietnam by French merchants in Senegal (side note: do you see how breaking the local market is done?).
Although recipes vary from one region to the next, the dish is typically made with fresh fish (grouper or snapper usually), broken rice, dried fish, mollusc and seasonal vegetables such as onions, parsley, garlic, chilli pepper, tomatoes, carrots, eggplant, white cabbage, cassava, sweet potato, okra and bay leaf. As one can imagine, the quality of the fish and the choice of vegetables are determined by the importance of the event or the degree of affection one has for the guest. Like many traditional dishes, the recipe and techniques are passed down from mother to daughter, from generation to generation. Senegalese are known to eat together, so the ceebu jën is served on a large platter, and eaten with hands. It is associated with the Senegalese teranga or hospitality. Today, there are variations thieb ganaar (thieb with chicken) or thieb yappa (thieb with meat). It is said that the Gullah red rice dish from the Gullah people of the south of the United States may actually have derived from the thieboudienne, suggesting that enslaved Africans took their culinary expertise to the Americas, which is a no-brainer.
If you visit Senegal, or if you ever go to a Senegalese restaurant, try the national dish Thieboudienne, which is now on the UNESCO list of Intangible Cultural Heritage. Enjoy!
Un oiseau qui s’envole de terre et se pose sur une fourmilière est toujours au sol (proverbe Igbo – Nigeria).
A bird that flies off the earth and lands on an anthill is still on the ground (Igbo proverb – Nigeria).
On October 11, 2022, the Smithsonian museum returned 29 Benin Bronzes to the National Commission for Museums and Monuments in Nigeria. This was done in a ceremony at the National Museum of African Art, and held in conjunction with the National Gallery of Art. The bronzes, which were part of the Smithsonian museum’s collection, were stolen from Nigeria during the 1897 British raid on Benin City (Benin City: the Majestic City the British burnt to the ground). The return of these Benin Bronzes is the first return under the Smithsonian’s new ethical returns policy, policy which authorizes Smithsonian museums to return collections to the community of origin based on ethical considerations, such as the manner and circumstances in which the items were originally acquired. In my eyes, this Smithsonian ethical returns policy sounds more like the thief finding lexicon and grammar to explain its theft and the reason why it is hard for him to return the loot, or rather the reason why he needs to hold onto the loot. As always, the question remains: why now? Are the Western museums really going to deplete their museums from attractions that generate millions of dollars yearly? And then the even bigger question: how many Benin Bronzes are there, and should we applaud the return of 1 here, 2 there, or 29 here?
As a recap, on February 1897, an expeditionary force of 1,200 British soldiers and African auxiliaries, known as the Punitive expedition of 1897, captured, burned, and looted the city of Benin, bringing an end to the West African Kingdom of Benin. During the conquering and burning of the city, most of the country’s treasured art, over 3,000 pieces of art work, including the Benin Bronzes, were either destroyed, looted or dispersed; see Benin City: the Majestic City the British burnt to the ground.
So, according to C. Huera, 2,400 of Benin artworks including Bronzes, ivories, and more, are held in museums around the world, even though over 3000 were carried back to Europe in 1897. Of those, only 50 are in Nigeria. Today, there are over 900 objects from the historic Kingdom of Benin in the British Museum‘s collection alone. Around 1950-1951, the British Museum sold, exchanged, donated 26 to the Colony and Protectorate of Nigeria (25) and the government of the Gold Coast (1) to be in their countries’ museums; it was said at the time that these were duplicates of originals still held at the British Museum (which was denied… but who can really confirm? after all, in the 1950s these countries were colonies of the Queen, did it make sense to return originals to mere colonies?). I wonder how many today are part of the Smithsonian Museum, or the Louvre, or the… the list is so long. In view of this, the return of 1 or 2, or even 29 Benin Bronzes, although laudable, can be seen as a token gesture, more than anything else. Plus, after 125 years spent outside of Benin City, who can really tell if the returned Benin Bronzes are the real ones? Also, are the returned Benin Bronzes the major ones, or part of the backup, you know the ones that never get exposed? Lastly, I hope the Benin people, and the people of Nigeria as a whole, have put in place great security systems and a loyal patriotic circle of trust so that the returned Benin Bronzes will never again leave the homeland!
L’orphelin a Dieu pour père (Proverbe Mossi – Burkina Faso)
The orphan has God as father (Mossi proverb – Burkina Faso)
The coup d’etat which just happened a little over 2 weeks ago in Burkina Faso on September 30, 2022, marks the need for Burkinabe and Africans in general to be in charge of their own destinies. We have the land, we have the resources, we should be in charge of our own destiny. We can no longer be ‘partners’ (more like slaves) to a master (France and the West) which takes all our resources while leaving us dirt poor. We deserve dignity, and are going to reclaim our territories, in the case of Burkina Faso or Mali, territories stolen by terrorists armed by foreign powers; we are going to reclaim our resources, and more importantly reclaim our lives, and our futures. As we mark the 35th anniversary since the murder of Thomas Sankara, president of the Faso, his widow Mariam Sankara gave a speech which can be found in its entirety on ThomasSankara.net. I have translated parts of it. Enjoy!
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The date of April 6, 2022 will remain engraved in the history of our country as an important moment during which the justice of Burkina Faso sanctioned the assassins of President Thomas Sankara and his 12 companions in misfortune (Verdict Guilty: Blaise Compaoré Guilty of the Murder of Thomas Sankara).
Once again, I would like to thank you all for your support before and during this first part of the trial. My thanks go to the family lawyers, to the organizers of the “fight against impunity, justice for Thomas Sankara” campaign, to militant Africa in general, to the associations of Burkina, to the Diaspora, to the people of Burkina Faso and to the friends from Burkina Faso.
However, we must know that our struggle is not over. …
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.. Burkina, as we all know, is going through a serious period in its history due to the destabilization imposed on it by terrorists supported by shadow forces. These forces want to wipe our country off the map of the world. This project is unacceptable.
We must all opt for the support of our security forces, the families of the victims and those displaced by war, who number in the thousands.
Admittedly, we must rely on our own strengths, but it is imperative that we call on honest and credible partners, if necessary.
May Burkinabè patriotism serve as a compass for the final victory against terrorism, for social cohesion and for the prosperity of our country.
Fatherland or death, we will win!
Mariam Sankara, Montpellier 15 October 2022
African Heritage 