Kemet1luv's article


We know hearts are breaking all over the world at this news, but we are happy to report Actor Idris Elba and longtime model girlfriend Sabrina Dhowre have officially tied the knot. The couple wed in an elegant ceremony held in Marrakesh, Morocco, showing the world that black love is still alive and well!

The beautiful ebony couple has planned to spread out their wedding celebration over three days. A day before the ceremony, they hosted a “colors of the Souk”-themed dinner, held at the luxurious Amanjena hotel. The gorgeous couple exchanged vows at the Ksar Char Bagh hotel, and according to schedule guest will be attending an all-white party today (April 27th), held at the Mandarin Oriental hotel.

For the big day, the bride, wore a custom white dress by Vera Wang to the ceremony, and Elba arrived as a dapper groom in a suit designed by the London-based African label Ozwald Boateng.

As for the entertainment, it's unknown whether or not Elba jumped into the DJ booth, as he’s known to do, but more likely, he outsourced that duty. The guest list has also yet to be revealed, although it has been reported that the night before wedding, at a private dinner the entertainment included "camels and fire dancers and dancing."


The Black community rallied behind 'Justice for Stephon Clark', but what is your opinion about Stephon Clark and His Asian Girlfriend's apparent Hatred for Black Women?

Stephon Clark, the unarmed black man who was gunned down by police while allegedly breaking into cars in Sacramento, was apparently a self-hating man whose Asian girlfriend shared his hatred for black women publicly via their Twitter accounts.

Last year a tweeter user by the name @Eatmorefruitz found Clark's and his girlfriend's hateful & racist tweets and had this to say:

"Black Women here is what #StephonClark thought about you. Stop marching/protesting for this fool that did not care about you. He would NOT have done the same for you. #BlackWomenMatter".

"Here is a tweet #StephonClark's Asian babymama posted & laughed at regarding Black Babies and another tweet she wrote about Black Women," the user tweeted on Thursday. "She also loves using the N-word. Notice that #StephonClark cosigned the tweet about Black Babies. His twitter was @zoewoodz."

The user posted tweets allegedly written by Salena Manni, Clark's girlfriend, which reads: "This nigga said "I don't want no black baby. I'm already black. I don't need no black baby".

A user with the Twitter handle @zoewoodz replied: "on God," alongside a "100" emoji.

User @Eatmorefruitz also went to make the following statements via Twitter:

"So let's recap, #StephonClark had a racist babymama(whose racism he cosigned), had a string of anti black woman tweets and didn't even care enough to show support for #blacklivesmatter , but now that it happened to him we're supposed to care? Nah."

A burgeoning generation of cancerous rappers are spitting bleak, hedonistic rhymes about prescription pills, loveless sex and premature death, and their presence on the charts swells week after week. In an effort to expose the poisonous nature of these so-called ‘artist’ and their destructive relationship with the black community this article will focus on the inglorious bastard 21 Savage, who’s LP album ‘Issa’ reached No.2 on the charts with toxic tracks that advise “numb the pain with the money”, and “they killed one, we gon' kill five, nigga” opens up questions about the ethics of enjoying music that revels in violence against black people, and spreads like a virus  is what former President Barrack Obama calls, “toxic masculinity.”

Comparing rappers like 21 Savage with other rap chart-toppers such as rapper Kendrick Lamar and Talib Kweli, is reminiscent of the 1990s distinction between the “conscious”, socially aware rap of KRS-One and Public Enemy and its “gangsta” half-brotha, characterized by acts such NWA, with their grim yet vivid narratives of gunplay and crime, has fallen into a dangerous grey area of entertainment versus blatant disrespect for black life, and the obsession with crime as a way out the hood.

So why are wack MC’s such as 21 Savage diving into hopeless, degenerate rhymes? Nihilism suggests that 21 Savage finds pleasure, in meaningless violence, murder, and drug dealing as an illusory world of self-destruction. Any person that subjectively analysis 21 Savage’s music can see that he is a proponent, and avid promoter of anti-black ether, that exacerbates the western world’s obsession with black criminality. Nihilism and negativity is front and center in 21 Savage’s celebratory murderous lyrics.

Even before his Super Bowl weekend arrest in Atlanta, were Atlanta police say the rapper, whose real name is Shéyaa Bin Abraham-Joseph, was recklessly driving a car with a loaded gun in the glove compartment,  21 Savage had profited greatly from his image of stereotypically black criminality, rambunctiousness and rebelliousness. His music which has excited his sold out concerts with a majority white audience cheering him on, is laced with perverse lyrics of infidelity, and killing of "niggas", is the main event. His loyal fan base, a mixture of mostly teenagers, suburban white kids, and college students, are entertained and motivated by his rags to riches stories, and hood proverbs about selling drugs, stealing, and killing his way to the top,  but never to the point of them wanting to solve the issues plaguing the black community. 

After closely going through 21 Savages entire discography of destructive and poisonous records, he calls “art”, here is a brief breakdown of lyrics from his various projects from 2015 to present:


“Cooking up dope in Givenchys, all my niggas counting benjis

Pull up on you with the sticks nigga, we gon' handle business”21 Savage (Song - Skirtt Skirtt, 2015)

“I fuck on your bitch then I skirt, we pull up and murder and skirt

They niggas they know I'm berzerk, I keep it up under my shirt” 21 Savage (Song – Skirtt Skirtt, 2015)

“My nigga we flipping that work, we jug and remixing that work

Lil bitty bitch wanna flirt, this lil bitty bitch wanna flirt

“I'm fucking this bitch for a perc, I'm fucking this bitch for a perc”21 Savage (Song – Skirtt Skirtt, 2015)

"I fucked a nigga's bitch

I fucked another nigga's bitch

When you gettin money you can fuck a nigga's bitch”21 Savage (Song – Pimp, 2015)

“You know it's hard out here for a pimp

When you tryna get this money for a brick”21 Savage (Song – Pimp, 2015)

“Take a nigga's shit you better take a nigga's shit

I just took a nigga's shit and flooded out my wrist”21 Savage (Song –Pimp, 2015)

“Gucci store, a hundred thou', that's just in a day

Always cheatin', I'm a dog, think I need a cage”21 Savage (Song – Gang, 2015)

Bitch you better suck a dick or you gotta dip

I got real shooters 'round me, they gone fucking flip” 21 Savage (Song – Picky, 2015)

“I fucked her on camera

The bitch was embarrassed

I gave her a molly

She talking to Scotty” 21 Savage (Song – Slaughter Ya Daughter, 2015)

“I'm in the kitchen cooking crack like its bacon, these pussy ass rappers they be faking

I'm 21 Savage ain't no faking, AK-47 get the shaking”21 Savage (Song – Drip, 2015)

The last time I got pulled over, they tried to DU and I me

Don't giva a fuck about my probation I'm still Drinkin And Driving”21 Savage (Song – Drinkin & Driving, 2015)

“I'm drinkin and driving, got molly on molly

Taking these pain killers, they fill up my body

They fill up my body”21 Savage (Song - Drinkin & Driving, 2015)

“I got them bricks, but used to be Nickel and dimeing

You pussy niggas start dying

You pussy niggas start dying

You pussy niggas start dying

You pussy niggas start dying”21 Savage (Song – Start Dying, 2015)

“I'm pourin' syrup in my double cup

She asked to hit my cup

Told that bitch she hit my double cup

She gotta let me fuck”21 Savage (Song – Fuckin Niggaz Bitches, 2015)

“I just hit a million dollar lick, Million dollar shit

I just robbed a Migo for his bricks now I'm serving bricks” 21 Savage (Song – Million Dollar Lick, 2015)

“Whip that baking soda and go buy a range then

I'm seeing double, 'bout to fuck a nigga's main”21 Savage (Song – Seeing Double, 2015)

“Ridin' round the city with a hundred pounds

Ridin' through your hood with a hundred rounds”21 Savage (Song – Woah, 2015)

“I'm a street nigga, yeah I'm famous

I'm a rapper, nigga, and I'm gangbangin”21 Savage (Song – Famous, 2017)

“Wet your mama's house, wet your grandma's house,

 keep shootin' until somebody die”21 Savage (Song – No Heart, 2016)

“Wanna see a body, nigga? Get you killed dog 

Wanna tweet about me, nigga? Get you killed dog”21 Savage (Song – Bank Account, 2017)

“Spray your block down, we not really with that ruh-rah shit

Glock cocked now, I don't really give no fuck 'bout who I hit”21 Savage (Song- Bank Account, 2017)

Go against the gang, that's like suicide, dog

Walk ups only when I'm shooting a drive, dog

We woke the neighbors up, at first the street was quiet, dog”21 Savage (Song – Close my eyes, 2017)

“Have you ever did a real homicide, nigga?

Have you ever made a nigga mama cry, nigga?

Do or die, nigga, gotta do or die, nigga

If you ain't the one doing it, you gon' die, nigga”21 Savage (Song – Close my eyes, 2017)

“Yeah lil' bitch, yeah

Know what goin' on lil' bitch, yeah

Big dawg, lil' bitch

Yeah come suck a big dick, yeah”21 Savage (Song – Bad Business, 2017)

Savage 'round killers nigga, oh shit

Percocets and lean, that's my dosage

I heard you got them bags, get your door kicked”21 Savage (Song – Bad Business, 2017)

Stab a nigga up, this that Shawshank Redemption

Bitch, I send hits, I don't walk 'round with tension

Got a island girl and she come from St. Vincent

Pull up with a choppers, nigga started running, not flinching”21 Savage (Song – Baby girl, 2017)

“Crack inside my grandmas sofa

Sunday, family coming over

Move the crack behind the toaster

Carry pistols with no holsters”21 Savage (Song – Thug Life, 2017)

“Nigga, I'ma pull up at yo bitch house

Fuck a niggas bitch to get a kick out it

Nigga pop percs, 'gone get a kick out it

Drinking on syrup with my dick out”21 Savage ( Song – Thug Life, 2017)

“Numb the pain with the money and ride 'round with that Tommy

And I put it in her stomach and I made that lil' bitch ride me”21 Savage (Song – Numb, 2017)

“Hit 'em in the face, 'fore you turn state

Gotta beat the case, we gon' fuck your bae

We gon' beat her face” 21 Savage (Song – Dead people, 2017)

“I got a Glock and it don't jam, I blast niggas

You a lovey dovey buy a ring nigga

I'm the type to pass her to the team, nigga”21 Savage (Song – Money Convo, 2017)

“You a fake gangsta, you ain't ever shot nobody

I don't wanna hear them stories 'bout them fake bodies

Young Savage send a hit like John Gotti”21 Savage (Song – Money Convo, 2017)

“Fuck around and get robbed 'round me

Chain snatched

Watch snatched, don't get it back (get it)

Chopper on you

Wrong move, get hit in the back”21 Savage (Song – Whole lot, 2017)

“How many niggas you shot? (A lot)”21 Savage (Song – A lot, 2018)

“You can get beats by Dre

You can get hit by K (AK-47)

K hit you, that's your last day

Glock 27, that's bae”21 Savage (Song – Break da law, 2018)

“Ass and titties, ass and titties

Ass and titties, he throw money, twenties

Ass and titties” 21 Savage (Song –a&t, 2018)

“Savage, why you always rappin' 'bout guns for?

'Cause, bitch, I fell in love with the gun smoke”21 Savage (Song – Gun Smoke, 2018)

“I don't need no shooter, everybody know I pop mine

I'm at Crucial on stage with a Glock 9

I keep one in the head, I ain't got time to cock mine

Murder Gang, nigga, I'm redder than a stop sign”21 Savage (Song – Gun Smoke, 2018)

“I think I am 'cause I just fucked that nigga bitch, huh

I swear to god my deal worth seven figures, not six, huh

You think you hard, you wanna get shot all up in yo' shit, huh?”21 Savage (Song – Gun Smoke, 2018)

“1.5 (1.5), on the ride

Niggas die when we slide

Draw the line pick a side

Ain't no switchin' on my guys (On the gang)

1.5 on the ride Niggas die when we slide”21 Savage (Song – 1.5, 2018)

“Flippin' bricks in the loft at night

Told her Get what you want, I swipe

Hoppin' in the Lambo', brains open

My chain soakin', Codeine in my vein, I'm strokin”21 Savage (Song – 1.5, 2018)

“Murder with the .45, murder with the nine

Murdering that bitch, put that dick up in her spine”21 Savage (Song – Good Day, 2018)

“Got the bull for 50 things, now he wanna kill me now

50 drums, air his mammy house, do he feel me now?

Left his kinfolk full of leaks, in the street we play for keeps

Closed casket I aimed for his head, shot him in his teeth”21 Savage (Song – Good day, 2018)

“I'm hangin' with killers, serial

Still in the hood eatin' cereal”21 Savage (Song – Pad lock, 2018)

“Bodybag a nigga ass, throw his body in the trash

I'm a young trap ass, strapped-ass, no time for the yap ass

Get a nigga clapped ass, Zone 6, ride around with it in my lap ass

Leave your man's brain in your motherfuckin' lap ass nigga”21 Savage (Song – 4L, 2018)

There’s rarely an in-between when it comes to the never ending debate of the Pit Bulls’ place in society. But how exactly did Pit Bulls go from being “America’s Dog”, the SAVAGE dog of the slave owner, and slave catcher at the turn of the 20th century to one of the most beloved K9's in Black American households in the past few decades?

The American Pit Bull is a purebred dog that finds its history rooted in the now extinct Old English Terriers, and the Old English Bulldogs, which were both bred together to produce a dog that combined gameness, strength, and athleticism. These dogs named Bulls and Terriers were bred in the British Isles, and arrived in the United States in the late nineteenth century, where they became the direct ancestors of the American Pit Bull. In the United Kingdom, Bull-and-terriers were used in blood sports such as bull baiting and bear baiting. Upon arrival in America, the American Pit Bull, highly intelligent, short haired dog, was the MOST OFTEN chosen to fill the role of companion dog for slave owners, and savage hunters of the ‘run-away’ slave catchers. 


Pit Bulls, a medium sized dog, also bred as Bull mastiffs, a larger version, were referred to by slave catchers as ‘Dog Men’,  were one of the most diabolical weapons used on enslaved Africans in America. Slave owners/Masters and catchers trained these beast to hunt bears and runaway slaves alike. Locate, alert, maul, and contain tactics were often used on our ancestors. Sadistic slave catchers would sometimes reward these savage killer dogs during a hunt, catchers would instruct the dog to attackt the abdomens of the runaway slaves, and eat his/her stomach flesh; this method of reward was particularly rewarding when attacking pregnant escaped slaves. 


During the 19th century the Southern states of America managed there Slave Empire with extreme brutality, the mere use of chattel slavery on the worlds African populations and indigenous people proved to be highly profitable, and equally polarizing. The enslaved people of the southern American states particularly were forced to negotiate with wild beast when trying to escape bondage. The wildlife that proliferated throughout much of the south, particularly in the swamps found throughout the region, meant that running away entailed more than simply avoiding catchers and vile masters.  Indeed, runaway enslaved people, often labeled ‘fugitives’ consistently noted the multiple dangers.  One in particular was Solomon Northup, a famous former slave, gave this account of his escape into a Louisianan swamp:

‘For thirty or forty miles it is without habitants, save wild beasts – the bear, the wild-cat, the tiger, and great slimy reptiles, that are crawling through it everywhere.  I staggered on, fearing every instant I should feel the dreadful sting of the moccasin, or be crushed within the jaws of some disturbed alligator.  The dread of them now almost equaled the fear of the pursuing hounds’ [Twelve Years a Slave, edited by Sue Eakin and Joseph Logsdon (1968), 103-104].’

Despite the many obstacles faced in his pursuit of freedom, the wild creatures still did not frighten him as much as the pursuing ‘hounds’. Interviews of many former slaves in the 1930s reiterate the fact that, despite the numerous threats from wild southern animals, it was the use of trained dogs, mainly the Pit Bull that most frightened them.

Former slaves claimed that masters, and professional slave catchers would use ‘savage dogs, trained to hunt and follow the track of the poor colored fugitive’ [William J. B Anderson, Life and Narrative of William J. Anderson, Twenty-four Years a Slave (1857), 48]. Further accounts from slave-owners suggest that the fears of the enslaved people, were not far off. According to Bennett H. Barrow diary, one slaveholder from Louisiana, frequently mentioned the importance of dogs in capturing runaways, as well as the terrible violence they could inflict: ‘hunting Ruffins Boy Henry, came across Williams runaway caught him dogs nearly et his legs off, near killing him’.  [Diary, Mss. 2978, Louisiana and Lower Mississippi Valley Collections, LSU Libraries, Baton Rouge, La, 440]. 

The Psychotic American slave owners/masters had such faith in using specially breed dogs to root out runaways, particularly the more dangerous groups or “maroons”, was recognized by other former slaves who stated that ‘masters would be afraid to go hunt them without dogs’ [George P. Rawick (ed) The American Slave, Vol. 9, (1972), 102].  Dogs played a significant role in the repressive machinery of bondage and they were admired by whites and dreaded by enslaved people.  As one ex-slave stated: ‘if the colored folks had started an uprising the white folks would have set the hounds on us and killed us’ [Rawick (ed.), The American Slave, Vol. 8, (1972) 227].

Enslaved Africans were not simply struck dead with fear in the face of the Pit Bull, runaways would plan their escapes with the dogs in mind and had different tactics to avoid them.  Ex-slaves recalled attempts to make the dogs ‘los’ de scent’ in various different ways  [John W. Blassingame, Slave Testimony (1977), 608].  Another ex-slave, recalling slave life, noted that ‘Sam greased his feet with rabbit-grease, and that kept the dogs from him. Aunt Jane said to me that she did not know what Sam used, but it looked like Sam could go off and stay as long as he wanted when the white folks got after him’ [Octavia V. Rogers Albert, The House of Bondage (1890), 22*].  Another former slave remembered instead how her father would ‘wade in water’ so ‘dey [the dogs] can’t track him’. [Rawick (ed.), The American Slave, Supplement, Series 2, Vol. 4, (1977), 45].

Not all of our enslaved ancestors struggled to avoid the savage Pit Bulls, choosing to confront these beast instead.  On ex-slave noted, ‘Dey had to keep knives from Pappy or when dem dogs cotch him he would jus’ cut ‘em up so dey would die’ (Rawick, The American Slave, Vol.12 (1972), 309-10). Barrow’s diary also collaborated these accounts, [p.348]: ‘Mr Turnbulls negros are cutting up a great many shines – 16 ran off & have defied him – are well armed killed two of his dogs while in pursuit of them’.

Despite the undeniable ferocity and tenacity of the Pit Bull, suggestions that ‘the slave is obliged too often to yield and be torn by the savage dogs who gratify the vengeful dispositions of the masters’ do not do justice to the scale of conflict between runaways and dogs [Anderson, Life and Narrative, 48].  

One tale of pursuit by dogs has it that a slave who constantly attempted escapes simply ‘bit a dog’s foot off.  They asked him why he did that and he said the dog bit him and he bit him back’ [George P. Rawick (ed.), The American Slave, Vol. 9, (1972), 38].

It is evident that the Pit Bull, a.k.a ‘Dog Men’ played a significant role in the repressive regime of slavery. Owners and patrollers marveled at the ingenuity and ferocity of the dogs themselves [Barrow, Diary, 378].  

Our ancestors feared the savage attacks and relentless pursuit of these beast, but also fought back and factored Pit Bulls into their escape plans. This is obviously not to say that Pit Bulls and enslaved people were always pitted against one another; enslaved people could sometimes forge friendly relations with the dogs, and sometimes used them in their escape, or appreciate their role in hunting. 

Yet despite this, the role of the Pit Bull in maintaining slavery was well known and the tale of a so-called emancipation that went neatly underscores how integral slaves saw Pit Bulls were to the slave system that oppressed them, and terrorized them AND HISTORIANS, AND OTHERS SHOULD TOO!

When it comes to black history, primarily it's roots in Kemet and the Nile valley region, there are many scholars to choose from, so narrowing it down to the 'Top 5' is nearly impossible. Black history spans across continents, and centuries. It is so rich and intriguing that there are tons of black scholars uncovering new enthralling stories and truths about black history all the time. Our list is comprised of some of the most fascinating and brilliant minds of Kemetic Science and Scholarship as of 2018. To comprise our list, we considered the scholars current 'body of work', which includes - Social/Political Agendas, Economic/Education Agendas, 2017-18 Lecture tours, Books published, Articles published, Interview content, and total Digital/Web presents... ENJOY!


Runoko Rashidi is an Anthropologist and historian with a major focus on what he calls the "Global African Presence- that is, Africans outside Africa before and after enslavement." Runoko the author & editor of 18 books, the most recent of which are 'My Global Journeys in Search of the African Presence' & 'Assata-Garvey and Me: A Global AAfrican Journey for Children' in 2017. His other works includes the'African Presence in Early Asia', co-edited by Dr. Ivan Van Sertima. Four of Runoko's books have been printed in French. 

As a traveler and researcher Dr. Runoko has visited 120 countries. As a lecturer and presenter, he has spoken in sixty-five countries. Throughout his remarkable career Runoko has worked with and under some of the most distinguished scholars of our generation, including Ivan Van Sertima, John Henrik Clarke, Asa G. Hillard, Edward Scobie, John G. Jackson, and Dr. Yosef Ben Jochannan.

Rashidi's illustrious career includes many recognition's from around the world, Rashidi was awarded an Honorary Doctorate degree by the Amen-Ra Theological Seminary in Los Angeles, CA. In 1999, he was the keynote speaker at the International Reunion of the African Family in Venezuela, and was also the first keynote speaker at the First Global Black Nationalities Conference in Osogbo, Nigeria.

Today, Runoko Rashidi is pursuing a major work on the African presence in the museums of the world. Rashidi serves as the Traveling Ambassador for Marcus Garvey's Universal Negro Improvement Association (UNIA) and African Communities League. Rashidi is still a masterful tour leader and continues to take groups to Egypt/Kemet, India, Australia, Fiji, Turkey, Jordan, Brazil, Ghana, Togo, Benin, Cameroon, Gambia, France, Morocco, Spain, and beyond.


Anthony T. Browder is an author and publisher of 6 books used in classrooms across the world., including the classics 'From the Browder Files', and 'Nile Valley Contributions to Civilization'. Browder is also a cultural historian, an artist, and an education consultant. He is a graduate of Howard University's College of Fine Arts and has lectured extensively throughout the United States, Africa, Caribbean, Mexico, Japan and Europe, on issues related to African  and African American History and Cultural. 

Browder has traveled to Egypt/Kemet 54 times since 1980 and is currently director of the ASA Restoration Project, which is funding the excavation and restoration of the 25th dynasty tomb of Karakhamun in Luxor, Egypt. Browder is also the founder and director of IKG Cultural Resource Center and has devoted 30 years researching ancient Egyptian/Kemetic history, science, philosophy, and culture.  

Today, Anthony Browder is the first African American to fund and coordinate an

archeological dig in Egypt and has conducted 23 archaeological missions to

Egypt/Kemet since 2009. The blazing intellectual scholar Browder continues to 

sponsor lectures, seminars, and cultural field trips of Washington D.C., continues to publish research, and continues to conduct study tours to Egypt/Kemet, West Africa, South Africa, and Mexico.


Ashra Kwesi is a world renowned historian and lecturer on ancient African history and religion. He has revealed firsthand information from the ancient temples, tombs, and papyrus papers recorded when African people were teachers of the world. Brother Kwesi brings a wealth of information and a powerful delivery, based on over 3 decades of study and tour experience in the African Nile Valley. He spent 14 years as an assistant to the noted Kemetologist, and Master teacher, Dr. Yosef Ben Jochannan. 

Brother Kwesi has performed extensive historical research on location at the

temples and tombs of Eygpt/Kemet. His wide-ranging study has taken him to

Ethiopia, Sudan, Kenya, and Ghana. Additionally, he has documented mind

blowing information on African Nile Valley history at the Louvre Museum in

Paris, France, the British Museum in London, England, and the Metropolitan in New York.

Today, the dynamic speaker Kwesi has continued his lecture tour of

universities and organizations in Africa, Great Britain,Japan, throughout the

Caribbean and in the United States. He also continues to appear on numerous

television and radio programs. Most recently Kwesi presented his findings on

ancient Kush at Addis Ababa University in Ethiopia, the former palace of Emperor

Haile Selassie. Ashra Kwesi is President of Kemet Nu Productions, and tour

leader for "Know Thyself" educational tours of Eygpt and Ethiopia.


Ayo H. Kimathi a.k.a. the "Irritated Genie of Soufeese", as he is known as on the lecture tour, is a self-proclaimed 21st-century Black freedom-fighter. He is an outspoken Black activist and international lecturer who focuses on black racial survival and helping African people avert genocide in the 21st-century. Born & raised in Southeast Washington D.C., it was here that Kimathi acquired a deep interest in Black history and racial politics. He is most known for his opposition to homosexuality and pedophilia in the Black world community and his openly expressed animus towards white supremacy.  

Kimathi began his activist career in 1994 with a locally based Washington D.C. Black community group called 'Positive Kemetic Visions' (PKV). This group was most known for taking a public position against homosexuality, pedophilia, and poor behavioral standards in the Black community. In 2005 Kimathi self-published a book entitled, 'War on the Horizon - Black Resistance to the white-sex Assault'.  

In 2015, Kimathi was elected international spokesman of the Straight Black Pride Movement. In the same year, he was officially banned from the country of Bermuda for a lecture he did stating among other things that, "Black men should only date and marry Black women." Based on his adament stance against homosexuality, interracial dating and marriage, and sex, the home Affairs Minister for Bermuda, Michael Fahy, banned Ayo Kimathi from Bermuda for 5 years.

Today, Ayo Kimathi is still one of the most controversial lectures, and adamant defenders of the black family structure. His Kemectic understanding & teachings of MAAT are still evident in his admiration for balance in sexuality, and as his belief in truth in the face of adversity can still witnessed with his numerous boycotts of corporate brands that defile the black family and the worldwide black community. 


Sara Suten Seti is the commanding '7 Star General' of the Black Power Cartel (B.P.C.) Movement for Global African Supremacy. General Seti is a second generation student & disciple of the acclaimed Dr. Yosef Ben Jochannan & Dr. John Henrik Clarke. Born & raised on the streets of Detroit, General Seti in his early years was taken under the wing of his Uncle Piankhi Menkheperra and was introduced to African History, heritage, and Nile valley teachings. Piankhi himself also studied under the Grand Master teacher & Priest Dr. Ben Jochannan for 9 years in Eygpt/Kemet. It was under his uncle Piankhi that General Seti was introduced to Dr. Ben Jochannan & Dr. Clarke. 

With all that he learned, General Seti went into the Detroit Public School System as a Youth Program Coordinator, and established the 'Alkebulanian Three Sixty Rites of Passage System' (2000-2005) at Northern Model High. Over 200 students were initiated into African Manhood & Womanhood rites under Seti's leadership for 5 years.

In 2003, General Seti made his first pilgrimage to Egypt/Kemet under Master Teacher Ashra Kwesi. Seti went on to take 2 more trips in 2004-2005 for a total of 3 trips in 3 years, which after he was raised into the 'Craft of Tehuti'. With all the talent that Seti possessed, his first introduction to the world was through YouTube where Seti set the internet on fire with millions of hits! In just three years, Seti went on to produce 40 DVD lectures and launch several websites.

Today, General Seti is one of the most electrifying and thought provoking teachers of African & Nile valley history on tour. In addition to his lecture tour, he continues to dominate the internet with controversial and intellectual videos, and presentations, that enlighten and motivate revolutionary thought worldwide. He is currently the Undisputed Debate Champion across the web and on stages worldwide.

Membership in the Masonic "Boule" is about Blacks selling out their people for personal gain. The same model applies to whites. Our leaders are also house nigras in a world governed by the Masonic Jewish banking cartel. What passes for "politics" is a "conflict" between two Masonic factions, ultimately a charade. They are all crooks.

Pictured above: Illinois Senator Barack Obama, Archousai, Lisa Grain and Archon David Grain (Sarasota, Florida's Gamma Xi Boulé)

By Lesley Terry


In 1904, the first African -American Greek Secret Society was formed in Philadelphia, by Dr. Henry Minton and five of his colleagues.  The Boule, (an acronym for Sigma Pi Phi) and pronounced "boo-lay"), was formed to bring together a select group of educated Black men and women.

Fashioned after Yale's Skull and Bones, the Boule historically takes pride in having provided leadership and service to Black Americans during the Great Depression, World Wars I and II, and the Civil Rights Movement.  

What could the Boule offer America's Blacks in the early 20th century?  Joining the exclusive secret society offered advancement and perks to select Blacks in return for loyalty to its objectives. 

The upper tenth of Blacks started to live the good life as Boule members, while the majority of ordinary Blacks were disenfranchised.  But what were the Boule's objectives?


The Boule recruits top Blacks in American Society into its ranks.  Today, 5000+ Archons, (male Boule members) and their wives, (Archousais), with 112 chapters, make up the wealthiest group of Black men and women on the planet. "Archon" means "demon" - the kind that like to keep hidden.

But to who does the Boule really serve?  The Satanic (mostly white) global elite!  As long as the Black member conforms to the rules, the riches will be in abundance; if not, down comes the hatchet.  Blackmail is part of the deal.   This Masonic secret society has a pyramid style like all the rest.  The lower ranks are kept from knowing what the upper ranks are doing. 

The early 20th century was a period of reconstruction.  Marcus Garvey's "Back to Africa" Movement was in full swing. Garvey represented genuine Black leadership.  W.E.B. Dubois, founding member of the NYC chapter of the Boule said, "The Boule was created to keep the black professional away from Marcus Garvey". 

The remaking of the House Negro was necessary to institute a group of Blacks who had a vested interest in protecting the Elite White System.   It was about selling out their brothers and sisters for power and money. The majority of Black lawyers, doctors, engineers and accountants were members of this secret club.


According to Bobby Hemmitt, underground Metaphysician and Occultist lecturer, "This Black elite society based on Skull and Bones (Yale) was chosen by the U.S. Government (Illuminati) to run Black neighborhoods."  See hereBobby Hemmitt: Connection between Black people, Secret Societies, and the KKK

Conspiracy Theorist and Futurologist Steve Cokely, had this to say:"Anywhere there are prominent professional Blacks, chances are they're in the Boule".  Martin Luther King and Jesse Jackson are reported to have been Boule members, among many other high profile, successful and moneyed Blacks such as Barack Obama, Bill Cosby, Al Sharpton  See this: Steve Cokely Exposed The Black Boule

 The members of the Boule pose as Freedom Fighters or Civil Rights Activists on the surface.  In truth, the elite members are operating for personal gain.  The Boule works in concert with their masters in maintaining the grip of Illuminati supremacy on their people.


The Boule is another arm of the nefarious secret societies that recruit, indoctrinate and cull for the dark forces.  Therein are perks galore, power and notoriety all lying in wait for the easily compromised soul. 

This is an ancient story.  The New World Order is The Old World Order.  The elite Blacks of the Boule are culling and controlling their own for a slice of the elite white man's pie.


Like other secret societies, the Boule encourages homosexual trysts as initiation practices.  This must be done to join the ranks.  Bobby Hemmit says, "Any kind of top-notch Negro gets together and they f*ck each other."

These perversions are then cataloged and stored on record.  Later, if needed, these abuses may be used as bargaining tools in the ULTIMATE GAME.  What is the Ultimate Game?  Capturing human souls. 

The enemy may appear to have a white face but it goes much deeper than that.  This is a force cloaked within many facades, personas, fictions and governing powers. 


We, the people, have been handed cultural, political and religious belief systems used to great advantage by these generational Satanists and lying collectives.  

These elite systems promote dissension, division, hatred, bigotry and war.  According to the ruling powers, people are objects that need to be controlled.  Therefore, we have men and women in high places that are soulless and beyond the reach of normal reasoning processes.

We have an ancient enemy with a large collection of demonic assistants.  The evil elite has had a good run.  Though they may be certain skin colors, certain nationalities and creeds, they are apart from you and me.  They have long ago abdicated any and all connections to a shared humanity.

It’s 2018, 154 years since the ‘abolishment of slavery’, and the descendants of the worst atrocity in U.S. and world history, chattel slavery, are still paying taxes to the very system of government that destroyed their way of life. Without ever being repaired in the physical & fiscal form, every year black Americans openly, willingly, and foolishly pay the U.S. government more than $485 Billion in federal & state taxes.

The sum that black Americans pay in total taxes is equal to the entire GDP of the nations of Dubai ($378 billion), Israel ($348 Billion), Poland ($469 Billion), Hong Kong ($334 Billion), and Iran ($427 Billion); this is an absurd and a disproportionate burden on our people, and should be challenged immediately.

Black Americans have never and will never receive the proper representation from paying taxes in a society that rather spend $1 million on a single dog park, yet cuts the federal housing budget by billions for needy families. This is called ‘taxation without representation’. In addition, the unconstitutional establishment of the ‘Internal Revenue Service’ has allowed the U.S. government to use Black tax revenue to fund every wasteful spending venture imaginable.  

The Black American tax-payer has become the personal piggy bank and financiers of white supremacy, and subsequently their own demise.

Although Black Americans live with the highest level of poverty, the lowest earning potential, worst schools, worst judicial system , and poor quality civic services, they still feel compelled to comply with the ‘tax code’ as its written, and continue to voluntarily supply the necessary funding to advance their oppressors white supremacy agendas.

Within the past 10 years Black American tax-payers have paid enough in state & federal taxes to pay-in-full for every war the United States has fought in the last 150 years.

Many Black Americans have no understanding of the history of black taxation in the U.S., and have been taught that freed black slaves received reparations in the form of ’40 acres of land & a mule’, some were even taught that Blacks who were not slaves largely enjoyed the same set of rights and privileges as their White counterparts until Jim Crow. Both of these beliefs are incorrect.

To provide the proper historic context for the discussion of the taxation of Blacks in America we must review the prevalent public perception of so-called ‘free Blacks’ through the lens of judicial opinions and legislative acts.

Lawmakers & tax collectors often characterized free Blacks as a class unworthy of envy, lazy and incapable of self-care, destined to live in a state of squalor and degeneracy far below the state of the slave, and fated to create a burden on society as a whole. By the end of the Revolutionary War, lawyers & judges alike openly stated that free Blacks were immoral and posed a danger to societal and economic interests.

These opinions and resulting laws make it clear that slave states and free states regarded free Blacks as an “evil” to be avoided.  The intensity of these beliefs varied from state to state, but they formed the backdrop against which states passed all manner of laws concerning free Black people, including, tax legislation.


John Dickinson’s Letters from a Farmer in Pennsylvania was the most widely read pamphlet in the period leading up to the Revolutionary War. In a series of letters, Dickinson articulated the reasons why the taxes the British imposed on the colonies were unjust. He concluded one of those letters with the following message:

“Those who are taxed without their own consent, given by themselves, or their representatives, are slaves. We are taxed without our own consent, given by ourselves or our representatives. We are therefore—I speak with grief—I speak with indignation—we are slaves.”

The primary purpose of taxation is to raise public revenue. In this regard, the tax policies governing slaves differed little throughout U.S. history. States often made no distinction between the races when taxing personal and real property. This process allowed states to substantially tax holdings of free Blacks without offering any form of representation.

The best example of this unfair taxation and burden on Blacks was the ‘Freedom Tax’. They used the ‘Freedom Tax’ to discourage the growth of the free Black population. Blacks could have their freedom, provided they paid actual taxes in various incarnations. The ‘Freedom Tax’ was a fact of life for free Blacks in most states.

Maryland v. Dorsey - provides an absurd example of unfair taxation of Blacks—Maryland’s first inheritance tax—constituted a freedom tax. Maryland sued the executor of an estate for 2.5 percent of the slaves ‘appraised value.  The Maryland Court of Appeals summarily reiterating slaves’ firm status as property under Maryland law. The court’s characterization of slaves and freed Blacks as property further reiterated the law requiring those who inherited slaves to pay 2.5 percent of the slaves’ appraised value—around $400— today’s equivalent of about $10,000 - to the State within thirteen months or risk losing their property (slave) or  entire estate.

Most slaves were left with burden of paying this tax themselves, or worked to repay their former masters the tax in the fields.

The Maryland court of appeals expounded on the soundness of its holding:

“But is there, in point of fact, any injustice or hardship in this tax? Or, have freed slaves any right to complain of it? We think not. . . .”

Maryland’s inheritance tax was not the only incarnation of a ‘Freedom Tax’. Many municipalities in throughout the United States imposed taxes on free Blacks that they did not impose on Whites. For example, St. Augustine, Florida imposed a $3 tax on all free Black males and a $1.50 tax on all free Black females who stayed in the city for a period of two weeks or longer.

Some states imposed special ‘free Black taxes’. Virginia, for instance, imposed a special tax on free Blacks to raise funds to transplant them to Liberia “as soon as practicably possible.” In addition to taxing freedom, this tax actively sought to fund the forced removal of free Blacks from the state.

The ‘Poll Tax’ was the most direct freedom tax states imposed. The Poll tax was not directly tied to the act of voting. Poll taxes—also known as a head and capitation taxes—are simply fixed taxes levied on each person within a jurisdiction. Poll taxes were a flat income tax of sorts—if you resided in the state, county, or municipality that imposed the tax, you had to pay it.

Well before the Fourteenth Amendment rendered the practice unconstitutional, states routinely levied poll taxes on their inhabitants in an unequal manner based on race. For example, Alabama’s 1852 Poll tax established the following rates:

• “On every white male inhabitant between the ages of twenty-one and forty-five years; fifty cents.

• “On every male free negro between twenty-one and fifty years of age; two dollars.

• “On every female free negroe between twenty-one and Forty-five years of age; one dollar.”

And Mississippi levied similar poll taxes:

• “A poll tax of forty cents on each free white male person, between the ages of twenty-one and fifty years.

• “A poll tax of one dollar on every free, colored male person, between the ages of twenty-one and fifty years.”

To add insult to injury, some free Blacks who failed to pay taxes became quasi-slaves through states’ debt collection schemes. Taking a cue from slave states, the sheriff could force individuals who did not pay these taxes to work on the highways to pay the taxes.

Other states enforced a ‘School Tax’ which forced newly freed Black slaves to pay a tax in order to attend segregated ‘Blacks only schools’.  Black schools were commonly found in the most deplorable condition, often lacking a roof atop its school house’s, and books to read. Ohio, the Free State with the largest Black population outside of New England and the Mid-Atlantic, initially gave free Blacks a partial exemption from the school tax.

In 1847, Illinois made special provisions to return the school taxes taken from free Blacks. And in 1851, Iowa exempted all of the property belonging to free Blacks “from taxation for school purposes.” Indiana exempted free Blacks from paying school taxes in 1853. Kansas did not exempt free Blacks from paying school taxes, but it specified that any taxes collected from free Blacks should be used to educate the children of free Blacks.


In 1780 a group of free Blacks from Massachusetts petitioned the state’s House of Representatives to be exempt from paying poll and property taxes. They mentioned several reasons why such an exemption would be expedient, but a strong undercurrent of “no taxation without representation” ran throughout the petition:

“The petition of several poor negroes and mulattoes, who are inhabitants of the town of Dartmouth, humbly showeth:

That we being chiefly of the African extract, and by reason of long bondage and hard slavery, we have been deprived of enjoying the profits of our labor or the advantage of inheriting estates from our parents, as our neighbors the white people do, having some of us not long enjoyed our own freedom; yet of late, contrary to the invariable custom and practice of the country, we have been, and now are, taxed both in our polls and that small pittance of estate which, through much hard labor and industry, we have got together to sustain ourselves and families with all. We apprehend it, therefore, to be hard usage, and will doubtless (if continued) reduce us to a state of beggary, whereby we shall become a burthen to others, if not timely prevented by the interposition of your justice and power.

Your petitioners further show, that we apprehend ourselves to be aggrieved, in that, while we are not allowed the privilege of freemen of the State, having no vote or influence in the election of those that tax us, yet many of our color (as is well known) have cheerfully entered the field of battle in the defense of the common cause, and that (as we conceive) against a similar exertion of power (in regard to taxation) too well known to need a recital in this place.

We most humble request, therefore, that you would take our unhappy case into your serious consideration, and, in your wisdom and power, grant us relief from taxation, while under our present depressed circumstances . . . .”

This petition was unsuccessful—the racist white supremacist in the House of Representatives took no actions to exempt either the petitioners or free Blacks as a class from taxation.

Although in 1815 a group of property-owning free Blacks filed a similar petition with Connecticut’s general assembly. Like the Massachusetts petitioners, these men DID NOT ask for the right to vote. Instead, they sought a TAX EXEMPTION, again appealing to the revolutionary mantra of “no taxation without representation.” Additional groups of Connecticut free Blacks filed similar petitions, and the state finally exempted the property of free persons of color from taxation in 1844.

These petitions did not enjoy unanimous support within the Black community. ‘The Colored American’, a New York newspaper run by free Blacks, ran an editorial criticizing Rhode Island’s Blacks for their successful petition to be relieved of taxation if the state would not extend the right to vote to them. The editorial characterized the move as “bad policy, calculated most successfully to defeat their objective” of obtaining the legal right to vote.  It expressed the view that exempting Blacks from taxation provided Whites “with a pretense to withhold . . . the elective franchise.” The paper feared that Whites would make the following argument:

“Why, we have released them from taxation as an offset, at their request; what more do they want? They ought to be satisfied.”

There has not been a successful Black tax rebellion since...


To paraphrase the classic white law maker, Blacks in America were and are still considered ‘idle beings’, incapable of earning a living, and a burden on the state... Since the white supremacist law maker has openly admitted on record that the taxing blacks would result in an imagined unequal burden on the State, then, why not immediately provide 'tax exempt status' to ALL Black Americans and their estates??? 

For states deciding whether to impose additional taxes on black Americans today is not a difficult task. Under the current system of white supremacy economically handicapping Blacks feeds the popular narrative that blacks need assistance to feed, cloth, and house themselves; blacks struggle to obtain these necessities. And in a purely economic sense, this is partly true throughout much of the United States given the fact that the average black worker earns significantly less than his White counterpart.

Based on this data (Click here for additional Data), the average Black worker would need a substantial amount of wealth to pay taxes at its current level and still live a comfortable life; or even expect to catch up with the average white workers quality of life.

If current income levels and tax rates remain the same for blacks, and taxes paid by black Americans to the U.S. government were solely used to take care of the needs of blacks, the government would be able to pay for all of the services that Black Americans use, and still have an additional surplus of $35 Billion dollars each year to fund the education of 8 million school age black children from k-12th grade.

U.S. Budget vs. Race Use of Government Services (2014):

Social Security - Whites Use 84.07% (of total budget) or $1060.96 Billion

Medicare - Whites Use 76% (of total budget) or $383.90 Billion

Medicaid - Whites Use 39.06% (of total budget) or $185.93 Billion

Welfare - Whites Use 38.8% (of total budget) or $183.14 Billion

Social Security - Blacks Use 9.31% (of total budget) or $117.5 Billion

MedicareBlacks Use 10% (of total budget) or $50.5 Billion

MedicaidBlacks Use 19.9% (of total budget) or $94.72 Billion

Welfare - Blacks Use 39.8% (of total budget) or $187.86 Billion

The current tax burden that Blacks in America carry each year is crushing our people financially, and should be removed immediately. Consequently providing ‘Tax Exempt’ status to ALL Black Americans who are paying taxes in any capacity, rather local, state, or federal, would provide an immediate form of financial reparations. 

As it stands the current tax burden on the backs of Blacks is more desirable to white Americans, as opposed to an increase in the Black population’s wealth. Since Blacks pay less than 9% of the total taxes collected in the U.S. this sum can be raised easily in other areas of government, and or alleviated. State & federal taxes today do not succeed in truly benefiting Black Americans, but they instead helped slow their financial & social growth. The taxation of Blacks is greatest form of sabotage to the Black community and should be the cornerstone of any future rebellion.

Reference Link for this article CLICK HERE

 Although unknown to the  black community, the American Santa Claus’s history and character derived from the Knights of the KUX KLUX KLANS version of an elder Klans member; known as a "Grand Dragon Klansman. The modern day Santa Claus was created during a stage in the Klan's history of internal restructuring and public relations rebranding. The KKK was preparing to go underground and autonomous to all jurisdictions, they were preparing for physiological warfare; and Santa Claus became the poster child of their charitable movement in the United States.

The image of the ‘American Santa Claus (KLAWS)’  is generally depicted as a fat, jolly, old white-bearded fart wearing a red coat with white fur collar and cuffs, white-fur-cuffed red trousers, and black leather belt and boots; this is nearly the exact same uniform of a Klansman.

This controversial folklore notably derives from St Nicholas (known in Dutch as Sinterklaas, a slave master who arrives by ship to Europe every year with his slaves ‘black Peters’ and gifts for well-behaved white children), merged with the English character ‘Father Christmas’, and further refined by the white supremacist over the early twentieth and late ninetieth century became the English-speaking word as “Santa Claus”.

After the Civil War, whites in America awoke to a new reality, the collective power of black Americans, economically and politically. This new collective power held by blacks was seen as a threat and the newly formed Kux Klux Klan were destined to usurp ALL power away from black citizens. This destructive agenda was implemented in the most violent ways imaginable, through many massacres and murderous riots. The Klan used Santa Claus also known as a "KrisKringle" as their ‘Grand Dragon Santa Claus’. No other massacre shows this bold, absurd use of the KKK's newly imagined Santa than in the ‘Vicksburg Massacre of 1874’.


In the first few years after the Civil War, white Confederate veterans developed the KUX KLUX KLAN, beginning in the northern states; it begin to open chapters throughout the South and attacked black families at their homes, places of business, and openly in the streets.  By the mid-1870s, new white paramilitary groups had arisen in the Deep South, including the 'Red Shirts' in Mississippi, as whites struggled to regain political and social power over the black majority. Elections were marked by violence and fraud as whites worked to suppress black voting power.

Shit hit the fan in August 1874 a black Sheriff, Peter Cosby, was elected in Vicksburg. Letters by a white farmer, and former plantation owner, Mr. Batchelor, detail the preparations of whites for what he described as a "race war", including acquisition of the newest guns,  the Winchester 16 mm.

On December 7, 1874, white men disrupted a black Republican meeting celebrating Cosby's victory and kidnapped him, tortured him, before running him out of town. Sheriff Cosby, advised ALL blacks from rural areas to return home, or find immediate emergency shelter; during this all out race war, and purge, heavily armed whites attacked innocent blacks wherever they found them, murdering them in the streets.

Twenty-first century historians estimates that over 300 black citizens were killed in the city and the surrounding area of Claiborne County. The KKK’s Red Shirts were active in Vicksburg and other Mississippi areas, and black pleas to the federal government for protection fell on deaf ears to then President Ulysses S. Grant. The governor of Mississippi, Adelbert Ames, who had purposefully left the state during the race war eventually, sent a request to Grant for federal troops 5 months after the purge had begin.

That very Christmas season of 1874 in Vicksburg, Mississippi, the ‘Red shirts’ held a huge Santa Klaws parade, organized by the Santa Klaws Klan, they proceeded through the streets of the city, cheered by the white citizens for their victory in the race war. The Santa Klaws chief,a ‘Grand Dragon Santa’ rode through the parade in a four-horse chariot, distributed gifts to the blood thirst white citizenry. The ‘Santa Klaws’ parade came just weeks after the massacre. The ‘Grand Marshal’  of the ‘Santa Klaws’ parade in Vicksburg, Mississippi was ‘Santa’ dressed in the uniform of a ‘Grand Dragon Klansman’, the parade was used by the Klan as a display of white triumph over blacks and a celebration of the end to black economic and political power in Vicksburg. The Klan’s use of Christmas was meant to convey a return to normality and a world of white supremacy.

Following an investigation by congress into the massacre, as reported by the New York Times in 1874, no one was ever prosecuted for the deaths, and ‘The Red Shirts KKK’ and other white insurgent terrorist suppressed voting blacks in large numbers and launched multiple other riots killing many blacks during the elections of 1875.


In the early twentieth century, things had dramatically changed, blacks begin to openly reject and organize against the Klan; and for the new Kux Klux Klan, the goal was respectability and a place in the mainstream of white Protestant politics. During their revival and recruitment of hundreds of thousands of new members in in the 1920’s, the Klan sought to gloss over their terrorist past and themselves  as the voice of the middle class, angry about urbanization, and internal migration by blacks into the northern Klan states in large numbers. The Klan wished to distance itself from the image as violent, murderous terrorist night-riders, who murdered thousands of black men, women, and children, and adopt the image of concerned citizens, serving the community, as the Masons, theLions Club, the Elks, and theRotarians; and to that end the Christmas season was used to show their charitable side.

In Indianapolis, Indiana, the home state of the KKK, during the Christmases of 1922 & 1923 the Klan attracted publicity with their distribution of truckloads of food and clothing to poor families by Santa Claus, including, they were happy to point out, black families. In Atlanta the Klan donated money to the ‘Christmas fund’ for former slaves; in Richmond the contributed to the upkeep of the African American old folks’ home, often bringing  a ‘Grand Dragon Santa Claus’ along for an appearance; in Buffalo, the ‘Protestant Home for Unprotected Children’ received warm clothing for 150 kids, the Times printed a photograph showing hooded Klansmen and their Grand Dragon Santa Claus, presenting an elderly black couple with a radio. In Detroit  and SALT Lake City masked Santas opened many of the Klans Christmas rallies, and parades. Masked Santas were also used for collecting money for Kux Klux Klan Charities… HO HO HO!!!

The Klan’s attempt to make use of Christmas and Santa Claus as an effective public relations tool continued into the late 1920’s & 1930’s, and in 1933 their bid to erect a burning cross at the Columbus, Ohio, Christmas display erupted into controversy, leading to a court decision that protected the Kux Klux Klan’s right to free expression.


The great Civil Rights struggles in the United States during the 1960’s spawned a number of attempts to use Christmas to advance blacks Americans rights. During the Montgomery, Alabama bus boycott  of 1955-1956 lead by the M.L.King. King suggested a boycott og holiday spending in white downtown stores; the money could be saved or given to charity or the Montgomery Improvement Association. Activists learned that threats to the white establishment’s pocketbook were an effective tool, and so was born the “Black Christmas” movement amongst black Christian activist in American cities. At the time, few if any in the black community decorated their homes in support of the young commandos, an NAACP youth group.  

But, in 1968 things begin to change, and after the death of King and various others in the Civil Rights movement the “Black Christmas” movement, although flawed, became corrupted by white influences, politicians, and obscure Klansmen posing as white moderates working from with in the Civil Rights movement to under mind the collective power of blacks as it had been successful in Vicksburg in 1874.

To expand upon the notion of “Black Christmas”, Christmas parades sponsored by the ‘Black Solidarity Committee for Community Improvement’ begin to march through North Carolina the same time as white Christmas Parades; bands played, beauty queens waved from decorated floats, and not to be out done by their Protestant Christian rivals, the Black Church, as corrupt as it is, for the FIRST TIME presented a ‘Black Santa Claus’, a direct variation of the Klans ‘Grand Dragon Santa’ that terrorized the black community for decades, who then proceeded to threw candy to children and sang “Merry Christmas!!!”

The white exploitation and of Christmas & Santa Claus (Klaws) as a tool of white supremacy continues to this day. The very image of Santa and his Klan uniform has been criticized for its racial exclusion and racist historical past in the Netherlands and Spain.  Today, however, Santa has achieved a sort of respectability,  recognized on American postal stamps and in Presidential greetings, visualized as an imperial white God of goodness and charity. One can say the Kux Klux Klan successfully integrated its image, and fortitude, into American pop culture, and even made blacks except him into their homes.



The cult known as the Jehovah's Witnesses have amessed a two million dollar tab with the state of California, and that tab grows by $4,000 every day, all because the group won't hand over internal documents that detail alleged child sex abuse in its churches; also known as Kingdom Halls. A San Diego man named Osbaldo Padron has made several claims that he was sexually abused as a child in the 1990s by an adult congregation member and filed suit against the Jehovah's Witnesses for not stepping in to stop and protect him. The San Diego Union-Tribune reports the church allegedly knew in 1982 that Gonzalo Campos had molested a child; Campos later admitted to abusing at least eight kids between that year and 1995 (he fled to Mexico in 2010). Padron wants internal documents that he believes has vital evidence to be released, but the Jehovah's Witnesses won't hand them over, in violation of a court order.

The Jehovah's Witnesses have long held a vicious record of child sexual abuse within it's ranks, and a history of shielding those persons as well. These latest allegations come as other christian organizations & cults have settled massive lawsuits.

In 2015, it was disclosed that the Australia Branch of Jehovah's Witnesses had records of 1,006 alleged perpetrators of child sexual abuse, relating to more than 1,800 victims since 1950, none of which were reported to police, according to the Australian Royal Commission.

In 2002, Jehovah's Witnesses' Office of Public Information published its policy for elders to report allegations of child abuse to the authorities only where required by law to do so, even if there was only one witness. The organization says that individuals known to have sexually abused a child are generally prohibited from holding any position of responsibility,and that, unless considered by the congregation elders to demonstrate repentance, such a person is typically disfellowshipped; a form of removing a person from the church for set period of time.

In 2016 a UK judge upheld a ruling against the Jehovah's Witnesses for failing to protect a victim of child sexual abuse, and the supreme court rejected an attempt by the Watch Tower Society to block a commision inquiry into how the organization handles allegations of abuse.

If allegations of child abuse satisfy the organization's religious tenets, an internal judicial committee is formed, and the accused individual may potentially be relieved of positions of responsibility in the congregation. Anyone found to have sexually molested a child, based upon the criteria established by the organization, and deemed by the elders to not demonstrate sufficient repentance is disfellowshipped from the congregation and shunned.

The elders are instructed to gauge the abuser's repentance based upon their subsequent visible support of congregation activities, such as attending congregation meetings, and actively supporting the denomination's door-to-door work. The sustained participation in the group's activities has resulted in sexual predators remaining in good standing in the congregation.

Congretation elders were aware that Campos had previously abused at least one other child, but assigned Campos to instruct Lopez. For failing to protect Lopez from a known offender and for its subsequent refusal to co-operate with the court, the Watch Tower Society was ordered to pay US$13.5 million to the plaintiff. The Watch Tower Society appealed the ruling. The appeal court vacated the judgment, granting that lesser sanctions might compel the Watchtower Society to comply with the court's requirements. The law firm representing Lopez has filed similar cases in the 5 other states including California.

We may find love in many places, but sometimes we find it in Africa. Welcome to a place where we can talk. In this digital era we find ourselves in today love is often marginalized to the mundane 'meme' or 'emoji', often rendering itself to us in an occasional text. In an effort to reflect on the meaning of love in all of its many facets lets examine 50 'Love Proverbs' from our motherland that strengthens our desire, passion, and will to love... Enjoy!

1. A letter from the heart can be read on the face. Kenya

2. Coffee and love taste best when hot. Ethiopia

3. Do not treat your loved one like a swinging door: you are fond of it but you push it back and forth. Madagascar

4. Don’t be so in love that you can’t tell when it’s raining. Madagascar

5. Don’t try to make someone hate the person he loves. For he will go on loving but he will hate you. Senegal

6. Even as the archer loves the arrow that flies, so too he loves the bow that remains constant in his hands. Nigeria

7. He who loves, love you with your dirt. Uganda

8. He who loves the vase loves also what is inside. Africa

9. If a woman doesn’t love you, she calls you "brother." Côte d’Ivoire

10. If anyone makes you laugh, it is not always because they love you. Kenya

11. If love is a sickness, patience is the remedy. Cameroon

12. If the full moon loves you, why worry about the stars? Tunisia

13. If you are ugly you must either learn to dance or make love. Zimbabwe

14. If you marry a monkey for its wealth, the money goes and the monkey remains. Egypt

15. It’s much easier to fall in love than to stay in love. Africa

16. Let your love be like the misty rain, coming softly but flooding the river. Liberia

17. Love doesn’t listen to rumors. Ghana

18. Love doesn’t rely on physical features. Lesotho

19. Love for something makes a man blind and deaf. Sudan

20. Love has to be shown by deeds not words. Swahili

21. Love is a despot who spares no one. Namibia

22. Love is a painkiller. Africa

23. Love, like rain, does not choose the grass on which it falls. South Africa

24. Love never gets lost it’s only kept. Africa

25. Marriage is like a groundnut; you have to crack it to see what is inside. Ghana

26. Never marry a woman who has bigger feet than you. Mozambique

27. One thread for the needle, one love for the heart. Sudan

28. Truth should be in love and love in truth. Swahili

29. One who marries for love alone will have bad days but good nights. Egypt

30. Pretend you are dead and you will see who really loves you. Africa

31. The quarrel of lovers is the renewal of love. Morocco

32. To love someone who does not love you is like shaking a tree to make the dew drops fall. Congo

33. To love the king is not bad, but a king who loves you is better. Africa

34. When one is in love, a cliff becomes a meadow. Ethiopia

35. Where there is love, there is no darkness. Burundi

36. You know who you love but you can’t know who loves you. Nigeria

37. The loving heart always helps. Uganda

38. To be smiled at isn't to be loved. Kenya

39. The way you got married isn't the way you'll get divorced. Africa

40. A bird can be guarded, a wife can't. Africa

41. A man without a wife is like a vase without flowers. Africa

42. A man that does not lie shall never marry. Zimbabwe

43. One who plants grapes by the road side, and one who marries a pretty woman, share the same problem. Ethiopia

44. If there were no cold Friday evenings and boring Saturdays, no one would get married any more. Morocco

45. A married couple is neither enemies nor friends. Somalia

46. Wood already touched by fire isn't hard to set alight. Africa

47. Where there is love there is no darkness. Burundi

48. It is better to be loved than feared. Sierra Leone

49. Love is like a baby: it needs to be treated tenderly. Congo

50. If there is cause to hate someone, the cause to love has just begun. Africa 

(RT) An armed conflict between Riyadh and Tehran would have a major impact on oil markets and the global economy. RT asked experts what a war between the two Middle East superpowers would mean for crude prices.


If a conflict happens, oil prices could increase 500 percent.

Ivan Karyakin, an investment analyst at Global FX, points out that the area of possible conflict pumps a third of global oil. Saudi Arabia, Iraq, Iran, the United Arab Emirates, Kuwait, Oman, and Qatar together produce about 28 million barrels per day, which is slightly less than 30 percent of global production; prices will go up immediately to $150-180 per barrel, he said.

“Then everything will depend on the duration of the conflict. The world market will survive two or three days of the conflict. If the conflict lasts a week, then prices will rise to $200 or higher, and this will have long-term consequences"

A sharp jump in oil prices and other hydrocarbons will threaten the stability of the entire global economy, as it will lead to a surge in inflation, warns Andrey Dyachenko, Head of Private Solutions Department of Сastle Family Office in Russia  “At the time of relatively low growth rates, a significant jump in inflation will lead to the impoverishment of a large part of the world population.”


WASHINGTON (AP) — The Food and Drug Administration has approved the first drug in the United States with a digital ingestion tracking system in an unprecedented step to ensure that patients with mental disorders take the medicine prescribed for them.

The drug Abilify MyCite was developed by Otsuka Pharmaceutical Co., Ltd. Abilify was first approved by the FDA in 2002 to treat schizophrenia, and the ingestible sensor, made by Proteus Digital health, was initially approved for marketing in 2012. The agency says the digitally enhanced medication "works by sending a message from the pill's sensor to a wearable patch."

Dr. Mitchell Mathis of the FDA says officials support "use of new technology in prescription drugs and is committed to working with companies to understand how the new technology might benefit patients and prescribers."


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