The Arrival of the Congo People in Liberia: A Historical Overview

The story of the Congo people being dropped off in Liberia is tied to the broader history of the transatlantic slave trade and efforts to suppress it in the 19th century. Here is an overview:

1. Abolition and Anti-Slave Trade Patrols: After the abolition of the slave trade by Britain in 1807 and by the United States in 1808, both nations began patrolling the West African coast to intercept illegal slave ships. The British Royal Navy and the American Navy captured many of these ships.

2. Liberia’s Founding: Liberia was established by the American Colonization Society (ACS) in the early 19th century as a place to resettle freed African Americans. The first group of settlers arrived in 1822. The capital, Monrovia, was named after U.S. President James Monroe.

3. Liberated Africans: When illegal slave ships were intercepted, their captives, often referred to as “recaptives” or “liberated Africans,” needed a place to go. Liberia became a key resettlement location. The British and American navies would bring these freed Africans to Liberia.

4. Congo People: Many of the Africans who were freed and brought to Liberia were originally from the Congo River basin. They became known as “Congo people” in Liberia. Over time, this term expanded to include not just those from the Congo region but also other liberated Africans from various parts of West Africa.

5. Integration into Liberian Society: The Congo people were integrated into Liberian society, which was already composed of African American settlers, indigenous African tribes, and other groups. This integration was complex, with various social, cultural, and political dynamics at play. Over time, the Congo people and their descendants became an integral part of the Liberian social fabric.



This story reflects the intertwined histories of the transatlantic slave trade, colonialism, and the formation of new African identities and communities in the 19th century.

Challenger Astronauts Alive? We Demand New Investigation!

Left with no recourse after being blocked by NASA’s public affairs officer, I brought my concerns regarding the Challenger disaster to the Brevard County Commissioners.

Halfway through my speech the Chairman of the board decided my request was not relevant to their jurisdiction and had myself and a couple others removed by police for challenging him.

I simply wanted the board to stand in solidarity with me in demanding the Senate subcommittee on space science open a new investigation into the Challenger disaster.

See full analysis on the astronauts found alive including Judith Resnik and Michael J Smith questioned on camera in hibbeler_productions film, ‘Level With Me’.

“Tekpw” encounter with Boa Constrictor

The Liberian heat shimmered off the savanna grass, distorting the world around Tekpw. He squinted, his brow furrowed beneath the weight of his palm frond hat. Weeks of hunting had yielded nothing but frustration and a belly rumbling with emptiness. Defeat gnawed at him, a relentless viper in his gut.

Just as despair threatened to consume him, a flash of emerald green slithered between the termite mounds. A boa constrictor, magnificent and deadly, coiled amongst the sunbaked earth. Tekpw’s heart hammered against his ribs, a drumbeat in the silent heat. This was no ordinary serpent; it was a creature of legend, a spirit with eyes that held the secrets of the universe.

He approached cautiously, spear held aloft like a sculptor’s chisel poised to chip away at the unknown. The air crackled with anticipation. The boa raised its head, a sinuous question mark, its golden gaze unwavering. Tekpw knew this wasn’t a hunt; it was a test, a trial by the spirit of the wild.

Reason warred with instinct. Here was the answer to his empty belly, a solution as clear as the midday sun. But the carvings on his hunting knife, etched by generations of ancestors, whispered a different story. The boa wasn’t meat; it was a guardian, a weaver of wisdom.

Sweat beaded on Tekpw’s forehead, mirroring the glistening scales of the serpent. He lowered his spear, the tip tracing patterns in the dust. Respect, not violence, was the key. This wasn’t about conquering the beast, but about understanding its message.

As if sensing his surrender, the boa uncoiled, its body flowing like molten gold across the savanna. It didn’t slither away, but towards a cluster of granite boulders, ancient and moss-covered. Tekpw followed, the spear now a walking stick, a staff of peace.

At the base of the boulders, a narrow gap, barely wide enough for a man, beckoned. The boa paused, its body a glittering bridge between the familiar and the unknown. Tekpw understood. This wasn’t the path for a hunter, but for a seeker.

With a deep breath, Tekpw squeezed through the opening. The world within was cool and damp, a hidden oasis. Lush ferns brushed against his legs, and sunlight filtered through cracks in the rock, dappling the cavern floor. In the center, a crystal-clear spring bubbled forth, its water cool and sweet.

Tekpw knelt and drank deeply. As the water quenched his thirst, it also cleansed his spirit. He had come seeking meat, but found a different sustenance – wisdom. The boa constrictor, the weaver of ways, had shown him that sometimes the greatest victories are won without a spear. He emerged from the cave a changed man, his heart brimming with newfound respect for the interconnectedness of all things. The hunt was over, but the journey, guided by the spirit of the boa, had just begun.

Aaliyah ft. Timberland- We Need A Resolution

Kings and Queens of Liberia

King & Queens of Liberia Poster

King Zangar Kadesi– The successor of King Sar, who ran his capital from Little Bassa, near Edina Grand Bassa. One of the greatest allies to the early colony, Kadesi saved Edina from attack on June 10th, 1835 forces were stopped by Kadesi Warriors Kadesi also aided the Bassa Cove colony in erraticating  the slave trade. Kadesi was succeeded by popular Bassa chief Bob Gray.

Queen Famata Bendu Sandamani– They called her Sandemani, Queen Famata Bendu, a name that echoed with the power of the Sande society itself. But royalty wasn’t handed to her, no sir! She earned it. They called her “Taradogba” too, meaning “grave” in the Gola tongue, a reminder that she wasn’t no giggling flower.

Famata Bendu, wife of King Arma, the favorite one, mind you. But fate, that jester with a cruel streak, snatched her king on the battlefield. Some might crumble, weep into their robes. But Famata Bendu? She straightened her back, fire in her eyes. They say she took that Gawula throne, claimed it as hers by right, became ruler of the Vai people herself!

But a queen don’t rule alone! Famata Bendu, wise as she was strong, took King Al Haj, or Lahai of the Gallinas, as her husband. Together they brought forth Momolu Massaquoi, a leader in his own right. This sister wouldn’t be messed with!

But even the bravest warriors face setbacks. The Sofa warriors came, a storm of violence that swept through Vai lands. Famata Bendu, though she wouldn’t yield, wouldn’t bow, was forced to flee. And in 1891, that warrior queen, that leader, that woman who defied the odds, drew her last breath.

Chief Yellow Will

Momolu Sao– Momolu Sao, a name whispered through the Liberian winds, a man whose power echoed from Bopolu to the farthest reaches of western Liberia. Son of Sao Boso, he wasn’t content to follow in his father’s footsteps. Instead, he carved his own path, establishing the town of Totokwele, a testament to his ambition and leadership.

Blood ties bound him to Fan Kwekwe, their mothers sharing the rich heritage of the Gola people. But Momolu Sao wasn’t just defined by lineage. He was a force in his own right. From the early 1860s until his final breath, his influence held sway over a vast swathe of western Liberia.

Even the pioneering spirits who ventured into the unknown, like Benjamin J.K. Anderson and Edward Wilmot Blyden, crossed paths with Momolu Sao. He wasn’t just a ruler, he was a landmark, a figure etched into the Liberian story. History offers little detail about his reign, but his legacy speaks volumes. He was a leader, an innovator, a man who carved his own destiny in the heart of Liberia.

King Sao Boso

Simlah Ballah– also known as (Bill Williams), a Grebo man with the powerful name of Ballah, wasn’t your average tribesman. He carried the weight of two worlds on his shoulders. A member of the Nyomowe section, he spoke the colonizer’s tongue with the fluency of a native. This gift made him King Freeman’s voice, a bridge between the established Grebo people and the encroaching Maryland State Colonization Society.

Ballah wasn’t confined to Cape Palmas. He walked the coastal path, a living map, and by the early 1830s, his presence was known even in Monrovia. But his true test came in 1836. Dr. James Hall, the Society’s agent, arrived with whispers of a new settlement. Ballah, ever the diplomat, crossed the ocean with Hall, his voice carrying King Freeman’s message – a message of cautious acceptance for these new arrivals.

Back in Baltimore, Ballah stood before the Society’s board, a man of two cultures advocating for a fragile peace. He wasn’t just a translator, he was a negotiator, paving the way for more settlers with the blessing (if not the full enthusiasm) of the Cape Palmas leadership.

But Ballah’s role didn’t end there. He became the conduit, carrying back the Society’s “Code of Laws,” a document that would reshape the landscape of Cape Palmas. He ensured understanding, navigated the inevitable friction that arose between the established Grebo community and the newcomers.

Fate, however, dealt a harsh hand. In 1860, Yellow Will, the Grebo chief, passed away. Ballah ascended, but his leadership was a double-edged sword. The Grebo people, his own kin, harbored resentment, while the settlers remained wary. This weight of expectation, this struggle to bridge two divergent worlds, must have been a heavy burden to bear.

Ballah’s reign ended in 1865, his life a testament to the complexities of cultural exchange. He wasn’t a king, nor a colonizer, but a man caught in the in-between, a necessary bridge in a time of flux.

Peter Zulu Duma

N’Damba– N’Damba, a woman of the Kissi people from Liberia’s northwestern frontier. History whispers her name, but offers little else. Yet, her legacy is tragically intertwined with the soul-crushing trade of human chattel.

Her son, James Cleveland, a product of a union between N’Damba and an English merchant, became a symbol of the corrupting influence of colonialism. He straddled two worlds, wielding his African and European heritage not for unity, but for exploitation. 

Cleveland rose to notoriety as a ruthless Westernized slaver, preying on the very people he called kin.  He and his “allies” across the sea orchestrated the brutal export of West Africans to the Americas, their greed fueled by a warped sense of progress.

N’Damba, the forgotten mother, stands as a stark reminder of the insidious nature of colonialism. It wasn’t just about stolen resources and subjugated lands; it fractured families and twisted identities. James Cleveland, a man consumed by avarice, became a tool of this oppression, forever staining his mother’s legacy with the blood of his people.

Hibiscus tea has been used in Egypt and Sudan for hundreds of years, where it is called “Karkade.”

Hibiscus tea has been used in Egypt and Sudan for hundreds of years, where it is called “Karkade.” In ancient Egypt, the tea was served cold and used primarily by Pharaohs to cool off in the desert heat.
Hibiscus tea played an important role in several religious and healing ceremonies in the Nile Valley during this time.

If you drink this as a tea meditation let it help you open your root, sacral and heart chakra, let it help you open honest communication with yourself and others.

In Africa, hibiscus has been used for centuries to regulate body temperature, lower blood pressure, support heart health, and alleviate upper respiratory troubles.

Hibiscus is rich in vitamin C and minerals, and is also revered as a mild tonic.

Hibiscus tea prevents oxidative stress due to its antioxidant properties that fight free radicals that cause damage to DNA and the cells.



Shaping the Camarilla Mask™: Roughing Out the Contours

Before diving into those intricate details, start by focusing on the overall shape of your wood mask. Use larger gouges to carve out the basic curves of the face – the rise of the cheekbones, the slope of the nose, the hollow of the eyes.

Think of it like sculpting with clay – you’re establishing the main features first.  Pay attention to symmetry and proportions. Remember, wood is forgiving! You can always remove more, but adding it back is tricky.

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#camarillamaskacademy

Ksmarala Dyuu™ Tekpwfari Starkraft Masktape Intro

“בית הכוכבים”

The knowledge is not set down explicitly in books but is embodied in the מסכה itself. In essence מסכה is in a nature of a divine rite meant to instill in the beholder an understanding of creation and creative power. The face of the מסכה is that of Ancestral Man and Woman. Man before slavery and the perfected man/ woman. One who has regained his cosmic consciousness through his or her own method…

Celestial Mask Intelligence @Tekpwfari Stix El Ra

Ksmarala Dyuu™ Tekpwfari Starkraft Masktape Intro

Sources:

Cissé, Youssouf. “Sogo Sigi: Une esthétique des masques Dogon.” (2008).

Griaule, Marcel. “Conversations with Ogotemmeli: An Introduction to Dogon Religious Ideas.” (1965).

Davis, Stephen. “Reggae Bloodlines: In Search of the Music and Culture.” (1978). Chapter 8: “Burning Spear: The Fire Still Burns.”