The different parts of a tree in Bassa:

For Mask Kadets

Different parts of a tree include:

1. Roots: The underground part of the tree that anchors it in the soil and absorbs water and nutrients.
2. Trunk: The main stem of the tree that provides support and carries water and nutrients between the roots and the leaves.
3. Branches: The woody extensions of the trunk that grow outwards and support the leaves, flowers, and fruits.
4. Leaves: The flat, green structures attached to the branches that carry out photosynthesis, producing food for the tree.
5. Bark: The protective outer covering of the trunk and branches that helps prevent water loss and protects against pests and diseases.
6. Twigs: The small, thin branches that grow from the larger branches and hold the leaves.
7. Buds: Small, undeveloped growths on the branches that contain the potential for new leaves, flowers, or shoots.
8. Flowers: The reproductive structures of the tree that produce pollen and attract pollinators for fertilization.
9. Fruits: The mature ovaries of the tree that contain seeds and are often consumed by animals, aiding in seed dispersal.
10. Seeds: The reproductive units of the tree that contain the embryo and are capable of developing into new trees.

These are some of the main parts of a tree, but there may be additional specialized structures depending on the species of tree.

In Bassa, the parts of a tree can be described as follows:

1. Nɛ̀ɛ̀nɛ̀: Roots
2. Dyù: Trunk
3. Cu: Branches
4. Dyé: Leaves
5. Ɓɔ̀ɔ̌: Bark
6. Dyèɖè: Twigs
7. Dyé-ɓó: Buds
8. Dyé-dyùa: Flowers
9. Dyé-ɖɛ̀: Fruits
10. Dyoɔ: Seeds

These terms in Bassa represent the different parts of a tree.

Bassa Parts of a Tree Masktape™

Available Soon!!!

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


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.”

The Controversial History of Matilda Newport: Assault on Monrovia

Matilda Newport, also known as Matilda Spencer before her marriage, was a figure in Liberian history whose legacy is complex and debated. Here’s a summary of what we know:


* Born in the United States around 1795, possibly in Georgia.
* Married Thomas Spencer and immigrated to Liberia in 1820 with the American Colonization Society, settling in Cape Mesurado.
* Remarried Ralph Newport in 1825 after her first husband’s death.
* Died in 1837 in Monrovia.

The Legend:

* The legend surrounding Matilda Newport claims that she single-handedly defended Cape Mesurado from an attack by indigenous Dei people in 1822, using a cannon she lit with her pipe.
* This story was popularized in the 19th and 20th centuries, becoming a symbol of the Americo-Liberian settlers’ resilience and dominance.

Historical Controversy:

* Much of the story surrounding Matilda Newport’s actions during the 1822 conflict is disputed by historians.(Dr. Amos Sawyer, Joseph Saye Guannu, Tékpwfárí Stix El Rá, Wilmot Blyden and the father of Liberian history E.J. Roye)
* Evidence suggests she was not present at the battle and maybe her husband Thomas Spencer played a significant role in the defense.
* The narrative of a single hero overshadows the contributions of other participants and ignores the complexities of the conflict.


* Matilda Newport Day was celebrated as a national holiday in Liberia from 1916 to 1980, commemorating her supposed heroism.
* The holiday was abolished due to its historical inaccuracies and its contribution to tensions between Americo-Liberians and indigenous Liberians.

By understanding the nuances and controversies surrounding Matilda Newport, we can engage in a more informed and critical discussion about Liberian history and its impact on present-day realities.

Matilda Newport’s story is a reminder of the importance of critically examining historical narratives and recognizing their potential biases. While she may have been a real person who immigrated to Liberia, the legend surrounding her actions is largely inaccurate and contributes to a problematic understanding of the country’s history.

Liberia Legal System

The legal system in the Republic of Liberia is a dual one, combining elements of both statutory law and customary law:

Statutory Law: The modern sector of Liberia’s legal system is based on Anglo-American Common Law. This system relies on written statutes and legal precedents established by court decisions. It governs various aspects of contemporary legal matters.

Customary Law: For the indigenous people of Liberia, customary law plays a significant role. It is based on unwritten customary practices that have been passed down through generations. Customary law encompasses traditional norms, rituals, and community practices.
Notably, Liberia’s legal framework also includes provisions related to intellectual property and the protection of traditional cultural expressions within its Constitution.

Liberia has adopted two Constitutions since its foundation. The first was the 1847 Constitution which was suspended on April 12, 1980, following the coup d’etat which overthrew the presidency of H. E. William R. Tolbert, Jr.
The second Constitution replaced the Liberia constitution of 1847 which was approved and adopted by a National Referendum on July 3, 1984.

As the fundamental law of the Republic of Liberia, the Constitution defines the structure of the Government of Liberia, the rights and duties of the country’s citizens, its mode of passing laws and specifies the principle of separation and balance of the legislative, executive and judicial powers.

The legislative power is vested in the Legislature, which consists of two separate houses: the Senate and the House of Representatives (Art. 29).
The executive power is vested in the President, who is the Head of State, Head of Government and Commander–in–Chief of the Armed Forces of Liberia (Art. 50).
The judicial power is vested in a Supreme Court and subordinated courts (Art. 65).

The Constitution contains provisions concerning intellectual property on the protection of traditional cultural expressions. It protects the right to preserve foster and maintain the positive Liberian culture, values and character (Art. 27. b.).
The Constitution also guarantees the freedom of expression (Art 15. b), the right of private property (Art. 22. a) which can be extended to the intellectual property rights.

Enhancing Development in Liberia

“The failure to integrate indigenous knowledge into the Western educational system adopted in Liberia denies Liberians a potentially expansive knowledge base for solving problems. Indigenous methods of child rearing and socialization, for example, are not sufficiently informing academic studies and training programs relevant to nurturing children; nor has the study of indigenous institutions of governance been incorporated into the study of political science or public administration. As a result, the impact of indigenous patterns of authority relations on the nurturing of children as citizens is hardly ever considered as part of the intellectual inquiry of institutions of learning. The fact that the very concept of citizenship varies from ethnic community to ethnic community has implications for the conception of Liberian citizenship generally. These have not been fully explored. Thus, there is a compelling need to provide a more organized and systematic explanation of local knowledge and practices and to incorporate these into the framework of an appropriate educational and training program if the educational system of Liberia is to serve as an effective agent in nurturing citizens and generating knowledge to enhance development.”

Excerpt from “Beyond Plunder” by Dr. Amos C. Sawyer

Interim President of the Republic of Liberia

Afrotropical CLEAN COUGH SYRUP Recipe!

Almost all cough syrups at the grocery store are full of artificial of refined sugars, preservatives, and dyes. with lots of sickness on the rise right now and it being winter, this is an anti-inflammatory and antioxidant rich concoction that can help alleviate coughs with real ingredients! ⠀

What you’ll need:

-1/4 tsp. cayenne pepper ⠀
-1/2 tsp. grated ginger ⠀
-1/2 tsp. cinnamon ⠀
-3 tbsp. raw honey ⠀
-2 tbsp. apple cider vinegar ⠀
-3 tbsp. fresh lemon juice ⠀
-1/2 cup water ⠀


1. Grate the ginger ⠀
2. Add all of the ingredients into a 12 oz. glass jar, seal it and shake it to mix together well. ⠀
3. Store the jar in the refrigerator for up to a week in a sealed container. ⠀
4. Take 1 tsp. at a time and repeat every couple of hours! ⠀

Recommended: Jah Kingdom:
Rastafarians, Tanzania, and Pan-Africanism
in the Age of Decolonization

Monique A. Bedasse, Jah Kingdom:
Rastafarians, Tanzania, and Pan-Africanism
in the Age of Decolonization. University
of North Carolina Press, 270pp.

The Rastafari religious movement has
spread from the Caribbean to many parts of
the world since the 1930s and this is due, at
least in part, to the Rastafari’s long-held hope
for repatriation to Africa as well as Jamaican
popular culture’s transnational appeal. From
Senegalese Muslim Rasta making pilgrimage
to the Mouride holy city of Touba to
Rasta-identifying Maori nationalists in
Aotearoa, New Zealand, and from Israeli
Dreads fostering philo-Zionism in Tel Aviv to
Kyoto-based Zen Rastas looking to reclaim the
Japanese environment, Rastas are everywhere.
Today’s bredren and sistren are becoming less
homogenous, however, and local livities as well
as global diversity are now an integral part of
the way Rastas are evolving. Recent studies
confirm this observation. And by emphasizing
the Rastafari’s impact as well as existence in
far-flung parts of the world, scholars are now
underlining the idea that Rasta may best be
understood as an artful, vernacular religion
in commonplace life. Bedasse is one such
scholar. An associate professor of history and
of African and African-American studies at
Washington University in St. Louis, she has
authored an award-winning book that ranges
across three continents and five countries
to reveal how today’s Rastas are rising to the
challenge of re-imagining their faith to fit
their ever-changing world(s). Here, Rastafari
repatriation to Tanzania is the lens through
which Bedasse investigates complex issues of
race, gender, and social class; religion’s nature
and function; tense alliances between
indigenous Tanzanian Rastafari and diasporic
Rastafari repatriates; and, the ostensibly uneasy
alliance between socialism and economic
development in decolonial times. “The
Rastafarian movement has made its mark
around the world as a cultural phenomenon,”
Bedasse acknowledges. “Yet the focus on its
cultural representations has neglected the
history of Rastafari’s evolution as an
expression of black radicalism, and has
relegated its militancy to a bygone era when
its association with popular culture could
not have been foreseen.”
Jah Kingdom complements other, recent
accounts of Rastafari repatriation to Africa,
such as those authored by Giulia Bonacci
and Erin C. MacLeod, yet it moves beyond
their sterling efforts, revealing an emerging
site of Rastafari identity—Tanzania—and
shows readers how Rastas in this East
African country are using black radical
politics to repair the ancestral links broken
by colonialism, the slave trade, and certain
forms of neo-colonialism. Bedasse’s
virtuoso study, which makes detailed use of
numerous and valuable primary sources,
“insists on a history driven less by outsiders
and more by the men and women for whom
Rastafari remained an enduring and
ever-evolving project,” and therefore I think
it ranks as the most instructive model for
the future of Rastafari Studies.