kwame tut: @Kails
JAMAICA
ANGOLA-CONGO CAME THIRD AFTER GOLD COAST AND BIAFRA. I know most Nigerians placed Yorubas ahead of Congos in their books.

I had no idea there was that many yoruba ppl there! Lol.
Damn. Thats whats up.

Damn at one point my island had 36,000 congolese ppl there....daaaaaaaaaaamn.

*Kails*:
Damn at one point my island had 36,000 congolese ppl there....daaaaaaaaaaamn.

I recently started making use of my 'following' link
I don't mean this in a bad way... Following you can be depressing and soothing at the same time.. Ur beautiful pictures and then a history through slavery... Then gaming..... Ur one awesome chick..

aManFromMars:

I recently started making use of my 'following' link
I don't mean this in a bad way... Following you can be depressing and soothing at the same time.. Ur beautiful pictures and then a history through slavery... Then gaming..... Ur one awesome chick..

Awe thanks babes. I like to discuss all kinds of subjects.
Lol and trust me no offense taken dear.

*Kails*:


Awe thanks babes. I like to discuss all kinds of subjects.
Lol and trust me no offense taken dear.

And that's very good. It so happens you are keen on history (wrt the African race) which happens to be what a girlfriend of mine studies. I should be in on this, I focus on religion too much.

THE FAMOUS SLAVE REVOLT OF 1831 IN VIRGINIA BY NAT TURNER, THE EBOE SLAVE

Turner spent his life in Southampton County, Virginia, a predominantly black area.[5] After the rebellion, a reward notice described Turner as:
5 feet 6 or 8 inches high, weighs between 150 and 160 pounds, rather bright complexion, but not a mulatto, broad shoulders, larger flat nose, large eyes, broad flat feet, rather knockkneed, walks brisk and active, hair on the top of the head very thin, no
beard, except on the upper lip and the top of the chin, a scar on one of his temples, also one on the back of his neck, a large knot on one of the bones of his right arm, near the wrist, produced by a blow.[6]

Turner had "natural intelligence and quickness of apprehension, surpassed by few."[7] He learned to read and write at a young age. Deeply religious, Nat was often seen fasting, praying, or immersed in reading the stories of the Bible.[8] He frequently
experienced visions which he interpreted as messages from God. These visions greatly influenced his life; for instance, when Turner was 22 years old, he ran away from his owner, but returned a month later after having such a vision. Turner often
conducted Baptist services, preaching the Bible to
his fellow slaves, who dubbed him "The Prophet".

Turner also had influence over white people, and in
the case of Ethelred T. Brantley, Turner said that he
was able to convince Brantley to "cease from his
wickedness".[9]
By early 1828, Turner was convinced that he "was
ordained for some great purpose in the hands of the
Almighty."[10][11] While working in his owner's
fields on May 12, Turner "heard a loud noise in the
heavens, and the Spirit instantly appeared to me and
said the Serpent was loosened, and Christ had laid
down the yoke he had borne for the sins of men, and
that I should take it on and fight against the Serpent,
for the time was fast approaching when the first
should be last and the last should be first."[12]

Turner was convinced that God had given him the
task of "slay[ing] my enemies with their own
weapons."[12] Turner said, "I communicated the
great work laid out for me to do, to four in whom I
had the greatest confidence" – his fellow slaves
Henry, Hark, Nelson, and Sam.[12]
Beginning in February 1831, Turner came to believe
that certain atmospheric conditions were to be
interpreted as a sign that he should begin preparing
for a rebellion against the slave owners.

On February 11, 1831, an annular solar eclipse was
seen in Virginia. Turner saw this as a black man's
hand reaching over the sun, and he took this vision
as his sign. The rebellion was initially planned for July
4, Independence Day, but was postponed for more
deliberation between him and his followers, and due
to illness. On August 13, there was another solar
eclipse, in which the sun appeared bluish-green
(possibly from debris deposited in the atmosphere by
an eruption of Mount Saint Helens). Turner took this
occasion as the final signal, and about a week later,
on August 21, he began the rebellion.

Rebellion

Turner started with a few trusted fellow slaves. The
rebels traveled from house to house, freeing slaves
and killing the white people they found. The rebels
ultimately included more than 70 enslaved and free
blacks.[13]
Because the rebels did not want to alert anyone to
their presence as they carried out their attacks, they
initially used knives, hatchets, axes, and blunt
instruments instead of firearms.[14] The rebellion
did not discriminate by age or sex, until it was
determined that the rebellion had achieved sufficient
numbers. Nat Turner only confessed to killing one of
the rebellion's victims, Margret Whitehead, whom he
killed with a blow from a fence post.[14]
Before a white militia was able to respond, the rebels
killed 60 men, women, and children.[15]

They spared
a few homes "because Turner believed the poor white
inhabitants 'thought no better of themselves than
they did of negros.'"[16][17] Turner also thought
that revolutionary violence would serve to awaken
the attitudes of whites to the reality of the inherent
brutality in slave-holding, a concept similar to 20th
century philosopher Franz Fanon's idea of "violence
as purgatory".[18] Turner later said that he wanted
to spread "terror and alarm" among whites.[19]

Capture and Execution

The rebellion was
suppressed within two
days, but Turner eluded
capture until October 30,
when he was discovered
hiding in a hole covered
with fence rails. On
November 5, 1831, he was
tried for "conspiring to rebel
and making insurrection",
convicted and sentenced to
death.[20] Turner was
hanged on November 11 in
Jerusalem, Virginia. His
body was flayed, beheaded
and quartered.[21] In the
aftermath of the
insurrection there were 45 slaves, including Turner,
and 5 free blacks tried for insurrection and related
crimes in Southampton. Of the 45 slaves tried, 15
were acquitted. Of the 30 convicted, 18 were hanged,
while 12 were sold out of state. Of the 5 free blacks
tried for participation in the insurrection, one was
hanged, while the others were acquitted.[22]

http://en.wikipedia.org/wiki/Nat_Turner

The Ballad of Nat Turner
BY ROBERT HAYDEN

Then fled, O brethren, the wicked juba
and wandered wandered far
from curfew joys in the Dismal’s night.
Fool of St. Elmo’s fire

In scary night I wandered, praying,
Lord God my harshener,
speak to me now or let me die;
speak, Lord, to this mourner.

And came at length to livid trees
where Ibo warriors
hung shadowless, turning in wind
that moaned like Africa,

Their belltongue bodies dead, their eyes
alive with the anger deep
in my own heart. Is this the sign,
the sign forepromised me?

The spirits vanished. Afraid and lonely
I wandered on in blackness.
Speak to me now or let me die.
Die, whispered the blackness.

And wild things gasped and scuffled in
the night; seething shapes
of evil frolicked upon the air.
I reeled with fear, I prayed.

Sudden brightness clove the preying
darkness, brightness that was
itself a golden darkness, brightness
so bright that it was darkness.

And there were angels, their faces hidden
from me, angels at war
with one another, angels in dazzling
combat. And oh the splendor,

The fearful splendor of that warring.
Hide me, I cried to rock and bramble.
Hide me, the rock, the bramble cried. . . .
How tell you of that holy battle?

The shock of wing on wing and sword
on sword was the tumult of
a taken city burning. I cannot
say how long they strove,

For the wheel in a turning wheel which is time
in eternity had ceased
its whirling, and owl and moccasin,
panther and nameless beast

And I were held like creatures fixed
in flaming, in fiery amber.
But I saw I saw oh many of
those mighty beings waver,

Waver and fall, go streaking down
into swamp water, and the water
hissed and steamed and bubbled and locked
shuddering shuddering over

The fallen and soon was motionless.
Then that massive light
began a-folding slowly in
upon itself, and I

Beheld the conqueror faces and, lo,
they were like mine, I saw
they were like mine and in joy and terror
wept, praising praising Jehovah.

Oh praised my honer, harshener
till a sleep came over me,
a sleep heavy as death. And when
I awoke at last free

And purified, I rose and prayed
and returned after a time
to the blazing fields, to the humbleness.
And bided my time.

Robert Hayden, “The Ballad of Nat Turner” from
Collected Poems. Copyright © 1962, 1966 by Robert Hayden. Copyright © 1985 by Emma Hayden. Reprinted with the permission of Liveright Publishing Corporation.

http://www.poetryfoundation.org/poem/171822

Nat Turner's brave action is highly celebrated in the history of African Americans today.

@Kails
DUTCH AND DANISH CARRIBEAN

@Shymax,Omonaokada
My YORUBA FREINDS check the FRENCH CARRIBEAN, YORUBAS were preferred.

@BigFrance21
U MUST BE MAD/MALKOP TO CLAIM Ibos CAME 3RD IN BRAZIL. Look at this TABLE IBU FOOL.
TRIBALISM MAKES PEOPLE TO BE BLIND. BLINDED BY HATE FOR OTHER AFRICANS THIS IGBO CUN-T.

Servants of Allah: African Muslims Enslaved in the Americas

by Abdul Malik Mujahid

Abbu, the diary of a Muslim enslaved in America is being auctioned in New York. Muslims should purchase that." That's how my son alerted me to the Arabic diary kept by Omar ibn Said in North Carolina. Before we had gathered all of the information, the diary was auctioned off to a collector Derrick J. Beard, by Swann Galleries, New York. This is when my personal journey in search for the Muslim past in the Americas began several years ago.

Omar ibn Said (1770-1864) is one of the most well-known Muslims who was brought to America as a slave. He was brought in 1807 to North Carolina. Although it is said that he converted to Christianity, the myth evaporates fast if you know a bit of Arabic. Just before Omar's death, a North Carolina newspaper published a photo of what it called the "The Lord's Prayer," written in Arabic by him. However, when one reads the Arabic, it is Sura An Nasr (Chapter 110) of the Quran. Considering that it was written 40 years after Omar had been living under slavery, it is good Arabic. I noticed only one significant mistake; he added three words from Surah Al-Saff (Quran 61:13) to it. One must also consider that this was written verbatim when he was about 90 years old, shortly before his death.

About six months ago, I visited the website Amazon.com to purchase Allan D. Austin's book African Muslims in Antebellum America: Transatlantic Stories and Spiritual Struggles. Amazon.com, in the style of the new online book selling culture, suggested that customers of Austin's book had also purchased Servants of Allah: African Muslims Enslaved in the Americas by Sylviane A. Diouf. Intrigued, I bought them both.

Austin's book contains information about the life of about 80 African Muslims enslaved in America between 1730 and 1860. All of these Muslims were educated and left some record of their presence. Austin's book became the first to offer a detailed record of these Muslims that brings to life aspects of American history that are known by few. The book is enhanced by a good collection of photos and manuscripts. Austin is a professor of African-American Studies in Massachusetts.

Diouf goes beyond Austin. While Austin honestly records and brings together the material scattered in museums and manuscripts, Diouf uses this type of information and adds sources from West Africa to build a thorough sociopolitical history of the four century-long struggle against slavery. Using fragments of evidence from slave narratives, diaries of slave traders and the Muslim history of West Africa, Diouf tells a compelling story that puts the Muslim struggle against slavery on the map of scholarship. This is probably the first book that focuses on Muslims' struggle against slavery.

Diouf's study is groundbreaking not only in its theme but also its approach. This meticulously researched book for the first time introduces French scholars reporting from the eastern side of the Atlantic about the socioeconomic picture of those being enslaved. France occupied parts of West Africa as the French joined British slave dealers in occupying Africa. The book takes its audience back and forth between West Africa and the Americas in piecing together a history of African Muslims over four centuries.

Muslims were certainly not at ease with their slavery. They were the early protesters and liberation leaders. The result was that as early as 1503 requests were being sent from Hispanola (Dominican Republic) to Spain to ban the import of Muslim slaves to the New World. However, the demand for slaves was so strong that no one paid attention to the pleas of the Spanish governors to stop the Muslims from coming.
Starting as early as 1522, when Muslims of the Wolof nation in the sugar plantation of admiral Don Diego Colon, son of Christopher Columbus, revolted in Hispaniola, Muslims have been in the forefront of the freedom struggle of slaves throughout the Americas. Some of the significant revolts were as follows: Mexico 1523, Cuba 1529, Panama, Venezuela and Peru in the 16th century, Guatemala 1627, Chile 1647, Florida 1830-1840, Brazil Bahia 1835. Most of these revolts were unsuccessful as far as freedom was concerned. These freedom fighters were ruthlessly crushed, hanged, burned, and even thrown in boiling oil.

The Haiti revolution, however, succeeded. Macandel and Boukmen both were major leaders of that revolution and both were Muslims like most of the other leaders of the slave revolts. Muslims did not just lead Muslims; they were leaders of the struggle for freedom of all slaves. The language of secret communication among the revolutionary leadership was Arabic. Many Arabic documents seized in the Bahia revolution of 1838 in Brazil have been translated. Slaves who escaped established free villages called maroon villages. In many of these maroon villages and in the slave quarters Muslims often developed their system of education and secret Masjids.

Diouf not only painstakingly documents the history of Muslims enslaved in the Americas, but also sheds light on how Muslims became the natural leaders of slaves. Diouf asserts that Muslims in West Africa were highly educated people. Therefore, those brought to the Americas as slaves were also educated and thus provided the necessary prerequisite for leadership. Based on the French documents from West Africa, she tells us that 60% of the Senegalese Muslims in 1880 were literate. She quotes Baron Roger, a governor of Senegal, who said that in 1828 "there are villages in which we find more Negroes who can read and write the Arabic, which for them is a dead and scholarly language, than we would find peasants in our French countryside who can read and write French!"

Unlike others who say that West Africa was predominantly Muslim (McCloud 1995 & Muhammad 1998), Diouf asserts that Muslims in West Africa were a minority during the 16th and 18th centuries. It was through the Muslim struggle against the Transatlantic slave trade that Muslim states and tribes rallied non-Muslims to their cause. Their territory became a haven of safety for not only Muslims but also non-Muslims to safeguard themselves against armed slave dealers. Islam became associated with resistance to foreign rule and protection of the weak. Uthman Dan Fodio is the leading name in this struggle. Although the Muslim struggle in West Africa did not succeed in stopping the slave trade, which was purposefully being fueled by the English and the French through arms and funds to conflicting parties so they could harvest prisoners as slaves, it did, however, result in Islam becoming the dominant religion of West Africa by the 19th century.

Muslims in America like all other slaves faced great difficulties in establishing families and communities. Muslims were subjected to double oppression in cases: one for being a slave and another for being Muslim. In several states it was illegal to even own a paper. However, wherever, it was possible they used their literacy to educate their children in Islam. Diouf does a great job in piecing together the first, detailed account of how a connection with the Quran was maintained by Muslim slaves and how Salat, Saum, and Zakat were established. We learn, for example, that African Muslims were using Arabic grammar written in French to teach Arabic in the secret Muslim schools in Brazil.

Muslims' love for education continued in slavery wherever possible. Gilberto Freyre, the Brazilian scholar is quoted as saying "in the slave sheds of Bahia in 1835 there were perhaps more persons who knew how to read and write than up above, in the Big Houses [of slave owners]". Diouf gives us an encouraging account of how African Muslims preserved their faith and maintained their religious lifestyle in the midst of a hostile environment to the best of their abilities.

What happened to these Muslims when slavery was officially over? Diouf's book does talk a bit about why early Muslims in the Americas disappeared despite their heroic four centuries-long struggle. But, it seems that Diouf decided to leave this topic for another scholar who can provide a similarly through work on the subject. The topic is important not just for historical purposes, but for the community that is living Islam in the Americas today. A Guyanese Muslim leader I met recently in Trinidad wondered aloud why and how Islam disappeared. His question is legitimate, considering that we can draw valuable lessons from our past.

Diouf does report narratives recorded as late as the 1940s about how Islam was practiced by some African-American descendants of slaves in the islands of the North Carolinas. Steven Barboza (1993) also mentions that in 1910 there were some 100,000 African Muslims in Brazil. Diouf asserts that the impact of the Islamic past survives in many things African-American's do today including jazz music.

However, I suggest, the struggling Muslims in slavery are survived by tens of "halfway houses" towards Islam, that is religious movements that were established and flourished during the nineteenth and twentieth century. They began even before the disappearance of Islam in the early twentieth century. Noble Drew Ali's Moorish Science Temple (North Carolina, 1913) and the Nation of Islam (1930) were the two major examples of movements which challenged black Christianity. If the surveys are to be believed, about 45% of the six million Muslims in America are African-Americans today. The movements that declare Islam as their faith deserve the credit for preserving the quest for Islam from the end of the slavery to the current time.

Aminah Beverly McCloud's African American Islam (1995) and Richard Brent Turner's Islam in the African-American Experience (1997) pick up where Diouf's history stops. Both write essentially about this transition period of Islamic history that I am calling halfway houses towards Islam. McCloud writes about how, in the first decades of the twentieth century, African Americans began to actively form communities that defined themselves as Islamic. McCloud writes about more than ten communities that define themselves as Muslims in the first thirty years of the twentieth century.

In the 1960s Muslims, particularly those from the Nation of Islam, had a tremendous impact on the consciousness of Black movements. The Muslim heavyweight boxing champion, Muhammad Ali, ignited pride and dignity not just within the Black community but also among Muslims and people of honor everywhere. Later in the twentieth century many individuals like Malik Shahbaz (Malcolm X) joined real Islam leaving the halfway houses behind them.

But the most significant change came when Imam Warith Deen Mohammed led and helped hundreds and thousands of his father Elijah Muhammad's followers make a transition to real Islam in 1975. This was the single largest acceptance of Islam in modern history and a tribute to the millions who struggled to preserve Islam through four centuries of slavery.

Focus on the legacy of the four century-long resistance against slavery does not, however, provide satisfactory answers for those struggling to preserve their Islamic identity in the twenty-first century in the Western Hemisphere. Did they disappear because of the efforts of the Christian abolitionists' missionary efforts? Was it because of the dominant Christian culture? Or was it due to continued oppression by the white majority that made it impossible for Muslims to survive? Was it the absence of education with hardly any contact with the world of Islam and forced conversions that lead to the gradual disappearance of Islam? Maybe it was a combination of all of these factors which will require a fresh look on the subject by the next Diouf.

Suppression of Islam and oppression of Muslims cannot be ruled out as a major factor. Answers will also require a thorough study of the last major rebellions in Florida, USA and Bahia, Brazil in the 1830s. What happened to those freedom fighters when their revolution failed? It may uncover the types of massacres that resulted in the ethnic cleansing of the indigenous nations of Americas.
Forced mass conversion of slaves was a norm in the Americas not an exception. Therefore, we are not wondering about the disappearance of all, we are only asking about what happened to those African Muslims who fought slavery, resisted conversions, freed themselves and whose heroic struggle to keep Islam alive is documented by Diouf. Could the culprit be freedom itself? Could it be freedom which finally diluted the spirit of resistance and survival which built the Muslim communities and maroon colonies? Did they gradually assimilate and lose when slavery was officially abolished?

The challenges of the West are coercing "free" Muslims in America today to lose their Islam as well. It is not easy to be a Muslim in America. It is not just socioeconomic pressures, stereotyping, discrimination, and a $4 trillion dollar per annum strong Christianity, but also the media tools of this civilization which bring Haram choices to your living room. The challenges of freedom must be met by making the choice of good at least as charming and presentable as the choices of evil.

@Shymex
You were right Bigfrances21 is BLINDED by TRIBALISM, am in another country but can tell from here that IGBOS are tribalists cun-ts. Hence theyr hated in NIGERIA by everyone.

He lied about IGBOS being third Brazilian slave pouplation just to challenge Yorubas. Plus IGBOS like EVENTS, in KENYA Kikuyu chap KENYATTA was elected as a president, Igbos who wanted to live in Kenya claimed there were similarities between them and KIKUYUS THE IGBO MADNESS DIDN'T END THERE THEY ALSO CLAIM TO BE RELATED TO LUO(Barack Obamas partenal side, note OBAMAS father is Luo who descends from Luo/Nilotics and Kikuyu mother/Bantuids).

NEXT YEAR BRAZIL IS HOSTING 2014 SOCCER IGBOS WANNA HIJACK THAT ONE AS WELL. AM SURE "THEIR PROSTITUTES Chinyeres,Chimamanda etc..WILL BE FLOWN TO BRAZIL BY BROTHERS/PIMPS TO SELL THEIR MENGOES THERE.

STONO REBELLION LED BY 20 ANGOLAN SLAVES IN 1739 IN SC.

Where they killed their masters.

Nyanga—was a leader of a slave rebellion in Mexico during the early period of Spanish colonial rule.

WE WILL STILL GO TO KUNTA KINTES, JOB BEN SOLOMONS,ZAMBA ZEMBOLA,CODJOES ETC..

SLAVE REBELLIONS IN CARRIBEAN
Im seeing Coromante/AKANS more than any other nation leading these.

http://caribbean-guide.info/past.and.present/history/slave.rebellion/

NAT TURNER

At birth on October 2, 1800, Turner's owner recorded only his given name, Nat, although he may have had a last name within the slave community. In accordance with common practice, the whites referred to him by the last name of his owner, Benjamin Turner. This practice was continued by historians. Turner knew little about the background of his father, who was believed to have escaped from slavery when Turner was a young boy. Turner remained close to his paternal grandmother, Old Bridget, who was also owned by Benjamin Turner. Turner's maternal grandmother was one of the Coromantee also known as the Akan people from present-day Ghana, a group known for slave revolts. She was captured in Africa at thirteen years of age and shipped to America.[4]

Turner spent his life in Southampton County, Virginia, a predominantly black area.[5] After the rebellion, a reward notice described Turner as:

5 feet 6 or 8 inches high, weighs between 150 and 160 pounds, rather bright complexion, but not a mulatto, broad shoulders, larger flat nose, large eyes, broad flat feet, rather knockkneed, walks brisk and active, hair on the top of the head very thin, no beard, except on the upper lip and the top of the chin, a scar on one of his temples, also one on the back of his neck, a large knot on one of the bones of his right arm, near the wrist, produced by a blow.[6]

^^^^^^^^Frances21
YOU CANT 419 HISTORY. NO NEVER[size=8pt][/size][size=8pt]!!!!!!

@Frances21
WE DONT EAT "TRIBALIST PROPAGANDA" U TRIED FAKING NAT TURNER ROOTS BY TELLING ONE SIDE OF THE STORY.
419 MASTER

@Frances21
U AND YOUR LAPDOGS ARE LIARS.
One of them lied about SLAVE TRADE RECORDS, he claimed Igbos exported more slaves than other regions. LIAR

Frances21
LIED ABOUT BRAZIL MOZAMBIQUE CAME THIRD TO ANGOLA/CONGO AND BIGHT OF BENIN. FACT 419 MASTER.

ASSATA SHAKUR IS MY WITNESS OOO.
CUBA

[b]Ethnic Influences in Cuba Resulting from the History of African Slave Trade to Cuba


Source: Summary by batadrums.com of c.1992 lecture by Lopes Valdez, Ethnologist from the Cuban Academy of Sciences


Bata drumming and other aspects of African culture were brought to Cuba through the slave trade. A variety of different ethnic groups were brought to Cuba over the course of hundreds of years, in different proportions at different times. Dr. Valdez has conducted research to identify which ethnic groups were most influential in Cuba at various times, and how their religions were transformed in Cuba. Yoruba, from whom bata drums came, were not the main ethnic group brought to Cuba, but their religious practices were ultimately the most widespread.

The slave trade from Africa began in the early 1400s. Thousands of Africans were brought to Spain and Portugal, as well as other countries, before they were brought to the Americas. In the early 1500s, at the start of the Spanish conquest and colonization of the Americas, Africans living in Spain were called Ladinos. Ladinos were brought to Cuba at least as early as 1511-1514, some as slaves and some free. Because they knew the Spanish culture and language, they were more able to escape after being brought to the new world as slaves. Slavers decided therefore to begin to import slaves directly from Africa.

The slave trade to Cuba began earlier and lasted longer than in the rest of the Americas/ Caribbean. While Africans did not arrive in the U.S. until 1619, and Brazil in 1538, they were brought from Africa to Cuba as early as 1521. The trade ended in the U.S. in the 1860s and in Brazil in the 1850s, but in Cuba lasted until the late 1870s.

The Portuguese began bringing Africans to Cuba and the Spanish followed. For a long period, the Spanish did not actually run the trade - mostly British, French, or Dutch slavers were involved since they had settlements early in Africa.

The geographic area from which slaves were taken during the slave trade was enormous. Its northern bounds were from Senegal to the center of Africa (Lake Chad) to Kenya. Its southern borders were a line along the southern borders of Angola, Zambia, Zimbabwe, and Mozambique. People were taken from both coasts and the central regions as well.

Overall, the slave trade resulted in approximately 100 million people being lost on the continent if one includes deaths during slave trade-related wars, slaves lost during the middle passage (across the ocean) and those landing alive in other countries. At least 15 million Africans landed alive as slaves in the Americas during the whole slave trade period. [For comparison, today, as of 1999, there are over 100 million people in Nigeria, of whom about 13 million are Yoruba.]
The number of slaves landing alive in Cuba over the whole period (1521-1870s) was about 1.3 million, almost one tenth of all slaves in the Americas. They were brought mostly in the 1800s:

Years Number of Africans landing alive in Cuba per year
1521-1762 500
1763-1789 600
1790-1820 8,300
1821-1870s 16,700


Notice that Africans began arriving in Cuba close to the time when bata drums were developed (although at first they were mostly from groups other than Yoruba). Ortiz wrote about bata in Cuba almost 100 years after the last Africans were brought to Cuba, or about 3-5 generations later.

Where Cuba's slaves were taken from in Africa varied over time. There were four major ethnic groups that accounted for most of the Africans brought to Cuba: Bantu, Yoruba, Ibo/Ibibio/Ijaw, and Ewe/Fon. The numbers of these peoples introduced to Cuba were:

Group Number of Africans landed in Cuba during slave trade
Bantu 400,000
Yoruba 275,000
Ibo/Ibibio/Ijaw 240,000
Ewe/Fon 200,000
Others 185,000


Bantu: The Bantu peoples, from south of the equator, were the most influential in Cuba and all of Afro-America. The two major subgroups were the Bakongo (northern Angola, southern Zaire, and southern Congo), and the Abudu (spelling?) from Angola and part of Zaire. Also, from the eastern areas south of the equator were the Makua (spelling?) from Mozambique. They, especially the Bakongo, formed the religion Palo Monte which survives in Cuba. They were introduced throughout the period of slave trade.

Yoruba: The Yoruba people were the second major ethnic group brought to Cuba from Africa. They were mainly from what is now southwestern Nigeria, and arrived mostly during 1820-1860s. Many were also brought to Bahia, Brazil. In Haiti, by contrast, the slave trade had ended in 1791 with the Revolution. The Yoruba brought religious practices which were formed into the religion called Santeria or Regla de Ocha in Cuba. (The Ijesha were a Yoruba sub-group from southwestern Nigeria. Their music is now called Iyesa. The Ketus were another Yoruba sub-group, from a western Yoruba kingdom where the Nigeria-Benin border is today. Many Ketu were sent to Brazil and were the majority of Yorubas in Salvador. The religion Ketu Candomble came from their culture).

Ibo, Ibibio, and Ijaw: These three related groups were from southeastern Nigeria. The began arriving in Cuba around 1762. A subgroup of the Ibibio called the Efik carried over to Cuba the only African secret society to survive the passage - the Abakua secret society (which is not a religion per se).

Ewe/Fon: The Ewe/Fon people were from the Dahomey Kingdom, which was in present day Benin. The Yoruba kingdom attacked Dahomey and many Ewe/Fon were brought to Cuba 1750-1800. The Yoruba were weakened by these wars, though, and then the Dahomey took many Yorubas captive and sold them into slavery in the 1800s. The Ewe/Fon created the religion known in Cuba as Regla Arara, mostly in Matanzas, but this religious practice has been largely assimilated by Santeria.

A great deal of ethnic and racial mixing existed in Cuba. As early as 1526, a Royal Decree allowed slaves in Cuba to buy their freedom. Interactions between free blacks, Spaniards, slaves, and various ethnic groups were frequent over a long period.

Although there were more Bantu than Yoruba, the religion of the Yoruba came to be the most widespread in Cuba, partly because it was open to assimilating other practices such as Regla Arara and could be practiced in parallel with other traditions including Palo Monte, Catholicism (commonly practiced by individuals in parallel with Santeria, but not so much with the consent of the Church), spiritism, and Abakua membership.

[/b]



http://www.assatashakur.org/forum/spirituality-connect-your-center/9372-ethnic-influences-cuba-resulting-history-african-slave-trade-cuba.html

@Kails
DR FARRIS THOMPSON BOOK
FACE OF THE GODS. Show all art collections left by African slaves in AMERICAS. Hope ur not using a CHEAP CELL PHONE, otherwise u can use your laptop or PC to view this wonderful PDF. SHOWING THE KONGOLESE "MINKISI, AKAN STOOLS" etc..

COPY AND PASTE THE LINK ON GOOGLE.

http://omega.cs.iit.edu/~jtaylor/docs/Face_of_the_Gods_The_Artists_and_Their_Altars.pdf

^^^^^^^After reading this book you will feel sorry for those who claimed earlier there were NO CONGO, AKAN HUTS etc..villages in US colonies.

LOOKS LIKE YORUBAS FUSED VERY WELL WITH BANTUS EVERYWHERE, BRAZIL,HAITI,CENTRAL AMERICA THEY JUST BLENDED AND FORMED "ONE AFRICAN IDENTITY".

@Kails
AM GIVING MR IBU A PIC OF THE ATLANTIC SLAVE TRADE MAP. AM 10000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000% THEY ALL DONT KNOW IT. VILLAGE "POE-POL/SA slang" FROM ASABA.

Ashanti influence on the Island of Jamaica.


Some Proverbs of the Ashanti Peoples of Jamaica still used today

Thus the Ashanti "It is the Supreme Being who pounds the fufu for the one without arms," (63) has found its counterpart in the Jamaican "When cow lose him tail, God almighty brush fly." In both cases the care of Providence is implied.

The Ashanti "The white-tailed one (the black colubus monkey) says: 'What is in my cheek is not mine, but what has gone into my belly that is my very own,'" (64) has become in Jamaica, where incidentally monkeys are not known; "Monkey say, wha' in a him mout' no fe him, but wha' in a him belly a fe him." (6S) A variation is even closer, "Monkey say wha' da in him jaw-bone no fe him, but wha' da in him belly a fe him." (66)

The Ashanti "When rain beats on a leopard it wets him, but it does not wash out its spots," (67) becomes paraphrased in Jamaica as "Seben years no 'nough fe wash freckle off a guinea-hen back." (68) The saying usually implies the harbouring of revenge.

The Ashanti "When you have quite crossed the river, you say that the crocodile has a lump on its snout," (69) is the Jamaica "No cuss alligator long mout' till you cross riber." (70)

The Ashanti "When a fowl drinks water, it (first) takes it and shows it to the Supreme Being," (71) is usually amplified in Jamaica into "When fowl drink water him say 'tank God,' when man drink water him say nuttin." (72) Sometimes,

{p. 45}

however, the Jamaican merely remarks: "Chicken member God when him drink." (73)

The Ashanti "The hen's foot does not kill her chicken," (74) has become in Jamaica "Fowl tread 'pon him chicken, but him no tread too hard," (75) or again, "Hen neber mash him chicken too hot." (76)

The Ashanti "If you are too wise a man, you say 'Good Morning' to a fowl," (77) is explained by Captain Rattray as being said in a sarcastic sense and with the implication that "you will find yourself committing some supreme folly." The Jamaican with like intent observes: "Man lib too well, him tell fowl howdy."

The Ashanti "When the cat dies, the mice rejoice," (78) is the same as the Jamaican "Cat dead, mus-mus fat."

The Ashanti "A sheep does not give birth to a goat," (79) is rendered in Jamaica "Sheep and goat no all one." (80)

The Ashanti "Where the sheep stands its kid stands," (81) has become in Jamaica "Goat and him kid 'tand one place."

The Ashanti "If the horse does not go to war, its tail does," (82) is adapted in Jamaica "Goat no go a war, but him send him 'kin." (83)

The Ashanti "When a great number of mice dig a hole, it does not become deep," (84) is the Jamaican "Too much ratta nebber dig good hole." (85)

AFRO BRAZILIAN DNA SAMPLE.

Does this Kwame guy have a job? Jeez!

@Colynzo
HES AN EMPLOYER/OWN BOSS. HENCE HES GOT ALL THIS TIME.

NEW YORK
Africans imported into NEW YORK ENGLISH ERA.
Note:During the Dutch era most slaves came from ANGOLA AND BIGHT OF BENIN.

NEW YORK EARLY YEARS

Received slaves from places like SURINAME,DANISH AND DUTCH WEST INDIES. Which were mainly ANGOLA-CONGO ORIGIN at the time. There were also TRANS-SHIPMENT from places like SC and GA.

ANALYSIS OF THE CARRIBS SMALL ISLANDS

ANGOLA-CONGO PLUS SENEGAMBIA DOMINATED LEEWARD ISLANDS
While BIGHT OF BIAFRA and GOLD COAST DOMINATED WINDWARD ISLANDS.

GET THE PICTURE