Nearly 40 per cent of those who disappear, often in suspicious circumstances, are black. These missing women have not been found (pictured). However critics allege that media attention focuses on missing white women in the U.S.
It looks like ANOTHER example in a long, long history of WHITE THEFT of black intellectual property, which includes inventions, music, dance, and, yes, novels that are turned into screenplays and mega-franchises.
I heard about this story several years ago and fully expected it to be swept under the rug–FOREVER. I’m pleased to see Ms. Sophia Stewart is STILL bravely fighting such a powerful industry (and enemy) and that she is still alive AND breathing.
(CORRECTION: I sent out an email earlier today that reported Ms Stewart one a 2.5 billion-dollar settlement but that was false. The court battle is still ongoing).
A recap of her journey (excerpted from poptopictvonline)
“Stewart filed her case in 1999, after viewing the Matrix, which she felt had been based on her manuscript, ‘The Third Eye,’ copyrighted in 1981. In the mid-eighties Stewart had submitted her manuscript to an…
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The 2015 Ọdun Ifa Agbaye to mark the end of the 10,056th year of our traditional calendar and usher in the new year took place on Oke Ọlọta (Ọlọta hill) in Ado-Ekiti of southwest Nigeria during the first weekend of June 2015. It was organized by the International Council for Ifa Religion (ICIR) whose President is Oloye Ṣọlagbade Popoọla, and it was a most memorable event because
- It took place in Ekiti where Ọrunmila’s home and offspring are and where he must have been marking it perhaps over a thousand years ago.
- It was preceded by pilgrimages to the sacred homes of Eṣu in Ijelu-Ekiti, Ogun in Ire-Ekiti and Ọṣun in Igede-Ekiti.
A number of us Ifa and oriṣa priests, priestesses and devotees began arriving Ekiti on the 4th of June and went to Oke Igẹti in Ado-Ekiti which is one of the three hills in Ekiti that are sacred to Ọrunmila, the others being Oke Ado and Oke Ọlọta. The hill was the originally intended site of the festival but had been acquired by the Ekiti State government during the administration of the previous governor, Kayọde Fayẹmi who had the ancient artifacts there demolished – he was later booted out of office. Even though it had been fenced, we gathered at a spot by a section of the fence and prayed to the divinities for their blessings.
The following day we embarked on pilgrimages to the sacred homes of Eṣu, Ogun and Ọṣun, all in Ekiti. For many of us it was the first time, and we were excited to visit the places we used to read about in the Ifa literary corpus. Little did we know that the divinities had more in store for us.
On the 6th of June 2015 we returned to Oke Igẹti to pray, and then departed for Oke Ọlọta, the site of the Ọdun Ifa Agbaye. Upon getting there we began ascending the steep hill, almost all of us on foot, although some managed to drive all the way up. Thankfully, the organizers had mowed down some of the bushes to create a designated path. There were many interesting finds at the summit which many of us youths began exploring immediately
I noticed that there were lots of rocks the size of barrels and elephants that had been neatly split into twos and more, apparently by lightning bolts. This got me jittery because I knew from my previous stay in Ekiti about eight to nine years ago that the summits of the many hills there were usually hidden from sight in the early morning by clouds, that thunderstorms were quite intense there, and that the biblical Moses who is actually Ọrunmila can effortlessly stay in the terrific presence of Olodumare (Exodus 19:16 – 20:21).
Some of us were admiring the scenery when others announced their discovery of footprints on the hard rock that seems to be made of granite. The heels, arcs and toes of the footprints could be clearly seen, and we were excited.
The first one to be discovered was huge (long and wide) and had what appeared to be a small toe sticking out.
There is also a pool there that belongs to Ọṣun who was present and gave out messages to her devotees and told us to ask her for what she would take from us as propitiation to receive the blessing of Aje (wealth) this year. She was once a consort of Ọrunmila so finding her pool there was not surprising. Also, Ọrunmila made use of the pool for itẹfa. I also noticed a stool-like rock surrounded by some grass in the midst on the rocky hill surface which appeared suitable for a teacher to sit and/or stand on while surrounded by students.
When the event started, we were asked to descend the hill and then ascend again while propitiating various divinities along the way. As I made my way downhill, some of my colleagues called out to me from an even higher peak so I went to meet them. The climb was tough and steep, but I made it. The view and cool breeze underneath a Neem tree was awesome. There were more split rocks that were even larger than the ones I had noticed earlier. I also remembered that the temperature at night, especially from 3am, used to drop significantly in this region, and wondered what it would be like later in the night as the festival was to continue till the next day. There was an even higher peak on which was a goat. Getting there looked tempting, but I decided not to try it since I did not know whether or not there were dangerous crevices and wild creatures in the bushes there.
By the time I returned to the venue proper of the festival by 5 pm or earlier, the Odu Ifa for the 10,057th year had been cast. It had been scheduled for 10 pm but for an approaching rainstorm. The odu is Ogunda Ọsa with ire aiku. You can read the full details here.
I got jittery once more as rains meant lightning activity and cold, but watching the storm approach was awesome. Some decided to drive their vehicles to the valley and perhaps some others departed. Then the storm reached us and the rain was hard and the climate cold. When it was over there was singing and dancing as different temple choirs took to the stage one after the other to perform and showcase their skills. Certificates of pilgrimage were also on offer. As this continued the place became colder, and colder, and colder. Even those used to winter felt it, and people began to leave. However, the path had become very slippery so many tumbled on their way to the valley. To overcome this, some got twigs and used them as support, but some still tumbled with it. Some also tried driving down but it was too risky. I tried descending but returned as it was just too slippery for me, and I lost a lens of my glasses while looking for twigs. The singing and dancing continued, and the cold increased.
By 1 am or thereabout some of us decided that we had better descend before it become too cold to for us to move, so we left immediately. Somehow we didn’t tumble but safely arrived at a primary school in the valley where our bus was parked and which was the parking lot for participants. Many others were already there napping. It was still cold there but we could still hear the singing from the summit which continued till about 4 am. We began departing about an hour later but I resolved to return next year better prepared.
Let us return to those footprints. Whose are they? When were they made? Well, my opinion is that they are proof of the Ifa literary corpus being true and accurate rather than a collection of myths as the pro-Amorites have been deceptively preaching to the world. For instance, the owners of those footprints can be traced to Ifa where the names of those of those who lived and went to Oke Ọlọta are recorded. Thus, two sets of those footprints belong to the irunmọlẹs Ọrunmila and Ọṣun, not angels. Moreover, I doubt they belong to Bigfoot a.k.a. Sasquatch who then emigrated therefrom to other parts of the world.
- Click here to see more pictures from Oke Ọlọta.
- Click here to see more pictures from Ekiti, the land of hills.
I hope that some day, whenever participants conclude the Ọdun Ifa Agbaye in Ekiti we immediately proceed to Ile-Ifẹ as pilgrims to pay homage to the Ọọni and all the divinities there and celebrate the new year, and that throughout the year pilgrimages will be organized to other sacred sites in the land of the Ọmọ Oduduwa that stretches from Ghana to Nigeria.
Who will punish these incorrigible bloodthirsty creatures? Olodumare has sent Ọṣun to deal with them more than once and she has never failed. These Fulani see and portray themselves as pious than farmers but somehow many have somehow been ignoring their criminal activities. Even the current president Muhammadu Buhari who is one of them has been using his influence and position to sanction their bloody land-grabbing under the guise of establishing grazing reserves rather than bringing them to book. Is there any Fulani that is different? I would like to know.
Haven’t I said it that these Fulani are incorrigible? The proposed land grab by the Fulani under the garb of establishing grazing reserves cannot be forced down our throats! I hope that there are some Fulani who love the truth and are ready to speak out against the bad actions of their brethren.
According to Ifa, Ọrunmila who is the prophet of Ifa has an assistant who is always with him wherever he goes and lives with him. However, he is also known not to go in with Ọrunmila but stay outside instead. His name is Eshu, and he has several appellations perhaps for all the paths through which he works/manifests, e.g. Eshu Laalu, Eshu Ọdara, Eshu Agbẹbọ, Eshu Beleke, Ẹlẹgbara, and so on. Since the biblical Moses is actually Ọrunmila, and this Moses had an assistant allegedly called Joshua the son of Nun (also spelled Jeshua, Yeshu and Yeshua; Zechariah 3:6-10), these two assistants must really be the same person. That is, Joshua the son of Nun is really none other than Eshu Laalu.
This role of assistant is recorded in the biblical passages Exodus 24:13, 32:15-18. And 33:7-77, and in the odu of the Ifa literary corpus called Otutupọn Meji.
One is the dwelling place. Joshua dwelt outside the camp (Exodus 33:7-11) just as Eshu Laalu dwells outside the home, e.g. at any place where three or four roads meet (Ika Meji).
One obvious and understandable piece of evidence which links Joshua the son of Nun and Eshu Laalu is onomastic – the identity of Joshua the son of Nun is derived from Eshu Laalu. The name Joshua is the English version of the Jewish and Aramaic Yeshu and Yeshua, but in the English New Testament is allegedly rendered as Jesus. Yeshu is clearly derived from the Aku name Eshu:
- Eshu > (Y)eshu(a) : Jeshua/Joshua
The other part of Joshua’s nomenclature, that is, son of Nun, is suspicious as no further detail about the genealogy of Nun is provided other than being from the tribe of Ephraim, being the son of Elishama and grandson of Ammihud (1 Chronicles 7:26-27). Curiously, the name Nun appears to have been derived from Laalu of Eshu Laalu, which is easy to see upon applying the knowledge that sounds like n and l can interchange in a language.
- Laal(u) > Laal > Lal > Nun
Laalu is not a name but a title that is translated into English as ”wealth of the city/town.”
In Numbers 13:16 it is alleged that his name used to be Hoshea; and this is similar to the Oshu- of Oshumare the Light, Rainbow Spirit and Saviour, who is also known as Eshumare and as Eshu for short. If there truly was a name change, the best place to see the reason and actual change would be the records of the Ifa literary corpus about his acquisition of the appellation Laalu. But,
- Why is it that English bibles approved by the British monarchy have the name versions Joshua, Jeshua and Yeshua all in the same Old Testament instead of just a single version?
- Why is it that the European bible producers substituted the strange name Jesus for Yehua in the New Testament of their bible even though they say that the names are the same?
- Why is it that the names Joshua and Jesus occur in the same English bibles instead of just Joshua?