Oromo beauties dressed in Traditional Oromo attire.
This particular style is common in the Hararghe Region of present day South-Eastern Ethiopia.

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@afroasiastudies
Oromo beauties dressed in Traditional Oromo attire.
This particular style is common in the Hararghe Region of present day South-Eastern Ethiopia.

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Somalia has the most beautiful beaches.
https://www.facebook.com/afroasiatics/posts/203151173469737
The Mande-Soninke-Songhai (Zaghai - or early Beriberi/âBerbersâ) relationship to ancient Judaism is one of the fascinating topics in the subject Afroasiatic civilization. Remember Berber is the ancient name for those that came to be called Djana, Ignawan and Niger, Nigritae or Negro in Europe. The Dogon are an old group of the Mande or Malinke stock that may have been derived from two groups called Sao and the Soninke. The latter as shown in the posts below and on the blogspot were the same people as Wakore or Wa n'gara, Garawa or Djerma Songhai - an originally Zaghai or Zaghawa population of the Beriberi. The writer of the Sirius Mystery thus had correctly tried to link them to the Garamantes (Jerma, Garama). One author who wrote a book called, The Science of the Dogon, has noticed a connection between the mythological concept of the primordial Word found in both Dogon and Jewish religion for example. The Dogon - like numerous African tribes - and Judaism share the circumcision ritual, and its meanings in Dogon culture explains its significance in the ancient Middle East. Would you believe there is a connection between circumcision and the star Sirius? Certain details of the prayer shawls of the Dogon (See below) and those of western Jewish people are the same according to this same author. HmmmâŚhow did that happen?! The author says he was âinterested in the parallels between Dogon rituals and those of modern day Judaism because the Dogon religion includes enticing explanations of the practice of circumcision and the celebration of the jubilee year.â In fact the author claims the Dogon preserve the same calendar. He also sees a connection between the priests of the Dogon called Hogun and that of the Kohan or Kahin of the early Judaeans, although that connection has yet to be truly proven. There are also links that the author notes in his other books between the Dogon and ancient Egyptian culture, the Sumerians and even Gobekli Tepe and neolithic Scotland. As mentioned previously the Dogon venerate Amma and also Nummo which appears etymologically related to both the name of the watery consciousness of Nu (Noah) and the Khnoum of ancient Khamit. The Nummo are called amphibious and fish-like beings, not dissimilar to Uah or "Oannesâ of Sumeria. But what is important to remember is that as Marcel Griaule stated they preserve a philosophical mystery system found in societies across Africa, not just among the Dogon. It is likely that the Dogon like other groups of Mande stem from both the Soninke who were gold miners, traders, smiths and Yehudim and the aboriginal Sao populations. There is African tradition however that says the Sao or So were themselves descendants of the Ad that came and established themselves in the Lake Chad region at a very remote period in time. ; )
https://www.facebook.com/mhsacademic/posts/1819858444898725

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Afroasiatic (Afro-Asiatic), also known as Afrasian and traditionally as Hamito-Semitic (Chamito-Semitic),[3] is a large language family of several hundred related languages and dialects. It comprises about 300 or so living languages and dialects, according to the 2009 Ethnologue estimate.[4] It includes languages spoken predominantly in the Middle East, North Africa, the Horn of Africa, and parts of the Sahel. Afroasiatic languages have 350+ million native speakers, the fourth largest number of any language family (after Indo-European, Sino-Tibetan, and Niger-Congo).[5] The phylum has six branches: Berber, Chadic, Cushitic, Egyptian, Omotic and Semitic. The most widely spoken Afroasiatic language is Arabic, including literary Arabic and the spoken colloquial varieties. It has around 200 to 230 million native speakers concentrated primarily in the Middle East, North Africa, the Horn of Africa, and Malta.[6] Tamazight and other Berber varieties are spoken in Morocco, Algeria, Libya, Tunisia, northern Mali, and northern Niger by about 25 to 35 million people. Other widely spoken Afroasiatic languages include: Hausa, the dominant language of northern Nigeria and southern Niger, spoken as a first language by 25 million people and used as a lingua franca by another 20 million across West Africa and the Sahel[7] Oromo of Ethiopia and Kenya, with about 33 million speakers total Amharic of Ethiopia, with over 25 million native speakers in addition to millions of other Ethiopians speaking it as a second language Somali, spoken by 15.5 million people in Greater Somalia Modern Hebrew, spoken by around 9 million people worldwide. [8] Modern Aramaic, spoken by about 550,000 people worldwide.[9] This is not just one language â It includes a number of subdivisions, with Assyrian Neo-Aramaic being the most spoken variety (232,300).[10] In addition to languages spoken today, Afroasiatic includes several important ancient languages, such as Ancient Egyptian, Akkadian, Biblical Hebrew, and Old Aramaic. It is uncertain when or where the original homeland of the Afroasiatic family existed. Proposed locations include North Africa, the Horn of Africa, the Eastern Sahara, and the Levant.
Passover mythology
How does Eliyyahu (a.k.a Elijah/Elias) manage to get to absolutely every Passover seder? Why it must be with his chariot of fire drawn by horses of fire (rekeb Äsh wÉâsĂťsĂŞ Äsh ר×× ×׊ ×ץ××Ą× ×׊)! The Greeks identified Elias with the sun god Helios due to a superficial similarity in their names and in their conveyances (although their names are etymologically unrelated, ××××× ÄliyyÄhĂť being AfroâAsiatic and ÎÎťÎšÎżĎ HÄlios IndoâEuropean), and Eliyyahu is frequently portrayed in a fire chariot not unlike Heliosâ sun chariot.
This is a detail of a fresco in Rila Monastery, Bulgaria, portraying Eliyyahu (Saint Elias) and his chariot of fire (from a larger picture on Wikimedia, in the public domain).
ââââââââââââââââââââââ
[I]t is easily seen how, by a scarcely perceptible change of sound, the great god Helios could be transmuted into Elias. Helios drove round the world in his fiery chariot, drawn by horses. Elias went up to heaven in a similar conveyance. Helios produced rain and storm, and so did Elias by the fervor of his prayer on Mount Carmel. Elias brought down fire from heaven and so did the great sunâgod. Hence the parallel between the two was too tempting to be passed over.
âJ. Theodore Bent, âPaganism in England,â The Gentlemanâs Magazine 262, Jan. 1887, 36.
D.R. Congoâs Influence on CubismÂ
first image: Mbuya (sickness) Mask: This mask falls into the category of mbuya masks, which are used to represent different characters. This one, mbangu, represents a cursed man, someone who has been struck by sickness or has had deformities cast upon him by sorcerers. Although his face shows signs of nerve paralysis, features characteristic of the katundu style in the Pende region are still apparent: note the eyebrow line in the shape of an inverted âWâ; the triangular nose and pointed chin. second image: Les Demoiselles d'Avignon by Pablo Picasso, 1907
The mask worn by the woman in the bottom right corner of Les Demoiselles dâAvignon is based on the Mbuya (sickness) Mask, created by the Pende of the D.R Congo, as revealed by art experts. It is noticeable that Picasso painted an unadulterated reflexion of this mask. All facial distortions and expressions created by the Congolese artist have been retained and faithfully reproduced. Interestingly, facial distortions and emotional expressions are what constitute the quintessential elements in both Les Demoiselles dâAvignon and the Mbuya Mask.
New form of art stimulated a great interest in him since it was different from what he was exposed to in the West. He was particularly fascinated with âAfrican Masksâ. After the great discovery he wrote:
âI have experienced my greatest artistic emotions, when I suddenly discovered the sublime beauty of sculptures executed by the anonymous artists from Africa. These passionate and rigorously logical religious works are what the human imagination has produced as most potent and most beautifulâŚâ At that moment, I realized what painting was all about!
Picasso was above all taken by the elements and principles of design applied on the masks in addition to the emotions that they transmitted. Captured by the power of these new forms, he begins to apply them into the preliminary sketches for Les Desmoiselles dâAvignon, from which originated Modern Art and the Cubist Movement.
In Adam Hochschildâs book King Leopoldâs Ghost: A Story of Greed, Terror and Heroism in Colonial Africa he states that âMost striking about the traditional societies of the Congo was their remarkable artwork: baskets, mats, pottery, copper and ironwork, and, above all, woodcarving. It would be two decades before Europeans really noticed this art. Its discovery then had a strong influence on Braque, Matisse, and Picasso â who subsequently kept African art objects in his studio until his death. Cubism was new only for Europeans, for it was partly inspired by specific pieces of African art, some of them from the Pende and Songye peoples, who live in the basin of the Kasai River, one of the Congoâs major tributaries.It was easy to see the distinctive brilliance that so entranced Picasso and his colleagues at their first encounter with this art at an exhibit in Paris in 1907. In these central African sculptures some body parts are exaggerated, some shrunken; eyes project, cheeks sink, mouths disappear, torsos become elongated; eye sockets expand to cover almost the entire face; the human face and figure are broken apart and formed again in new ways and proportions that had previously lain beyond sight of traditional European realism.â
sources: 1, 2, 3
I really find myself struck by how white the narrative of art history is. I graduated with a degree in art, took 5 art history classes, and never heard about this. Yes, please. Disrupt the narrative.
Art history is really white washed especially when you look at the different art movements like Cubism. I think it also has something to do with where you study art/art history because I remembered I wanted to do art history for my undergraduate degree but couldnât because of reasons and I knew that hardly any universities looked at the African continent but some did like University of London: School of Oriental and African Studies and if I did do arr history and has gone to SOAS I probably would have learnt this. Itâs not like this isnât being taught, the problem is that not enough institutions are teaching it. There are so many problems in the art world, donât even know where to begin. There are resources out their if you look but I wouldnât recommend blogs like medievalpoc because theyâre a white person who pretended to be non white and is antisemitic and anti-romani they also donât understand the fact that people living in the African and Asian continent are not poc because its a western racial construct which shouldnât be applied to them and its a modern one so labelling them poc would make no sense (they need to stop applying modern constructs to non modern people) you can find a post with receipts if you check the tag. Anways, I also think if its something you specialised in then you would have known about it and understood it, if youâre focus is on particular types of art movements like Tonalism or Realism then you probably wouldnât have come across it. But I do think things like this need to be taught in intro classes because itâs pretty damn lazy and wrong to ignore the impact colonialism (and different African arts and in this case Congolese arts) had on art in Europe

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