U.S. Senators respond to lynchings in African Diaspora

 Did U.S. Foreign Policy lynch African Diaspora Federal Credit Union?

By Eric Stradford, U.S. Marine Corps, Retired

AMWS, August 16, 2026, Alkebulan - The African Diaspora Federal Credit Union, a U.S. community development financial institution qualifying some 47 million Free Africans for economic inclusion closed accounts for 183 federally insured members of the African Diaspora. 

The U.S. Senate Subcommittee on International Trade, Customs, and Global Competitiveness need more constituent engagement to review continuing economic security threats: U.S. Senate: Freedmen’s Bureau Acts of 1865 and 1866

Total Members: 17

Majority Members (9)	Minority Members (8)
Cornyn, John (TX), Chairman Grassley, Chuck (IA) Thune, John (SD) Scott, Tim (SC) Daines, Steve (MT) Young, Todd (IN) Tillis, Thom (NC) Marshall, Roger (KS) Crapo, Mike (ID), Ex Officio	Warnock, Raphael G. (GA), Ranking Member Bennet, Michael F. (CO) Warner, Mark R. (VA) Whitehouse, Sheldon (RI) Cortez Masto, Catherine (NV) Warren, Elizabeth (MA) Smith, Tina (MN) Wyden, Ron (OR), Ex Officio

 

African Diaspora Federal Credit Union Closes | NCUA (ADFCU) was a federally insured, federally chartered credit union with 183 members and assets of $547,479, according to the credit union’s most recent Call Report.

The State of the African Diaspora (SOAD) operates as a global governance entity with ministers, ambassadors, and programs in culture, agriculture, and infrastructure, fostering connections between Africa and diaspora communities

All U.S. federally insured credit union members: about 145.8 million

African American-owned credit union members: about 726,929, based on the figure already in your document

Overall, the federally insured credit union system holds $2.37 trillion in total assets across 4,411 institutions. African American-owned credit unions, with 205 active institutions down from 318 in 2016, control just 0.34 percent of that total asset base.  That means African American-owned credit unions serve roughly 0.5% of all federally insured credit union members in the U.S.   

African American-owned credit unions hold more than $8.15 billion in assets and serve 726,929 members in 2025, more than doubling their asset base from $3.81 billion in 2016. That growth confirms that Black-owned cooperative finance remains a living, expanding sector — not a historical artifact. Yet placed against the broader credit union landscape, the numbers tell a more sobering story.

HBCU Money’s 2025 African American Owned Credit Union Directory | HBCU Money

Black-owned banks and credit unions have historically played a vital role in expanding access to credit, deposits, homeownership, and small-business financing in communities that were excluded or underserved by mainstream financial institutions. Their challenges are not simply operational weaknesses; they are tied to long-standing disparities in wealth, capital access, regulatory burden, technology investment, and community economic stress.

Core Challenges

1.      Historic undercapitalization: Many Black-owned financial institutions began with smaller capital bases because Black communities were historically denied equal access to wealth-building tools, investment networks, and institutional support.

2.      Small scale and limited operating margins: Smaller asset size can make it difficult to absorb compliance costs, invest in technology, hire specialized staff, or compete with large banks and fintech platforms.

3.      Higher community economic risk: These institutions often serve areas facing lower household wealth, higher unemployment, lower property values, and greater vulnerability to recessions, which can increase loan defaults and reduce deposits.

4.      Technology and visibility gaps: Limited digital banking tools, marketing budgets, websites, and mobile-first services can make it harder to attract younger members and retain customers who expect convenience.

5.      Regulatory pressure: Community banks and credit unions face complex reporting, examination, cybersecurity, anti-money-laundering, and consumer-protection obligations, often with far fewer employees than larger institutions.

6.      Deposit flight and competition: Customers may move funds to larger banks for branch access, ATM networks, perceived safety, app features, rewards, or business services, weakening the deposit base of smaller institutions.

7.      Succession and governance challenges: Some Black-owned credit unions are rooted in churches, civic organizations, HBCUs, or community groups. When leadership ages out or the sponsoring institution weakens, the financial institution can lose momentum.

8.      Mission-versus-margin tension: Black-owned banks and credit unions often extend credit where traditional institutions have refused. That mission is essential, but it requires patient capital, strong risk controls, and outside support to remain sustainable.

Why #BlackBankingMatters

When a Black-owned bank or credit union fails, merges, or disappears, the loss is larger than a balance sheet. Communities lose trusted lenders, culturally connected financial guidance, institutional memory, and local control over credit decisions. The result can deepen reliance on large outside banks, payday lenders, check-cashing services, and other institutions that may not be designed around community reinvestment.

Framing statement: The failure of Black-owned financial institutions is not evidence that the mission is flawed. It is evidence that institutions serving historically excluded communities are often expected to solve structural financial inequality with fewer resources, smaller capital reserves, and less institutional support than their larger competitors.

Step 1 – Partnery your Bank or Credit Union www.Alkebulan.us

Hope Has A Home

Occupying Alkebulan

By Eric Stradford, U.S. Marine Corps, Retired

 

“In this election—in this moment—let us reach for what we know is possible. A nation healed. A world repaired. An America that believes again.”  –Then-Senator Obama at the Jefferson Jackson Dinner, November 10, 2007

AMWS, June 19, 2026, Alkebulan (1451 Days #ThePentecostProject)  -  The Juneteenth grand opening of the Obama Presidential Center signals transformative reality for 200 million historically disenfranchised heirs of salvation. After more than 400 years of wondering whether “trouble would last always,” Hope has a home.

Rooted on the South Side of Chicago, the Obama Presidential Center anchors a global, youth-led movement for inspiring, empowering, and connecting 2.4 billion people to sustainable change. On this 19-acre campus, two or three might gather to explore the world-class Museum, occupy Black History at a branch of the Chicago Public Library or relax on the Great Lawn.

The National Association for the Advancement of Colored People (NAACP) has called on some 50 million young voters to partner for an historic reparations settlement.  Generation Z brings added value to the 2026 mid-term elections by knowing the truth.  According to A.I., voters under 30 were about 18% of the U.S. electorate in the 2008. About 24 million of you made history.   You gave Candidate Obama a net advantage of 8 million votes out of his total 9.5 million popular vote margin to transform a stolen people into “a more perfect union.”

The latest interracial offensive against racism, poverty and war embraces emerging A.I. technologies to enhance #AncestralIntelligence. If the unspeakable motivation for your vote is reparations, carrying out the spirit of the original Free African Society must be the corrective course for social action.  

Pope Leo XIV Discovers #ThePentecostProject

FACT OR OPINION: #NoPoverty2030 is #MissionPossible  (John 14:14)

Africa includes 20% of the Catholics of the entire planet and is characterized by a highly dynamic spread of the Catholic Church. The number of Catholics increased from 272 million in 2022 to 281 million in 2023, with a relative variation of +3.31%. The Democratic Republic of Congo confirms its first-place position for the number of baptized Catholics, with almost 55 million, followed by Nigeria with 35 million; Uganda, Tanzania, and Kenya also register significant figures.  Photo Clubs of Mozambique

By Eric Stradford, U.S. Marine Corps, Retired

#ThePentecostProject April 14, 2026 (1516 days to June 9, 2030), Alkebulan -- Pope Leo XIV is the first pope of documented African descent to visit “The Birthplace of Humankind” while serving as pope.  His historic Apostolic Journey, a term used by the Roman Catholic Church, structures the “Holy Father’s” visit outside Vatican City for pastoral, diplomatic, and missionary purposes.  But, for the first U.S. born Bishop of Rome, this four-nation #LearningJourney may signal reality of the future church as well as the Global Village. “You must be born again.”

The Gospel truth about Alkebulan navigates a circular path from the words, “IN THE BEGINNING” to a modern-day, logical choice, “CHAOS OR COMMUNITY?”  Most modern scholars place the church’s beginning around AD 33, based on the timeline of Jesus’ life and ministry.  Before the church became the church, the Romans used “Africa” to name their first North African province, Africa Proconsularis, after defeating Carthage in 146 BCE. At that time, Rome was pagan; the Catholic Church and the papacy did not yet exist in an institutional sense.

Ancestral Intelligence (AI) has not yet confirmed the existence of a pope who is clearly documented as “Black” in the modern racial sense. The pope most often referred to as the first Black pope is Pope Victor I (reigned c. 189–199 CE), because he was African-born, making him the first African pope in history.  But, Pope Leo’s footsteps among the ruins of Hippo Regius will ultimately rediscover his spiritual father, Saint Augustine of Hippo if not the reality of #Pentecost in the Holy Spirit of #BlackJesus.

Good morning! As-salamu alaykum!

#ThePentecostProject, in the spirit of the Free African Society, is a Spirit-led, community-rooted movement of self-determination, mutual care, moral formation, and public witness—organized by the people most affected, not imposed from above.

1. The Free African Society (1793): the spiritual DNA

The Free African Society (FAS)—founded by Richard Allen and Absalom Jones in Philadelphia—was:

·         Voluntary: free Black people organizing themselves

·         Mutual-aid centered: care for the sick, burial of the dead, aid for widows and orphans

·         Spiritually grounded: Christian faith expressed through action

·         Self-governing: refusal to be controlled by institutions that demeaned Black dignity

·         Publicly accountable: moral authority rooted in service during crisis (e.g., the 1793 Yellow Fever epidemic)

 

Key principle:  Faith becomes credible when oppressed people organize their own care, voice, and witness. This is the lens through which to read #ThePentecostProject.

 

2. Pentecost (Acts 2): the theological parallel

Pentecost is not hierarchy descending—it is community ignited:

·         The Spirit falls on ordinary people

·         Many languages are spoken without being erased

·         Authority comes from witness, not office

·         The result is sharing, care, and common life

In Acts 2:42–47, the marks of Spirit-filled life mirror the FAS:

·         Mutual aid

·         Shared resources

·         Public trust

·         Growth rooted in justice and joy

 

3. What #ThePentecostProject means in this spirit

Seen through the Free African Society, #ThePentecostProject is not a campaign; it is a method of liberation by communion.

A. Community-first, not institution-first

Like the FAS, this Pentecost vision:

·         Begins with people organizing themselves

·         Honors lived experience as theological data

·         Treats mutual care as sacred work

·         Pentecost is measured by whether people eat, heal, bury, teach, and protect one another.

B. Self-determination with spiritual legitimacy

The FAS did not ask permission to exist.

Likewise, #ThePentecostProject (in this spirit) insists that:

·         Communities may name their own needs

·         They can speak for themselves

·         Their faith does not require validation from dominance structures

·         This is apostolic authority from below.

 

C. Storytelling as sacred witness

The FAS created institutions so Black lives could be seen, valued, and remembered.

#ThePentecostProject does the same when it:

·         Centers marginalized voices

·         Treats testimony as theology

·         Shares “the mighty works of God” through lived struggles

 

4. Africa and the African Diaspora as Pentecostal teachers

In FAS spirit, Africa is not a recipient—it is a teacher.

Africa and the diaspora understand faith as:

·         Communal

·         Embodied

·         Rhythmic

·         Resilient under domination

That is why this Pentecost framing:

·         Resists respectability politics

·         Honors joy amid suffering

·         Treats survival and care as spiritual genius

·         Much like the FAS, the community becomes the catechism.

5. Organizational ethics: what this Pentecost avoids

In the Free African Society spirit, #ThePentecostProject refuses:

·         Top-down “empowerment” without power-sharing

·         Visibility without material care

·         Spiritual language divorced from justice

·         Inclusion that demands assimilation

Pentecost without liberation is Babel in religious dress.

6. What this calls forth today

·         Practically, #ThePentecostProject (in the FAS spirit) looks like:

·         Mutual-aid networks with spiritual grounding

·         Faith communities organizing their own schools, funds, care circles

·         Lay authority rooted in service

·         Multilingual, multi-cultural worship without hierarchy of worth

·         Public moral witness during crisis (health, migration, violence, climate)

 

Not slogans—structures of care.

Final integration

The Free African Society teaches us how Pentecost behaves under oppression.

It does not wait. It organizes. It cares. It testifies. It becomes church.

 

Count on a $6 trillion #BlackJesus Trust

 “If you ask me for anything in my name, I will do it.” #BlackJesus John 14:13 ICB

By Eric Stradford, U.S. Marine Corps, Retired

AMWS, February 8, 2026, Maputo, Mozambique  -- U.S. foreign policy under the Trump administration is moving the world’s 2.4 billion followers of Jesus The Christ closer than ever to God’s purpose for their existence. 

At the heart of manifest destiny was a gross misperception of racial superiority.  Just governments rightfully commend the obedience, loyalty, support, and defense of all Christian men and women they control and protect.  The Right Reverend Jeffrey N. Leath, 128th Bishop of the African Methodist Episcopal Church, has cautioned his church’s institutional voice to seek substantive change from a shrinking dollar. “

·         We Have Capable Leaders in Districts 14-20

·        We want to decide for ourselves (leaders and governance structures)

·        We need/want Development Financial Support, but we have some resources without it.

·        We need a different Episcopal District Configuration (Zambia)

Fiduciary Trustees for Free African Society for the 21^st Century (FAS2) call on advocates and antagonists for church reform to assess generational needs through a $100 m seed for ending poverty.  FAS2 seeks to leverage equity in a $6 trillion asset to partner on United Nations Sustainable Development Goal 1, #NoPoverty2030 in Alkebulan.

The Historic Black Church, evolving from Philadelphia society, assimilated racist values into their divine rights to perpetuate perception of their inferiority.  Each February, historically disadvantaged believers honor founders to include Richard Allen and Absolom Jones for a vision to carry out the spirit of #BlackJesus. 

Young Adult followers are poised to assume responsibility for leveraging newly discovered assets for their ecosystem’s sustained development.  The Richard Allen Young Adult Council (RAYAC), scheduled for “convergence” at this year’s gathering of the Global Development Council, sets hope for  multi-generational trust.

RAYAC’s Black History report to the church of Richard Allen can repair and restore followers to their manifest destiny

In Revelation 3:7-8 ICB - To the Church in Philadelphia  The spirit of the original Free African Society acknowledges the church's deeds, stating, "I know your works. Behold, I have set before you an open door, which no one can shut. For you have only a little strength, yet you have kept My word and have not denied My name" (Revelation 3:8).

The letter to the church promises protection and vindication. Jesus assures them that He will keep them from the hour of trial that is coming upon the world (Revelation 3:10). He also promises that the one who overcomes will be made a pillar in the temple of God, signifying stability and honor in His presence.

Heirs of Salvation here and throughout State of African Diaspora (SOAD) can sing a new song for repair and reconciliation.  With almost 350 million people, the African Diaspora equals the THIRD COUNTRY in the world after China and India, but greater than The United States of America (323 million), Indonesia (258 million) and Brazil (205 million).

The African Diaspora is derived from two main waves of migration:

- The first is related to the deportation of Africans in the context of the slave trade, whether it is the Eastern Trade (from the 7th to the beginning of the 20th century), or the Western Trade (from the 15th to the 19th century). The descendants of these populations are still living today in countries like Yemen or Iraq, or The United States of America and Brazil, for example.

-The second wave is an economic migration that pushed the African population to Europe, since the twentieth century, especially after 1945. These are African descendants in France or the UK, but also in many other countries of the world. 

The Covenant

In 2004, the AME Church made a major commitment to Indigenous Leadership with an unprecedented election of three bishops who were born in overseas districts (Districts 14-20). The intent was sealed with a document:

Persons born outside of the USA would serve areas of their birth. Yet, the understanding of those elected was not clear in terms of their having made an active, career long obligation.

ARTICLES OF RELIGION  23. OF THE RULERS OF THE UNITED STATES OF AMERICA  

The President, the Congress, the General Assemblies, the Governors, and the Councils of State, as the delegates of the people, are the rulers of the United States of America, according to the division of power made to them by the Constitution of the United States, and by the constitution of their respective states and the Councils of States delegates of the people, are the rulers of the United States of America, and by the Constitutions of their respective States. And the said states are a sovereign and independent nation, and ought not to be subject to any foreign jurisdiction.

It is acknowledged that the African Methodist Episcopal Church was organized in the United States. However, the African Methodist Episcopal Church is an international Christian body with constituents around the world, and a Christian witness that is both parochial and global. Article 23 presumes the duty, loyalty and patriotism of our constituents, as citizens of sovereign nations, to obey just laws, to recognize and respect the organizational structure, and to uphold the Constitution of the country or nation-state in which our members hold the rights and privileges of citizenship. Further, obedience to Civil Government is one of the principle duties of all persons, and was honored by our Lord and His Apostles. Though differing in form and policy, all just governments rightfully commend the obedience, loyalty, support, and defense of all Christian men and women they control and protect.

Can UNSDG’s #BlackJesus Partnership End Poverty?

“Then the King will answer, ‘I tell you the truth. Anything you did for any of my people here, you also did for me.’ Matthew 25:31-46 ICB

By Eric Stradford, U.S. Marine Corps, Retired

AMWS, February 4, 2026, Maputo, Mozambique  --  Faith Leaders are set to gather here to “carry out the spirit of the original Free African Society.”  The youngest disciples of #BlackJesus should reasonably expect “substance of things hoped for” where they live, learn, work and or worship.

Fiduciary Trustees for The Free African Society (FAS2) have called on church reform advocates to assess generational needs through a $100 m seed for ending poverty. 

UNICEF reports that around 13 million children—77% of all children in Mozambique—live in monetary poverty, multidimensional poverty, or both. Two or more followers from Generations A and Z are awaiting a word from their institutional voice to confirm a promise, “if you ask for anything in my name, I will do it for you.” 

Black Church leaders believe Trump‑era foreign policy influenced poverty in Sub‑Saharan Africa through several mechanisms: foreign aid changes, trade uncertainties, immigration restrictions, geopolitical shifts (especially U.S.–China competition), and security policy adjustments. These factors collectively impacted economic conditions, social services, governance stability, and humanitarian needs.

According to The Christian Recorder, The Global Development Council  promotes the development of African Methodism in Districts 14–20 and serves as an institutional voice to the larger Connectional Church. 

African Methodism refers to the family of historic Black Methodist denominations that emerged in the late 18th and early 19th centuries when African Americans, facing discrimination in white‑controlled Methodist churches, formed independent religious bodies grounded in Methodist theology, Wesleyan practice, and Black self‑governance.

In part, the “larger Connectional Church” may share responsibility for today’s effects of European colonialization throughout Alkebulan.   Estate attorneys are reviewing causes and effects of imposing European values on Free Africans.   Black History goes way back beyond the 1600s slave trade to  Noah’s Manifest Destiny.  

Findings from the African Union’s Year of Reparations offer evidence of change to traditional attitudes toward global development.   International recognition of the AU’s sixth region including the African Diaspora presents an emerging reality about estate values related to wills and trusts.

As conveners prepare for the February 18-20, 2026 gathering, the African Methodist Episcopal Church is considering structural changes, including closing the current Department of Retirement Services by July 31, 2028, as part of reforms tied to the lawsuit.  Substantive reform for the historic Black Church in the U.S. may ultimately serve as a foundation for global repair.

U.S. settlement in the matter of the missing preacher pension funds follows the discovery that a large portion of the fund—ultimately around $88–90 million—had been lost due to embezzlement and improper investment management by one former head of Retirement Services, who died in 2024.  But, further investigation of ponzi schemes may reveal patterns of corruption yet to be disclosed in the history of Free Africans in North America.

Here is a clear, well‑sourced overview of Rosa Parks, the iconic American civil rights activist.

 

Rosa Parks — Life, Legacy, and Impact

Who Was Rosa Parks?

Rosa Parks (born February 4, 1913, in Tuskegee, Alabama) was an American civil rights activist whose refusal to surrender her seat to a white passenger on a Montgomery bus in 1955 became a defining moment of the Civil Rights Movement.

Known as the “mother of the civil rights movement,” she played a central role in challenging racial segregation and inspiring mass protest across the United States.

Early Life

Born Rosa Louise McCauley to James and Leona McCauley.

Grew up in Pine Level, Alabama, where she attended segregated schools.

Experienced racial discrimination from a young age, shaping her commitment to justice.

  The Montgomery Bus Incident (1955)

On December 1, 1955, after a long workday, Rosa Parks refused to give up her seat to a white passenger on a segregated Montgomery city bus.

Her refusal was an act of quiet, deliberate resistance, not a matter of physical fatigue.

She stated she was “tired of giving in,” not tired from work. [liheapch.acf.gov]

Her arrest sparked the Montgomery Bus Boycott, a 381‑day mass protest that:

Fueled the rise of Dr. Martin Luther King Jr. as a national leader

Led to the Supreme Court ruling that bus segregation was unconstitutional

 Role in the Civil Rights Movement

Rosa Parks was not a random seamstress unaware of activism:

She was already an organizer, investigator, and secretary for the Montgomery NAACP.

She worked on cases involving racial violence and voting rights. [census.gov]

Her activism extended beyond Montgomery:

After the boycott, she moved to Detroit and continued civil rights, political, and community work.

She advocated for political prisoners, youth empowerment, and continued activism through the 1990s. [liheapch.acf.gov]

Later Life and Legacy

Rosa Parks died on October 24, 2005, in Detroit. [census.gov]

She is honored as one of the most significant figures in American history for her courage, conviction, and lifelong commitment to equality.

Today, her birthday (February 4) is commemorated in places like Maryland as Transit Equity Day, honoring her contribution to transportation justice and civil rights.

Umoja From Slaveship to Spaceship

By Stephanie A. Walker Stradford and Eric Stradford, U.S. Marine Corps, Retired

FAS2 December 26, 2025, African Diaspora – Remnant heirs for a $6 trillion reparations settlement celebrated Umoja (Unity) on this first day of Kwanzaa in The Year of Reparations.  Generation Alpha social entrepreneurs declared themselves beneficiaries of #NoPoverty2030 #MissionPossible with #BlackJesus.  Officials from The State of the African Diaspora met youth leaders and their fiduciary trustees to model cross-generation partnerships demonstrating United Nations Sustainable Development Goal (SDG17). 

FAS2 (pronounced PHASE2) is a youth led enterpriZe, based on the historic Free African Society of Philadelphia, PA, USA.  Until now, way too many of the planet’s 2.4 billion #HeirsOfSalvation have invested little to nothing toward revealing The Church of Philadelphia.  But, for the 200 million citizens of the African Diaspora, Umoja (Swahili for Unity, is the first of seven principles of the Ngozu saba).

UHURA DIASPORA! A Global Call for Freedom

According to the SOAD Ministry of International Co-operation, "Uhura" is of Swahili origin and means "freedom" or "independence." It is associated with the character Nyota Uhura from the Star Trek franchise, who symbolizes empowerment and diversity.

SOAD Minister of Education, Dr. Milton Waters joined SOAD Minister of International Co-operation Penny Mkhize in declaring #NoPoverty2030 #MissionPossible through a sustained demonstration of the Ngozu Saba.

FAS2 Generation Alpha’s #LearningJourney to Alkebulan, charts a virtual drive-by the Museum of African American history in Washington, DC for some insight on #UHURA, their word of the day in demonstrating #UMOJA.  It appears, African Americans have been speaking freedom without fully learning one of some 2000 indigenous languages of #Alkebulan.  Museum exhibits include the Red Starfleet uniform worn by Nichelle Nichols as Lt. Uhura on Star Trek , and will soon detail its Kwanzaa 2025 connection with the continuing  EnterpriZe mission from slaveship to space.

Umoja (Unity)

 

Kujichagulia (Self-Determination)

Ujima (Collective Work and Responsibility)

Ujamaa (Cooperative Economics)

Nia (Purpose)

Kuumba (Creativity)

Imani (Faith)

Future SOAD (Incubated in 2030 – 2063) in AFRICORA FOUNDATION)

Whole of Government National Security – Based on government of the people, by the people, for the people.  Proposed “Missive To SOAD”

 

 

Rebranding Christmas from Presents to Presence

By Eric Stradford, U.S. Marine Corps, Retired

AMWS, December 21, 2025, Washington, DC – The U.S. Presidency may have forfeited America’s last chance to stand for Christ at Christmas.  The U.S. president, satirized across the African Diaspora as “The Grinch who stole Christmas,” is certain to face daunting truths in the phrase "the arc of the moral universe is long, but it bends toward justice."

As 2.4 billion followers of Jesus The Christ celebrated Advent through demonstrations of Hope, Peace, Joy and Love, free Africans are waking up to their reality as an endowed community. Little children throughout the global village will find their stockings stuffed with more than their little hearts could stand. 

In this year, dubbed the "Year of Justice for Africans and People of African Descent Through Reparations,"  The traditional Christmas narrative, translated by King James of England, has taken its last queue from wanna-be kings. 

Seven aspirations coming out of the African Union to its recently constitutionalized State of African Diaspora  “are rebranding the Triple-Evils of racism, poverty and war with renewed hope for “shared prosperity and well-being, for unity and integration, for a continent of free citizens and expanded horizons, where the full potential of women and youth are realized, and with freedom from fear, disease and want.”

In 2025, Free Africans in the United States engaged in internal reparations by reclaiming stolen peoples equity.  They learned KA TUMELO RE LELAPA (By FAITH we are FAMILY).  The name Africa replaced #Alkebulan largely due to historical processes involving Roman conquest, European colonization, and the spread of Latin-based terminology.   Before European influences, As-salam alaikum!  is a blessing by #BlackJesus and the Islamic greeting meaning “Peace be upon you”, and the response means “And peace be upon you too.”

​​"Partnership produces progress, and nothing else does. Marylanders are coming together across all levels of society to end child poverty in our state," said Maryland Governor Wes Moore.  To amplify the impact of Maryland’s ENOUGH Act, philanthropic and private sector institutions are coming together with an initial commitment of more than $100 million calling on other institutions to join their efforts.

For two or three Black preachers, your seven-minute Christmas tidings of comfort and joy may prove to be less comfortable to some than others. Choose your text in “carrying out the spirit of the original Free African Society.”

Luke 24:36: "Peace be unto you."

Luke 10:5: "And into whatsoever house ye enter, first say, Peace be to this house."

John 20:19: "Peace be unto you."

John 20:21: "Again Jesus said, Peace be with you!"

John 20:26: "Peace be with you."

 

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