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OUR COMMUNITY-Development MISSION: serving the local community by engaging in a broad range of strategies that promote community health, education, and development, and also engage in activities which is necessary, suitable, or convenient for the accomplishment of the purpose, or which are incidental to it or connected in addition to that which are consistent with Section 501c3 of the Internal Revenue Code. This corporation is organized and operated exclusively for spiritual purposes within the meaning of Section 501c3, Internal Revenue Code.
THE GLOBAL POPULACE
11.5 million people in prison worldwide, mostly men Around 120 countries have recorded occupancy rates exceeding prison system capacity. 02 Around a third of the global prison population are presumed innocent but remain confined in pre-trial detention.
At yearend 2022, an estimated 3,668,800 adults were under community supervision (probation or parole), down 36,700 (1.0%) from January 1, 2022.
Oregon releases roughly 143,640 men and 45,181 women from its prisons and jails each year.
UMOJI'S UTOPIA
OUR FAMILY TREE
MATRIARCH PARENTS
HONORING OUR MOTHER AND HER LEGACY AND ANCESTORS: THE MERCHANT AND PATTERSON BRAND! COACH JEROLDINE MODEL
OUR ETHNICITY INHERITANCE PROGRAM
OUR ETHNICITY INHERITANCE
Who We Are
Our MATRIARCH, MOTHER, HER ETHNICITY INHERITANCE
AFRO-DIASPORA AMERICAN
Multiculturalism is the view that cultures, races, and ethnicities, particularly those of minority groups, deserve special acknowledgment of their differences within a dominant political culture.
That acknowledgment can take the forms of recognition of contributions to the cultural life of the political community as a whole, a demand for special protection under the law for certain cultural groups, or autonomous rights of governance for certain cultures; identity politics may be tied to each of these actions. Multiculturalism is both a response to the fact of cultural pluralism in modern democracies and a way of compensating cultural groups for past exclusion, discrimination, and oppression.
13 ETHNICITIES-GENETIC ANCESTRY
THE ETHNICITY INHERITANCE
35% NIGERIAN
21% CAMEROON, CONGO, WESTERN BANTU
14% BENIN AND TOGO
9% IVORY COAST AND GHANA
6% ENGLAND AND NORTHWESTERN EUROPE
5% MALI
2% SENEGAL
2% SOUTHERN BANTU PEOPLE
2% WALES
1% KHOISAN, AKA & MBUTI PEOPLE
1% INDIGENOUS AMERICAS--COLOMBIA AND VENEZUELA INCLUDED
1% FINLAND
1% SWEDEN AND DENMARK
NIGERIAN
35%
Evidence of human occupation in Nigeria dates back thousands of years. The oldest fossil remains found by archaeologists in the southwestern area of Iwo Eleru, near Akure, have been dated to about 9000 BCE. There are isolated collections of ancient tools and artifacts from different periods of the Stone Age, but the oldest recognizable evidence of an organized society belongs to the Nok culture (c. 500 bce–c. 200 CE).
Named for the village of Nok, the site of some of the finds, the ancient culture produced fine terra-cotta figurines, which were accidentally discovered by tin miners on the Jos Plateau in the 1930s. Initially Neolithic (New Stone Age), the Nok culture made the transition to the Iron Age. Its people raised crops and...
CAMEROON
21% MIX WITH CONGO AND WESTERN BANTU
From archaeological evidence it is known that humans have inhabited Cameroon for at least 50,000 years, and there is strong evidence of the existence of important kingdoms and states in more recent times. Of these, the most widely known is Sao, which arose in the vicinity of Lake Chad, probably in the 5th century CE. This kingdom reached its height from the 9th to the 15th century, after which it was conquered and destroyed by the Kotoko state, which extended over large portions of northern Cameroon and Nigeria. Kotoko was incorporated into the Bornu empire during the reign of Rābiḥ al-Zubayr (Rabah) in the late 19th century, and its people became Muslims.
CONGO
21% MIXED WITH CAMEROON AND WESTERN BANTU
Human habitation of the Congo basin came relatively late in the Sangoan era (100,000 to 40,000 BCE; see Sangoan industry), perhaps because of the dense forest. The people who used the large-core bifacial Sangoan tools probably subsisted by gathering food and digging up roots; they were not hunters.
Refined versions of this tradition continued through the Lupemban (40,000 to 25,000 BCE; see Lupemban industry) and Tshitolian eras. The early inhabitants of these eras were farmer-trappers, fishing peoples, and Pygmy hunters. People lived in households that included kin a
BANTU
WESTERN BANTU
21% MIXED WITH CAMEROON AND CONGO
Bantu philosophy, the philosophy, religious worldview, and ethical principles of the Bantu peoples—tens of millions of speakers of the more than 500 Bantu languages on the African continent—as articulated by 20th-century African intellectuals and founders of contemporary African philosophy and theology.
Originally, the term Bantu philosophy referred to research done on traditional culture between 1950 and 1990 in Central Africa—more specifically, in the Democratic Republic of the Congo (called Zaire in 1971–97), Rwanda, and Uganda by philosophers and theologians such as Mulago Gwa Cikala Musharamina, John Mbiti, Mutuza Kabe, and Alexis Kagame. That research was part of the process of decolonization of knowledge that began with the collapse of European colonial empires in the wake of World War I and World War II.
C0NSTRUCTION OF RACE
SOUTH CAROLINA, GEORGIA, FLORIDA, ALABAMA, 1700S-1975
The social construction of race and the normality of racism
First, race is socially constructed, not biologically natural. The biogenetic notion of race—the idea that the human species is divided into distinct groups based on inherited physical and behavioral differences—was finally refuted by genetic studies in the late 20th century. Social scientists, historians, and other scholars now agree that the notion of race is a social construction (though there is no consensus regarding what exactly a social construction is or what the process of social construction consists of).
