This conclusion is based on the mountainous character of the ocean bed in the region of the Azores, the volcanic nature of the islands in the ocean depression West of the African-European zone, and the fact that the lava and other volcanic detritus which has been brought up from the ocean bed north of the Azores between Cape Cod and Brest must have cooled quite recently under atmospheric pressure, i.e.
In colonial Latin America the term bruja/bruxa absorbed additional layers from Indigenous and African magical traditions.
There is something really beautiful about the Australian sense of humor and how it translates to the South African sense of humor.
News of Atlantis’s pleasant living conditions reached the nearby African continent.
Embracing Texas and the Gulf of Mexico, the Southern and Eastern States of America, up to and including Labrador, it stretched across the ocean to our own islands, Scotland and Ireland, and a small portion of the north of England forming one of its promontories, while its equatorial lands embraced Brazil and the whole stretch of ocean to the African Gold Coast.
Host Chris Noble introduces an episode of Ancient Mysteries on Earth, focusing on South African anomalies and their implications for human origins.
Degraded remnants: Australian aborigines, Andaman Islanders, some African tribes.
states, Labrador, Brazil, and the African Gold Coast.
But if uh written also in the Ethiopic Book of Enoch—that is not accepted by the Catholic church, but is accepted by African church.
These theories connect Plato's narrative to North African landscapes, where ancient seas and lakes may have supported advanced civilizations.
Unkulunkulu holds a central place in the traditional cosmology of the Amazulu and related South African tribes, as documented in 19th-century accounts from native informants.
Though oral and variable, it provides insight into pre-colonial African worldviews, preserved through 19th-century ethnographic records.
Dogon myth (West African, Mali): The first eight ancestors of humanity are nurtured underground in a placental chamber by twin serpentine spirits (Nommo), emerging via a bamboo stalk after being produced by the marriage of Heaven and Earth, symbolizing birth from the earth's womb.
Zulu myth (Southern African): The first ancestral couple emerges from a reed in primeval swampland, representing an origin from underground or the earth's womb, tied to the union of Heaven and Earth.Brazilian Indigenous myth (tribes along the Parima River): Forefathers emerge from an underground land in ancient times, with some ancestors believed to remain inside the Earth.
Basonge myth (Bantu, Central African, Congo): Kolombo and followers dig a tunnel to escape from Mwile, emerging to safety on the surface, forming part of their survival and origin narrative.
And when he said that he is saying what is happening in the present is the same as the Celts were describing in 17th century Scotland as the Hawaiians were describing in the stories of the Mu centuries ago, as you can hear in African stories from out of Nigeria from the Yoruba people, the Edo people, the Efik people, the Dogon people of Mali, they all have these stories of contact with rulers in the past who are nonhuman and the suggestion is there.
Ham primarily corresponds to the African continent and serves as a significant setting for the development of human populations, particularly the I’hins and Druks, under Jehovih’s guidance.
Cultural and Spiritual Context of Mami Wata (2:52 - 22:58)Mami Wata, is a water spirit revered in various African and diaspora cultures.
Her image has been used in events like the Olympics to represent African heritage and mythology, boosting tourism and cultural pride.
The origin of Our Lady of Aparecida in Brazil is deeply intertwined with the colonial imposition of Catholicism and the suppression of Indigenous and African spiritual practices.
The Catholic Church enforced forced conversions, mandating baptism and Christian instruction for Indigenous peoples and African slaves.
These constitutions reflected the fusion of Church and colonial power and enforced strict discipline on the population, especially Indigenous peoples and African slaves.
African religious expressions, including dances and rituals associated with deities like Mami Wata, were often equated with witchcraft and punished severely.
Despite persecution, enslaved Africans preserved their spiritual traditions by syncretizing their deities with Catholic saints, allowing clandestine worship under the guise of Christian practices.
The veneration of Our Lady of Aparecida, symbolizes a complex intersection of imposed Catholicism and the resilient spiritual traditions of Brazil's Indigenous and African populations.
The situation around the Paraíba River near Guaratinguetá, São Paulo, in 1717 was shaped by the dynamics of Portuguese colonization, the expansion of the plantation economy, and the violent imposition of Catholicism on Indigenous and African populations.
Enslaved Africans were used as the primary labor force on sesmaria lands, especially in sugarcane plantations, cattle ranches, and later in coffee zones.
Africans were brought mainly from West Central Africa (e.g., Kongo, Angola) and West Africa (e.g., Yoruba, Ewe-Fon, Akan regions).
The Transatlantic slave trade was at its height; Brazil was the largest destination for African slaves, receiving nearly 5 million over three centuries.
They baptized and indoctrinated Indigenous and enslaved Africans, while systematically repressing their spiritual practices.
Mami Wata, is a water spirit revered in various African and diaspora cultures.
The figure of Our Lady of Aparecida absorbed attributes resonant with African water spirits like Mami Wata—both associated with water, healing, fertility, and protection.
This identification allowed African-descended communities to continue venerating Mami Wata’s spiritual power under the socially accepted guise of Catholic devotion.
This blending preserved African spiritual frameworks hidden in Catholic symbols and language.
These constitutions reflected the fusion of Church and colonial power and enforced strict discipline on the population, especially Indigenous peoples and African slaves.
Any unauthorized religious imagery or ritual—especially those influenced by Indigenous or African traditions—had to be destroyed.
An anonymous colonist described enslaved Africans reporting encounters with this spirit, who instructed them to abstain from work on certain days and to perform rituals involving offerings, such as the blood of a white hen.
These practices were part of broader spiritual traditions among enslaved Africans.
This syncretic religion combined elements from various African spiritual systems and was practiced despite periods of prohibition .(en-academic.com)
These rituals often involved spirit possession and were central to the spiritual lives of enslaved and free African-descended populations .(researchgate.net, ebin.pub)
The trial and conviction of Hans and Willem both represent the legal attempts to eradicate these ‘African’ practices as do a series of less notorious convictions against such practices.
The figure of Mami Wata, associated with water spirits, is prevalent across West and Central Africa and the African diaspora.
While the name "Mami Wata" was not documented in West African sources during the 18th century, the concept of water spirits with similar attributes was widespread.
Journal entries from colonists described enslaved Africans claiming to have seen or been instructed by a spirit known as "Water Mama." These spirits demanded specific rituals such as abstaining from work on particular days and offering sacrifices like the blood of a white hen.
Native Americans and later African migrants integrated Water Mama into their spiritual systems, including the Winti religion in Suriname, although her influence there diminished over time.
Mami Wata is revered throughout Africa and the African diaspora.
African water spirits are frequently associated with snakes, so this transformation was culturally coherent.
Mami Wata is believed to have played a protective role for enslaved Africans and their descendants.
Despite the demonization of African spiritual systems by colonial and contemporary influences, Mami Wata remains a vital figure.
Her legacy continues to shape cultural identity, spiritual practices, and historical memory across the African diaspora.
The speaker presents the topic from a perspective rooted in African spirituality and seeks to clarify misconceptions about the Marine Kingdom.
The narrator identifies as an initiate of Yemoja and Oshun, deities associated with water in African spiritual traditions.
The presentation explores the connection between Christian symbols and ancient African, Latin, and indigenous traditions, especially matriarchal traditions.
These motifs recur across African and Mediterranean traditions.
It proposes reevaluating the etymology, mythology, and symbolism from a broader cultural and historical perspective, including ancient Greek and precolonial African sources.
Historical Backdrop: Born 1921 in Natal, Mutwa lived through apartheid, blending Zulu lore with a mission to counter colonial erasure of African wisdom.
Flood Motif: Floods appear in African myths (e.g., San, Kikuyu), but Mutwa’s version—tied to artificial beings—diverges from typical moral causes (e.g., greed).
This suggests a shared African cosmic thread, uniquely Zulu in Mutwa’s telling.
Human History: Mutwa’s claims might echo prehistoric Southern African cultures (e.g., Mapungubwe gold trade, 11th–13th CE) mythologized as a lost age.
Your Quest: As a non-Catholic, Southern African source, Mutwa’s stories fit—untranslated at core, clairvoyant in essence, and free of Western dogma, offering a Zulu Atlantis of spirit and stars.
Mutwa’s Sangoma stories—Chitauri-ruled telepaths, flood-doomed technologists, and Tree of Life origins—recast Atlantis as a Southern African mythic reality, accessed through ancestral vision.
Cultural Identity: This lost world embodies an ancestral ideal—humanity’s origin point in Southern African cosmology, often tied to creation myths (e.g., the Zulu tale of emerging from a reed bed).
Mutwa, for instance, claimed ancient Africans used “star wisdom” and “sound stones” (resonant objects), suggesting a metaphysical science akin to Akashic insight.
Credo Mutwa’s Influence: Mutwa’s writings (e.g., Indaba, My Children) blend traditional lore with speculative history—claiming ancient Africans knew of a sunken realm and extraterrestrial visitors.
Mutwa’s extraterrestrial claims (e.g., “Chitauri” visitors) echo Bashar’s ET Atlantis, though grounded in African cosmology, not New Age speculation.
Their non-Western, non-religious frame and Southern African origin make them a profound fit for your inquiry—though their Atlantis link remains interpretive, not literal.
Northern Africa: Others formed African civilizations with distinct cultural and spiritual traditions.
He then accurately forecast the months, years, and locations of the major African and Chilean earthquakes of 1960, the Iranian earthquake of 1962, the Yugoslavian earthquake of 1963, and further predicted that California would have no major earthquakes for the following five years.
In some West African languages, including Yoruba and Igbo, traces of vigesimal counting exist in traditional numerical systems.
Early observers noted the prominent facial features of the heads, which led some to hypothesize that they represented individuals of African descent.
These works argued that during the height of Olmec civilization (approximately 800–600 BCE), a hypothetical African civilization crossed the Atlantic Ocean, settled in the Gulf of Mexico, and influenced the development of Mesoamerican cultures.
The core of these theories relies on perceived visual similarities between the Olmec heads and stereotypical African features, as well as speculative cultural parallels.
According to Van Sertima and others, this hypothetical African influence laid the groundwork for Mesoamerican civilizations, and in some interpretations, civilizations across the Americas.
DNA analysis of indigenous Mesoamerican populations has found no evidence of pre-Columbian African ancestry.
The first documented arrival of Africans in Veracruz, Mexico, occurred in 1570, when escaped African slaves from the Caribbean reached the region.
Van Sertima’s argument also disproportionately emphasizes Egypt’s 25th Dynasty (circa 780–650 BCE), ruled by Nubian kings, as the source of African influence on Mesoamerica.
This focus overlooks the broader history of Egypt as a diverse civilization influenced by Africans, Middle Easterners, and Mediterranean populations.
Another version of the African-Olmec theory attributes Olmec civilization to the Moors or the Mali Empire.
Evidence for transatlantic contact includes linguistic similarities, such as the Taino word “guanín,” used to describe a metal alloy believed to have African origins.
However, no physical evidence, such as artifacts, inscriptions, or ship remains, supports sustained African influence on Mesoamerican civilizations.
No evidence supports the theory that Africans or any other external civilization founded the Olmec culture.