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Scientists have found many ancient fossils within the Rift Valley that have shed light on the origin and evolution of humans

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The Rift Valley is a region in Africa that stretches from Ethiopia to Mozambique. It is a place of great geological and biological significance, as it is where the African continent is splitting apart and where some of the oldest and most important fossils of human ancestors have been discovered. We will explore some of the amazing discoveries that scientists have made in the Rift Valley and how they have helped us understand the origin and evolution of our species.

The Rift Valley is not only a hotspot for paleontology, but also for geology. The Rift Valley is formed by a process called rifting, which occurs when tectonic plates pull away from each other, creating a gap or a valley. The rifting process also creates volcanoes, lakes, and mountains along the valley.

The Rift Valley is part of a larger system called the East African Rift System, which extends from the Red Sea to Mozambique. The rifting process began about 25 million years ago and is still ongoing today. The rifting process is important because it affects the climate, the landscape, and the biodiversity of the region.

One of the earliest and most famous fossils found in the Rift Valley is Lucy, a partial skeleton of a female Australopithecus afarensis, a hominin that lived about 3.2 million years ago. Lucy was found in 1974 by a team of paleoanthropologists led by Donald Johanson in Hadar, Ethiopia.

Lucy was named after the Beatles song “Lucy in the Sky with Diamonds” that was playing on the radio when the team celebrated their discovery. Lucy is remarkable because she shows evidence of both ape-like and human-like features, such as a small brain, long arms, curved fingers, a flat nose, a protruding jaw, and bipedal locomotion.

Lucy and her kin are considered to be among the first hominins to walk upright on two legs, a key adaptation that enabled them to exploit different habitats and resources.

Another important fossil found in the Rift Valley is Turkana Boy, a nearly complete skeleton of a male Homo erectus, a hominin that lived about 1.6 million years ago. Turkana Boy was found in 1984 by a team of paleoanthropologists led by Richard Leakey in Nariokotome, Kenya.

Turkana Boy is remarkable because he shows evidence of a more advanced human-like anatomy, such as a larger brain, a taller stature, a shorter face, a smaller jaw, and a more efficient body shape. Turkana Boy and his kin are considered to be among the first hominins to migrate out of Africa and colonize other continents, such as Asia and Europe.

A more recent fossil found in the Rift Valley is Ardi, a partial skeleton of a female Ardipithecus ramidus, a hominin that lived about 4.4 million years ago. Ardi was found in 1994 by a team of paleoanthropologists led by Tim White in Aramis, Ethiopia. Ardi was named after the word “Ardi” which means “ground” or “floor” in the Afar language.

Ardi is remarkable because she shows evidence of a more primitive and mosaic anatomy, such as a small brain, long arms, short legs, an opposable big toe, and a grasping foot. Ardi and her kin are considered to be among the earliest hominins to diverge from the common ancestor shared with chimpanzees, our closest living relatives.

These are just some of the many fossils that have been found in the Rift Valley that have shed light on the origin and evolution of humans. The Rift Valley is a treasure trove of paleontological information that reveals the diversity and complexity of our evolutionary history. By studying these fossils, we can learn more about ourselves and our place in nature.

Esu is not Satan: A Study within Islam, Christianity, Satanism, and Yoruba Paganism

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Perhaps there is no better time than now to discuss Satan. Recently, Nigerian pagans have intensified their discomfort with translating Satan (the devil, a personification of evil) into Esu, a deity in Yoruba pagan religion. Esu should not be referred to as a deity in Yoruba mythology for reasons you will come to understand later.

The pagans particularly direct their grievances towards Christians, whose translation of Satan as Esu was suggested by Rev. Àjàyí Crowther, the first to translate the Bible into Yoruba. This seems understandable within the prominent religious concept of the endless war between good and evil. Christianity, in particular, believes it is a war between Satan and God, who represent evil and good, respectively. Pagans do not want to see their deity as an evil god because to them, Esu is not evil.

Eshu, according to study.com (though this is a wrong notion, it’s better referred to as Yoruba pagans), is a trickster deity from the Yoruba religion, originating from southwestern Nigeria. Esu is the spirit of crossroads, thresholds of homes, markets, or gathering places. In African Diaspora religions, Esu is also called Papa Legba or Elegba. Although often referred to as male, Esu has masculine and feminine aspects represented in the duality of the two faces (Study.com).

Learning about Esu when young, we see Esu wearing black on one side and red on the other. If you ask why, people will tell you that when Esu passes by, those trying to describe his appearance will later start a fight arguing about what he wore. It is his style as a deity of chaos.

Wikipedia describes Èsù as a pivotal Òrì?à/Irúnm?l?? in Yoruba (in pagan) spirituality known as ì????e. È?ù is the Chief Enforcer of natural and divine laws—he is the Deity in charge of law enforcement and orderliness. È?ù is associated with Trickery, Crossroads, Misfortune, Chaos, Death, Travelers, and Messenger.

Now, ask, will you blame the Christians? Although Esu does not fit into the holistic idea of Satan, who keeps some balance and sometimes helps those who need justice albeit violently, Satan represents pure evil in Christianity. As a moviegoer, I can compare it to Loki in the Hollywood Avengers series.

Interestingly, the Bible describes Satan as the morning star in Isaiah 14:12 and the controller of the world in 1 John 5:19, while Yoruba pagans describe him as ‘Ola ilu,’ the star of the town. In Islam, nothing sweet is attached to the devil. What will a Muslim say? I personally know where this will end. This is a face-off again between Yoruba Muslims, who later adopted the translation in their holy book, and their pagan counterparts. One can foresee the Christians succumbing to the cry of the pagans in the future, as Christians are known to bend their rules for comfort, peace, and love. An example is the Catholic acceptance of same-sex marriage, just to mention a few. However, when it comes to Muslims, they are fundamentalists.

So who is Satan in Islam? The definition of Satan in Christianity and Islam is somewhat different, even though the popularity of Christianity has given the majority the notion that Satan carries the same belief in both religions.

Satan, from the Arabic etymology that Islam was revealed in, came from the word Shaitan, simply translated as (distant, astray). A Shaitan or Shaytan (Arabic: ????????, romanized: šay??n, Hebrew: ??????, “devil”, “satan”, or “DEMON”, plural: šay???n (?????????)) is an evil spirit in Islam, inciting humans and the jinn to sin by “whispering” (?????????, waswasa) in their hearts (????? qalb). It is invisible to humans.

Whatever you learn new in this description or definition are the major differences that make the Satan perception unique in Islam. 1. Satan is pluralized, which means Satan doesn’t have to be one individual, as believed in pagan and Christian mythology. 2. Satan is described as a demon. Contrary to Christian mythology that Satan is a fallen angel and Yoruba pagans believe that Esu was sent from Eledumare (aka God), Islam believes that Satan is from the jinns. ‘Jinn’ is the name given to supernatural beings which don’t have a suitable translation in the English language. However, the word ‘demon’ stays close in translation but can only mean ‘bad jinns’. A little explanation might help.

God created three forms of beings: angels, men, and jinns. Angels do not have free will, so they only do the will of God. The jinns and men can be good or bad because of their free will. God has instructed men not to mingle or interact with jinns and vice versa. The breaking of this law gave man magic and the discovery of demons. In essence, man has come to know demons as bad because of the jinns that broke the law. In Islam, these demons are also Satans. As a matter of fact, any being that dedicates itself to moving man away from the worship and obedience of God is Satan. Thus, not only Esu is Satan, but every pagan god is Satan in Islam—Ogun, Sango, Oya, etc. However, there is still the god of deception, the leader and inspiration of them all, that is the Satan called ‘Ibliss.’

In Islam, Ibliss is the jinn that existed before man and vowed to mislead man. The way I see it, the superpower of Ibliss is eternal life that brings loads of experience and wisdom, all dedicated to making sure man ends up in hell. Whether directly or indirectly, other Satans serve Ibliss.

The Global Satanic Agenda

Quran Chapter 35, Verses 2 – 7, describe Satan as a deceiver. The same attribute is tagged on Satan in Christianity. And if you have noticed, Esu’s main characteristics in pagan mythology are deception.

Let’s look within the eulogy of Esu:

Esu ma se mi o. (Divine Messenger do not confuse me)
Esu ma se mi o. (Divine Messenger do not confuse me.)
Omo elomiran ni ko lo se. (Let someone else be confused)
Pa ado asubi da. (Turn my suffering around.)

We can notice here that the Satan power of deception, also noted in Yoruba mythology, has made them (Yoruba) worship him as a form of respect, dear, and appeal so he won’t deceive or confuse them. One must note the fetishism nature of black people—the gullibility that’s made them worship anything that surprises them

, which until today makes them feel paganism is the original right and rite of black people and gives them polytheism. Even outside that, those that left paganism still dwell in the somewhat monotheistic religion as a hypocrite. All these Islam came to avoid.

Bonna Mohammed once said, ‘the greatest trick Satan played is to make everyone think he doesn’t exist.’ Outside the sphere of Yoruba people that has made Satan their god, Ibliss is using the obvious trick to confuse, deceive, and doom others outside the black community. In our last video documentary “Satan for Kids” (), we went into details of how Satan penetrates the West to be seen as a form of intelligence to liberate men and help them with science. They are always quick to mention that Satan is not a being but an idea. Going into schools to attract children to embrace it.

The formal introduction of Satanism was the creation of the Church of Satan by Anton LaVey and publications of the Satanic Bible. The god in this church coincidentally matches the description of Esu in Yoruba mythology—cruel and worshipped for the same reasons. Can it be a coincidence? The red and black (which are apparently colors for darkness) uniform, the similarities in rituals, and the features used to describe both characters and many other attributes.

Looking into the definition and description of Satanism in the West and Esu in Yoruba paganism, we will see striking similarities. The harshness in separating Satan from Esu in Yoruba is the same energy in trying to do the same in the West—distancing Satanism from the concept of Satan in Christianity as evil. It is apparent that it is the way of Ibliss penetrating man unknowingly so that when they go for Satanism or Esu, they will have a feeling they are not dealing with the devil.

A question for those pagans at this point is, if good is for Eledumare, what is for evil?”

Social Media Faces Consumer Exodus Due to Misinformation and AI Concerns

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social media apps

A recent Gartner survey has shed light on a concerning trend: over 50% of consumers are poised to either abandon or drastically curtail their engagement with social media platforms by the year 2025.

The potential exodus of consumers from social media platforms signifies a monumental shift in consumer behavior and perception. The underlying reasons, including the propagation of misinformation, the prevalence of toxic user communities, and concerns surrounding the integration of artificial intelligence, paint a picture of growing discontent and disillusionment among social media users.

The perception of social media platforms deteriorating compared to previous years, as echoed by more than half of the surveyed consumers, indicates a critical juncture for the industry.

Emily Weiss’s remarks noted a deliberate effort by consumers to curtail their interactions on these platforms, showcasing a fundamental change in their relationship with social media, marked by reduced content sharing and engagement.

“Social media remains the top investment channel for digital marketing, but consumers are actively trying to limit their use,” said Emily Weiss, Senior Principal Researcher in the Gartner Marketing Practice.

“A significant slice says that, compared to a few years ago, they are sharing less of their own lives and content. As the nature of social media use and the experience of the platforms changes, CMOs must refocus their customer acquisition and loyalty retention strategies in response,” Weiss added.

The looming specter of Generative AI’s increased use in social media has further fueled apprehension among users. The survey’s revelation that over 70% of consumers fear a negative impact on user experience due to greater GenAI integration raises significant red flags for the industry.

This collective concern about AI extends beyond social media, with a potential shift toward seeking out AI-free brands or interactions, indicating a significant shift in consumer preferences.

“A subsection of brands will shun AI and prioritise more human positioning. This ‘acoustic’ concept will be leveraged to distance brands from perceptions of AI-powered businesses as impersonal and homogeneous,” explained Weiss.

Moreover, the forecasted 50 percent decline in organic search traffic for brands by 2028 due to the rise of Generative AI-powered search engines presents a crucial challenge for Chief Marketing Officers. This anticipated disruption demands a strategic overhaul in how brands approach their digital marketing strategies, underlining the need for adaptability and innovation in navigating a changing technological industry.

The implications of these shifting consumer sentiments are profound for the social media industry. Platforms will likely face increasing pressure to address the root causes of user dissatisfaction, such as misinformation and toxic content. Stricter content moderation, transparency, and enhanced AI governance mechanisms might become imperative for platforms to regain user trust and loyalty.

Brands and marketers, on the other hand, will need to reevaluate their digital marketing approaches. The expected decline in organic search traffic requires a pivot towards alternative marketing avenues and innovative strategies to engage consumers effectively.

Overall, analysts believe that the changing consumer sentiments towards social media platforms, driven by concerns over misinformation, toxicity, and AI integration, calls for a fundamental rethinking of strategies and operations within the industry. Adapting to these changes will be pivotal for platforms and businesses alike to sustain and thrive.

Ethiopia Defaults on Bond Payments, Raising Concerns Over Africa’s Credit Rating

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Ethiopia’s financial woes deepened as the nation defaulted on its bond payments, failing to meet a $33 million coupon obligation due on December 11. This default, confirmed by Finance Minister Ahmed Shide, signifies a significant turn in the country’s financial strategy.

The decision not to honor the payment was underscored by a desire to maintain parity among creditors, as articulated by State TV sources on Thursday.

“Ethiopia is committed to treating all creditors equally,” affirmed Finance Minister Ahmed Shide, reflecting the government’s stance on the non-payment of the coupon.

Hinjat Shamil, a senior reforms adviser in the Finance Ministry, acknowledged the failure to make the payment and affirmed that Ethiopia wouldn’t fulfill this obligation, according to Bloomberg. This action aligns with Ethiopia’s recent negotiation efforts with bilateral creditors to temporarily halt debt payments.

Ethiopia joins the ranks of a mounting list of developing countries grappling with defaults on Eurobonds, following in the footsteps of nations like Zambia, Ghana, and Sri Lanka. This trend is a cause for concern among economists who fear its repercussions on Africa’s overall credit rating, potentially making borrowing more arduous for the nations, notably Nigeria, the continent’s largest economy, whose economic outlook was just moved from stable to positive by Moody’s.

“Ethiopia has defaulted on her bond payments,” financial analyst, Kalu Aja noted. “Africa’s credit risk rating which was up will rise further, this means it will now be very difficult for African debt especially Nigeria to find buyers. Now FDIs (foreign direct investments) and remittances become very important to grow the economy.”

Interestingly, amidst Ethiopia’s sovereign financial struggles, Ethiopian Airlines secured a substantial $450 million loan from Citibank to acquire aircraft. This move sparked discussions about the disconnection between the sovereign risk of Ethiopia and its national carrier, prompting speculation about the nature of the default—whether it’s a strategic negotiation tactic or a genuine financial predicament.

Ethiopia has proposed restructuring its obligations, seeking an extension of the amortization maturity period and a reduction in coupon rates to alleviate its debt burden. However, it insists on maintaining the face value at $1 billion, aiming to avoid cuts on creditors’ holdings.

The decision not to pay the bond has drawn criticism, with an ad hoc committee of bondholders labeling it “unnecessary and unfortunate.”

In an attempt to navigate its financial crisis, Ethiopia is looking toward the Group of 20’s Common Framework, aiming to renegotiate its debt obligations. Zambia and Ghana have already made strides in restructuring their debts through this framework, prompting hope for coordinated debt relief from both public and private lenders, per Bloomberg.

The ongoing civil conflict in the northern Tigray region has further soured investor sentiment and impeded economic growth, prompting Ethiopia’s efforts to rework its financial liabilities beyond the current year.

This default marks a critical juncture for Ethiopia’s economy, with implications resonating beyond its borders, raising concerns about Africa’s credit rating and the accessibility of credit for other nations in the region.

Unleashing 1Win: Nigeria’s Ultimate Betting Platform

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