Afroman wins legal battle against US deputies who sued him over songs and videos mocking a 2022 police raid on his home. US rapper Afroman has won a legal battle against seven sheriff’s deputies who sued him over songs and videos mocking a police raid on his home. The case stems from a 2022 incident in which officers forced entry into the musician’s house during a drug and kidnapping investigation that did not result in any charges. Following the raid, Afroman used home surveillance footage to create viral music videos that ridiculed the deputies. One of the videos, Lemon Pound Cake , referenced an officer allegedly eyeing food in his kitchen, while other tracks included controversial claims about the officers. The deputies filed a defamation lawsuit, seeking $3.9 million in damages, citing humiliation, reputational harm, and emotional distress. However, after a three-day trial, a jury ruled in favour of Afroman, effectively dismissing the claims against him. Speaking after the verdict, the rapper celebrated the outcome as a victory for freedom of expression, stating that his work was a response to what he described as a wrongful raid. During the trial, Afroman, whose real name is Joseph Foreman, argued that the incident itself led to the creation of the songs and that public officials should expect scrutiny and criticism. His legal team also maintained that the lawsuit was an attempt to suppress criticism, emphasizing that public officials cannot use legal action to silence artistic or satirical expression. The case has drawn wider attention to issues of free speech, artistic expression, and the limits of defamation claims involving public officials in the United States. Continue Reading Full Article ENTERTAINMENT Afroman Wins Court Case Over Songs Mocking US Police By Witty Pascal Entertainment Editor Witty Pascal Home Comment Mar 21, 2026 May 15, 2026 2 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: US rapper Afroman has won a legal battle against seven sheriff’s deputies who sued him over songs and videos mocking a police raid on his home. The case stems from a 2022 incident in which officers forced entry into the musician’s house during a drug and kidnapping investigation that did not result in any charges. Following the raid, Afroman used home surveillance footage to create viral music videos that ridiculed the deputies. One of the videos, Lemon Pound Cake , referenced an officer allegedly eyeing food in his kitchen, while other tracks included controversial claims about the officers. ADVERTISEMENT The deputies filed a defamation lawsuit, seeking $3.9 million in damages, citing humiliation, reputational harm, and emotional distress. However, after a three-day trial, a jury ruled in favour of Afroman, effectively dismissing the claims against him. ADVERTISEMENT Speaking after the verdict, the rapper celebrated the outcome as a victory for freedom of expression, stating that his work was a response to what he described as a wrongful raid. During the trial, Afroman, whose real name is Joseph Foreman, argued that the incident itself led to the creation of the songs and that public officials should expect scrutiny and criticism. ADVERTISEMENT TRENDING NOW Master P Faces Son Mercy Miller in College Basketball Clash . Entertainment Taylor Swift’s ‘End of an Era’ Docuseries Moves Fans to Tears . Entertainment Kim Kardashian Faces Setback as Mentor Discusses Bar Exam Effort . Entertainment U.S. Vows to Hold Rwanda, M23 Accountable for Congo War Crimes . Washington Peace Accord POPULAR TODAY Entertainment Poco Lee UK Case Sparks Consent Debate Among Nigerian Stars . Entertainment FOLA Leads 2026 Headies Nominations Ahead of Toronto . Entertainment Jub Jub Arrest Warrant Issued After Missed Court Appearance . Entertainment Black Coffee Wins R7 Million Court Battle Against Maserati . Entertainment Funke Akindele Faces Mixed Reactions Over Birthday Post . His legal team also maintained that the lawsuit was an attempt to suppress criticism, emphasizing that public officials cannot use legal action to silence artistic or satirical expression. The case has drawn wider attention to issues of free speech, artistic expression, and the limits of defamation claims involving public officials in the United States. Source : The Ghana Report ADVERTISEMENT RELATED ARTICLE Hollywood Updates Zooey Deschanel Talks New Christmas Film and Holiday Legacy Deschanel discusses her new Christmas movie Merv and her long-standing festive music career . Hollywood Updates Diddy’s Mother Refutes Claims Raised in New Netflix Documentary Janice Combs disputes allegations about family history in Sean Combs: The Reckoning . Hollywood Updates Millie Bobby Brown Meets Burna Boy Ahead of TV Appearance Actress greets Nigerian star backstage before co-hosting the ‘Tonight Show’ . Musics Kendrick Lamar’s Scrapped ‘The Recipe’ Video Revealed on Podcast Producers explain why Kendrick Lamar and Dr. Dre’s planned lead video never made the final rollout. . Tags Entertainment Entertainment United States United States

Discover Luanda’s top festivals in 2025, from Carnival and kizomba to jazz, film, and street parties across the city. Luanda isn’t just the economic heart of Angola it’s also the life of the party. From pulsating street carnivals to soulful jazz nights, the capital buzzes with vibrant festivals year-round. Whether you’re into music, dance, theatre, or patriotic parades, there’s always something happening in Loanda (as locals lovingly call it). Here are eight must-see festivals and events that bring out the city’s colorful soul (with a 2025 twist), plus insider tips to enjoy them like a true Angolan. 1. Carnaval de Luanda When: Late February or early March (preceding Lent) Where: New Marginal waterfront & city streets, Luanda Luanda’s Carnival is the showstopper a Brazilian-style extravaganza with an Angolan heartbeat . For a few days, the city shuts down to make way for parades of sequined dancers, pounding drums, and fabulous floats. Imagine Rio’s energy, but with touches of Angolan culture: groups in flamboyant costumes channeling national flag colors (black, red, yellow) and often weaving in social or political themes . In 2025, Carnival hit its 47th edition and coincided with Angola’s 50th independence jubilee, so the celebration was extra special. Thirty-eight competing carnival groups (including 15 adorable children’s troupes) danced through Luanda’s streets, each trying to outdo the other for the top prize . Expect kizomba and semba rhythms fused with samba-like parades an intoxicating blend of Angola and Brazil. And yes, Luanda even has its own “sambadrome” vibe with President João Lourenço often watching the main parade from the VIP stands. It’s not just a party; it’s a point of pride. Despite the grand scale, Carnaval de Luanda is free the only currency you need is stamina (and maybe a cool costume if you join a group!). Locals get Carnival Tuesday off work, so the revelry spills into the wee hours. Insider tip: Get to the Nova Marginal early to snag a spot along the parade route; bring water and wear comfy shoes, because you’ll be on your feet dancing with the crowds. And keep an eye on the performers’ elaborate themes 2025’s floats paid tribute to “Angola 50 Anos” , marking half a century of independence . The atmosphere is electric: think confetti, cuca beer flowing, and spontaneous dance-offs at every corner. Even Angola’s Vice-President couldn’t resist joining the fun treets. 2. FESTECA (Cazenga International Theatre Festival) – Drama with a Dash of History Continue Reading Full Article LUXURY TRAVEL Top 8 Festivals and Events Celebrated in Luanda, Angola By Neema Asha Mwakalinga Travel & Culture Expert Neema Asha Mwakalinga Home Comment Dec 18, 2025 May 15, 2026 18 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: Luanda isn’t just the economic heart of Angola it’s also the life of the party. From pulsating street carnivals to soulful jazz nights, the capital buzzes with vibrant festivals year-round. Whether you’re into music, dance, theatre, or patriotic parades, there’s always something happening in Loanda (as locals lovingly call it). Here are eight must-see festivals and events that bring out the city’s colorful soul (with a 2025 twist), plus insider tips to enjoy them like a true Angolan. 1. Carnaval de Luanda When: Late February or early March (preceding Lent) Where: New Marginal waterfront & city streets, Luanda Luanda’s Carnival is the showstopper a Brazilian-style extravaganza with an Angolan heartbeat . For a few days, the city shuts down to make way for parades of sequined dancers, pounding drums, and fabulous floats. Imagine Rio’s energy, but with touches of Angolan culture: groups in flamboyant costumes channeling national flag colors (black, red, yellow) and often weaving in social or political themes . In 2025, Carnival hit its 47th edition and coincided with Angola’s 50th independence jubilee, so the celebration was extra special. Thirty-eight competing carnival groups (including 15 adorable children’s troupes) danced through Luanda’s streets, each trying to outdo the other for the top prize . Expect kizomba and semba rhythms fused with samba-like parades an intoxicating blend of Angola and Brazil. And yes, Luanda even has its own “sambadrome” vibe with President João Lourenço often watching the main parade from the VIP stands. It’s not just a party; it’s a point of pride. Despite the grand scale, Carnaval de Luanda is free the only currency you need is stamina (and maybe a cool costume if you join a group!). Locals get Carnival Tuesday off work, so the revelry spills into the wee hours. Insider tip: Get to the Nova Marginal early to snag a spot along the parade route; bring water and wear comfy shoes, because you’ll be on your feet dancing with the crowds. And keep an eye on the performers’ elaborate themes 2025’s floats paid tribute to “Angola 50 Anos” , marking half a century of independence . The atmosphere is electric: think confetti, cuca beer flowing, and spontaneous dance-offs at every corner. Even Angola’s Vice-President couldn’t resist joining the fun treets. 2. FESTECA (Cazenga International Theatre Festival) – Drama with a Dash of History When: Annually in July (2025 dates: July 10–20, 2025) Where: Anim’Art – Centro de Animação Artística do Cazenga, Luanda (Cazenga municipality) If you’re a theatre lover (or just crave a cultural night out), FESTECA is your ticket to Angola’s thriving performing arts scene. This festival is no small production it’s the largest and most enduring theatre event in Angola , celebrating its 20th edition in 2025 . For ten days every July, the otherwise gritty suburb of Cazenga transforms into a stage. In 2025, Anim’Art Centro in Cazenga hosted over 30 plays and performances , plus workshops, talks, and even café-style artist meet-ups . Troupes from all over Angola and guest ensembles from Brazil, Cape Verde, Portugal, France, and beyond converged to perform everything from classic Portuguese-language dramas to experimental street theatre . With 300+ artists involved and around 300 spectators per show, it’s an intimate affair where you might end up sitting next to a local theatre legend or a curious first-timer . ADVERTISEMENT The 2025 festival had a poignant twist: it paid tribute to 50 years of Angolan independence , honoring 50 veteran playwrights and actors who kept the arts alive through tough times. Expect powerful storytelling of Angola’s history, often laden with satire, music, and raw emotion no language barrier can hide the passion on stage. 3. Angola Independence Day (November 11) When: Every year on November 11 (National Independence Day) Where: Praça da República (Republic Square) and various venues, Luanda November 11 in Luanda is nothing short of patriotic magic . On this day, Angolans celebrate the anniversary of shedding Portuguese colonial rule in 1975, and in 2025 the nation hit the big 5-0. The city practically dressed up for the Golden Jubilee: Luanda was “wearing red and yellow” (the flag’s colors) with banners, lights, and billboards saluting 50 Anos de Independência . The official festivities center on Praça da República , home to the towering Agostinho Neto Memorial (nicknamed the “Rocket” for its 120m futuristic spike). While Angola’s official Independence Day is celebrated on November 11, the 50th anniversary in 2025 included months of cultural events, including a special Carnival edition held earlier in Luanda. Here, on Independence morning, thousands of invitees, dignitaries and everyday citizens gathered for a grand ceremony. Military and civic parades featured representatives from all 18 provinces marching proudly past the President and VIPs . In 2025, no expense was spared 14 foreign heads of state attended the parade, and Angola even flew in football superstar Lionel Messi and the Argentine national team for a celebratory match as part of a week-long jubilee program . (Yes, you read that right the world champions played Angola’s Palancas Negras in a sold-out friendly at the 11 de Novembro Stadium, all to toast 50 years of freedom!). 4. Luanda International Jazz Festival (AngoJazz) When: Annually, usually October (2025 edition: October 23–26, 2025) Where: Varies recent editions at Espaço Cultural Prova D’Arte and historic venues like Palácio de Ferro, Luanda Who knew Luanda could swing like New Orleans? Each year, the Luanda International Jazz Festival lovingly nicknamed AngoJazz turns the city into a jazz lover’s paradise. Over a long weekend, global and local jazz artists jam together, proving that music truly has no borders. The 2024 edition set the tone, with four days of smooth tunes that had Angola’s capital vibing to the rhythm of jazz . By the 4th edition in 2025 , the festival had grown into a multicultural feast: renowned musicians from six countries (from Cuba’s Latin brass to Germany’s soulful sax, plus Angolan legends) took the stage, delighting crowds under Luanda’s warm night sky . What’s special about AngoJazz is its mix of concerts and classes . By day, venues like the Iron Palace (an ornate 19th-century building turned arts center) host free workshops and masterclasses where budding Angolan musicians jam side-by-side with international guests. By night, it’s showtime: intimate open-air sets where you might find yourself swaying next to government ministers one minute and backpacking tourists the next. ADVERTISEMENT In a country with a “burgeoning jazz scene,” this festival has been pivotal in nurturing new talent especially female jazz artists who got spotlight sessions in recent years And if you’ve never heard Kazukuta jazz-fusion or a kizomba-infused blues solo, AngoJazz will blow your mind. 5. Angola Kizomba Festival When: Annually in October (2025 edition ran mid-to-late October) Where: Various venues in Luanda (Hotel Diamante, Luanda Island, local clubs) and tour across Angola Calling all dance addicts: the Angola Kizomba Festival is your chance to experience the sensual moves of kizomba right at the source. Angola is the birthplace of Kizomba (that smooth, romantic partner dance that’s taken the world by storm), and this festival is both a cultural celebration and a tourist adventure. In 2025 the festival spanned 8 days of immersive dance journey , capped by a 3-day blowout of workshops, parties, and shows . It’s essentially part-dance bootcamp, part-road trip: international visitors and Angolan dancers come together to explore the country by day and dance their hearts out by night. Festival-goers got to tour Angola’s highlights one year they hit Benguela’s beaches and the lunar-like Miradouro da Lua cliffs before converging in Luanda for the main event . The climax in Luanda features Kizomba and Semba workshops with top instructors (including local legends who invented some of these moves), live concerts by kizomba bands, and social dance parties that rage till sunrise. Picture hundreds of graceful dancers from all corners of the globe, gliding and swaying on an open-air dancefloor by the bay – the atmosphere oozes romance and global unity through music and dance. In 2025, big-name DJs like DJ Rosário and popular kizomba artists were confirmed to keep the crowd moving . It’s no wonder this festival has become an annual pilgrimage for the international kizomba community, all keen to trace the dance’s roots and “discover the magic of Angola” through music . 6. Coca-Cola Fest Luanda When: Annually in June (2025 debut edition was June 21, 2025) Where: Luanda Bay Waterfront (in front of Fortaleza São Miguel/Shopping Fortaleza) Who says multinationals don’t know how to throw a party? In 2025, Coca-Cola Angola launched the Coca-Cola Fest Luanda , turning the picturesque bayfront into a playground of music, food, and family fun . This festival is basically a giant block party sponsored by the world’s favorite soda, and guess what entry is totally free . Starting at 4 PM on a Saturday, Luanda’s waterfront came alive with an all-ages extravaganza . The lineup featured some of Angola’s hottest music talents (think Afro-house DJs and Kizomba chart-toppers) alongside international guest DJs who kept the beats pumping . One minute you’d hear a kuduro anthem blasting, the next a pop hit remixed with an African twist. But it’s not just about music true to Coca-Cola style, there were interactive games, giveaways, and food galore . Dozens of food stalls served up everything from local favorites (grilled fish, muamba chicken) to creative fusion snacks (yes, Coca-Cola cupcakes were a thing). Families turned out in droves, with kids running between bouncy castles and face-painting stations, while teens and adults grooved by the stage. By nightfall, Luanda Bay literally lit up the festival included a light show and the reflection on the water made it twice as spectacular. “A Baía de Luanda iluminou-se” reported local media, describing how the waterfront sparkled with energy as the crowd went wild for the headlining acts. It felt like New Year’s Eve in June, minus the countdown. 7. Afro Kuduro Festival When: Late December (2025 edition: December 21, 2025) ADVERTISEMENT TRENDING NOW How to Check if You Must Submit a SARS Tax Return . Tax and Revenue How to Book a SARS Appointment Online . Tax and Revenue Niger TV Shows Soldiers Detained After Niamey Mutiny . Justice & Crime KAA Warns of Flight Delays at Kenyan Airports . Transport and Airlines POPULAR TODAY Travel Tips 6 most known rivers of Angola and how to actually experience them . Luxury Travel 8 Best Spots to Watch Movies in Luanda 2026 . Travel Tips How to Tour the Namib Desert Like a Local (Angola Side) . Food and Travel Top 6 Public Libraries in Luanda (City & Suburbs) 2026 . Luxury Travel Top 8 Festivals and Events Celebrated in Luanda, Angola . Where: Baía de Luanda (Luanda Bay), downtown Luanda To cap off the year with a serious bang , Luanda introduced the Afro Kuduro Festival an end-of-year celebration of Angola’s homegrown dance music kuduro . If you haven’t met kuduro yet, imagine electrifying Afro-house beats with cheeky rap lyrics and high-octane dance moves that could make your hips sore just watching. This brand-new festival was hyped as “O Festival Que Angola Pediu!” “the festival Angola asked for!” and judging by the turnout, it delivered. On December 21, 2025, the city’s waterfront was taken over by thundering speakers and a sea of enthusiastic fans . The lineup was a who’s-who of kuduro royalty: from Titica (the undisputed “Kuduro Queen” of Angola) to hit-makers like Preto Show and Os Moikanos , all hitting the stage to give Luanda a year-end show it would never forget. By 4 PM, crowds flocked to Luanda Bay, and as night fell, the open-air stage turned into a massive dance floor. The slogan everywhere was “A Baía vai tremer!” “The Bay will tremble!” and tremble it did . Picture thousands of people jumping and doing the “bate o pé” (a popular kuduro step), laser lights slicing through the tropical night, and an energy level that’s off the charts. Part concert, part dance party, part cultural pride Afro Kuduro Festival made a statement that kuduro’s time to shine globally is now. 8. Luanda International Pan-African Film Festival (LUANDA PAFF) When: Annually, late November (2025 edition: November 26–30, 2025) Where: Cinemas and cultural centers across Luanda (e.g., ZAP Cinemas, Cinemax, Media Library) Rounding out our list is a festival for the cinephiles: the Luanda International Pan-African Film Festival , known as LUANDA PAFF . This is Angola’s premier film event, shining a spotlight on African cinema and the diaspora’s storytelling right in the capital’s theaters . Founded in 2019, Luanda PAFF has quickly grown into a cultural touchstone by 2025 it was celebrating its 5th anniversary with more films, stars, and glamour than ever . For one week, Luanda’s multiplexes and art venues roll out the red carpet. Expect a curated selection of 65+ films (as of recent editions) ranging from Angolan documentaries to West African dramas and Afro-futurist animations. It’s a treat to see local audiences cheering on movies in Kimbundu or Umbundu languages alongside French or English African features. The goal? Connecting Angolans with African stories and creating a platform for filmmakers to network . In daytime, you can catch panel discussions, director Q&As, and even workshops on everything from scriptwriting to special effects. By night, it’s showtime: film premieres and competition screenings often followed by award ceremonies. In 2025, the festival honored some of the best in African cinema there were prizes for Best Short, Feature, Documentary, and even a special “Kwanza Award” for an outstanding film of the festival . Don’t be surprised if you spot a Nollywood star or a European film critic milling about; LUANDA PAFF is drawing international attention for the quality of films and the convivial atmosphere. And yes, there’s usually a splashy closing night party where Angolan celebs mix with filmmakers all to the backdrop of Afrobeats tunes. Luanda’s festival calendar is packed, and the city’s energy is infectious. Whichever event you attend, come with an open mind and be ready to engage Angolans are famously warm and love when visitors enjoy their culture. From dancing in the streets at Carnival to swaying to jazz under baobabs, you’ll make memories (and probably a few friends) for a lifetime. As locals like to say, “Luanda é festa!” Luanda is a party. Now you’ve got eight reasons to join the celebration. Bem-vindo e divirta-se – welcome, and have fun! 🎉 ADVERTISEMENT RELATED ARTICLE Travel Tips 6 most known rivers of Angola and how to actually experience them From the Kwanza to the Zambezi, discover Angola’s most famous rivers and how to explore them . Luxury Travel 8 Best Spots to Watch Movies in Luanda 2026 Luanda’s luxe movie spots, from 4DX thrills to velvet VIP lounges your 2026 cinema guide is here. . Travel Tips How to Tour the Namib Desert Like a Local (Angola Side) Tour Angola’s wild side: desert tribes, starlit dunes, and eco-adventures few tourists ever reach. . Food and Travel Top 6 Public Libraries in Luanda (City & Suburbs) 2026 From grand archives to under-bridge gems, Luanda’s libraries are where the city’s soul shelves itself. . Tags Travel Blog Travel Blog Angola Angola Travel Blog Travel Blog Travel Africa Travel Africa Travel & Tourism Travel & Tourism

The African Export-Import Bank (Afreximbank) has released its consolidated financial statements for the first quarter of 2024, revealing a significant 31.73% increase in Net Interest Income to $393.4 million, up from $298.6 million in Q1 2023. This growth was primarily driven by a 40.07% rise in interest income, which reached $721.8 million due to an expanding portfolio of loans and advances. The bank's Net Interest Margin improved to 4.82% from 4.40% in the same period last year, attributed to higher benchmark rates and effective borrowing cost management. Operating efficiency also saw notable improvement, with the cost-to-income ratio decreasing to 14.50% from 16.82% in Q1 2023, despite a 10.63% rise in operating expenses to $61.4 million. Afreximbank's staff costs increased by 28.55% year-on-year, reflecting an expanded headcount to support business growth and strategic initiatives. These costs accounted for 52.93% of the group's total expenses. The Q1 2024 performance underscores Afreximbank's resilience and strategic growth amid challenging geopolitical and macroeconomic conditions, enhancing shareholder value. Continue Reading Full Article By Author Name Author Name Home Comment May 25, 2024 May 15, 2026 1 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: The African Export-Import Bank (Afreximbank) has released its consolidated financial statements for the first quarter of 2024, revealing a significant 31.73% increase in Net Interest Income to $393.4 million, up from $298.6 million in Q1 2023. This growth was primarily driven by a 40.07% rise in interest income, which reached $721.8 million due to an expanding portfolio of loans and advances. The bank's Net Interest Margin improved to 4.82% from 4.40% in the same period last year, attributed to higher benchmark rates and effective borrowing cost management. Operating efficiency also saw notable improvement, with the cost-to-income ratio decreasing to 14.50% from 16.82% in Q1 2023, despite a 10.63% rise in operating expenses to $61.4 million. ADVERTISEMENT Afreximbank's staff costs increased by 28.55% year-on-year, reflecting an expanded headcount to support business growth and strategic initiatives. These costs accounted for 52.93% of the group's total expenses. The Q1 2024 performance underscores Afreximbank's resilience and strategic growth amid challenging geopolitical and macroeconomic conditions, enhancing shareholder value. ADVERTISEMENT ADVERTISEMENT TRENDING NOW How to Check if You Must Submit a SARS Tax Return . Tax and Revenue How to Book a SARS Appointment Online . Tax and Revenue Niger TV Shows Soldiers Detained After Niamey Mutiny . Justice & Crime KAA Warns of Flight Delays at Kenyan Airports . Transport and Airlines POPULAR TODAY ADVERTISEMENT RELATED ARTICLE Tags

Reported M23 withdrawals in Kivu raise hopes for diplomacy, but Goma’s continued rebel control keeps peace prospects uncertain. A string of village withdrawals by M23/AFC fighters over the past few days in North and South Kivu has generated speculation about whether the Congolese government’s diplomacy is finally bearing fruit. Security sources quoted by Radio Okapi and the North Kivu governor said the rebels pulled out of villages such as Lunyasenge, Bukununu, Musiya, Katondi and Kipese and were now camped around Alimbongo, Kirumba and Kanyabayonga .  The governor urged calm, describing the movement as part of implementing the U.S.-brokered peace accords. This narrative is echoed by local reports that portray the pull-back as tactical rather than a rout. Diplomatically, the timing aligns with renewed efforts to enforce the Washington Accords . A joint declaration issued on 18 March after DRC–Rwanda talks in Washington commits both sides to respect each other’s sovereignty and to disengage Rwandan forces from eastern DRC, while U.S. sanctions on Rwandan officials underscored the cost of non‑compliance. Qatar has hosted multiple rounds of direct talks, and in November 2025 the two sides signed a Doha framework agreement covering eight protocols for peace. U.S. envoy Massad Boulos has cautioned that these steps amount to a process, not a “light switch,” and that progress on prisoner exchanges and ceasefire monitoring has been slow. Such diplomacy has not yet dislodged M23/AFC from its urban strongholds. The rebels seized Goma in January 2025 and later expanded across North and South Kivu ; one year on, banks remain shut and residents must cross into Rwanda for basic services. They also captured Bukavu and other towns, setting up governance structures that point to long‑term ambitions. Anadolu Agency reports that M23 controls significant territory, including Goma and Bukavu. Without regaining these cities, any claim of a definitive government victory would be premature. For President Félix Tshisekedi, persuading M23/AFC to return occupied zones without a costly offensive would mark a diplomatic success. Kinshasa has hailed U.S. measures against Rwanda as reinforcing respect for DRC sovereignty. Yet the rebels allege continued attacks by government forces, and their final destination after the current pull‑back remains unknown. Observers warn that previous peace processes have not addressed the root causes of the conflict and that implementation will require sustained engagement. Whether the withdrawals presage a lasting peace or simply a tactical pause may hinge on the next diplomatic round rumoured to shift from Doha and Washington to Switzerland and on whether M23’s leaders are prepared to relinquish control of Goma and Bukavu. Continue Reading Full Article WAR IN DR CONGO WHY M23’s Kivu Withdrawal Could Shape Congo Peace By Serge Kitoko Tshibanda Political Analyst Serge Kitoko Tshibanda Home Comment Mar 29, 2026 May 15, 2026 3 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: A string of village withdrawals by M23/AFC fighters over the past few days in North and South Kivu has generated speculation about whether the Congolese government’s diplomacy is finally bearing fruit. Security sources quoted by Radio Okapi and the North Kivu governor said the rebels pulled out of villages such as Lunyasenge, Bukununu, Musiya, Katondi and Kipese and were now camped around Alimbongo, Kirumba and Kanyabayonga .  The governor urged calm, describing the movement as part of implementing the U.S.-brokered peace accords. This narrative is echoed by local reports that portray the pull-back as tactical rather than a rout. Diplomatically, the timing aligns with renewed efforts to enforce the Washington Accords . A joint declaration issued on 18 March after DRC–Rwanda talks in Washington commits both sides to respect each other’s sovereignty and to disengage Rwandan forces from eastern DRC, while U.S. sanctions on Rwandan officials underscored the cost of non‑compliance. ADVERTISEMENT Qatar has hosted multiple rounds of direct talks, and in November 2025 the two sides signed a Doha framework agreement covering eight protocols for peace. U.S. envoy Massad Boulos has cautioned that these steps amount to a process, not a “light switch,” and that progress on prisoner exchanges and ceasefire monitoring has been slow. Such diplomacy has not yet dislodged M23/AFC from its urban strongholds. The rebels seized Goma in January 2025 and later expanded across North and South Kivu ; one year on, banks remain shut and residents must cross into Rwanda for basic services. ADVERTISEMENT They also captured Bukavu and other towns, setting up governance structures that point to long‑term ambitions. Anadolu Agency reports that M23 controls significant territory, including Goma and Bukavu. Without regaining these cities, any claim of a definitive government victory would be premature. For President Félix Tshisekedi, persuading M23/AFC to return occupied zones without a costly offensive would mark a diplomatic success. Kinshasa has hailed U.S. measures against Rwanda as reinforcing respect for DRC sovereignty. Yet the rebels allege continued attacks by government forces, and their final destination after the current pull‑back remains unknown. ADVERTISEMENT TRENDING NOW How to Check if You Must Submit a SARS Tax Return . Tax and Revenue How to Book a SARS Appointment Online . Tax and Revenue Niger TV Shows Soldiers Detained After Niamey Mutiny . Justice & Crime KAA Warns of Flight Delays at Kenyan Airports . Transport and Airlines POPULAR TODAY Scholarships 120 EAC Master’s Scholarships Open to EAC Students — How to Apply . Scholarships UCT Mastercard Foundation Scholarship 2027 Opens to Africans . Scholarships Chevening Scholarships 2027–2028 Open Across Africa — How to Apply . African Culture Himba Clothing and Adornment: Meaning of Traditional Dress . International Relations Ndayishimiye Backs Leopards After Historic Draw With Portugal . Observers warn that previous peace processes have not addressed the root causes of the conflict and that implementation will require sustained engagement. Whether the withdrawals presage a lasting peace or simply a tactical pause may hinge on the next diplomatic round rumoured to shift from Doha and Washington to Switzerland and on whether M23’s leaders are prepared to relinquish control of Goma and Bukavu. ADVERTISEMENT RELATED ARTICLE Scholarships 120 EAC Master’s Scholarships Open to EAC Students — How to Apply Up to 120 EAC Master’s scholarships are open to nationals of eight East African countries, . Scholarships UCT Mastercard Foundation Scholarship 2027 Opens to Africans UCT Mastercard Foundation Scholars Program 2027 is open to African students with ... . Scholarships Chevening Scholarships 2027–2028 Open Across Africa — How to Apply Chevening Scholarships 2027–2028 are open to eligible African applicants. See funding, . African Culture Himba Clothing and Adornment: Meaning of Traditional Dress What otjize, jewelry, hairstyles, and clothing represent in Himba culture . Tags Africa Africa DR.Congo DR.Congo Wazalendo DRC Wazalendo DRC African Union African Union DR Congo Rising DR Congo Rising DRC Peace Efforts DRC Peace Efforts DR Congo News DR Congo News M23 Rebels News M23 Rebels News

On June 30, the Democratic Republic of Congo (DRC) celebrated its 64th Independence Day with a speech from President Félix Tshisekedi, who addressed the nation's pressing security and economic challenges. This year's celebration was overshadowed by escalating conflict in the east, where the Congolese army faces significant difficulties. Security Crisis in the East The president's speech came on the heels of the M23 rebels, supported by Rwanda , seizing the strategic town of Kanyabayonga in North Kivu on June 28. Addressing this crisis, Tshisekedi emphasized the importance of safeguarding national sovereignty. “What is happening in Kanyabayonga, Kayini, the villages of southern Lubero, and the territories of Rutshuru, Nyiragongo, and Masisi is a flagrant aggression against our national sovereignty and the peace of our people. Our valiant soldiers are on the front line, and together we will triumph over this unjustified aggression. Clear and firm instructions have been given for the safeguarding of the territorial integrity of our country,” stated President Tshisekedi. He highlighted the steps taken by the Higher Defence Council, convened immediately after the capture of Kanyabayonga, and announced that the new government would prioritize strengthening the state's capacity to secure the territory and its population, allocating 20% of the annual budget over the next five years to this effort. Economic Outlook and Social Commitment Turning to the economic front, Tshisekedi acknowledged the country's socio-economic difficulties but remained optimistic about the future. Despite facing inflation and a declining national currency, he assured that the economic outlook remains favorable. "Nothing will stop my determination to provide appropriate and urgent solutions. I instruct the government to take the necessary measures to reduce the cost of the household basket and improve the purchasing power of the population," he affirmed. President Tshisekedi's speech underscored his commitment to addressing both the immediate security threats and the long-term economic needs of the Congolese people. As the nation moves forward, the president's directives aim to foster stability and prosperity across the DRC. By Author Name Author Name Home Comment Jun 30, 2024 May 15, 2026 2 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: On June 30, the Democratic Republic of Congo (DRC) celebrated its 64th Independence Day with a speech from President Félix Tshisekedi, who addressed the nation's pressing security and economic challenges. This year's celebration was overshadowed by escalating conflict in the east, where the Congolese army faces significant difficulties. Security Crisis in the East The president's speech came on the heels of the M23 rebels, supported by Rwanda , seizing the strategic town of Kanyabayonga in North Kivu on June 28. Addressing this crisis, Tshisekedi emphasized the importance of safeguarding national sovereignty. ADVERTISEMENT “What is happening in Kanyabayonga, Kayini, the villages of southern Lubero, and the territories of Rutshuru, Nyiragongo, and Masisi is a flagrant aggression against our national sovereignty and the peace of our people. Our valiant soldiers are on the front line, and together we will triumph over this unjustified aggression. Clear and firm instructions have been given for the safeguarding of the territorial integrity of our country,” stated President Tshisekedi. He highlighted the steps taken by the Higher Defence Council, convened immediately after the capture of Kanyabayonga, and announced that the new government would prioritize strengthening the state's capacity to secure the territory and its population, allocating 20% of the annual budget over the next five years to this effort. Economic Outlook and Social Commitment Turning to the economic front, Tshisekedi acknowledged the country's socio-economic difficulties but remained optimistic about the future. Despite facing inflation and a declining national currency, he assured that the economic outlook remains favorable. ADVERTISEMENT "Nothing will stop my determination to provide appropriate and urgent solutions. I instruct the government to take the necessary measures to reduce the cost of the household basket and improve the purchasing power of the population," he affirmed. President Tshisekedi's speech underscored his commitment to addressing both the immediate security threats and the long-term economic needs of the Congolese people. As the nation moves forward, the president's directives aim to foster stability and prosperity across the DRC. ADVERTISEMENT TRENDING NOW How to Check if You Must Submit a SARS Tax Return . Tax and Revenue How to Book a SARS Appointment Online . Tax and Revenue Niger TV Shows Soldiers Detained After Niamey Mutiny . Justice & Crime KAA Warns of Flight Delays at Kenyan Airports . Transport and Airlines POPULAR TODAY ADVERTISEMENT RELATED ARTICLE Tags

At 14, Champz becomes the youngest African artist to surpass 1M Spotify monthly listeners following the success of his debut EP. Fourteen-year-old Boluwatife Balogun, popularly known as Champz, has become the youngest Nigerian and African artist to surpass one million monthly listeners on Spotify. Current figures place his listenership at approximately 1,004,060, marking a significant milestone for the emerging musician. The achievement comes less than three weeks after the release of his debut EP, Champion’s Arrival , released on 11 November 2025. The five-track project blends rap, afro-swing and Afrobeats, presenting a bold artistic direction for a teenage newcomer. Within hours of its release, the EP reached No. 1 on the Apple Music Nigeria Top Albums chart, making Champz the youngest artist to top the platform in the country. It has also charted in 16 countries and secured a spot at No. 71 on the UK Apple Music Top Albums chart. Industry observers have praised Champz for his confident delivery and distinctive sound, noting that his growing popularity extends beyond his connection to his father, Afrobeats star Wizkid. The EP features no guest artists, keeping the focus solely on his vocal and stylistic range. His mother, Oluwanishola Ogudu, expressed her appreciation to supporters on social media, thanking listeners for embracing her son's debut project. A viral courtside video also captured Wizkid acknowledging his pride and suggesting the possibility of a future collaboration. As Champz continues to gain momentum, many fans and analysts believe his early success could set new standards for young talent in the Afrobeats and global music scene. Continue Reading Full Article ENTERTAINMENT Champz Becomes Youngest African Artist to Hit 1M Spotify Listeners By Witty Pascal Entertainment Editor Witty Pascal Home Comment Dec 7, 2025 May 15, 2026 2 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: Fourteen-year-old Boluwatife Balogun, popularly known as Champz, has become the youngest Nigerian and African artist to surpass one million monthly listeners on Spotify. Current figures place his listenership at approximately 1,004,060, marking a significant milestone for the emerging musician. The achievement comes less than three weeks after the release of his debut EP, Champion’s Arrival , released on 11 November 2025. The five-track project blends rap, afro-swing and Afrobeats, presenting a bold artistic direction for a teenage newcomer. Within hours of its release, the EP reached No. 1 on the Apple Music Nigeria Top Albums chart, making Champz the youngest artist to top the platform in the country. It has also charted in 16 countries and secured a spot at No. 71 on the UK Apple Music Top Albums chart. ADVERTISEMENT Industry observers have praised Champz for his confident delivery and distinctive sound, noting that his growing popularity extends beyond his connection to his father, Afrobeats star Wizkid. The EP features no guest artists, keeping the focus solely on his vocal and stylistic range. His mother, Oluwanishola Ogudu, expressed her appreciation to supporters on social media, thanking listeners for embracing her son's debut project. A viral courtside video also captured Wizkid acknowledging his pride and suggesting the possibility of a future collaboration. ADVERTISEMENT As Champz continues to gain momentum, many fans and analysts believe his early success could set new standards for young talent in the Afrobeats and global music scene. ADVERTISEMENT TRENDING NOW Regina Daniels Says She Won’t Consider Marriage Again . Nollywood Updates Pastor Adeboye Explains Why He Stopped Having Female Secretaries . Celebrity Trends Etinosa Idemudia Responds to ‘Secret Keeper’ YouTube Removal . Nollywood Updates Davido Purchases Matching Luxury Watches for Himself and Chioma . Entertainment POPULAR TODAY Entertainment Poco Lee UK Case Sparks Consent Debate Among Nigerian Stars . Entertainment FOLA Leads 2026 Headies Nominations Ahead of Toronto . Entertainment Jub Jub Arrest Warrant Issued After Missed Court Appearance . Entertainment Black Coffee Wins R7 Million Court Battle Against Maserati . Entertainment Funke Akindele Faces Mixed Reactions Over Birthday Post . ADVERTISEMENT RELATED ARTICLE Entertainment Poco Lee UK Case Sparks Consent Debate Among Nigerian Stars The dancer faces five sexual offence charges and returns to court on September 15. . Entertainment FOLA Leads 2026 Headies Nominations Ahead of Toronto FOLA earned 10 nominations as The Headies prepares its October ceremony in Toronto . Entertainment Jub Jub Arrest Warrant Issued After Missed Court Appearance The warrant was held over after Jub Jub missed court citing illness and will not be enforced yet. . Entertainment Black Coffee Wins R7 Million Court Battle Against Maserati The High Court ordered Maserati to repay Soulistic Music over an undelivered customised MC20 Cielo. . Tags Entertainment Entertainment Nigerian Entertainment Nigerian Entertainment Nigeria Nigeria

Nigerian content creator Sirbalo shares how he worked as a bus conductor and gala hawker before gaining fame and graduating from LASU. Nigerian content creator Obotuke Timothy Ochuko, popularly known as Sirbalo, has spoken publicly about his early struggles before rising to prominence on social media. The Warri, Delta State-born entertainer disclosed that he once worked as a bus conductor and a gala hawker in Lagos, experiences he described as part of a difficult journey toward personal and professional growth. Sirbalo shared the reflections in a series of Facebook posts, accompanied by photographs comparing his life before fame with his current status. In the posts, he expressed gratitude for his progress and encouraged followers facing hardship not to lose hope. According to him, he previously worked as a bus conductor on the Igando–Iyana Iba route in Lagos. He later completed his studies at Lagos State University (LASU), marking a major turning point in his life. In additional posts, the content creator emphasized perseverance, attributing his success to faith and determination despite years of financial and personal challenges. Sirbalo, who is now 33, has also revealed in past interviews that he began his career in the entertainment industry in 2014, working behind the scenes in Nollywood as a special effects director before transitioning into content creation. Source: The Sun Nigeria Continue Reading Full Article ENTERTAINMENT Sirbalo recounts journey from bus conductor to content creator By Witty Pascal Entertainment Editor Witty Pascal Home Comment Jan 5, 2026 May 15, 2026 2 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: Nigerian content creator Obotuke Timothy Ochuko, popularly known as Sirbalo, has spoken publicly about his early struggles before rising to prominence on social media. The Warri, Delta State-born entertainer disclosed that he once worked as a bus conductor and a gala hawker in Lagos, experiences he described as part of a difficult journey toward personal and professional growth. ADVERTISEMENT Sirbalo shared the reflections in a series of Facebook posts, accompanied by photographs comparing his life before fame with his current status. In the posts, he expressed gratitude for his progress and encouraged followers facing hardship not to lose hope. According to him, he previously worked as a bus conductor on the Igando–Iyana Iba route in Lagos. He later completed his studies at Lagos State University (LASU), marking a major turning point in his life. ADVERTISEMENT In additional posts, the content creator emphasized perseverance, attributing his success to faith and determination despite years of financial and personal challenges. Sirbalo, who is now 33, has also revealed in past interviews that he began his career in the entertainment industry in 2014, working behind the scenes in Nollywood as a special effects director before transitioning into content creation. ADVERTISEMENT TRENDING NOW 2Baba Urges Focus on National Issues, Not His Marriage . Entertainment Bigiano claims he wrote hook for Davido’s ‘Dami Duro’ . Entertainment Tiwa Savage Joins Nigeria’s 800M Spotify Streams Club . Entertainment Adekunle Gold Sets Lagos Homecoming With 55-Piece Orchestra . Entertainment POPULAR TODAY Entertainment Poco Lee UK Case Sparks Consent Debate Among Nigerian Stars . Entertainment FOLA Leads 2026 Headies Nominations Ahead of Toronto . Entertainment Jub Jub Arrest Warrant Issued After Missed Court Appearance . Entertainment Black Coffee Wins R7 Million Court Battle Against Maserati . Entertainment Funke Akindele Faces Mixed Reactions Over Birthday Post . Source: The Sun Nigeria ADVERTISEMENT RELATED ARTICLE Entertainment Sola Allyson Explains Her Transition From Islam to Christianity Singer cites childhood experiences, family shifts and spiritual discovery in her faith journey. . Entertainment Champz Becomes Youngest African Artist to Hit 1M Spotify Listeners Fourteen-year-old Champz sets new streaming milestone weeks after releasing his debut EP. . Fashion Dr Teal’s Marks Year-End With Wellness-Themed Nigerian Owambe Event Brand hosts cultural wellness celebration in Lagos with performances, spa sessions and celebrity guests . Nollywood Updates Tonto Dikeh recounts recovery from smoking, addiction struggles Actress shares testimony at Streams of Joy church on quitting smoking, alcohol and anger . Tags Entertainment Entertainment Nigerian Entertainment Nigerian Entertainment Nigeria Nigeria

Kelvyn Boy says his distance from church is due to concerns about practices, not a conflict with God, as he calls for change. Ghanaian musician Kelvyn Boy has explained that his growing distance from the church is not due to a conflict with God, but rather concerns about how the institution operates today. Speaking on the issue, the singer said his perspective has changed over time based on what he has observed within church environments. He noted that his disappointment stems from both leadership and the behaviour of some members. Kelvyn Boy pointed to practices he believes do not reflect the values the church promotes. While acknowledging that some pastors genuinely support people and contribute positively, he argued that others fall short in their responsibilities. He also criticised what he described as judgmental attitudes among some churchgoers , particularly when individuals are assessed based on appearance or social status. According to him, these experiences have influenced how he now views the structure and organisation of church services, which he believes have lost their intended meaning. Despite his concerns, Kelvyn Boy said he remains open to returning to church in the future if he sees meaningful improvements in how Christianity is practised and organised. Source: GhanaWeb (reported by Kofi Agyeman) Continue Reading Full Article ENTERTAINMENT Kelvyn Boy Explains Distance From Church, Denies Rift By Witty Pascal Entertainment Editor Witty Pascal Home Comment May 1, 2026 May 15, 2026 2 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: Ghanaian musician Kelvyn Boy has explained that his growing distance from the church is not due to a conflict with God, but rather concerns about how the institution operates today. Speaking on the issue, the singer said his perspective has changed over time based on what he has observed within church environments. He noted that his disappointment stems from both leadership and the behaviour of some members. Kelvyn Boy pointed to practices he believes do not reflect the values the church promotes. While acknowledging that some pastors genuinely support people and contribute positively, he argued that others fall short in their responsibilities. ADVERTISEMENT He also criticised what he described as judgmental attitudes among some churchgoers , particularly when individuals are assessed based on appearance or social status. According to him, these experiences have influenced how he now views the structure and organisation of church services, which he believes have lost their intended meaning. ADVERTISEMENT Despite his concerns, Kelvyn Boy said he remains open to returning to church in the future if he sees meaningful improvements in how Christianity is practised and organised. Source: GhanaWeb (reported by Kofi Agyeman) ADVERTISEMENT TRENDING NOW How to Check if You Must Submit a SARS Tax Return . Tax and Revenue How to Book a SARS Appointment Online . Tax and Revenue Niger TV Shows Soldiers Detained After Niamey Mutiny . Justice & Crime KAA Warns of Flight Delays at Kenyan Airports . Transport and Airlines POPULAR TODAY Entertainment Poco Lee UK Case Sparks Consent Debate Among Nigerian Stars . Entertainment FOLA Leads 2026 Headies Nominations Ahead of Toronto . Entertainment Jub Jub Arrest Warrant Issued After Missed Court Appearance . Entertainment Black Coffee Wins R7 Million Court Battle Against Maserati . Entertainment Funke Akindele Faces Mixed Reactions Over Birthday Post . ADVERTISEMENT RELATED ARTICLE Entertainment Poco Lee UK Case Sparks Consent Debate Among Nigerian Stars The dancer faces five sexual offence charges and returns to court on September 15. . Entertainment FOLA Leads 2026 Headies Nominations Ahead of Toronto FOLA earned 10 nominations as The Headies prepares its October ceremony in Toronto . Entertainment Jub Jub Arrest Warrant Issued After Missed Court Appearance The warrant was held over after Jub Jub missed court citing illness and will not be enforced yet. . Entertainment Black Coffee Wins R7 Million Court Battle Against Maserati The High Court ordered Maserati to repay Soulistic Music over an undelivered customised MC20 Cielo. . Tags Entertainment Entertainment Ghanian Musics Ghanian Musics Ghana Ghana

As highlighted in the recent "Digital Economy Foresight Africa 2024" report, African nations are significantly trailing G20 countries in digital infrastructure, a cornerstone for economic development. This disparity underscores the urgent need for a robust digital transformation to harness the economic opportunities presented by the digital age. The Urgency of Expanding Fixed Broadband Access While the surge in mobile phone adoption across the continent signals a positive trend, the report emphasizes the critical need for fixed broadband to achieve high-speed internet access and enable effective digitization of businesses. Fixed broadband is essential not just for enhancing connectivity but also for ensuring that internet services are affordable and accessible to all, particularly marginalized communities. Strategic Initiatives for Policymakers To mitigate the digital divide, the report outlines several strategic actions for policymakers: Expand fixed broadband infrastructure to facilitate widespread access to high-speed internet. Enhance affordability by implementing regulatory measures such as price controls on essential digital services and promoting competitive practices among ICT firms. Focus on inclusive digital access by developing tailored strategies to reach underserved populations, including leveraging Universal Service Funds for infrastructure expansion in rural and impoverished areas. Promoting Digital Skills and Financial Inclusion Continue Reading Full Article By Author Name Author Name Home Comment Apr 22, 2024 May 15, 2026 2 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: A symbolic repesentation of Digital Economy Foresight for Africa and possible broadband extension As highlighted in the recent "Digital Economy Foresight Africa 2024" report, African nations are significantly trailing G20 countries in digital infrastructure, a cornerstone for economic development. This disparity underscores the urgent need for a robust digital transformation to harness the economic opportunities presented by the digital age. The Urgency of Expanding Fixed Broadband Access While the surge in mobile phone adoption across the continent signals a positive trend, the report emphasizes the critical need for fixed broadband to achieve high-speed internet access and enable effective digitization of businesses. Fixed broadband is essential not just for enhancing connectivity but also for ensuring that internet services are affordable and accessible to all, particularly marginalized communities. ADVERTISEMENT Strategic Initiatives for Policymakers To mitigate the digital divide, the report outlines several strategic actions for policymakers: Expand fixed broadband infrastructure to facilitate widespread access to high-speed internet. Enhance affordability by implementing regulatory measures such as price controls on essential digital services and promoting competitive practices among ICT firms. Focus on inclusive digital access by developing tailored strategies to reach underserved populations, including leveraging Universal Service Funds for infrastructure expansion in rural and impoverished areas. Promoting Digital Skills and Financial Inclusion The development of digital skills aligns with the growing demand in the digital economy and is vital for the workforce to capitalize on emerging opportunities. Additionally, promoting digital financial inclusion is crucial as it enables broader economic participation and fosters financial empowerment. Investing in digital infrastructure is not merely about technological upgrades but also about fostering an inclusive digital economy that propels economic growth and bridges the inequality gap. Policymakers play a pivotal role in this transformation, and their actions in 2024 will be decisive in positioning Africa on a path to resilient and inclusive digital advancement. ADVERTISEMENT ADVERTISEMENT TRENDING NOW How to Check if You Must Submit a SARS Tax Return . Tax and Revenue How to Book a SARS Appointment Online . Tax and Revenue Niger TV Shows Soldiers Detained After Niamey Mutiny . Justice & Crime KAA Warns of Flight Delays at Kenyan Airports . Transport and Airlines POPULAR TODAY ADVERTISEMENT RELATED ARTICLE Tags

Lamine Yamal, the rising star of Barcelona, will now wear the iconic No. 19 shirt once donned by Lionel Messi. This development comes just days after Yamal played a pivotal role in Spain's Euro 2024 victory. At only 17 years old, Yamal has already established himself as a key player for both club and country since his debut at the age of 15 in April 2023. Earlier this month, Yamal made headlines by becoming the youngest goalscorer in European Championships history with a remarkable goal against France in the semi-final, achieving this feat at 16 years and 362 days old. His impressive performance did not stop there; he also provided a crucial assist in the final, leading Spain to a triumphant victory over England on Sunday. Previously, Yamal wore the No. 27 shirt for Barcelona. However, his recent exploits and burgeoning talent have earned him the honor of wearing the No. 19 shirt, a number synonymous with Messi's early career at the club. This transition marks another milestone in Yamal's rapidly ascending career, as he continues to follow in the footsteps of one of football's greatest legends. By Author Name Author Name Home Comment Jul 17, 2024 May 15, 2026 1 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: Lamine Yamal, the rising star of Barcelona, will now wear the iconic No. 19 shirt once donned by Lionel Messi. This development comes just days after Yamal played a pivotal role in Spain's Euro 2024 victory. At only 17 years old, Yamal has already established himself as a key player for both club and country since his debut at the age of 15 in April 2023. Earlier this month, Yamal made headlines by becoming the youngest goalscorer in European Championships history with a remarkable goal against France in the semi-final, achieving this feat at 16 years and 362 days old. His impressive performance did not stop there; he also provided a crucial assist in the final, leading Spain to a triumphant victory over England on Sunday. ADVERTISEMENT Previously, Yamal wore the No. 27 shirt for Barcelona. However, his recent exploits and burgeoning talent have earned him the honor of wearing the No. 19 shirt, a number synonymous with Messi's early career at the club. This transition marks another milestone in Yamal's rapidly ascending career, as he continues to follow in the footsteps of one of football's greatest legends. ADVERTISEMENT ADVERTISEMENT TRENDING NOW How to Check if You Must Submit a SARS Tax Return . Tax and Revenue How to Book a SARS Appointment Online . Tax and Revenue Niger TV Shows Soldiers Detained After Niamey Mutiny . Justice & Crime KAA Warns of Flight Delays at Kenyan Airports . Transport and Airlines POPULAR TODAY ADVERTISEMENT RELATED ARTICLE Tags

Peres Jepchirchir of Kenya set a new world record for a women-only marathon event at the London Marathon on Sunday, April 21, achieving a dual triumph by putting herself in pole position to defend her Olympic title. Jepchirchir delivered an outstanding performance, showcasing a commanding finish and outpacing her competitors to cross the finish line on The Mall with a time of 2 hours, 16 minutes, and 16 seconds. This remarkable feat not only earned her victory but also shattered the previous women-only marathon world record of 2:17:01, set by Mary Keitany in 2017 at the same event. The women’s elite race in London traditionally starts ahead of the men's field, giving the women their own separate contest. For Jepchirchir, this victory is likely to secure her selection for Kenya’s Olympic marathon team for the upcoming Paris Games. Her performance exceeded her own expectations, with her focus on Olympic preparation rather than record-breaking runs. This win marks a significant comeback for her after a third-place finish in the previous year's London Marathon. Jepchirchir's confidence will undoubtedly be fortified by her late sprint to victory, a tactic she believes gives her an edge in the closing stages of a race. Complementing her success was fellow Kenyan Alexander Mutiso Munyao, who claimed victory in the men's race with a time of 2 hours, 4 minutes, and 1 second. The day was particularly poignant as the London Marathon also commemorated Kelvin Kiptum, last year’s champion from Kenya who tragically passed away in a car accident in February at the age of 24. Continue Reading Full Article By Author Name Author Name Home Comment Apr 21, 2024 May 15, 2026 2 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: Triumphant Kenyan runner Peres Jepchirchir celebrates a groundbreaking victory and a new women-only marathon world record at the London Marathon. Photo:gettyimages Peres Jepchirchir of Kenya set a new world record for a women-only marathon event at the London Marathon on Sunday, April 21, achieving a dual triumph by putting herself in pole position to defend her Olympic title. Jepchirchir delivered an outstanding performance, showcasing a commanding finish and outpacing her competitors to cross the finish line on The Mall with a time of 2 hours, 16 minutes, and 16 seconds. This remarkable feat not only earned her victory but also shattered the previous women-only marathon world record of 2:17:01, set by Mary Keitany in 2017 at the same event. The women’s elite race in London traditionally starts ahead of the men's field, giving the women their own separate contest. ADVERTISEMENT For Jepchirchir, this victory is likely to secure her selection for Kenya’s Olympic marathon team for the upcoming Paris Games. Her performance exceeded her own expectations, with her focus on Olympic preparation rather than record-breaking runs. This win marks a significant comeback for her after a third-place finish in the previous year's London Marathon. ADVERTISEMENT Jepchirchir's confidence will undoubtedly be fortified by her late sprint to victory, a tactic she believes gives her an edge in the closing stages of a race. Complementing her success was fellow Kenyan Alexander Mutiso Munyao, who claimed victory in the men's race with a time of 2 hours, 4 minutes, and 1 second. The day was particularly poignant as the London Marathon also commemorated Kelvin Kiptum, last year’s champion from Kenya who tragically passed away in a car accident in February at the age of 24. ADVERTISEMENT TRENDING NOW How to Check if You Must Submit a SARS Tax Return . Tax and Revenue How to Book a SARS Appointment Online . Tax and Revenue Niger TV Shows Soldiers Detained After Niamey Mutiny . Justice & Crime KAA Warns of Flight Delays at Kenyan Airports . Transport and Airlines POPULAR TODAY ADVERTISEMENT RELATED ARTICLE Tags

Meet the Mbuti, Baka and Batwa of the DRC. Explore their diverse cultures, forest knowledge, history, music, land rights and lives today. In the Democratic Republic of the Congo , a landmark law now recognises the rights of peuples autochtones pygmées Indigenous Pygmy peoples. Yet a legal label cannot contain the variety of the people it names. Mbuti, Baka and Batwa communities do not share one language, one livelihood or one historical experience. Even the word “Pygmy” carries a difficult past: it is used in Congolese law and public life, but it can also reduce living peoples to an outsider’s idea about physical appearance or forest life. This guide therefore uses Pygmy peoples when discussing the official national category or the wider historical debate. Wherever the evidence allows, it uses community names. Its focus is the DRC often called Congo-Kinshasa rather than the neighbouring Republic of the Congo. Wider Congo Basin examples appear only when they help explain a pattern, and they are clearly identified. Who are the Pygmy peoples of Congo? They are several distinct Indigenous peoples of the DRC, including Mbuti, Baka and Batwa communities. Their languages, histories and livelihoods differ, but many maintain strong forest relationships while confronting land loss, discrimination, conflict and the unfinished implementation of new legal protections. Who Are the Indigenous Forest Peoples of the DRC? There is no single “Pygmy tribe.” In Congolese public policy, the term refers principally to Mbuti, Baka and Batwa peoples. Names used on the ground can be more specific: Efe communities, for example, have their own language and history in northeastern DRC. Spellings also vary across French, English and local usage, while some names that outsiders treat as interchangeable are not interchangeable to the people concerned. Geography is equally diverse. Communities live in and around the Ituri forests of the northeast, across parts of the east and southeast, and in forest regions farther west and north. Some households spend substantial periods in forest camps. Others live in permanent or semi-permanent villages, farm, fish, trade, take paid work or combine several livelihoods. Movement may follow seasons, work, family connections, insecurity or access to land; it should not be mistaken for rootlessness. The best national overview available still cannot give an exact population. A DRC country chapter written by Indigenous rights advocate Diel Mochire records a government estimate of about 750,000 people and civil-society estimates reaching two million. The same chapter later cites another estimate of more than 1.2 million people in 21 of the country’s 26 provinces. These figures are not a reliable headcount; together, they show why unsupported precision is misleading (Mochire, 2024, pp. 52–53). The 2024 DRC country chapter in The Indigenous World is most useful when read as an account of both official recognition and continuing data gaps. The clearest orientation is therefore simple: these are modern Congolese citizens and distinct Indigenous peoples, not survivors frozen outside history. Forest knowledge can be central to identity without determining every person’s occupation, address, religion or ambition. Why the Word “Pygmy” Is Debated Continue Reading Full Article AFRICAN CULTURE Who Are the Pygmy Peoples of Congo? Culture, History and Rights By Neema Asha Mwakalinga Travel & Culture Expert Neema Asha Mwakalinga Home Comment Aug 25, 2026 Aug 25, 2026 31 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: In the Democratic Republic of the Congo , a landmark law now recognises the rights of peuples autochtones pygmées Indigenous Pygmy peoples. Yet a legal label cannot contain the variety of the people it names. Mbuti, Baka and Batwa communities do not share one language, one livelihood or one historical experience. Even the word “Pygmy” carries a difficult past: it is used in Congolese law and public life, but it can also reduce living peoples to an outsider’s idea about physical appearance or forest life. This guide therefore uses Pygmy peoples when discussing the official national category or the wider historical debate. Wherever the evidence allows, it uses community names. Its focus is the DRC often called Congo-Kinshasa rather than the neighbouring Republic of the Congo. Wider Congo Basin examples appear only when they help explain a pattern, and they are clearly identified. Who are the Pygmy peoples of Congo? They are several distinct Indigenous peoples of the DRC, including Mbuti, Baka and Batwa communities. Their languages, histories and livelihoods differ, but many maintain strong forest relationships while confronting land loss, discrimination, conflict and the unfinished implementation of new legal protections. Who Are the Indigenous Forest Peoples of the DRC? There is no single “Pygmy tribe.” In Congolese public policy, the term refers principally to Mbuti, Baka and Batwa peoples. Names used on the ground can be more specific: Efe communities, for example, have their own language and history in northeastern DRC. Spellings also vary across French, English and local usage, while some names that outsiders treat as interchangeable are not interchangeable to the people concerned. A locator map highlights Ituri Province in northeastern Democratic Republic of the Congo. Ituri includes forest territories associated with Mbuti and Efe communities and provides geographic context for several cultural and historical examples discussed in this article. Credit: Profoss; base map by NordNordWest/Wikimedia Commons. License: CC BY-SA 3.0. Geography is equally diverse. Communities live in and around the Ituri forests of the northeast, across parts of the east and southeast, and in forest regions farther west and north. Some households spend substantial periods in forest camps. Others live in permanent or semi-permanent villages, farm, fish, trade, take paid work or combine several livelihoods. Movement may follow seasons, work, family connections, insecurity or access to land; it should not be mistaken for rootlessness. The best national overview available still cannot give an exact population. A DRC country chapter written by Indigenous rights advocate Diel Mochire records a government estimate of about 750,000 people and civil-society estimates reaching two million. The same chapter later cites another estimate of more than 1.2 million people in 21 of the country’s 26 provinces. These figures are not a reliable headcount; together, they show why unsupported precision is misleading (Mochire, 2024, pp. 52–53). The 2024 DRC country chapter in The Indigenous World is most useful when read as an account of both official recognition and continuing data gaps. The clearest orientation is therefore simple: these are modern Congolese citizens and distinct Indigenous peoples, not survivors frozen outside history. Forest knowledge can be central to identity without determining every person’s occupation, address, religion or ambition. Why the Word “Pygmy” Is Debated The English word comes through a long European history of naming imagined small-bodied peoples. In Central African writing, it became attached to real communities during nineteenth-century exploration and later to colonial administration, racial classification, anthropology and popular media. That history is one reason many writers place the word in quotation marks or avoid using it as a noun for an individual. Anthropologist Barry Hewlett’s regional review identifies at least 15 ethnolinguistic groups across the wider Congo Basin and explains the dilemma directly: “Pygmy” is widely recognised, including by some activists and officials, but it can be pejorative and can falsely imply a single culture. No universal replacement has been accepted. “Twa,” for example, is a meaningful self-name for some communities, not a neutral name for everyone. Hewlett recommends using specific names Aka, Baka, Efe, Mbuti and others whenever the context permits (Hewlett, 2014, pp. xix–xxiii). His introduction to Congo Basin hunter-gatherer diversity remains valuable precisely because it does not pretend the terminology problem has an easy solution. Context changes what respectful usage looks like. In the DRC, Law No. 22/030 uses peuples autochtones pygmées as a protected legal category. Reporting that official term is not the same as calling every individual “a Pygmy.” A good editorial rule is to name the specific people first, explain the national category once, and never use the label as shorthand for primitiveness, isolation or a body type. This also prevents a common continental mistake. The Mbuti are not the Baka; the Batwa of Kahuzi-Biega are not the Batwa of every Great Lakes country; and Congo Basin peoples are not interchangeable with southern Africa’s San or Tanzania’s Hadza. XTRAfrica’s guide to the Hadza people of Tanzania concerns another distinct hunter-gatherer society with its own language, territory and political realities. Languages and Identities Do Not Fit One Box A research-based map illustrates the distribution of languages spoken by Indigenous hunter-gatherer communities across the wider Congo Basin, using green for Bantu languages, purple for Ubangian languages and red for Sudanic languages. Based on Bahuchet’s 2006 classification, it demonstrates why there is no single “Pygmy language.” Credit: Kwamikagami/Wikimedia Commons. License: CC BY-SA 3.0. There is no “Pygmy language.” Communities speak different languages associated with several Central African language families, and multilingualism is common. Long relationships with neighbouring farmers, traders and towns have produced language contact, borrowing and, in some places, language shift. A language spoken by one Mbuti or Batwa community should not be assigned automatically to another. This matters because language is not just a classification on a map. It carries forest vocabulary, place names, humour, song, kinship terms, historical memory and the practical knowledge used in work. At the same time, speaking a language also used by neighbouring communities does not cancel a people’s distinct identity. Identity can rest on shared history, customary territory, social relations and self-identification as well as speech. Map of Twa populations A scholarly distribution map shows populations identified as Twa across Central Africa. It should be used as a regional orientation graphic rather than a current census map, because “Twa” is a meaningful identity for some communities but is not an appropriate replacement name for every Mbuti, Baka or other Congo Basin people. Credit: Kwamikagami, based on Hewlett and Fancher/Wikimedia Commons. License: CC BY-SA 3.0. The complexity is visible even inside broad names. “Mbuti” is often used for hunter-gatherer peoples of the Ituri region, but research may distinguish communities such as Efe and groups associated historically with net hunting or bow hunting. Those distinctions are not trivial. They can correspond to different languages, neighbours, subsistence choices and gendered work. A national pillar article should make the diversity legible without turning every local name into a rigid box. Readers should also be wary of old museum labels and travel writing that present community names as timeless biological categories. People marry across boundaries, move, learn new languages, enter schools and churches, organise politically and revise how they describe themselves. Culture has continuity, but identity is lived in the present tense. Forest Livelihoods Are More Than Hunting and Gathering Hunting and gathering remain important to the history and identity of many forest communities, but neither term describes a complete economy. Depending on place and season, livelihoods can include collecting honey, mushrooms, nuts, fruits, caterpillars and medicinal materials; fishing; small-scale farming; exchanging forest products for cultivated foods; wage labour; craft production; and work connected to towns, roads, farms, mines or conservation projects. ADVERTISEMENT A farmer’s hut stands among oil palms in the Democratic Republic of the Congo in 2015. The image illustrates how agriculture, forest resources and settlement can occupy the same landscape. The source does not identify the residents as Indigenous, so the photograph should be used only as environmental and economic context. Credit: Abel Kavanagh/MONUSCO via Wikimedia Commons. License: CC BY-SA 2.0. The forest itself is not an untouched supermarket. Using it well demands accumulated knowledge: when a plant fruits, where animals move, how weather changes paths, which materials are safe, and how to travel without losing orientation. Such expertise is learned through participation and experience. It can also be undermined when a road, concession, armed group or protected-area boundary cuts people off from familiar territory. Nor is work divided everywhere by one fixed rule. A classic comparison from the Ituri Forest found that women regularly participated in collective net hunting but rarely in bow hunting. The contrast reflected different local systems rather than a universal law about “Pygmy gender roles” (Bailey and Aunger, 1989, abstract). The study of women’s subsistence strategies in Ituri is a useful warning against turning one camp’s practice into a portrait of an entire people. An Mbuti hunter photographed near Epulu in northeastern Democratic Republic of the Congo in 2005. Hunting remains culturally and economically important in some communities, but it is only one part of diverse livelihoods that may also include gathering, fishing, cultivation, trade and paid work. Credit: Radio Okapi via Wikimedia Commons. License: CC BY 2.0. Trade with farming neighbours has existed for generations, sometimes through cooperation and mutual dependence, sometimes through unequal patronage, debt or exploitation. Calling communities “isolated” erases that history. It also makes present-day farming or paid work look like cultural failure. In reality, combining forest foods, cultivation and markets can be a rational response to changing access, prices and security. The wider ecological stakes are enormous. The DRC contains much of the world’s second-largest tropical forest system, but the value of that forest cannot be reduced to carbon, timber or a headline price. XTRAfrica’s overview of the Congo Basin’s ecological and economic wealth is best read alongside a rights question: who has authority over the land, who receives benefits, and whose knowledge is recognised when governments and investors assign value to a forest? Sharing, Autonomy and How Children Learn Indigenous women identified in the original archive as “Pygmy women” perform a traditional dance during a United Nations delegation’s visit to the Okapi Wildlife Reserve in Ituri Province in September 2015. The performance documents one public occasion and should not be presented as the music or dance tradition of every Indigenous community in the DRC. Credit: Abel Kavanagh/MONUSCO via Wikimedia Commons. License: CC BY-SA 2.0. Studies of Congo Basin hunter-gatherers often describe strong expectations of sharing, personal autonomy and relatively egalitarian decision-making. In some small camps, successful food acquisition creates an obligation to distribute rather than an unrestricted right to accumulate. Ridicule, conversation, withdrawal of cooperation and movement between camps can help limit domineering behaviour. These tendencies are important, but they are not a constitution shared by every Mbuti, Baka or Batwa community. Research on childhood makes the same point. Hewlett’s review of Aka, Baka, Mbuti and Efe studies describes close physical care, help from people beyond a child’s biological mother, mixed-age play and learning through observation, imitation and participation. Children do not simply wait for formal lessons before contributing; daily activity can bring them into food preparation, carrying, gathering, play hunting and the social practice of sharing. Yet the evidence is uneven. Hewlett notes that most child-focused studies concentrated on Aka-related communities, infants and young children, while Mbuti and Efe research was far thinner and often older. Political insecurity limited fieldwork in the DRC from the mid-1980s. Any confident statement about “how Pygmy children are raised” therefore outruns the evidence (Hewlett, 2014, pp. 245–248). The full review of hunter-gatherer childhoods in the Congo Basin is strongest when its limitations travel with its findings. Formal education adds another layer. Families may want literacy, qualifications and access to wider opportunities while also wanting children to retain language, land-based knowledge and dignity. Barriers can include distance, fees and materials, displacement, missing civil documents, discrimination, an unfamiliar language of instruction and school calendars that do not fit local livelihoods. The answer is not to romanticise exclusion from school, nor to treat forest knowledge as an obstacle to education. A culturally safe system should make room for both. Music, Play and Spiritual Relationships with the Forest Music is one of the most celebrated aspects of Congo forest cultures and one of the easiest to flatten into spectacle. Historical recordings of Mbuti singing reveal layered, interlocking vocal parts, rhythmic play, collective participation and songs connected to work, games and ceremonies. The performance is social: a listener cannot understand it fully by searching for a single star singer or a fixed “tribal anthem.” UNESCO’s multimedia archive, Songs of the Okapi Forest , documents Mbuti, Nande and Pakombe performances recorded in Ituri in 2004. Its track descriptions include musical games and ceremonial contexts rather than presenting one sound as the music of everyone. The UNESCO archive of Ituri forest songs is a helpful public entry point, although recordings should still be approached as moments from named places and communities, not as timeless samples. Forest spirituality is equally specific. Mitsuo Ichikawa’s work with Mbuti communities describes the forest not merely as a store of resources but as an encompassing source of life, continuity and belonging. In his account, hunting and ritual relationships with the forest help affirm the connection between living people, ancestors and the world around them (Ichikawa, 1998, pp. 119–129). The journal overview of Mbuti ecology and views of nature supports a Mbuti-specific reading; it should not be converted into a universal religion for all Indigenous peoples of the DRC. Belief also changes. Christianity, local churches and other religious influences may coexist with or transform older practices. Ceremonies can be private, gendered, age-specific or inappropriate for outsiders to reproduce. Respectful cultural reporting explains significance without publishing restricted knowledge or treating sacred performance as entertainment for tourists. A History Shaped by Outsiders and by Indigenous Agency Mbuti community members photographed with American explorer Osa Johnson in the Ituri Forest in 1930, during the colonial Belgian Congo period. The image is useful for examining how foreign explorers placed themselves at the centre of photographs of Indigenous communities; it should not represent present-day Mbuti life. Credit: Martin Johnson via Wikimedia Commons. Public-domain-marked historical image. Popular accounts often begin Congo forest history when a European traveller entered the forest. That is the wrong starting point. Indigenous communities had their own territories, exchange networks, rivalries, alliances, ecological knowledge and histories long before colonial borders divided the Congo Basin. Oral traditions and place-based memory remain essential sources even when colonial archives barely record them. Colonial rule nevertheless changed the scale and pressure of outside demands. Ivory, rubber, labour recruitment, taxation, missions and administrative classifications reached forest societies through violent and unequal systems. Hunters could be drawn into commercial supply chains that had little to do with household subsistence. Outsiders also produced enduring stereotypes: the childlike forest dweller, the untouched primitive, the naturally servile labourer and the mystical conservationist. Postcolonial conflict, commercial logging, mining, plantation expansion, road building and protected areas have continued to reshape access to land. Indigenous people have never responded in only one way. They have moved, negotiated, traded, concealed knowledge, joined churches, entered schools, worked for wages, formed associations, used courts and demanded new laws. That is agency, even when the choices available are unfair. The record of anthropology must be read critically too. Older ethnographies contain valuable observations but often foreground a foreign researcher while Indigenous collaborators remain unnamed. Contemporary writers can do better by distinguishing direct community testimony from interpretation, checking whether a finding comes from one group or many, and recognising that a decades-old field account is not automatically a description of life today. ADVERTISEMENT When Conservation Separates People From Their Land The tension between conservation and Indigenous rights is stark at Kahuzi-Biega National Park in eastern DRC. The park is internationally known for biodiversity and eastern lowland gorillas. XTRAfrica’s guide to Kahuzi-Biega National Park describes that wildlife landscape, but the conservation story is incomplete without the Batwa people whose ancestral territory lies in and around the park. In a decision adopted in 2022 and placed on its official site in 2025, the African Commission on Human and Peoples’ Rights found that the DRC had violated multiple provisions of the African Charter. It recognised the Kahuzi-Biega Forest as the Batwa’s ancestral home, rejected an exclusionary “fortress conservation” model, and called for measures including demarcation and titling, reintegration, compensation, public services and a public apology. The African Commission’s Batwa decision is not an argument against biodiversity protection. It is a finding that conservation cannot be legitimate when it dispossesses the people who have long lived with the forest. The demand is not abstract. In a joint statement following the ruling, an anonymous Batwa victim of eviction asked, “when will we become owners of our land?” The community response published by Forest Peoples Programme carries both hope and impatience: a favourable decision matters only when it changes access, security and authority. There has been reported movement, but not completion. In 2026, UNESCO’s World Heritage Committee commended steps including Batwa and local-community representation in the Park Council, a human-rights unit, a complaint mechanism and work on land access. In the same decision, it urged faster implementation of the African Commission ruling and kept Kahuzi-Biega on the List of World Heritage in Danger. That 2026 UNESCO decision on Kahuzi-Biega shows why celebratory and catastrophic narratives are both inadequate: institutional progress, unresolved rights obligations, ecological damage and armed insecurity can exist at the same time. The 2022 Indigenous Peoples Law Changed the Legal Ground Law No. 22/030 of 15 July 2022 is a major shift in Congolese law. It affirms equality and dignity, prohibits discrimination, and addresses justice, public services, education, health, culture, environment, land, resources and work. It also recognises free, prior and informed consent often shortened to FPIC as a collective right to approve or refuse projects likely to affect traditionally possessed, occupied or used lands and natural resources. The land provisions are unusually important. Articles 42–48 recognise rights over lands and resources that communities possess, occupy or traditionally use; prohibit relocation without consent and fair compensation; require consultation before resource exploitation; provide for benefits from third-party commercial activity; and call for legal recognition and protection of customary land. The cultural provisions protect traditions, languages, oral literature, sacred sites and Indigenous knowledge. These are not favours. They are stated rights in the official text of Law No. 22/030 (DRC, 2022, pp. 2, 5–8). A law, however, is not self-executing. Communities need accessible procedures, budgets, accountable institutions, land demarcation, remedies and information in languages they understand. Officials, judges, park agencies, companies and local authorities need to apply the law consistently. Civil registration and legal assistance matter because a right that cannot be claimed in practice remains fragile. On 2 April 2025, the Ministry of the Interior created a multi-actor consultation framework to coordinate implementation. The order describes a plenary assembly, steering committee and permanent secretariat, and provides for an Indigenous representative selected through community consultation and representative decision structures. The 2025 ministerial implementation order is evidence of institutional follow-through, not proof that every right has reached every village (DRC Ministry of the Interior, 2025, pp. 1–3). Community forestry is another practical route. Congolese law allows local community forest concessions that can secure long-term rights over land and resources, although access to mapping, applications and governance support is uneven. XTRAfrica’s report on community forests in the DRC explains their climate potential. For Indigenous communities, the first test is more immediate: whether the process recognises customary tenure, prevents elite capture and puts decision-making power in the hands of rights-holders. Conflict, Displacement, Education and Health Legal reform has unfolded during severe armed conflict, especially in eastern DRC. Violence can force communities from forests and villages, separate families, close schools and clinics, destroy livelihoods, and expose women and children to particular risks. Displacement can be especially damaging where identity, food systems and spiritual life are tied to a customary territory. In April 2025, the Chair and expert members of the United Nations Permanent Forum on Indigenous Issues expressed grave concern about displacement, extreme violence and conflict-related sexual violence affecting Indigenous peoples in the DRC. They called for investigations, accountability, protection of women and children, and meaningful Indigenous participation in peace processes. The UN Permanent Forum statement on Indigenous peoples in the DRC is a warning against treating land and culture as peacetime topics detached from security (UNPFII, 2025, pp. 1–2). Health inequalities cannot be explained by “traditional lifestyle” alone. Distance from facilities, cost, discrimination, insecurity, displacement and lack of documents can restrict access to care. Medicinal plant knowledge may remain important, but respecting that knowledge does not justify withholding vaccination, emergency treatment, maternal care or other services. Law No. 22/030 explicitly protects access to health and recognises Indigenous pharmacopoeia; the two should be complementary, guided by safety and informed choice. Education faces a similar false choice. Children should not have to surrender their identity to enter a classroom. Anti-discrimination, instruction that respects language and culture, flexible access for displaced families, trained teachers, and participation by parents and Indigenous organisations are more constructive than assuming low enrolment reflects indifference. Data should be disaggregated with care and consent so that exclusion becomes visible without exposing small communities to harm. Culture Is Changing, Not Disappearing Modern life does not make an Indigenous person less authentic. A Mbuti student with a phone, a Batwa land-rights organiser, a Baka farmer or a family living near a town can remain connected to community, memory and customary territory. The idea that “real” forest peoples must reject schools, markets, Christianity, politics and technology is another way outsiders police identity. ADVERTISEMENT TRENDING NOW How to Check if You Must Submit a SARS Tax Return . Tax and Revenue How to Book a SARS Appointment Online . Tax and Revenue Niger TV Shows Soldiers Detained After Niamey Mutiny . Justice & Crime KAA Warns of Flight Delays at Kenyan Airports . Transport and Airlines POPULAR TODAY Justice & Crime Tshisekedi: No Military Conquest Will Become Political Legitimacy" . War in Eastern DRC Rwanda Raises Interest Rate to 8.75% as Inflation Hits 14.5% . Peace For DRC Now Tshisekedi Launches DRC National Dialogue for Peace and Reform . PRESS RELEASE DRC Protects Students, Diplomas in AFC/M23-Held Areas . Infrastructure DRC and Angola Accelerate Joint Oil and Power Projects . Change can still involve loss. A language may weaken when children are punished for speaking it. Songs may disappear when displacement breaks the occasions on which they are performed. Forest knowledge can become harder to transmit when access is criminalised. Young people may hide their identity to avoid abuse. These are not inevitable effects of modernity; they are shaped by discrimination and policy. Culture can also generate new institutions. Indigenous associations document abuses, support schooling, map customary lands, advocate for women, negotiate with conservation bodies and explain the 2022 law. Community members adapt performance, radio, video and public events to speak to new audiences. The critical question is who chooses the change and who controls the knowledge being shared. Respectful partnership starts with consent. Researchers, journalists, tourists and organisations should ask before recording people, ceremonies or places; explain how material will be used; agree on attribution; protect sacred or sensitive information; and return useful copies or benefits to the community. Images of unnamed, semi-clothed children used to advertise “vanishing tribes” are not neutral documentation. They repeat the visual language of colonial display. Myths That Flatten Living Communities Myth: They are one tribe Reality: “Pygmy peoples” is an umbrella and legal category covering distinct communities. Names, languages, histories and local institutions differ. Use Mbuti, Baka, Batwa, Efe or another verified name when the subject is specific. Myth: Everyone lives permanently as a nomadic hunter-gatherer Reality: Mobility and forest foraging remain important in many places, but livelihoods vary. Fishing, farming, trade, wage work and village residence may be part of the same household economy. Adaptation is not cultural disappearance. Myth: Forest peoples live outside politics and markets Reality: Relations with farmers, traders, states, missions and commercial networks are old. Today, communities also engage courts, laws, conservation agencies, schools, churches and civil-society organisations. The problem is often unequal power, not lack of contact. Myth: Conservation requires removing Indigenous residents Reality: The African Commission’s Kahuzi-Biega decision rejected exclusionary fortress conservation in the Batwa case. Protecting biodiversity and recognising customary land can reinforce each other when communities hold real authority, consent is respected and abuses have remedies. Myth: Culture can be described without naming a place or source Reality: A Mbuti account from Ituri is not evidence for every Baka or Batwa community. Good reporting names the people, location, date and source, and says when research is old, narrow or contested. The Future Depends on Rights, Not Stereotypes The most important change in how Congo’s Indigenous forest peoples are represented is a shift from fascination to citizenship. Music, hunting knowledge and forest spirituality deserve attention, but so do land titles, safe schools, maternal health, political participation, fair work, language rights and protection from violence. The DRC’s 2022 law supplies a national framework, the 2025 consultation order supplies part of an implementation structure, and the Batwa ruling supplies a regional human-rights standard. None guarantees results on its own. Progress must be measured in communities: whether a family can return safely, whether a woman can seek justice, whether a child learns without humiliation, whether consent changes a project, and whether customary territory receives durable legal protection. There is no need to turn Mbuti, Baka or Batwa people into perfect ecological heroes to defend those rights. Indigenous peoples are entitled to dignity because they are people and citizens, not because outsiders find them picturesque or useful to a climate narrative. The strongest future is one in which communities decide how forest knowledge continues, how culture changes and how development enters their lands. Frequently Asked Questions Is “Pygmy” the correct word to use? It is an official legal and public-policy term in the DRC, but it is also historically burdened and can be offensive when used carelessly. Prefer the specific community name such as Mbuti, Baka, Batwa or Efe when known. Use “Pygmy peoples” for the explained national category, not as a label for an individual or a synonym for “primitive.” Are the Mbuti, Baka and Batwa the same people? No. They are distinct peoples, and broad names can contain further local diversity. They may share experiences of forest connection, discrimination or land pressure, but they do not share one language, origin story, livelihood or political history. Where do the Pygmy peoples live in the DRC? Communities live across many provinces, including forest regions in the northeast, east, southeast, north and west. Population and distribution figures vary by source, and mobility, displacement and weak census coverage make exact numbers difficult to verify. Do all communities still hunt and gather? No. Hunting, gathering and fishing remain important in many places, but households may also farm, trade, make crafts, take paid work or live near towns. Livelihoods differ by community, territory, season, market access and security. What is special about Mbuti music? Mbuti music is known for interlocking vocal parts, collective participation and close links to games, work and ceremonial life. It should be described as Mbuti music from a particular place and occasion, not as a single soundtrack for every Indigenous forest people in Central Africa. What rights does DRC Law No. 22/030 protect? The law addresses equality, non-discrimination, justice, education, health, cultural identity, environment, work, customary land and natural resources. It also recognises free, prior and informed consent for projects affecting traditionally possessed, occupied or used lands and resources. Implementation remains the decisive challenge. What happened to the Batwa at Kahuzi-Biega? Batwa communities were excluded from ancestral land associated with the national park. The African Commission found multiple human-rights violations and called for land demarcation and titling, reintegration, compensation and other remedies. UNESCO reported some institutional progress in 2026 while still urging full implementation of that decision. Sources and Further Reading African Commission on Human and Peoples’ Rights. (2022; official page published in 2025). “Communication 588/15: Batwa of Kahuzi-Biega National Park v. Democratic Republic of the Congo” . Official decision on the merits and remedies. Bailey, R. C., and R. Aunger Jr. (1989). “Net Hunters vs. Archers: Variation in Women’s Subsistence Strategies in the Ituri Forest” . Human Ecology , 17, 273–297. Democratic Republic of the Congo. (2022). Loi No. 22/030 du 15 juillet 2022 portant protection et promotion des droits des peuples autochtones pygmées . Journal Officiel de la République Démocratique du Congo , special issue, pp. 2–10. DRC Ministry of the Interior, Security, Decentralisation and Customary Affairs. (2025). Ministerial Order of 2 April 2025 Creating the Multi-Actor Consultation Framework for Implementing Law No. 22/030 , pp. 1–6. Forest Peoples Programme. (2024). “The African Commission Sets a Significant Precedent for Indigenous Peoples’ Land Rights in the Context of Conservation” . Joint statement with a Batwa community response. Hewlett, B. S. (2014). “Introduction” . In B. S. Hewlett (Ed.), Hunter-Gatherers of the Congo Basin: Cultures, Histories, and Biology , pp. xvii–xxviii. Hewlett, B. S. (2014). “Hunter-Gatherer Childhoods in the Congo Basin” . In B. S. Hewlett (Ed.), Hunter-Gatherers of the Congo Basin: Cultures, Histories, and Biology , pp. 245–275. Ichikawa, M. (1998). “Ecology and a View of Nature of the Mbuti Pygmies in the African Forest” . Tropics , 8(1–2), 119–129. Mochire, D. (2024). “Democratic Republic of the Congo” . In IWGIA, The Indigenous World 2024 , pp. 52–56. UNESCO. (2004). Songs of the Okapi Forest: Mbuti, Nande and Pakombe . UNESCO Multimedia Archives. UNESCO World Heritage Committee. (2026). “Decision 48 COM 7A: Kahuzi-Biega National Park” . United Nations Permanent Forum on Indigenous Issues. (2025). “Statement on Human Rights Violations and Violence Against Indigenous Peoples of the Democratic Republic of the Congo” , 8 April 2025, pp. 1–2. ADVERTISEMENT RELATED ARTICLE Justice & Crime Tshisekedi: No Military Conquest Will Become Political Legitimacy" Tshisekedi says armed groups cannot turn military conquest into political legitimacy, . War in Eastern DRC Rwanda Raises Interest Rate to 8.75% as Inflation Hits 14.5% Rwanda faces surging prices at home as US sanctions and tighter external financing add pressure abroad. . Peace For DRC Now Tshisekedi Launches DRC National Dialogue for Peace and Reform The three-month process will reach all 26 provinces and seek consensus on peace, cohesion and . PRESS RELEASE DRC Protects Students, Diplomas in AFC/M23-Held Areas Kinshasa says students will not restart their studies as temporary measures protect academic records, . Tags DR.Congo DR.Congo The Pygmy Peoples The Pygmy Peoples