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

Explore the Hadza language of Tanzania, its click sounds, isolate status, history, cultural meaning, and modern survival challenges The Hadza language is one of the most distinctive languages in Africa . Spoken by the Hadza people around Lake Eyasi in northern Tanzania, it is known for its click sounds, its uncertain linguistic ancestry, and its deep connection to Hadza identity. But Hadza is more than a language that sounds unusual to outsiders. It is a living system of memory, place, kinship, food knowledge, humor, and daily communication. For the Hadza, language is not only a tool for speaking, It is part of belonging. Linguists have long been interested in Hadza because it does not fit neatly into Africa’s major language families. Glottolog lists it as a spoken first language called Hadza, with the ISO 639-3 code hts. Other sources also use names such as Hadzane, Hatsa, Hadzapi, Kindiga, and Tindiga. Where the Hadza Language Is Spoken Hadza is spoken in northern Tanzania, especially in the Lake Eyasi region. The Hadza people are one of the best-known hunter-gatherer communities in East Africa, and their language is closely tied to the landscape where they live. In The Phonetic Structures of Hadza, Bonny Sands, Ian Maddieson, and Peter Ladefoged describe Hadza as spoken “in the neighborhood of Lake Eyasi” in north-central Tanzania (1996, p. 171). This location matters because the language has developed through long contact with surrounding peoples and languages, including Bantu, Cushitic, and Nilotic languages. Hadza is not spoken by a large population. A recent Indiana University dissertation by Jeremy Coburn describes it as spoken by approximately “1,500–2,000 people” in the Lake Eyasi area (Coburn, 2024). Other documentation projects give lower estimates. The exact number varies by source, but all reliable sources agree that Hadza is a small language community. Further Reading Jeremy Richard Coburn (2024) The Hadza Language: Vitality, Phonetics, and Phonology Continue Reading Full Article AFRICAN CULTURE Hadza Language: History, Click Sounds, and Meaning By Neema Asha Mwakalinga Travel & Culture Expert Neema Asha Mwakalinga Home Comment Jun 25, 2026 Jun 26, 2026 13 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: The Hadza language is one of the most distinctive languages in Africa . Spoken by the Hadza people around Lake Eyasi in northern Tanzania, it is known for its click sounds, its uncertain linguistic ancestry, and its deep connection to Hadza identity. But Hadza is more than a language that sounds unusual to outsiders. It is a living system of memory, place, kinship, food knowledge, humor, and daily communication. For the Hadza, language is not only a tool for speaking, It is part of belonging. Linguists have long been interested in Hadza because it does not fit neatly into Africa’s major language families. Glottolog lists it as a spoken first language called Hadza, with the ISO 639-3 code hts. Other sources also use names such as Hadzane, Hatsa, Hadzapi, Kindiga, and Tindiga. Where the Hadza Language Is Spoken Hadza is spoken in northern Tanzania, especially in the Lake Eyasi region. The Hadza people are one of the best-known hunter-gatherer communities in East Africa, and their language is closely tied to the landscape where they live. In The Phonetic Structures of Hadza, Bonny Sands, Ian Maddieson, and Peter Ladefoged describe Hadza as spoken “in the neighborhood of Lake Eyasi” in north-central Tanzania (1996, p. 171). This location matters because the language has developed through long contact with surrounding peoples and languages, including Bantu, Cushitic, and Nilotic languages. Hadza is not spoken by a large population. A recent Indiana University dissertation by Jeremy Coburn describes it as spoken by approximately “1,500–2,000 people” in the Lake Eyasi area (Coburn, 2024). Other documentation projects give lower estimates. The exact number varies by source, but all reliable sources agree that Hadza is a small language community. Further Reading Jeremy Richard Coburn (2024) The Hadza Language: Vitality, Phonetics, and Phonology Relevant sections: language vitality, phonetics, and phonology Indiana University ScholarWorks Is Hadza a Khoisan Language? One of the most common mistakes about Hadza is calling it a Khoisan language simply because it has clicks. This is an oversimplification. Although the Hadza( left) and several Khoisan(right) both use click consonants, linguists consider Hadza a language isolate , not a Khoisan language. Shared click sounds do not necessarily mean the languages share a common origin. Clicks are strongly associated in public imagination with southern African Khoisan languages, but click sounds alone do not prove that languages are related. Hadza has clicks, but linguists generally treat it as a language isolate. A language isolate is a language with no proven family relationship to any other known language. Sands, Maddieson, and Ladefoged described Hadza as having “uncertain genetic affiliation” (1996, p. 171). More recent work by Sands, Harvey, Mous, and Tosco notes that there is “mainstream acceptance” among Africanist linguists in treating Hadza as an isolate (2023, p. 91). ADVERTISEMENT This does not mean Hadza has had no contact with other languages. It means scholars have not proven that Hadza descends from the same ancestral language as Khoisan, Afroasiatic, Bantu, or any other known family. Further Reading Bonny Sands et al. (2023) Why Hadza is probably not Afroasiatic Relevant pages: 91–109 Leiden University repository A History of Classification Debate Hadza has been classified in different ways over time. Some earlier researchers connected it with Khoisan because of its clicks. Others proposed links with Afroasiatic languages. Today, the strongest evidence supports treating Hadza as an isolate. In their 2023 article, Sands and colleagues explain that three classifications have been proposed: Hadza as an isolate, Hadza as Khoisan, and Hadza as Afroasiatic. They argue that the Afroasiatic proposal is not convincing because it lacks “regular, repeated sound correspondences” (Sands et al., 2023, p. 91). Hadza is too distinct from khoisan language though they share clicks in the language This phrase matters in historical linguistics. Languages are not considered related just because a few words sound similar. Scholars look for repeated patterns across many words, sounds, and grammatical forms. Without those patterns, similarities may be loans, coincidence, or what Sands and colleagues call “chance resemblances” (2023, p. 91). That caution is important for public writing about Hadza. One should not say Hadza is “Khoisan” or “Afroasiatic” as a fact. The safest wording is: Hadza is a language isolate with click consonants and a long history of contact with neighboring languages. What Makes Hadza Click Sounds Special? Hadza is famous for its clicks. Sands, Maddieson, and Ladefoged call it “one of three East African languages with clicks” (1996, p. 171). The other two usually discussed in this context are Sandawe and Dahalo. Clicks are consonants made with suction in the mouth. In Hadza, they are not random noises or decorative sounds. They are meaningful consonants that help distinguish words. Linguists study them using acoustic and articulatory methods, including recordings, airflow data, and imaging of tongue movement. Hadza speakers produce click consonants by creating suction in the mouth. These clicks are a normal part of the language's sound system, not random or ornamental sounds. The 1996 study analyzed “nine distinct clicks” in Hadza (Sands, Maddieson, and Ladefoged, 1996, p. 174). Later research has debated the exact number, depending on how click types and accompaniments are counted. A 2023 phonetics paper by Demolin, Ghio, and Harvey describes Hadza clicks using acoustic and aerodynamic evidence from the International Congress of Phonetic Sciences . For a general reader, the key point is simple: Hadza has a complex click system, and linguists still study its details. Further Reading Sands, Maddieson, and Ladefoged (1996) ADVERTISEMENT The Phonetic Structures of Hadza Relevant pages: 171–194 Studies in African Linguistics More Than Clicks: The Wider Sound System The clicks may attract the most attention, but they are only one part of Hadza. Coburn’s 2024 dissertation describes Hadza as known for “clicks, ejectives, and lateral obstruents,” and also studies vowel length and tone. This matters because it shows that Hadza is not interesting only because of one sound type. It has a broader phonetic and phonological structure. Traditional ecological knowledge, and wild food gathering in Hadza daily life. Earlier research also noted that the role of tone and stress in Hadza was not fully clear. Newer research has added more evidence, including fieldwork and laboratory data. Coburn’s work is especially important because it combines community fieldwork with modern speech technology, including 3D and 4D ultrasound data. This kind of research helps correct another misconception: that Hadza is a simple or “primitive” language. There is no evidence for that. Like any language, Hadza has patterns, rules, variation, history, and expressive power. Hadza and Cultural Meaning Hadza carries cultural knowledge. It holds names for places, foods, animals, tools, relationships, and experiences that are shaped by Hadza life around Lake Eyasi. The sources used for this dossier do not provide enough detailed evidence on ritual language, sacred vocabulary, songs, or oral genres. For those areas, the correct conclusion is: Insufficient evidence found. Still, the cultural meaning of Hadza is clear from the language vitality and documentation sources. The Endangered Languages Documentation Programme project describes work to document Hadza speech, language contact, and regional variation. The project also aims to return audio-visual materials to Hadza speakers in accessible forms. That matters because language preservation is not only about grammar charts. It is about making sure communities can keep, teach, and use their own words for their own world. Is the Hadza Language Endangered? Yes, current evidence shows that Hadza is under pressure. Glottolog gives Hadza the status “shifting,” meaning language use is changing across generations. Coburn’s 2025 chapter on language endangerment gives an even stronger warning, classifying the situation as “Definitely endangered” based on research in “15 contemporary Hadza communities” east of Lake Eyasi. Hadza families gather around a campfire in northern Tanzania, where evenings are spent sharing food, caring for children, and passing stories and knowledge from one generation to the next. Coburn reports a shift from Hadza toward Swahili among children in many communities. This does not mean Hadza has disappeared. It means intergenerational transmission is becoming weaker in some areas. This is a major change. Older descriptions often emphasized that Hadza was still being learned by children. Newer research suggests the situation is more fragile than previously reported. 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 Jobs and Employment Kyerwa District Opens 8 Government Jobs — Form IV Eligible . Political Parties Tanzania Parliament Approves Ndejembi for Vice President . Scholarships 120 EAC Master’s Scholarships Open to EAC Students — How to Apply . Biography Who Is Deogratius Ndejembi? Tanzania VP Nominee . Travel Guide Stone Town Travel Guide: History, Food and a Walking Route . Further Reading Jeremy Coburn (2025) Language Endangerment and Vitality Among the Hadzabe of Tanzania Relevant pages: 131–152 Springer Nature Why Hadza Still Matters Hadza matters for several reasons. First, it is a living language of a living people. It should not be treated as a museum object or a sound effect for outsiders. Second, it helps linguists understand how diverse human speech can be. Third, it challenges easy assumptions about language families, click sounds, and African linguistic history. Hadza also matters because language loss is cultural loss. When a language weakens, communities may lose words for local plants, animals, kinship practices, landscape knowledge, jokes, stories, and everyday ways of seeing the world. The future of Hadza will depend not only on scholars documenting it, but on Hadza communities being able to use it across generations. Common Misconceptions About Hadza Hadza is not proven to be Khoisan Hadza has clicks, but that does not prove it belongs to a Khoisan language family. Current scholarship treats it as a language isolate. Hadza clicks were not proven to be made for hunting A popular claim says clicks developed so hunters could communicate quietly without scaring animals. The dossier found no strong academic evidence for this. Insufficient evidence found. Hadza is not “primitive” Hadza has a complex sound system, active speakers, and ongoing linguistic research. Calling it primitive is inaccurate and disrespectful. The Hadza language is not just famous because it has clicks. It is important because it is rare, complex, and culturally rooted. It carries Hadza identity, local knowledge, and a history of life around Lake Eyasi. Its clicks are remarkable, but they should not distract from the larger story. Hadza is a living African language, a language isolate, and a cultural inheritance under pressure. Understanding it properly means moving beyond curiosity and listening with respect. Reference Coburn, Jeremy Richard. The Hadza Language: Vitality, Phonetics, and Phonology (2024) . Coburn, Jeremy. Language Endangerment and Vitality Among the Hadzabe of Tanzania (2025) . Springer Nature. Demolin, Didier, Alain Ghio, and Andrew Harvey. Acoustic and Aerodynamic Features of Hadza Clicks (2023). International Congress of Phonetic Sciences PDF. Glottolog, Hadza . Sands, Bonny, Ian Maddieson, and Peter Ladefoged. The Phonetic Structures of Hadza (1996). Studies in African Linguistics . Sands, Bonny, Andrew Harvey, Maarten Mous, and Mauro Tosco. Why Hadza is probably not Afroasiatic (2023). Leiden University repository . Culture in Crisis / Endangered Languages Documentation Programme. Documenting Hadza: Language Contact and Variation . ADVERTISEMENT RELATED ARTICLE Jobs and Employment Kyerwa District Opens 8 Government Jobs — Form IV Eligible Kyerwa District Council has 8 Tanzania government jobs for secretaries and drivers. See qualifications, . Political Parties Tanzania Parliament Approves Ndejembi for Vice President All 324 lawmakers who voted backed Deogratius Ndejembi after President Samia nominated him. . 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, . Biography Who Is Deogratius Ndejembi? Tanzania VP Nominee The energy minister and Chamwino MP nominated to become Tanzania’s next vice president . Tags Tanzania Tanzania The Hadza Tribe The Hadza Tribe African Culture African Culture

Belgium boosts ties with Congo and Africa, backing sanctions on Rwanda, mining deals, and peace efforts, as France’s influence continues to fade. Kinshasa, August 2025 – Belgium has launched a political, economic, and humanitarian tour of Central and Eastern Africa, aiming to reinforce its role as a trusted ally on the continent. Unlike France, whose influence has collapsed in the Sahel and the Great Lakes due to duplicity and political ambiguity, Belgium has gained recognition as a reliable partner, especially for its firm stance supporting the Democratic Republic of Congo (DRC) during Rwanda’s aggression in Kivu. Key Stops on the Belgian Tour Congo-Brazzaville: Meeting Sassou Nguesso Belgium’s Deputy Prime Minister and Minister of Foreign Affairs, European Affairs and Development Cooperation, Maxime Prévot, began his tour in Oyo, Republic of Congo. He was received by President Denis Sassou Nguesso to discuss: The African Union’s role in resolving Great Lakes conflicts The Libyan reconciliation file (where Sassou chairs the AU High-Level Commission) Belgian investment in the Pointe-Noire Corridor project Financing the Blue Fund for the Congo Basin, vital for global carbon capture Kinshasa: Strong Support for the DRC On August 18, 2025, Prévot held a two-hour meeting with President Félix Antoine Tshisekedi. He reaffirmed Belgium’s commitment to: Continue Reading Full Article INTERNATIONAL AFFAIRS Belgium Strengthens Ties in Africa as France Loses Influence By Guerson Nabushi Nyonkourou Political Analyst Guerson Nabushi Nyonkourou Home Comment Aug 21, 2025 May 15, 2026 5 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: Kinshasa, August 2025 – Belgium has launched a political, economic, and humanitarian tour of Central and Eastern Africa, aiming to reinforce its role as a trusted ally on the continent. Unlike France, whose influence has collapsed in the Sahel and the Great Lakes due to duplicity and political ambiguity, Belgium has gained recognition as a reliable partner, especially for its firm stance supporting the Democratic Republic of Congo (DRC) during Rwanda’s aggression in Kivu. Key Stops on the Belgian Tour Congo-Brazzaville: Meeting Sassou Nguesso Belgium’s Deputy Prime Minister and Minister of Foreign Affairs, European Affairs and Development Cooperation, Maxime Prévot, began his tour in Oyo, Republic of Congo. He was received by President Denis Sassou Nguesso to discuss: The African Union’s role in resolving Great Lakes conflicts The Libyan reconciliation file (where Sassou chairs the AU High-Level Commission) Belgian investment in the Pointe-Noire Corridor project Financing the Blue Fund for the Congo Basin, vital for global carbon capture Kinshasa: Strong Support for the DRC On August 18, 2025, Prévot held a two-hour meeting with President Félix Antoine Tshisekedi. He reaffirmed Belgium’s commitment to: Keeping the DRC’s military conflict on Europe’s agenda Backing a second round of EU sanctions against Rwanda under UN resolution 2773 Supporting Congolese peace efforts through the Washington and Doha processes Later, Prévot met with National Assembly President Vital Kamerhe, urging Congolese parliamentarians to play an active role in the peace process. Kamerhe welcomed Belgium’s support and stressed parliamentary diplomacy in sustaining Congo-led initiatives. ADVERTISEMENT Lubumbashi: Mining Cooperation with Gécamines On August 20, 2025, Prévot is expected in Lubumbashi (Haut-Katanga) to visit a subsidiary of Gécamines, Congo’s state mining company. The site is a partner of Belgium’s Umicore in processing germanium, a critical metal for new technologies. This cooperation is seen as a “win-win” deal that could reposition Belgium at the center of Europe’s technological innovation while boosting Congo’s mining sector. Nairobi: Addressing Rwanda’s Shadow Belgium’s African tour also includes Kenya, where tensions are rising over Nairobi’s role in legitimizing rebel groups hostile to Congo. ADVERTISEMENT Former President Uhuru Kenyatta once led the Nairobi Process for peace. Current President William Ruto, however, has been accused of enabling Rwanda by backing the AFC rebel alliance, founded in Nairobi in December 2023. On August 16, 2025, Ruto even appointed a consulate in Goma, viewed by Congolese officials as an attempt to legitimize Rwanda-backed military occupation. Belgium is expected to use its Nairobi meetings to advocate for environmental and digital cooperation, while also addressing the refugee crisis in the region. Addis Ababa: Calling for African Solutions The final leg of the tour will take Prévot to Ethiopia, home of the African Union headquarters. There, Belgium will emphasize the need for: Greater AU involvement in stabilizing eastern Congo Regional ownership of negotiations and solutions rather than foreign impositions As Prévot stated: “Negotiations between belligerents must prioritize African-led solutions. The time for duplicity is over.” Analysis: Belgium Steps In Where France Falters Belgium’s proactive diplomacy comes as France’s credibility in Africa continues to erode. With Paris sidelined in the Sahel and distrusted in the Great Lakes, Brussels now sees an opening to expand its influence. 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 . By linking diplomatic support, mining partnerships, and environmental commitments, Belgium is reshaping its role in Africa while standing firmly with the DRC in its fight against Rwanda’s destabilizing tactics. Quick Facts Box Tour Stops: Congo-Brazzaville, DRC, Kenya, Ethiopia Main Goals: Peace efforts, sanctions on Rwanda, mining deals, Blue Fund financing Key Project: Gécamines, Umicore Germanium Partnership Strategic Impact: Belgium repositions itself as Africa’s trusted European ally 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 Belgium Belgium

The acclaimed Nigerian musician, Burna Boy, recently addressed his followers on social media to dispel the misconceptions caused by the widespread sharing of dated images suggesting he had recently shaved his beard. In a direct message posted on his Instastory, he emphasized that the images in question were from 2021, firmly stating, "To all those who rely on @theshaderoom, @shaderoomborough, and similar platforms for their daily news, I shaved my beard in 2021, not recently." Burna Boy expressed his frustration over the media's focus on trivial aspects of his personal life, such as his grooming choices, while seemingly neglecting his significant achievements in the music industry. He pointed out that despite setting and breaking numerous records and making history in his field, the attention from certain media outlets remains fixated on superficial topics. He further criticized the quality of reporting, initially attributing such behavior exclusively to Nigerian blogs, only to realize that the influence of Western media has perpetuated this trend globally. Burna Boy's remarks highlight a call for media outlets to prioritize substantive news over sensationalism, reflecting his desire for a shift towards more meaningful journalism. Continue Reading Full Article By Author Name Author Name Home Comment Mar 28, 2024 May 15, 2026 2 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: Nigerian artist Burna Boy has corrected recent rumors, stating that he has not trimmed his beard anew. @pulse The acclaimed Nigerian musician, Burna Boy, recently addressed his followers on social media to dispel the misconceptions caused by the widespread sharing of dated images suggesting he had recently shaved his beard. In a direct message posted on his Instastory, he emphasized that the images in question were from 2021, firmly stating, "To all those who rely on @theshaderoom, @shaderoomborough, and similar platforms for their daily news, I shaved my beard in 2021, not recently." Burna Boy expressed his frustration over the media's focus on trivial aspects of his personal life, such as his grooming choices, while seemingly neglecting his significant achievements in the music industry. He pointed out that despite setting and breaking numerous records and making history in his field, the attention from certain media outlets remains fixated on superficial topics. He further criticized the quality of reporting, initially attributing such behavior exclusively to Nigerian blogs, only to realize that the influence of Western media has perpetuated this trend globally. Burna Boy's remarks highlight a call for media outlets to prioritize substantive news over sensationalism, reflecting his desire for a shift towards more meaningful journalism. ADVERTISEMENT 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

Big Brother Naija 2025 is here! Learn how to apply, watch live on DStv/Showmax, vote for housemates, and see all past winners in one guide. Quick Links to Jump to Where to Watch Big Brother Naija 2025 Live Big Brother Naija 2025 Voting – How It Works Who Owns Big Brother Naija & Who Is Behind It? How to Apply for Big Brother Naija 2025 (Step‑by‑Step Guide) How to Apply for Big Brother Naija 2025 (Step‑by‑Step Guide) Big Brother Naija is Nigeria’s biggest reality show and is reaching its tenth season in 2025. MultiChoice, the parent company of Africa Magic, opened the online audition portal between 3 May and 7 May 2025, with physical auditions on 16–18 May 2025 in Lagos, Abuja, and Enugu . To apply successfully: Visit the official audition portal – Auditions open on the Africa Magic/BBNaija website during the application window. Register with your personal details and follow the on‑screen instructions. Check eligibility – You must be a Nigerian citizen aged 21 years or above, possess a valid identity document, and have no criminal record. The application is free; organisers warn against fraudsters claiming you must pay Continue Reading Full Article ENTERTAINMENT Big Brother Naija 2025: How to Apply, Watch, Vote, and Full Guide By Wilson Munezero Government Services & Opportunities Expert Wilson Munezero Home Comment Aug 23, 2025 May 15, 2026 10 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: Quick Links to Jump to Where to Watch Big Brother Naija 2025 Live Big Brother Naija 2025 Voting – How It Works Who Owns Big Brother Naija & Who Is Behind It? How to Apply for Big Brother Naija 2025 (Step‑by‑Step Guide) How to Apply for Big Brother Naija 2025 (Step‑by‑Step Guide) Big Brother Naija is Nigeria’s biggest reality show and is reaching its tenth season in 2025. MultiChoice, the parent company of Africa Magic, opened the online audition portal between 3 May and 7 May 2025, with physical auditions on 16–18 May 2025 in Lagos, Abuja, and Enugu . To apply successfully: Visit the official audition portal – Auditions open on the Africa Magic/BBNaija website during the application window. Register with your personal details and follow the on‑screen instructions. Check eligibility – You must be a Nigerian citizen aged 21 years or above, possess a valid identity document, and have no criminal record. The application is free; organisers warn against fraudsters claiming you must pay Submit a video audition – Applicants record a short video (usually 3 minutes) explaining who they are, showing their personality, and telling Big Brother why they should be picked. Keep it natural and fun. Videos can be filmed on a smartphone. Upload and submit – Upload your video clip and complete the form. Once you receive confirmation, wait for an email if you are shortlisted for the next stage of the audition process. When is BBNaija 2025 starting? Season 10 premieres with a double launch on Saturday, 26 July and Sunday, 27 July 2025, running for 10 weeks with a grand finale on 5 October 2025 When Does Big Brother Naija 2025 Start? The landmark Season 10 of Big Brother Naija kicks off across two nights –Saturday 26 July and Sunday 27 July 2025 – and continues for ten weeks. The winner will collect the biggest prize in the show’s history: a ₦150 million package. Long‑time host Ebuka Obi‑Uchendu returns ADVERTISEMENT Channels DStv Channel 198 & GOtv Channel 49 – 24/7 live feed Africa Magic Showcase & Family – Sunday eviction shows at 7 PM WAT Showmax – Streams the 24/7 channel and eviction shows Where to Watch Big Brother Naija 2025 Live Fans can follow the housemates on multiple platforms: DStv satellite TV – The dedicated channel (198) broadcasts live round the clock. Accessible on Premium, Compact Plus, Compact, Confam, and Yanga packages, GOtv viewers can tune to Channel 49 Africa Magic Showcase & Family – Live eviction and highlights every Sunday at 7 PM WAT Showmax streaming – Offers live 24/7 coverage and daily highlight episodes. Ideal for viewers across Africa and select international regions; a VPN may be required outside Africa. DStv/GOtv Stream apps – Download the MyDStv or MyGOtv app to watch anywhere with your subscription Big Brother Naija 2025 Voting – How It Works Voting determines which housemates stay or leave each week. During BBNaija Season 10, viewers can cast votes through: MyDStv & MyGOtv apps – DStv and GOtv subscribers receive free votes in the app; the higher your subscription package, the more votes you get. Register your account and allocate votes to your favourite housemate each week. Online voting – Visit the official BBNaija voting page. Free registration is required; you can vote up to a fixed number of times per voting round. SMS voting – In Nigeria, text the housemate’s name to the designated short code. Network charges apply. Voting usually opens after Sunday’s live eviction show and closes on Thursday night. Diary sessions, tasks, and Saturday night parties shape the stories of housemates, influencing viewers’ votes. ADVERTISEMENT Big Brother Naija Winners – Full List Till 2025 Below is a quick look at all the BBNaija champions and what they’ve been up to: Year/Season Winner What they’re doing now Evidence 2006 – Season 1 Katung Aduwak Became a film director and media executive; by 2024, he co‑founded a senior care franchise in Washington Katung is now a Right at Home franchise 2017 – Season 2 (See Gobe) Efe Ejeba (Efe Money) Pursued music; released singles like “Money Talks” and “Une Bounce” and prepares a new album, though he notes that finance is a major He told The Nation he remains an independent artist and continues to release 2018 – Season 3 (Double Wahala) Miracle Igbokwe Returned to aviation; obtained his private pilot and flight dispatcher licences, and graduated with distinction from Embry‑Riddle Aeronautical University in The Nation reports that Miracle graduated from the US Aeronautical University and continues his pilot training 2019 – Season 4 (Pepper Dem) Mercy Eke Built an entertainment empire: launched clothing line MNM Luxury and real‑estate firm Lambo Homes ; works as a media personality and actress Glamsquad magazine notes she launched MNM Luxury and appears in 2020 – Season 5 (Lockdown) Laycon Carved a career in music; released debut album “Shall We Begin” and sophomore album “Bioba,” though he later hinted at retiring from music The Glamsquad article says he released two albums after BBNaija and has considered retiring from music 2021 – Season 6 (Shine Ya Eye) Whitemoney (Hazel Onou) Entrepreneur and reality‑TV personality; dabbled in music, releasing the single “Selense” in 2022 Glamsquad notes that he tried music, but it received mixed reviews 2022 – Season 7 (Level Up) Phyna (Ijeoma Otabor) Continues as a brand influencer, appears in comedy skits, and won the “Force of Online Sensation” award at the Trendupp Awards The same article lists her achievements after the show 2023 – Season 8 (All Stars) Ilebaye Odiniya After winning 2023’s All Stars edition, she leveraged endorsements and remains active in entertainment. (Reports highlight her continued brand engagements – details evolving). 2024 – Season 9 (No Loose Guard) Kellyrae Won the 2024 season with N100 million prize; continues to make media appearances with wife Kassia. Vanguard confirms Kellyrae’s victory Who Owns Big Brother Naija & Who Is Behind It? Big Brother Naija is licensed from the Dutch‑based Endemol Shine Group (now part of Banijay). In Nigeria, the show is produced by MultiChoice through its channel Africa Magic, which holds the broadcast rights. The original “Big Brother” format belongs to Endemol, while MultiChoice’s Africa Magic produces and broadcasts the Nigerian edition. MultiChoice also collaborates with production partner Red Pepper Pictures/Endemol Shine Africa for filming and content creation. FAQs Which date is Big Brother Naija 2025 starting? BBNaija Season 10 premieres on Saturday, 26 July 2025, and continues with a second launch show on Sunday, 27 July 2025, running until 5 October 2025 Where can I watch BBNaija in the USA or UK? The 24/7 live stream is available on Showmax. Viewers outside Africa often use a VPN service to access Showmax due to geo‑restrictions. DStv Stream is accessible only within Africa. 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 African Culture Vyroota Biography: Age, Real Name, Songs & Rise from Kireka . Entertainment Seputla Sebogodi Dies: Cause of Death and Biography . Investment Deals Burundi-Washington Nickel Deal Signals Great Lakes Strategic Shift . Afrobeats Ekunrawo and Jux Release New Afro-R&B Collaboration ‘Halima’ . Musics Bobi Wine Declined 10% Stake Offer in Uganda’s Galaxy FM . Who owns Big Brother? The global format is owned by Banijay Group (through Endemol Shine). MultiChoice Nigeria produces and broadcasts Big Brother Naija. Who is behind Big Brother Naija? The show is produced by MultiChoice’s Africa Magic in collaboration with Endemol Shine Africa and has been hosted by Ebuka Obi‑Uchendu since 2017 Conclusion Big Brother Naija’s tenth season promises to be bigger than ever: a record ₦150 million prize, fresh twists, and a star‑studded house. Applications opened briefly in May with both online and physical auditions, and the show launches on 26 July 2025 on DStv, GOtv, and Showmax. From watching live, voting in evictions, to following your favourite winners’ post‑show careers, this guide has you covered. Whether you’re streaming on your phone or catching eviction dramas on TV, BBNaija 2025 is set to deliver unforgettable entertainment. Ready to stan your favourite housemate? Let the games begin! ADVERTISEMENT RELATED ARTICLE African Culture Vyroota Biography: Age, Real Name, Songs & Rise from Kireka Discover Vyroota’s age, family roots, breakthrough songs, award and journey from Kireka. . Entertainment Seputla Sebogodi Dies: Cause of Death and Biography Veteran Generations actor Seputla Sebogodi died after complications related to diabetes . Investment Deals Burundi-Washington Nickel Deal Signals Great Lakes Strategic Shift Burundi’s Washington nickel agreement sharpens Great Lakes competition over critical minerals. . Afrobeats Ekunrawo and Jux Release New Afro-R&B Collaboration ‘Halima’ Nigerian singer Ekunrawo partners with Tanzanian star Jux on the cross-border single ‘Halima’. . Tags African Entertainment African Entertainment Nigeria Nigeria Big Brother Naija Big Brother Naija

Clashes near Goma in North Kivu spotlight renewed instability in eastern DRC and the broader regional security stakes. Fresh fighting reported near Goma in North Kivu has renewed concerns over security in eastern Democratic Republic of Congo , with clashes said to have broken out around Virunga National Park near Rusayo in Nyiragongo territory. Local reports said residents in parts of Goma heard heavy and light weapon fire on Sunday, and some chose to remain indoors as uncertainty spread . According to the main report, the fighting involved Wazalendo fighters and rebels from the Congo River Alliance, or AFC, affiliated with the Rwanda-backed M23 movement. The reported combat zone lies in a highly sensitive corridor near Goma, a city whose security has repeatedly been affected by front-line shifts in North Kivu. Beyond the immediate security alert , the latest clashes reinforce the wider strategic weight of the Goma-Virunga axis in the eastern DRC conflict. The area sits close to a major urban centre, near key population routes, and inside a broader theatre where M23 activity, militia mobilisation, and cross-border tensions continue to shape regional stability . Recent international reporting has also underlined that the M23 conflict remains tied to wider diplomatic and security pressure on Rwanda and the region. While no verified casualty toll was immediately available from the report, the renewed gunfire around Goma is likely to deepen anxiety in a province already marked by repeated displacement, armed group activity, and fragile civilian protection. That makes each new clash around the city more than a local incident; it is also a signal of how exposed eastern DRC remains to recurring instability. DRC PEACE EFFORT Fresh clashes reported near Goma following the death of willy ngoma By Serge Kitoko Tshibanda Political Analyst Serge Kitoko Tshibanda Home Comment Mar 9, 2026 May 15, 2026 2 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: Fresh fighting reported near Goma in North Kivu has renewed concerns over security in eastern Democratic Republic of Congo , with clashes said to have broken out around Virunga National Park near Rusayo in Nyiragongo territory. Local reports said residents in parts of Goma heard heavy and light weapon fire on Sunday, and some chose to remain indoors as uncertainty spread . ADVERTISEMENT According to the main report, the fighting involved Wazalendo fighters and rebels from the Congo River Alliance, or AFC, affiliated with the Rwanda-backed M23 movement. The reported combat zone lies in a highly sensitive corridor near Goma, a city whose security has repeatedly been affected by front-line shifts in North Kivu. Beyond the immediate security alert , the latest clashes reinforce the wider strategic weight of the Goma-Virunga axis in the eastern DRC conflict. The area sits close to a major urban centre, near key population routes, and inside a broader theatre where M23 activity, militia mobilisation, and cross-border tensions continue to shape regional stability . ADVERTISEMENT Recent international reporting has also underlined that the M23 conflict remains tied to wider diplomatic and security pressure on Rwanda and the region. While no verified casualty toll was immediately available from the report, the renewed gunfire around Goma is likely to deepen anxiety in a province already marked by repeated displacement, armed group activity, and fragile civilian protection. That makes each new clash around the city more than a local incident; it is also a signal of how exposed eastern DRC remains to recurring instability. 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 . 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 Wazalendo DRC Wazalendo DRC M23 Rebels M23 Rebels DR Congo Rising DR Congo Rising African Union African Union

Eniola Ajao recalls her journey from accounts clerk to Nollywood star and urges Nigerians to use social media more responsibly. Nollywood actress Eniola Taiwo Ajao has opened up about her unexpected path to fame while calling on Nigerians to be more mindful of how they behave on social media. According to Saturday Sun, the actress said online platforms have created opportunities for communication and business, but careless comments and false assumptions have also damaged relationships and affected people's mental health. Ajao urged social media users to avoid judging others based on what they see online. She said many people are dealing with private struggles, and harsh comments can push vulnerable individuals into depression or worse. Despite her concerns, the actress believes social media remains a positive tool when used responsibly. She encouraged users to show empathy and think carefully before reacting to posts or spreading opinions about others. Looking back on her acting career, Ajao revealed that Nollywood was never part of her original plan. She said her journey began in 2003 while working as an accounts clerk, after film producer Great Value noticed her during a meeting with his uncle, who was also her employer. With her employer's support, she started attending acting rehearsals in Ogudu after work. The opportunity quickly changed her life, and by 2004, she had landed a lead role alongside established actors including Femi Adebayo , Peju Ogunmola, Deji Adenuga and Bimbo Akinsanya . Reflecting on the lessons she has learned over the years, Ajao said patience, resilience and hard work have shaped her career. She believes every stage of life has a purpose and encourages aspiring actors to trust the process while remaining committed to their goals. As conversations around mental health and online behaviour continue to grow, Ajao's message highlights the importance of kindness both on social media and in everyday life, while her career journey serves as a reminder that unexpected opportunities can change a person's future. Continue Reading Full Article NOLLYWOOD UPDATES Eniola Ajao Reflects on Her Rise and Social Media's Impact By Witty Pascal Entertainment Editor Witty Pascal Home Comment Jul 25, 2026 Jul 25, 2026 2 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: Nollywood actress Eniola Taiwo Ajao has opened up about her unexpected path to fame while calling on Nigerians to be more mindful of how they behave on social media. According to Saturday Sun, the actress said online platforms have created opportunities for communication and business, but careless comments and false assumptions have also damaged relationships and affected people's mental health. Ajao urged social media users to avoid judging others based on what they see online. She said many people are dealing with private struggles, and harsh comments can push vulnerable individuals into depression or worse. ADVERTISEMENT Despite her concerns, the actress believes social media remains a positive tool when used responsibly. She encouraged users to show empathy and think carefully before reacting to posts or spreading opinions about others. Looking back on her acting career, Ajao revealed that Nollywood was never part of her original plan. She said her journey began in 2003 while working as an accounts clerk, after film producer Great Value noticed her during a meeting with his uncle, who was also her employer. ADVERTISEMENT With her employer's support, she started attending acting rehearsals in Ogudu after work. The opportunity quickly changed her life, and by 2004, she had landed a lead role alongside established actors including Femi Adebayo , Peju Ogunmola, Deji Adenuga and Bimbo Akinsanya . Reflecting on the lessons she has learned over the years, Ajao said patience, resilience and hard work have shaped her career. She believes every stage of life has a purpose and encourages aspiring actors to trust the process while remaining committed to their goals. 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 . As conversations around mental health and online behaviour continue to grow, Ajao's message highlights the importance of kindness both on social media and in everyday life, while her career journey serves as a reminder that unexpected opportunities can change a person's future. 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

Shirley Igwe expresses relief after AGN lifts her suspension, saying the break helped her reflect and refine her approach to work. Nollywood actress Shirley Igwe has welcomed the Actors Guild of Nigeria’s decision to lift the suspension placed on her following an incident on a Lagos movie set on July 19. The reinstatement, confirmed this week, brings an end to months of uncertainty for the actress. Igwe said the decision offered her relief as she believed it cleared her name and validated her account of what transpired. She noted that support from colleagues and well-wishers helped her remain steady throughout the process and ensured her story was eventually understood. Reflecting on the July incident, Igwe maintained that she acted in self-defence after the situation escalated unexpectedly. She said the experience taught her the value of staying calm, particularly in moments where she feels unfairly treated. According to her, the incident also highlighted how quickly misinformation can spread. Igwe added that the episode has encouraged her to adopt a more composed approach during tense situations on set. She plans to exercise greater caution, communicate more clearly, and rely on her manager to guide professional interactions to prevent misunderstandings. During her suspension, the actress said she used the time to rest and reflect on her career. The break, she explained, helped her reconnect with her passion for acting and become more selective about the types of productions she intends to participate in moving forward. Continue Reading Full Article NIGERIAN ENTERTAINMENT Shirley Igwe Reacts as AGN Lifts Suspension After July Set Incident By Witty Pascal Entertainment Editor Witty Pascal Home Comment Dec 1, 2025 May 15, 2026 2 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: Nollywood actress Shirley Igwe has welcomed the Actors Guild of Nigeria’s decision to lift the suspension placed on her following an incident on a Lagos movie set on July 19. The reinstatement, confirmed this week, brings an end to months of uncertainty for the actress. Igwe said the decision offered her relief as she believed it cleared her name and validated her account of what transpired. She noted that support from colleagues and well-wishers helped her remain steady throughout the process and ensured her story was eventually understood. ADVERTISEMENT Reflecting on the July incident, Igwe maintained that she acted in self-defence after the situation escalated unexpectedly. She said the experience taught her the value of staying calm, particularly in moments where she feels unfairly treated. According to her, the incident also highlighted how quickly misinformation can spread. Igwe added that the episode has encouraged her to adopt a more composed approach during tense situations on set. She plans to exercise greater caution, communicate more clearly, and rely on her manager to guide professional interactions to prevent misunderstandings. ADVERTISEMENT During her suspension, the actress said she used the time to rest and reflect on her career. The break, she explained, helped her reconnect with her passion for acting and become more selective about the types of productions she intends to participate in moving forward. 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 FOLA Leads 2026 Headies Nominations Ahead of Toronto . Entertainment Funke Akindele Faces Mixed Reactions Over Birthday Post . Entertainment BBNaija 11: Chimsom Chuka Wins Head of House for Second Time . Nigerian Entertainment Taiwo Hassan ‘Ogogo’ Buried in Ilaro as Nollywood Stars Pay Tribute . Entertainment Asake Returns to Toronto With Uncle Waffles on World Tour . ADVERTISEMENT RELATED ARTICLE Entertainment FOLA Leads 2026 Headies Nominations Ahead of Toronto FOLA earned 10 nominations as The Headies prepares its October ceremony in Toronto . Entertainment Funke Akindele Faces Mixed Reactions Over Birthday Post Some fans questioned her birthday posts on Ogogo’s burial day, while others defended the actress. . Entertainment BBNaija 11: Chimsom Chuka Wins Head of House for Second Time Chimsom secured Week Five immunity after beating Gerard to claim his second Head of House title. . Nigerian Entertainment Taiwo Hassan ‘Ogogo’ Buried in Ilaro as Nollywood Stars Pay Tribute Family, Nollywood stars and fans gathered in Ilaro for the veteran Yoruba actor’s final farewell. . Tags Nigerian Entertainment Nigerian Entertainment Musics Musics Nigeria Nigeria

President William Ruto has announced his decision not to sign the controversial Finance Bill 2024, following significant public outcry. In a statement at the State House on Wednesday, alongside allied members of parliament, President Ruto acknowledged the overwhelming opposition from Kenyans. "Having reflected on the continuing conversation around the content of the Finance Bill 2024, I will decline to assent to the bill," he declared. "Therefore, I will not sign the Finance Bill 2024 and it shall be subsequently withdrawn. I have agreed with these members that this shall become our position." President Ruto emphasized the importance of engaging with Kenyan youth to understand their perspectives and concerns. "I propose an engagement with young people of our nation to listen to their issues and agree with them on their priority areas of concern," he said. Looking ahead, the President called for a multi-sectoral discussion on the nation's public debt and future economic policies. "I also propose that within the next 14 days, a multi-sectoral, multi-stakeholder engagement be held to chart the way forward on matters relating to the content of the bill as well as auxiliary issues raised in recent days on the need for austerity measures and strengthening our fight against corruption," he stated. In his address, President Ruto also announced immediate austerity measures to cut government spending. "I direct immediate further austerity measures to reduce expenditure, starting with the Executive Office of the President and extending to the entire executive arm of government," he said. He outlined specific reductions beginning with the Presidency. "I direct that operational expenditure in the Presidency be reduced to remove allocations for the confidential vote, reduce travel budget, hospitality, and purchase of motor vehicles, renovations, and other expenditures," he added. By Author Name Author Name Home Comment Jun 26, 2024 May 15, 2026 2 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: President William Ruto has announced his decision not to sign the controversial Finance Bill 2024, following significant public outcry. In a statement at the State House on Wednesday, alongside allied members of parliament, President Ruto acknowledged the overwhelming opposition from Kenyans. "Having reflected on the continuing conversation around the content of the Finance Bill 2024, I will decline to assent to the bill," he declared. "Therefore, I will not sign the Finance Bill 2024 and it shall be subsequently withdrawn. I have agreed with these members that this shall become our position." ADVERTISEMENT President Ruto emphasized the importance of engaging with Kenyan youth to understand their perspectives and concerns. "I propose an engagement with young people of our nation to listen to their issues and agree with them on their priority areas of concern," he said. Looking ahead, the President called for a multi-sectoral discussion on the nation's public debt and future economic policies. "I also propose that within the next 14 days, a multi-sectoral, multi-stakeholder engagement be held to chart the way forward on matters relating to the content of the bill as well as auxiliary issues raised in recent days on the need for austerity measures and strengthening our fight against corruption," he stated. ADVERTISEMENT In his address, President Ruto also announced immediate austerity measures to cut government spending. "I direct immediate further austerity measures to reduce expenditure, starting with the Executive Office of the President and extending to the entire executive arm of government," he said. He outlined specific reductions beginning with the Presidency. "I direct that operational expenditure in the Presidency be reduced to remove allocations for the confidential vote, reduce travel budget, hospitality, and purchase of motor vehicles, renovations, and other expenditures," he added. 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

UDPS plans a May 4 march to the U.S. Embassy after Washington sanctioned Joseph Kabila. The UDPS says its planned May 4 march to the U.S. Embassy in Kinshasa will demonstrate support for Washington’s sanctions against former DRC President Joseph Kabila , according to a local report . UDPS Secretary General Augustin Kabuya said the party had submitted a memorandum to the embassy and wants Monday’s mobilization to show that “the people” support the U.S. administration’s action. The march follows the April 30 decision by the U.S. Treasury Department to sanction Kabila over alleged support for M23 and the Congo River Alliance/AFC. The U.S. State Department also described the measure as part of efforts to address threats to stability in eastern DRC. For the ruling party, the next step is political mobilization in Kinshasa. The planned march is expected to turn the memorandum into a public show of support for Washington’s position , while keeping pressure on figures accused by U.S. authorities of fueling instability in eastern Congo. The sanctions come amid continued regional concern over the M23 conflict and the wider security crisis in eastern DRC, where armed groups and political-military coalitions remain central to diplomatic and security discussions. JUSTICE & CRIME UDPS to March on Kinshasa U.S. Embassy in support for Kabila Sanctions By Serge Kitoko Tshibanda Political Analyst Serge Kitoko Tshibanda Home Comment May 3, 2026 May 15, 2026 2 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: The UDPS says its planned May 4 march to the U.S. Embassy in Kinshasa will demonstrate support for Washington’s sanctions against former DRC President Joseph Kabila , according to a local report . UDPS Secretary General Augustin Kabuya said the party had submitted a memorandum to the embassy and wants Monday’s mobilization to show that “the people” support the U.S. administration’s action. ADVERTISEMENT The march follows the April 30 decision by the U.S. Treasury Department to sanction Kabila over alleged support for M23 and the Congo River Alliance/AFC. The U.S. State Department also described the measure as part of efforts to address threats to stability in eastern DRC. For the ruling party, the next step is political mobilization in Kinshasa. The planned march is expected to turn the memorandum into a public show of support for Washington’s position , while keeping pressure on figures accused by U.S. authorities of fueling instability in eastern Congo. ADVERTISEMENT The sanctions come amid continued regional concern over the M23 conflict and the wider security crisis in eastern DRC, where armed groups and political-military coalitions remain central to diplomatic and security discussions. 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 . 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 Felix Tshisekedi Felix Tshisekedi