Tel Aviv, Israel, April 19, 2007- Israeli ambassador astonished to discover Jewish heritage of young woman, Katya Ben Shimol, on island off west coast of Africa. Stirred by meeting, ambassador sets out to find grave of Katya's ancestor, Jewish immigrant from Morocco Shlomo Ben Shimol.

Visiting the island nation of Cape Verde a few days ago, Israeli Ambassador to Senegal Gideon Bachar was astonished to discover the Jewish heritage of a local young woman.

Located off the western coast of Africa in the North Atlantic Ocean, Cape Verde's population is a mix of Africans and Europeans, many of whom, it turns out, are of Jewish origin.

Bachar arrived at the archipelago, home to roughly 500,000, to give the president of the small republic his writ of appointment.

Many Jews came to the island directly from Portugal after their deportation in 1460, while others trickled in throughout the 19th century.

Since many of the Jewish immigrants were bachelors, they married and assimilated into the island's local population. Evidence of the early Jews can be seen in the common occurrence of Jewish family names (Cohen, Levi, Ben Shimol and Fererra) on the island, Jewish cemeteries, and even a village named Synagoga.

Many descendants of the Jewish immigrants are aware of their heritage, and proud of it too, even though they have identified as Christians for generations.

Surprise encounter

During the ambassador's stay in Cape Verde, a Spanish-Jewish doctor named Dr. Jose Tristan was also in the country to operate on 20 local children who were born with cleft palates.

The ambassador was invited to visit the children, and it was during his hospital call that he met 17-year-old Katya Ben Shimol. A quick background check revealed that the founder of her family was one of a group of Moroccan Jews who arrived in Cape Verde in the 19th century and settled there permanently.

The girl displayed curiosity about Judaism and proudly showed the ambassador a small notebook, written in Portuguese, in which she recorded her genealogy along with copies of photographs of her ancestors.

One of the photos shows the gravestone of the Jewish founder of her family, Shlomo Ben Shimol, who came to Cape Verde from Tetouan in Morocco and passed away in 1904.

Moved by the surprising meeting with the young woman, the ambassador and the doctor decided to set out to find Ben Shimol's grave.

Between soaring basalt mountains in the center of the island of Santiagu, the two located the lone grave. Ambassador Bachar said Kaddish over the grave. "The man probably never got to have Kaddish said over him," Dr. Tristan said.

Itamar Eichner

Source: ynetnews.com

JEWS IN CAPE VERDE AND ON THE GUINEA COAST
by Richard Lobban

Paper presented at the University of Massachusetts-Dartmouth
11 February 1996


HISTORICAL BACKGROUND IN PORTUGAL

In Iberia the Reconquista movement was growing in its mission to recover their lands from the Muslim Moors who had first arrived in the 8th century. Jews may have first arrived far earlier during the time of the Phonecians and Roman. Nevertheless, Maghrebi Jews were key allies of the Moors and centuries-long residents of Iberia. Probably as early as 1480 one may find the beginnings of the Spanish Inquisition and expulsion of Jews. It was however in 1492 the the Spanish Inquisition emerged in its fullest expression of intolerance, anti-Semitism. This social pathology quickly spread to neighboring Portugal where Portuguese Kings Joao II and especially Manuel I in 1496, determined to exile thousands of Jews to Sao Tome, Principe, and Cape Verde. The numbers expelled at this time were so great that the term Portuguese" almost implied those of Jewish origin. Those who were not expelled were converted by force or were even executed.

Despite the important role of Portuguese Jews in commerce, navigational sciences, and in the cartography of Africa, they faced riots, pogroms, and profound oppression during the
Spanish and Portuguese Inquisitions when they became termed Narannos (Moorish Jews)
or Judeus Segredos (Secret Jews). This led to forced conversions and to Jews becoming known
as Novos Cristaos (New Christians). It was not until 1768 that Portugal officially abolished the distinction between "Old" and "New" (i.e. Jewish) Christians.

Meanwhile, in order to begin to develop the Cape Verde Islands which had been discovered between 1455 and 1462 the Portuguese king granted a Royal Charter in 1466 to have the right" to trade in slaves for Portuguese residing in Cape Verde. This lucrative offer was soon to be rescinded and in 1472 slave trading rights were restricted to an exclusive royal monopoly. Thus from the very beginning of its history Cape Verde, and its diverse multi-cultural peoples were situated within the context of a slave society and the slave trade.

JEWS ON THE WEST AFRICAN COAST AND ISLANDS

Despite their despised, exile, or degredado (convict) status, the small number of Europeans and Jews residing in Cape Verde were allowed to engage in trade, as long as they did not compete severely with the Portuguese trading monopolies. On the other hand if trading polices of the king were not sufficiently liberal then there was little incentive or reward to trade at all. Such was the
eternal tension in Cape Verde between free Judeo-European traders in the islands and on the coast and the monopolistic tendancies of the Crown. To a certain extent, this structural rivalry remains right to the present. Some Cape Verdean commercial interests are focused on economic and political links to Portugal while others have made their ties to the politics and economies of coastal West Africa. Those who formally served the Portuguese ruling class came to be known as capitaos who were almost never Jews, and those free-lance traders were usually termed lan, cados who were often but not completely, of part Jewish origin.

At least by the early or mid 1600's Cape Verdean lanados had trading centers all along the Senegambian coast as especially at such places as Goree (famed for the Crioula female slave traders or Senhoras) Joal, Portuguese Town in Gambia, and Ziguinchor in the Casamance as well as in Cacheu, Bissau, Bolama and further down the Upper Guinea coast including the Portuguese role in the construction of Al-Mina castle in modern Ghana, which also included a visit by the famed navigator Christopher Columbus.

The excellent research of Jean Boulegue has brought to light many fascinating details of the Portuguese Jewish presence in Senegambia and Guinea. For example, in 1517 Portuguese King Manuel I made reference to a group of lan, cados on the Senegambian coast; most of these were Portuguese Jews who had been deported. The term lancados, derived from the Portuguese verb "to throw out," is related to their outcaste or fugitive role in Luso-African coastal commerce. Figuratively the term lancados means "outcastes." They were usually fugitive Portuguese settlers including those exiled degredados following their conviction for some political "crime" as was the case for Jews following the full-scale Portuguese Inquisition in 1536, but Christian lanados were also known.

Jews from Cape Verde and Portugal were already known in Joal as early as 1591 and a synagogue was noted there in 1641. In 1606, in Portugal, also on the Senegalese coast there were 100 Portuguese following the "Laws of Moses." Boulegue notes that in 1614 the Governor of Cape Verde recorded that the greatest number of lanados were Jews. In 1622 the Cape Verdean Governor, Dom Francisco de Mourra, reported to the Portuguese King that the Guinea coastal rivers were "full of Jews who were masters of the local regions and were quite independent of the Crown." No doubt such information relating to "the Jewish danger" gave "justification" to the Portuguese to punish two wealthy members of the Jewish community around the synagogue in Rufisque, Senegal, for economic excesses in 1629. When a branch of the Portuguese Inquisition was established in Cape Verde in 1672, one result was the seizure of Jewish-owned merchandise. As the 17th century evolved, the Portuguese were steadily displaced from Senegambia, but they retained their bases in the Cape Verde islands and in Guinea at Cacheu, Bolama, Bissau, Buba, Geba, Mansoa. In the 16th and 17th centuries the term ganagoga was also used in the Upper Guinea/Cape Verde region to imply Jewish lanados, but in practice ganagoga also meant people who were able to speak many local African languages. Allied with them were the tangomaos who represented a still deeper connection to the African interior for the lanados. It seems most likely that the term tangomao is a corrupted form of targuman, which means "translator" in Arabic.

Muslims and Arabic-speakers were and are widespread in this area, especially the northern and interior regions where the tangomaos or lanados traded. Lanados were reputed for being resourceful and courageous, and having initiative. The term also connotes the mixed-race traders living in the trading communities in the islands or on the coast where they conducted trade. They often had African wives from the local groups and, as such, their children can be said to be the nucleus of the future Crioulo population. They were economic intermediaries or middlemen for the Portuguese regional trade.

Other references to Portuguese or Iberian Jews sometimes use the term Ladino to note this social group which constituted a portion of early migrants to the Cape Verde Islands. Some references use this term for the people and language of 16th and 17th century Sephardic Jews. from the Iberian peninsula. The term ladinos could also refer to baptized African slaves. In either case, the
reference was often racist, and derogatory, and implied a lying, wandering, sneaky, and thieving group which was particularly untrustworthy. In certain social contexts it could be used affectionately to mean a scamp.

While seeking to convert or expel Jews from Portugal, the Crown in the 16th and 17th century allowed, or even encouraged, the lanados to settle along the Senegambian and Upper Guinea coast to trade for ivory, hides, slaves, gold, gum, wax, and amber while based in Cape Verde. Within the islands Jews would receive these same items for later resale to those traders who wanted to avoid the risks of coastal trade even if it meant higher costs in the islands. Jews in Cape Verde were also active in the trade of hides, urzella, and coffee.

Restrictions for the lanados prohibited them from selling iron bars, firearms, and navigational instruments, yet the lanados were clearly critical in the economic network which linked the Crown trade monopolies to the coast. Spanish and English smugglers using ties to the lan,cados were frequent violaters of these rather schizophrenic Portuguese prohibitions. Evidentally such trading enterprises were "too effective" so in 1687 the King of Portugal ruled that Cape Verdean Jews and lan,cados were officially forbidden to sell cloth currency or panos to foreigners. By producing panos with slave labor in farming and weaving, the Cape Verdean merchants undermined the royal economy. Yet this rivalry continued for centuries. Another short chapter of the history of Cape Verdean Jews appears in the 1820s when some of the very few Jews of Portugal were involved in the ULiberal Wars" in Portugal. These Jewish UMiguelistas" fled Santo Antao for refuge and exile. A final chapter of Jewish history in Cape Verde takes place in the 1850's when Moroccan Jews arrived, especially in Boa Vista and Maio for the hide trade. In short, Jewish history plays a role in Cape Verde and Guinea that is far greater than expected or recognized.

Thus, as early as the later 15th century and through the 16th and even 17th centuries, a Jewish coastal presence was deeply established. This brought on an important synthesis which was responsible for playing a central role in the creation of Crioulo culture.

These Jews, both in the Cape Verde Islands and on the coast, were at the heart of the
Afro-Portuguese merging which became Crioulo culture. The anti-Semitism of Spain and Portugal and the financial goals of the Portuguese Crown were constantly trying to restrict their success. The more successful, the more restrictions, but also the more deeply struck were the commerical and cultural roots of these people.

The lanados were themselves undergoing a transformation because of their intermediary and collaborative relation with African cultures. This contradictory nature at once set them apart, while embedding them in a multi-racial and multi-cultural identity that was being concurrently synthesized. In Cape Verde this was to become the essence of Crioulo culture. This process has its close parallels in East Africa with the commercial presence of Omani and Shirazi Muslims who were trading for ivory and slaves from the African interior. A trade language and an entire cultural
group, now known as KiSwahili evolved in this other regional context. In the Senegambian case, French and British expansion finally reduced the presence of the lan,cados and their military body guard associates, the grumettas, to only Portuguese Guinea and to urban and coastal entrepots. Until the war of national liberation (1963-1974) in Guinea-Bissau, Crioulo people, culture, and language were still mainly in urban areas. During the war the use of Crioulo spread throughout the countryside and the former commercial lingua franca has become the national folk language for both Cape Verde and Guinea-Bissau.

Clearly the Jewish and African slaver trader alliance was already of very great historical depth. This relationship was based upon several factors. On the one hand, the Portuguese Crown and its feitors and capitaos gained tremendous wealth from the slave trade and they did little to oppose it, however, they were pleased to have a social pariah group, like the lan,cados, be responsible for the front line operation of the trade. Meanwhile, the commercial skills, and higher level of literacy put the Jews in a strong position to have a critical role in an economy and society which otherwise shunned them. It should be made very clear that, by no means, were all Portuguese slavers Jewish, nor were all Portuguese involved in the slave trade; likewise the slave trade in the interior necessitated strategic African collaboration.

A reference to a lanado expedition to the goldfields of Bambuk in 1785-88 referred to a Jewish ganagoga who married a daughter of the Muslim Imam of Futa Toro. In their heyday, the lanados owned and operated their own ships, river craft and canoes, as well as carrying firearms, daggers, and swords. Above all they were traders in wax, gold, hides, cloths, ivory, and cotton. However, by the late 18th century, a clearly defined lanado community in Senegambia was gone, but not really departed. Virtually all lanados had African wives and consorts and their subsequent generations continued to play a central and substantial role in the culturo-linguistic melange which constitutes Cape Verdean Crioulo culture. This was formed in the context of the merging and blending of Iberian, Moorish, Jewish, and African peoples.

Although there is no formal Jewish synagogue in Cape Verde today and there is no official rabbi, an elder named David Cohen was reported to lead other Jews in prayer in the 20th century. Historically there was a very definite Jewish presence amongst early Cape Verdeans. Jews first came to the island of Sao Tiago as refugees from religious persecution during the Inquisition. They were shunned by the wider society of the islands at that time and they were confined to a separate ghetto-like community in Praia. During the early nineteenth century, Jews also came to settle in Santo Antao where there are still traces of their influx in the name of the village of Sinagoga, located on the north coast between Riberia Grande and Janela, and in the Jewish cemetary at the town of Ponta da Sol. The family names of Cohn (priest) and Wahnon are prominent in Santo Antao. Other Jewish settlers such as the Ben Oliel family migrated to Boa Vista (q.v.), trading in salt, hides, and slaves. Jewish-derived surnames can be found amongst the inhabitants of the islands. Such names can include Auday, Benros, Ben David, Cohn, DaGama, and Seruya.

The family of Salomao Ben Oliel is still active today in trading activities of the Sociedade Luso-Africana, Ltd. This hyphenated company name suggests the long historical roots between two cultural regions. Jewish cemetaries or graves are in Brava (at Cova da Judeu), Boa Vista, Sao Tiago (in Praia and Cidade Velha), Santo Antao (especially at Sinagoga), Sao Nicolau (at Mindelo), Fogo, and probably in other islands as well. In the l9th and 20th century Praia cemetary, for example, there are about eight grave markers still extant with Hebrew inscriptions. These were originally outside of the cemetary walls, but as it expanded, the walls were relocated and thereby integrated these deceased Jews with their Crioulo cousins.

The Atlantic slave trade has also been known as the Triangle trade as it described a vast triangular shape linking West Africa with the Caribbean and then to New England and Europe and thence back to Africa. As a result, in the Caribbean, in Curacao, Surinam, and Jamaica, there were Jewish populations similar to, and linked with, those in West Africa. The case of Jamaica parallels that of the lanados since it was in its period of growth from the 1630s to 1670s. Eighteenth century Portuguese Jews in Jamaica include names such as Alvarez, Cardoso, Coreia, DaCosta, Gomes, Gonsalis, Gutteres, Lamego, Quisano, and Torres. In Newport, Rhode Island leading Yankee families gained great wealth from the slave trade including key members of the ruling class, however for the Rhode Island Jews who were also involved they were exclusively of Portuguese origins.

CONCLUSION

In conclusion it is apparent the the Jewish history of Cape Verde is both long and complex. Cape Verdean Jews have ceased their community of religious believers, but the dimension of Jewish cultural identity unquestionably survives. With several Jewish cemetaries still extant with Hebrew inscriptions it seems that this might be an ideal project of historic preservation for those concerned with Cape Verdean or Jewish history.
The role of Jews in the slave trade is confirmed in Cape Verde, but it is essential to realize that they were only brokers within a system fully endorsed by the Portuguese kings who made the greatest fortunes of all. Moreover for those who engaged in finger-pointing in their analysis of the slave trade we must not forget that the was also active African participation and coordination as they sought to control this economy in Africa's interior. The celebrated ancient African empires of Ghana, Mali and Songhai were all built upon the slave export business as much as the plantation south in the USA is intimately linked to slave imports and as much as Samuel Slater's famous industrial textile mill wove cheap cotton which had been cultivated, picked, and transported by slaves. This business has few heroes. For those who single out Jews in this sorry traffice in humans, it must also be recalled thatAfrican Muslims were earlier into the trade across the Sahara, down the Nile and in the Indian ocean; it is in those regions of Muslim Africa that this cruel trade still contines to the very present.

As is said, when you point your finger of blame you may have three other fingers aimed in your own direction. So, we've just seen, the racial, ethnic, and religious diversity found deep within Cape Verdean Crioulo culture has been so tightly interwoven at this point that the time for recriminations is long gone. This must be replaced with a celebration of these complex roots and relationships, but all in the context of building a new sense of national unity and collective pride.

Jews in Cape Verde

Louise Werlin

The names Lopes, Mendes, Pereira, Cardozo and Levy sound like the ship's manifest of the "St Charles" the ship that brought the first known Jews to New Amsterdam and began American Jewish history. But they are also the names of many people in the Cape Verde Islands, off the west coast of Africa.

When the islands were "discovered" by the Portuguese in 1463 during the Age of Exploration they were uninhabited. Cape Verde was a Portuguese colony from 1463 to 1975 and was an important port of call, first during the slave trade and later for whaling vessels, especially those from New England. Most of the people (400,000) are Afro-Portuguese, and many have definite Semitic features, probably inherited from Portuguese Jewish and/or Arab forbearers as well as through contact with North Africa. Although it is well accepted that many of the original settlers were Jews or "New Christians" and that people of Jewish origin played an important role in Cape Verde's Development, the proportion of Jews in the population is not known. There did not seem to be a special category for Jews (who were often "New Christians"). They were either categorized as part of the "white" population ("blancos") or sometimes classed with other "oriental" people. At one point, the term "Moreno" was used to describe Moors and Jews. Cape Verdeans of Jewish origin, though often aware of their roots, are part of the overall "Kriolu" culture. (1) Cape Verde's official language is Portuguese, but most people speak a criole which is close to the "Papiamento" of Curacao in the Netherlands Antilles. The culture is creole (in many ways as similar to that of the Caribbean as it is to Africa), with the main elements Portuguese and West African. Because of the poverty of the islands, which suffer from chronic drought, many people have emigrated. Today, there are as many Cape Verdeans in the United States as in Cape Verde, mostly in southern New England.

Most of the people in Cape Verde are Catholic. Although there is no organized Jewish community and probably no practicing Jews, there is no question that there was an important Jewish presence in Cape Verde. Jews settled in Cape Verde very early. There were Jewish settlements on several islands, and a town on the island of Santo Antao is called Porto Sinagoga. The Portuguese followed a policy of sending convicts and exiles (degregados) to Cape Verde. Some of these degregados eventually dominated Portugal's West Africa coastal trade. Many were of Jewish origin, and a number were settled on the island of Santo Antao after 1548 (1). Other Cape Verdeans trace their ancestry to Jews or Maranos who fled or were expelled from Portugal over the centuries. During the nineteenth and early twentieth century additional Jews came to Cape Verde from Morocco.

Considerably more is known about the Cape Verdeans of Moroccan Jewish ancestry than those of Portuguese origin. Most came from the Moroccan cities of Tangier, Rabat and Mogador (now Essaouira) to trade in hides and pelts or engage in other commercial activity. The majority of these immigrants from Morocco and Gibraltar were single men, and intermarriage with the local Catholic, mulatto, population was widespread. A number of Cape Verdeans remember their grandparents and their practice of Jewish customs. The most prominent Cape Verdean with this ancestry is the Prime Minister, Carlos Alberto Wahnon de Carvalho Veiga, who is the greatgrandson of Jews who emigrated from Gibraltar in the mid-19th century. Recently his brother, Jose Tomas Veiga, the Foreign Minister, visited Israel, with whom Cape Verde has opened relations. One of the officials in his party was the Director of the Research Institute, Joao Levy, also of Moroccan ancestry. (2)

Following Cape Verde's independence from Portugal almost twenty years ago, more Cape Verdeans are taking an interest in their history and ancestry. Documentation concerning the development of Cape Verdean cultural identity was not an interest of colonial aurthorities. The only physical evidence of the Jewish presence seem to be the cemeteries with gravestones (mainly of the Moroccan born Jews) that often show the evolution of the community-inscriptions first in Hebrew, then in Portuguese, finally with crosses. There is currently interest in restoring these cemeteries, both to help preserve an important part of the country's history and perhaps to help encourage tourism.

While little has been written, there are fascinating oral accounts. Several Cape Verdeans of Moroccan ancestry told writer Carol Castiel of their remembrances of their grandparents, including their Jewish burial services. Several Cape Verdeans (of Portuguese background) recounted family stories to me. One said that he thought his father was Jewish. The evidence- "He and some other men would get together, cover their heads, and read a language that looked like Arabic. Also, he told me to be skeptical of what the priests told me." Another remembers a family story of a great grandfather, a "New Christian" who was forced to become a priest. He mutilated his hand on a sewing machine so as to be unable to conduct the Mass and escaped to Cape Verde. Finally, one man told me of relatives who were picked up by German submarines during World War II and deported. These people and others want to know more about their background, have scholars come to Cape Verde to conduct research nd have exchanges with Israelis and American Jews. These people are not looking to "return to their roots" or become Jewish. What they want, and what should be of interest to the world Jewish community, is to rediscover their past. This should be of special interest to American Jews. As one Cape Verdean told me after I presented him with a copy of Stephen Birmingham's book "The Grandees" about America's Sephardic elite "My God, these are all our names".

(1) Richard Lobban Jr. "Cape Verde-Crioulo Colony to Independent Nation", Westview Press, 1995, pp 55-73.

(2) Carol Castiel "Cape Verde Hosted Jews", "Washington Jewish Week", January, 1995.

Note: For further information, you may contact Louise Werlin or Carol Castiel of Washington D.C. by leaving a message at

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IT HAS BEEN SUGGESTED TO READ THE BOOK
BY DRUSILLA DUNGEE HOUSTON
"WONDERFUL ETHIOPIANS OF THE ANCIENT CUSHITE EMPIRE".


HERE IS WHAT DRUSILLA DUNGEE HOUSTON HAS SAID:

"OUT OF ANTHROPOLOGY,ETHNOLOGY,PALEONTOLOGY,ARCHAEOLOGY,
AS WELL AS HISTORY,I HAVE DUG UP AN IRREFUTABLE ARSENAL OF FACTS THAT HARVARD OR YALE OR COWARDLY SCHOLARSHIP IN OUR RACE DARE NOT REFUTE. HOW CAN A LEADERSHIP POINT THE FORWARD WAY THAT IS UTTERLY INGNORANT OF THE PAST?"

The original Jews and the origin of Jewdism is from Ancient Ethiopia.
Which was carried to many countries in Africa and to the middle East.

At one time all of what is now called Africa was also known as Ethiopia.

Many Ethiopian,Egypt or Moroccan or Nubian Jews were in the Iberian Peninsula. The travels of Musa (Moses)and that of Jesus (Yeshua) (Isa) has not been told accurately,there are parts of that story that is missing.

Much of history has been misleading,much of the facts and the truth of Africa has been fallacious. This is what Amilcar Cabral meant when he said we were taken out of history.

Just to share more information with all.
Hiram Abiff must be turning over in his grave.

Why is it that the light of truth is not openly told?

Why is that there so much concealment and hiding places of different lodges, appropriated for specific knowledge of wisdom or what some people called from darkness into the light. Why the secrecy?

Who is pulling the wool over who's eyes?

Know the truth and the truth will set you free.

Cabo Verde ar bree bu oju.

We have our own plumb line to measure with.

Labanta Povo Cabo Verde.


Many Jews & Muslims ended up in Cabo Verde,but many were forced into the Church or found death. There were other families that were forced to take Portuguese names for their survival.

There is much that is left out about Jews. For example in the Bible (New International Version) in the book of Revelation Chp3 verse 7 To the church in Philadelphia it is written. " These are the words of him who is holy and true, who holds the key of David. What he open no one can shut,and what he shuts no one can open. I know your deeds. See, I have placed before you an open door that no one can shut. I know that you have little strength,yet you have kept my word and have not denied my name. I will make those who are of the synagogue of Satan,who claim to be Jews though they are not,but are liars---I will make them come and fall down at your feet and acknowledge that I have loved you. Since you have kept my command to endure patiently,I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth.

I am coming soon. Hold on to what you have,so that no one will take your crown. Him who over comes I will make a pillar in the temple of my Deus
and the name of the city of my Deus,the new Jerusalem, which is coming down out of heaven from my Deus;and I WILL ALSO WRITE ON HIM MY NEW NAME. He who has an ear,let him hear what the Spirit says to the churches".

The new name is (Azijah)
Cabo Verde is the new Jerusalem.

Verse 19 " Those whom I love I rebuke and discipline. So be earnest,and repent. Here I am! I stand at the door and knock. I f anyone hears my voice and opens the door,I will come in and eat with him,and he will with me.

To him who overcomes,I will give the right to sit with me on my throne,just as I overcame and sat down with my father(Pai) on his throne. He who has an ear,let him hear what the Spirit says to the churches.

Amazing Grace.

Manu Salah

All this time I thought we were just African! LOL