The Kingdom of the African Diaspora

Under full Sovereign Authority

At the pinnacle of all matters concerning the entity, the African Diaspora Kingdom is led by the esteemed  H.R.M. King Muja 'Dib Jamel El ’Osiris-Sori-Oser مجديب جميل العسر, 

 who bears the honored title of High King of the African Diaspora. His Royal Majesty's lineage is deeply rooted in a hereditary monarchy—a governance framework where authority and power flow down through generations within a ruling family.

The African Diaspora Kingdom, also recognized as Numi, stands as an autonomous and sovereign entity. Its inception is heralded by an unwavering Declaration of Sovereignty, signifying the resurgence of the venerable Numidia Kingdom. This historical realm, which thrived in 202 B.C., has been rekindled, breathing life into a modern kingdom once more on 1st May 2010 C.E. when His Majesty King Declan assumed the mantle of sovereign rule over the African Diaspora, encompassing the people of the Halaib Triangle and the Bir Tawil.

Amidst the intricate interplay of complex geopolitical currents, the Halaib Triangle emerges as a pivotal focal point, stretching across a substantial terrain spanning 20,580 square kilometers. Over time, this region has sparked intricate dialogues around territorial boundaries between Egypt and Sudan. Amid this nuanced backdrop, another geographical entity commands attention—the Bir Tawil Triangle. Defined by its distinctive desert environment, this area accentuates the complexities embedded within the demarcation of geopolitical frontiers.

Within this intricate mosaic, The Kingdom of Numi steadfastly proclaims its unwavering sovereignty over both the Halaib Triangle and the Bir Tawil. These distinctive territories, each laden with its own significance, stand as living testaments to Numi's enduring legacy of sovereignty and its unyielding commitment to these lands. Nestled within the expansive embrace of the Sahara Desert, the Bir Tawil Triangle serves as a living embodiment of the multifaceted nature of defining geopolitical boundaries.

The dual assertion of claims—embracing both the Halaib Triangle and the Bir Tawil—resonates with the Kingdom's steadfast position and its resolute dedication to these territories. In the intricate domain of territorial intricacies, diplomacy occupies a central role. International negotiations emerge as an indispensable compass, guiding conversations toward a harmonious consensus. Anchored in the depths of history, culture, and politics, the intricate tapestry of these regions necessitates contemplative dialogues, paving the way for a resolution that duly honors every facet of these lands.  

The succession of rulers from the same family constitutes a dynasty.

The Kingdom has claimed the right to hold land in BirTawil and Hala'ib Triangle without conflicting with existing territorial land rights.

(UN) article numbers 26, 27:

1. Indigenous peoples have the right to the lands, territories, and resources which they have traditionally owned, occupied, or otherwise used or acquired.

2. Indigenous peoples have the right to own, use, develop, and control the lands, territories, and resources that they possess by reason of traditional ownership or other traditional occupation or use, as well as those which they have otherwise acquired.

Given the foundation of verifiable historical documentation, the African Diaspora Kingdom stands recognized as a sovereign entity, embracing the name Numi-Numidia as its bedrock identity. The King's royal word serves as both an association and a model, encapsulating the essence, principles, and substance of the realm.

The historical Numidia Kingdom, also known as Numidia, once adorned the northwest African landscape. Originally comprising the territory now known as Algeria, it later expanded to encompass contemporary Tunisia, Libya, and fragments of Morocco. This realm was gracefully divided into two regions: the Massylii in the east and the Masaesyli in the west. During the Second Punic War, Masinissa, the ruler of the Massylii, triumphed over the Masaesyli's Syphax, uniting Numidia into a singular kingdom. Fast forward to 2010 C.E., the African Diaspora Kingdom was birthed, asserting itself as a spiritual successor to the Numi Kingdom that bloomed in 202 BC. This modern embodiment was born through an unwavering Declaration of Sovereignty, with H.R.M. King Muja 'Dib Jamel El ’Osiris-Sori-Oser as its highest authority.

The African Diaspora Kingdom marches forth under the aegis of a hereditary monarchy, where authority and power transition through the hands of successive generations within the ruling family—a living dynasty. The Kingdom's claim to be a reincarnation of the Numidia Kingdom adds a captivating and unique layer to the ancient kingdom's historical narrative. Despite the temporal chasm between the two epochs, the African Diaspora Kingdom's aspiration to secure land in Bir Tawil and the Hala'ib Triangle, in harmony with existing territorial claims, reflects an unbroken link to the Numidia Kingdom's yearning for sovereignty. The recognition of the African Diaspora Kingdom as a sovereign entity reverberates, reinforcing the historical importance and enduring legacy of the Numidia Kingdom in northwest Africa.

 ، الذي كتب في أوائل القرن الأول ، كاسم أصلي ، والذي تم اعتماده أيضًا في اللاتينية ، بينما يستشهد بالاسم اليوناني لنفس الأشخاص مثل Maurusii (Μαυρούσιοι).  يبدو أن اسم موري باعتباره كونفدرالية قبلية أو محددًا عرقيًا عامًا يتوافق تقريبًا مع الأشخاص المعروفين بالنوميديين في الإثنوغرافيا السابقة ؛ يُفترض أن كلا المصطلحين يجمعان السكان الناطقين باللغة الأمازيغية المبكرة (يرجع تاريخ أقدم كتاب ليبيكو-بربر إلى القرن الثالث قبل الميلاد).

A vision from Numi-Numidia's Crown

Peacebuilding involves resolving injustice in a nonviolent manner and transforming the social and cultural conditions that lead to deadly or destructive conflict. Individual, political, and group ties are built across ethnicity, religion, class, nation, and race. In this process, there are four main stages: violence prevention, conflict management; conflict resolution; and post-conflict reconciliation.

Therefore, peacebuilding is a multidisciplinary, cross-sectoral method of creating and sustaining long-term relationships between people in society. Peacebuilding aims to establish and sustain long-term relationships between people in society through cross-sectoral, multidisciplinary techniques and methods. It depends on the situation and the individual involved in how peacebuilding methods are used.

To be successful, peacebuilding activities must create an environment conducive to self-sustaining, durable peace; reconcile opponents; prevent conflict from re-erupting; integrate civil society; ensure the rule of law, and address underlying structural and societal problems. Furthermore, researchers and practitioners are increasingly discovering peacebuilding is most effective when it relies on local conceptions of peace and conflict dynamics. 

INTRODUCTION AND OVERVIEW

THE DESCENDANTS OF PRINCE ABDUL RAHMAN 

KING MUJA'DIB JAMEL

This document has been made historic facts 

INTRODUCTION AND OVERVIEW

THE DESCENDANTS OF PRINCE ABDUL RAHMAN

This document has been made historic facts of Prince Abdul Rahman Ibrahima Sori and the Wise Family

The research found some documents to be tampered with or questionable.

Biography

(THE SON OF KING IBRAHIMA SORI MAWDO)

Prince Abdul Rahman Ibrahima Sori came from the Royal family of the Fula, tribe west Africa (Fula: 𞤊𞤵𞥅𞤼𞤢 𞤔𞤢𞤤𞤮𞥅, romanized: Fuuta Jaloo; Arabic: فوتا جالون) is a highland region in the center of Guinea, roughly corresponding with Middle Guinea, in West Africa. The captive Prince Abdul Rahman was taken to the Gambia River and there sold onto the slave ship Africa, reportedly for "two bottles of rum, eight hands of tobacco, two flasks of powder, and a few muskets”. Prince Abdul Rahman Ibrahima Sori was a member of the Fula tribe in West Africa, hailing from the Royal family of Fuuta Jaloo, a highland region in Guinea. He was captured and sold into slavery, eventually ending up in Natchez, Mississippi, after being purchased by Thomas Foster for around $950. He spent over thirty-eight years in slavery before finally gaining his freedom. During this time, he married Isabella, another slave owned by Foster, and had nine children with her. Although Isabella joined the Baptist Church in 1797, Abdul Rahman held onto his Islamic faith and often criticized certain aspects of Christianity that conflicted with his beliefs.

It is difficult to estimate the exact number of Prince Abdul Rahman's descendants, as records of enslaved African Americans were often incomplete or nonexistent. However, based on the information available, it is likely that his descendants numbered in the hundreds or even thousands. Prince Abdul Rahman had ten children born around 1800, and some 30 individuals who are likely his grandchildren, born between 1816 and 1851, have been identified. Assuming an average age of 30 for the second generation and a conservative estimate of two children per descendant every 30 years, there may have been around 960 descendants of Prince Abdul Rahman in the fifth generation in the 1960s and 70s. By the seventh generation, centered around the year 1980, the number of descendants could have been even higher.

However, tracing these descendants is challenging due to the lack of records that included enslaved African Americans by name. Surnames were seldom used during slavery, and estate papers from Thomas Foster, Sr., who owned Abdul Rahman and his family, were dated approximately 40 years earlier and did not list any surnames. This makes it difficult to identify specific individuals who are descendants of Prince Abdul Rahman. To find Prince Abdul Rahman's descendants, researchers must rely on recorded transfers of enslaved children and grandchildren, often found in plantation sales or estate records. These records may group individuals by first name and provide clues about their relationship to Prince Abdul Rahman. Other sources of information include pension records of descendants who may have joined the U.S. armed forces during the Civil War, Freedman's Bank records, and plantation records of former slaveholders.

Researchers must also consider the possibility of alternative ancestral lines or the lack of evidence that would disprove a possible line of descent from Prince Abdul Rahman. The names of only five of Prince Abdul Rahman's six sons are known for certain, with Al-Husayn, Simon, Levi (or Lee), Prince, and Abraham being identified. Abraham was confirmed as Prince Abdul Rahman's son through a recorded indenture in 1832. He studied medicine in Pennsylvania before moving to Natchez District, Mississippi Territory, where he became a wealthy cotton planter and one of the largest slave owners in the United States, with over 2,200 slaves. He mostly sold slaves to the Coleman family. Levi, who was born into slavery in the United States in the early 19th century, was able to gain his freedom after his father raised money to purchase it in 1830. Both he and Abdul Rahman's other son, Abraham, eventually settled in Liberia.

https://www.afrigeneas.com/forumdarchive/index.cgi/md/read/id/7273/sbj/slave-owners-with-the-name-coleman-and-cameron/ Re: Coleman slaves, Caroline Co. Virginia – AfriGeneas Levi, also known as Lee, was a man who was born into slavery in the United States in the early 19th century. His father, Prince Abdul Rahman, raised money to buy Levi's freedom in 1830 during a trip to the North. They arrived in Liberia later that same year, but Prince Abdul Rahman and Levi's brother, Abraham, stayed in the US. Levi, on the other hand, was sold to Henry Coleman in 1835 and spent two years with the Coleman family. During this time, Levi witnessed the hanging of his cousin, which led him to escape and hide in the woods for several days without food. He was eventually found by the Wise family, who owned him for several years. In 1839, while under the ownership of the Wise family, Levi met a woman whose name is unknown. They had a son in 1878 and named him Jeddie Jeremiah Wise after the family who owned them.

Jeddie Jeremiah Wise and Roxie Bostic-Wise were married in 1898 in Wadley, GA. Their fourth child, Levi, was born on June 30, 1900, and he was the first of nine siblings. Levi had five sisters named Martha, Ida, Lou, Ada, and Nancy, and four brothers named John Robert, Bailey, and Rufus, all of whom are deceased.

In 1919, Levi married Deaconess Johnnie Bell, and they were married for 57 years until her death in 1977. Together, they had twelve children: Fannie, Amos (deceased), Anderson, John E., Walter C., Phearis, Levi Jr. (also known as Snookie and (deceased), Johnnie Lee, Jeddie Joseph, Deloris (deceased), Salonia Francois, and Sylvia (deceased). In addition, they had an adopted daughter named Brenda, who had a son named John Henry (deceased).

As of 2018, Levi has 37+ grandchildren, 73 great-grandchildren, 32 second-generation grandchildren, 10 third-generation grandchildren, and one fourth-generation grandchild. Levi is currently in the sixth generation of his family.

Background

In the second half of the 18th century a militant Islamic movement began in the Sudan region to the south of the Sahara, stretching from the Senegal to the Nile. The leaders waged jihad, or holy war, against pagans and less strict Muslims, establishing a string of strictly Muslim states across the region. The first jihad was launched in Fouta Djallon in 1726 by Ibrahima Musa. He was a leading Muslim cleric who had studied in Kankan.

Ibrahima Musa, also known as Ibrahima Sambeghu, Karamokho Alfa or Alfa Ibrahima, enlisted the support of gangs of young men, slaves and outlaws in his fight against the ruling powers. He became recognized as the "Commander of the Faithful" at a time when the Fulani were gaining supremacy over the Jalonke people in a Jihad, although he had to contend with competing families and with squabbling clerics and military leaders. The Jalonke people adopted the Muslim religion and achieved some social status, but remained subordinate to the Fula leaders. The jihad process was protracted, because the Fula were not simply taking over an existing state, but were building a new stateAlfa Ibrahima died in 1751.

Struggle for power

Fula Jihad states around 1830 - Fouta Djallon to the west

Ibrahima Sori was Alfa Ibrahima's cousin. He succeeded Alfa Ibrahima on the latter's death and consolidated the Fulani military authority. His motives were more commercial than religious. He threw his energy into taking control of all trade, which at that time primarily consisted of trading slaves for European fabric, iron and weapons. Sori promoted warfare as a means to gain more slaves, joining forces with the king of the Dyalonke people of Solima.

In 1762 the combined Fulani and Solima forces invaded the territory of the animist Wassoulou to their west and were defeated. The alliance between the Fulani and Solima broke up. The Solima allied themselves with the Wasulunke against the Fulani, and began annual raids into Fulani territory. In 1776 they were decisively defeated by the Fulani under Ibrahima Sori, and the Solima had to accept Fulani supremacy.

Almami

After the victory over the Solima, Ibrahima Sori adopted the title almami. He became known as Sori Maudo ("Sori the Great"). Although he was the leader of the Fulani, he had to respect the advice of a council of elders, and had to accept that the council would confirm his successors. The council also collected tithes and booty to cover the costs of the jihad, and enforced the Shari's laws. Under Ibrahima Sori the theocratic state was organized into nine provinces, each led by a cleric who was subordinate to Sori as almami. The almami was formally installed in Fugumba, the religious capital, but ruled from Timbo, the political capital, with the help of the council.

The council became jealous of Ibrahima Sori's power and prestige, and began agitating against him. Sori entered Fugumba, executed the councillors who had opposed him, and called a general assembly to confirm his authority. The packed assembly duly voted in his favor, and the military faction was firmly in control until Sori's death in 1791-1792. He was succeeded by his son Sa'id, who held office until 1797-1798 when he was killed and replaced by a descendant of Karamokho Alfa. Two other sons, Abdul Qadir and Yahya, subsequently held the office of almami. The original Fulani leaders retained the right to elect the almami, who was usually a either clerical descendant of Alfa Ibrahima or a more secular and military descendant of Ibrahima Sori.

More Infor.

please click link below

https://privateofficeofnumikingdom.org/aboriginal-royal-family