>A year after expelling Chinese executives, Niger’s military regime embraces economic pragmatism to boost production and secure a 45% stake in a key export pipeline.
> For years, Bolloré Africa Logistics (BAL) was one of the most important private companies in the sector. Before it changed ownership in 2022 and later became Africa Global Logistics, BAL controlled 16 container terminals, 2,700 km of railways and logistics hubs across more than 40 African countries.
> Starting in 2020, the Canal+ media group – which Bolloré controls through his majority stake in the Vivendi conglomerate – began buying shares in MultiChoice, Africa's largest subscription TV service. It acquired it fully in 2025.
Peu avant 16 h le 18 mai, la Police provinciale de l’Ontario a arrêté Sylvain Labelle, 61 ans, après être intervenue dans le cadre d’un incident de rage au volant sur l’autoroute 417, près du chemin Hunt Club.
The Zarma people are an ethnic group predominantly found in westernmost Niger. They are also found in significant numbers in the adjacent areas of Nigeria and Benin, along with smaller numbers in Burkina Faso, Ivory Coast, Ghana, Togo, and Cameroon.
The Zarma people are predominantly Muslims of the Maliki-Sunni school, and they live in the arid Sahel lands, along the Niger River valley which is a source of irrigation, forage for cattle herds, and drinking water. Relatively prosperous, they own cattle, sheep, goats and dromedaries, renting them out to the Fulani people or Tuareg people for tending. The Zarma people have had a history of slave and caste systems, like many West African ethnic groups. Like them, they also have had a historical musical tradition.
> Swiss tourists are among the worst abusers of young girls and boys in Kenyan holiday coastal resorts, according to a report issued on Tuesday. The joint United Nations Children’s Fund, Unicef, and Kenyan government report says up to 15,000 12-to-18-year-olds from four coastal districts exchange casual sex for cash.
If you were to drive from Lomé in the south, to Cinkassé, the northern tip of Togo, your plate would change roughly every 100 km. Here is what you would find in each region of the country.
Maritime: Akoumé
While Ablo is famous, the daily fuel for many is Akoumé. This is a firm corn-based dough, similar to banku or agidi, served with ademe (a slippery green leaf soup) or various tomato-based stews.
Plateaux: Pounded Yam (Foufou)
In the region surrounding Atakpamé and Kpalimé, the soil is perfect for tubers. Pounded yam here is a cultural institution. It is often served in large communal bowls, encouraging the shared dining experience that defines the region.
Centrale: Wagassi and Rice
Because the Centrale region is a melting pot of cultures, you see a mix of southern corn-based dishes and northern influences. You will often find Wagassi (fried cow's milk cheese) integrated into rice dishes or served alongside Djenkoumé.
Kara: Flii
While the south of Togo leans on corn, the Kara region belongs to Flii. This dense, dark-toned dough is made from sorghum or millet flour. It is a symbol of the rugged, mountainous landscape of the north. Flii is traditionally served with Lidgbé (a rich, earthy sauce made from ground peanuts) or Cincingué (a savory sauce flavored with fermented locust beans), creating a flavor profile that is uniquely and proudly Northern Togolese.
Savanes: Tchimbani
If you are traveling through the far north of Togo, Timbani is the snack and staple you cannot miss. Made from finely ground bean flour and steamed until firm, these cakes are a nutritional powerhouse. In the Savanes region, they are traditionally served with a drizzle of spicy peanut oil and a sprinkle of kan-kan (a spicy peanut-based seasoning) or served alongside a fresh onion and tomato salsa. It’s the perfect protein-packed meal for a long day in the sun.
Happy Mother's Day to all the incredible women across the African continent and throughout the global diaspora! Today, we celebrate you.
Mothers all around the world are truly exceptional and form the foundation of human society, but there is a distinct, beautiful rhythm to African motherhood that deserves its own special spotlight today. It is the profound sense of community and shared responsibility that sets our mothers apart. In many of our cultures, motherhood transcends biology. An African mother does not just raise her own child, but she is a mother to the entire neighborhood, a pillar of the village, the fierce and unyielding lioness, protector of our collective heritage.
They are the ultimate transmitters of our history, passing down languages, recipes, and ancestral wisdom through stories, songs, and daily practices. They blend an unmatched, enduring resilience with a warmth that can make anywhere in the world feel like home. While every mother loves her child deeply, the African mother's love is an expansive canopy that shelters the broader community, grounding us in our roots no matter how far across the globe we travel.
To all the mothers, grandmothers, aunties, and sisters stepping into maternal roles: thank you for your endless sacrifices, your strength, and your radiant love.
To close this tribute, here are the beautiful and timeless words of Guinean writer Camara Laye, translated into English, which capture this spirit so perfectly:
Black woman, African woman, O you my mother I think of you...
O Daman, O my mother, you who bore me upon your back, you who gave me suck, you who watched over my first faltering steps, you who were the first to open my eyes to the wonders of the earth, I think of you...
Woman of the fields, woman of the rivers, woman of the great river-banks, O you my mother I think of you...
O you Daman, O my mother, you who dried my tears, you who filled my heart with laughter, you who patiently bore with all my many moods, how I should love to be beside you once again, to be a little child beside you!
Woman of great simplicity, woman of great resignation, O my mother I think of you...
O Daman, Daman, you of the great family of blacksmiths, my thoughts are always turning towards you, and your own thoughts accompany me at every step. O Daman, my mother, how I should love to be surrounded by your loving warmth again, to be a little child beside you...
Black woman, African woman, O you my mother I think of you, I think of you, O Daman, my mother, you who bore me upon your back...
The majority of African countries have long upheld their colonial-era borders, but recent events in Mali with the FLA and the DRC with the M23 have reignited the debate over separatism and national sovereignty.
If a region or group within your country sought independence, would you support partition or should territorial integrity be maintained at all costs?
Here are three angles you can consider:
Does a state's failure to provide security justify a region's secession?
Can multi-ethnic nations survive the push for ethnically defined borders?
Is the "inviolability of borders" still a functional principle today?
Looking forward to your thoughts.
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> Kinshasa (AFP) – Spending the past five days cooped up in a hotel in the capital of the Democratic Republic of Congo is not quite what a group of Latin Americans expected when they sought asylum in the United States.
> "I get three meals a day, the hotel staff cleans the rooms, and we're well protected," said Hugo Palencia Ropero, a 25-year-old Colombian who said he spent five months in US detention before being deported to the DRC.
> But he added: "I'm more afraid of being here in Africa than in Colombia.
Deux personnes ont été trouvées mortes tôt mercredi dans un logement où un feu a fait rage au 225, rue Laurier à Gatineau. La police a confirmé en milieu d’après-midi que les événements correspondaient à un meurtre suivi d’un suicide.
Africa is a continent of immense cultural depth, yet we often see certain global cultures dominate the conversation.
Due to the concentrated soft power of their nations of origin, concepts like Japanese Bushido or French gastronomy have become household names worldwide. These cultures are defined in the global imagination not just by their aesthetics, but by the specific philosophies and codes that govern them.
The Fulani (Peul) people, despite being one of the most widespread and well-known groups across the African continent, often find their narrative limited to the "flashy" or visible aspects of their heritage. Most people are familiar with the striking ceremonial attire, the intricate jewelry, and the melodic traditional chants and dances that have come to represent Fulani identity in media and festivals.
However, there is a profound layer to this culture that often remains in the shadows, ignored by outsiders and, at times, even by the younger generation of Fulani themselves.
At the heart of Fulani identity lies Pulaaku; a sophisticated and rigorous code of conduct. Much like the codes of honor found in other world cultures, Pulaaku is the invisible thread that dictates how a person carries themselves in the world.
Rather than a written set of laws, it is a moral compass passed down through generations, centered on several core pillars:
Semteende (Shame and Modesty): This is perhaps the most important element. It involves a deep sense of reserve, avoiding public displays of emotion, and having the self-control to avoid embarrassing oneself or one's family.
Munyal (Patience and Fortitude): This represents the ability to endure hardship, pain, or hunger without complaining. It is a form of mental and physical discipline.
Hakkiilo (Wisdom and Forethought): This refers to having the intelligence and common sense to act appropriately in social situations and to manage one's affairs (and cattle) with care.
Sago (Courage): While it includes physical bravery, it also refers to the moral courage to uphold one's responsibilities and protect the community.
By shifting our focus from the external spectacle to these internal values, we can begin to appreciate the Fulani not just as a demographic group, but as a community guided by a complex ethical philosophy that has survived for centuries.
This introduction serves as an invitation to explore the depth of African social codes and to recognize the "soft power" of our own ancestral philosophies.
Cette vidéo présente l'anthropologue André Bourgeot, directeur de recherche émérite au CNRS, qui analyse le terme "Azawad" dans le contexte du conflit au nord du Mali. Il soutient que ce concept est une "fabrication politique" plutôt qu'un territoire historiquement établi.
Je ne m'ennuie jamais d'observer la lecture binaire et intellectuellement paresseuse que font certains Africains aliénés et les observateurs occidentaux sur la géopolitique du Mali et de l'AES.
Pour eux, le monde se résume à un film manichéen : le camp du bien absolu incarné par l'OTAN et ses vassaux, face au camp du mal absolu représenté par le Sud Global, la Chine et la Russie en tête.
Voir un pays africain exiger le départ des troupes de la patrie autoproclamée des droits de l'homme est perçu comme un crime de lèse-majesté. Souvenez-vous de l'arrogance de Paris prédisant que Bamako tomberait aux mains des terroristes quelques mois après le départ de la force Barkhane. La réalité ? C'est l'armée malienne restructurée qui a libéré Kidal en novembre 2023, une prouesse stratégique que la coalition internationale n'a jamais voulu accomplir en dix ans de présence.
Venons-en à la Russie. Votre logiciel néocolonial est tellement figé que vous pensez encore que nous sommes incapables de penser notre propre diplomatie. S'allier à Moscou est perçu comme une insulte à l'Occident, car dans votre esprit, un Africain ne peut pas choisir ses propres partenaires stratégiques, il ne peut que changer de maître.
Croyez-vous vraiment qu'après des siècles d'exploitation et de pillage, la jeunesse africaine souffre de naïveté ? Nous savons parfaitement que les États n'ont pas d'amis, seulement des intérêts. La Russie n'est pas un messie, c'est un partenaire stratégique avec qui nous achetons des équipements militaires et négocions d'égal à égal, selon la stricte doctrine de la realpolitik.
Vous êtes incapables de redescendre de votre piédestal moral car l'humilité ne fait pas partie de votre histoire. L'AES forgera les alliances militaires et économiques de son choix, et s'imposera, que vous le vouliez ou non, comme la matrice de la souveraineté continentale.
Dans cette vidéo, on voit des individus liés à l’Azawad filmer un enfant et le forcer à dire “Azawad”. L’enfant continue de dire “Mali”, et il est maltraité chaque fois qu’il le fait.
Le contexte exact de la situation reste flou, notamment en ce qui concerne ce qui est arrivé à ses parents.
Cette vidéo a circulé lors des récentes attaques, lorsque des villages isolés et innocents ont été visés.
À ton appel Mali,
Pour ta prospérité,
Fidèle à ton destin,
Nous serons tous unis,
Un peuple, un but, une foi.
Pour une Afrique unie,
Si l'ennemi découvre son front,
Au-dedans ou au-dehors,
Debout sur les remparts,
Nous sommes résolus de mourir.
Pour l'Afrique et pour toi, Mali,
Notre drapeau sera liberté.
Pour l'Afrique et pour toi, Mali,
Notre drapeau sera liberté.
Barely four days after repelling the coordinated terror attacks by an Al-Qaeda affiliate and a northern separatist group on six different cities, the government of Mali, whose collapse the Western media has long been prophesying, is pressing on with developmental projects.