Dr. York Russell, West Indian physician

 Dr. York Russell, West Indian physician, practicing in NYC, with the possible exception of Dr. J. E. London, greatest living WI

MaaNgala Oni Shankalla

DISTINGUISHED WEST INDIAN AND AFRICAN NEGROES.

Africa and the West Indies have produced several distinguished men. Dr. J. E. London of Georgetown, British Guiana, has been signally honored. He is a graduate of the College of Physicians, London; is a member of the Royal College of Surgeons, England; a licentiate of the Royal College of Physicians; a licentiate of the Apothecaries Society; and a fellow of the Chemical Society. This is his name with degrees and titles, Dr. J. E. London, M.D., M.R.C.S.E., L.R.C.S., L.S.A., and F.C.S. That is enough for one mortal to be burdened with.

When Lord Lister was elevated to the baronetcy, Dr. London was his special guest from British Guiana and represented the colony on that occasion. He married an English lady who was educated in England.

Dr. S. F. Herbert is another intellectual prodigy of British Guiana. He was divinity prizeman in the third year of his course, although a medical student. He stood highest in scholarship at King's College; and completed his classical course at Oxford, beating every competitor, and was complimented by Gladstone, who presented the prize; then he graduated from the College of Physicians of London. Professor Quain of Oxford said that his extensive classical learning would have won him a fellowship and chair at Oxford had he continued his classical studies.

The late Sir William Conrad Reeves of Barbados, chief justice of Barbados, who was knighted by Queen Victoria, was a graduate of the Inner Temple, England, and a master of Roman law. He worked his way up by sheer force of character. He was born a poor boy and went to school in Bridgetown, Barbados. Young Reeves excelled as a debater in the debating society at the Bridgetown School. The citizens became interested in him, raised the necessary funds and sent him to England to complete his education. As solicitor-general, he won every case he handled and was probably the greatest Negro jurist the British West Indies ever produced.

Cyprian Jolly, a mulatto, born and raised in the West Indies, is reputed to be worth several hundred thousand dollars.

But I believe that Dr. York Russell, a West Indian physician, practicing in New York City, with the possible exception of Dr. J. E. London, is the greatest living West Indian, and is as splendid a specimen of the pure Negro as I have ever met. He stands nearly six feet in height, weighs over two hundred pounds, and has a strong face, a rich, ringing, resonant, baritone voice, and an unusual amount of personal magnetism. As an orator, whether he addresses a church, a Y. M. C. A., a Y. W. C. A., a literary society or presides at a banquet to the Liberian Legation, he always charms, captivates and electrifies his audience. But it is as a conversationalist that Dr. York Russell is especially brilliant. He is a profound student of history and is steeped in classical learning and Biblical lore. His is a richly stored mind. The wealth of his information, the beauty of his imagery, the vividness of his illustrations, the fluency of his speech, the brilliancy of his repartee, the richness of his voice and the magnetism of his virile, manly personality, cause Dr. Russell to easily impress an auditor of one or an audience of a thousand. Magnificent in physique, brilliant in mind, with a rugged strength of character and an inborn manliness and innate self respect, Dr. York Russell stands forth as a representative of the possibilities of Negro manhood.

Professor Fileen of New York City, a tutor in Latin and Greek, and a specialist in modern languages, is a West Indian Negro, who recently passed the civil service examination in New York for the position of interpreter of modern languages. He is a student of sociology, philosophy and English literature, as well as a linguist, and takes a high rank among the scholars of the race. Like Blyden and Scarborough, he is a ripe and erudite scholar.

Dr. Morgan of Yonkers, N. Y., is a sociologist and another scholarly West Indian Negro.

 And now we come to four African Negroes. Mr. Charles L. Moore of New Haven, Conn., associate manager for seven years of Williams & Walker's Troupe, which performed before the king of England, the Prince of Wales and, in fact, the royalty of England, has visited England, Scotland, Ireland, France, Germany and Cape Town, Africa, and has met some of the prominent African Negroes. While sailing from Cape Town, Africa, to Liverpool, England, he with several other passengers noticed two distinguished-looking Englishmen constantly in the company of a big, powerfully built Negro about fifty years of age, who possessed a fine, musical voice and a courtly bearing. Some officious Americans remonstrated with the Englishmen for showering such attention upon the big, proud and graceful black. Great was their surprise when they learned that he was Henry Prentiss, a native of the Gold Coast of Africa, who graduated from the University of Edinburgh, and was reported to be worth three million pounds sterling, which fortune he had made as a gold miner near Akra, Africa. Immediately he was the lion of the ship.

It is the custom of the black merchants from the Gold Coast of Africa, who go to London every year to buy goods, to have a commerce of trades’ dinner at Holborn's restaurant, Holborn Street, near Southampton Road, London. When Mr. Moore was in England, an African prince of the Gold Coast gave a dinner to these hundred and fifty colored Londoners and Africans. Mr. Moore was the guest of Maurice A. Aga, a full-blooded young Negro, who had received a degree from Oxford and was a successful barrister. One of his brothers was a student at the Crystal Palace Scientific School.

RICH NEGROES.

Henry Prentiss, Akra, Gold Coast, West Africa, graduate of Edinburgh University, reputed to be worth three million pounds sterling.

Hon. James Carmichael Smith, ex-postmaster general of Sierra Leone, Africa.

The late Sir Henry Lewis, Chief Justice in Sierra Leone or Akra, Africa.

Cyprian Jolly, West Indies, worth several hundred thousand.

Dr. J. E. London, Georgetown, British Guiana.

Collard Ward, a Jamaica millionaire, gave a $25,000 organ to the Catholic Church.

Don Juan Knight, Guatemala, Central America, reputed to be worth $70,000,000.

PROMINENT WEST INDIAN AND SOUTH AMERICAN NEGROES.

Dr. W. W. Campbell, Georgetown, British Guiana, South America.

A. A. Thorne, Demerara, British Guiana, South America.

Miss A. H. Bridgewater, postmistress near Charleston.

The late John Bridgewater, Nevis, West Indies.

Rev. J. B. Wood, Kingston Manse, Georgetown, British Guiana, South America.

The late Rev. Thomas Chambers, Georgetown, British Guiana, South America.

Durant, a linguist who could read a dozen languages and speak seven or eight fluently was a contemporary of the late Sir William Conrad Reeves in Barbados.

Edward Jordan of Jamaica, knighted by Queen Victoria, was the first colored man to be so honored.

George Stiebel of Barbados was a colored millionaire who made a fortune out of silver mines in South America, and Queen Victoria bestowed upon him the knightly order of C.M.G.

A monument has been erected in honor of the late George William Gordon of Jamaica. He was a member of the House of Assembly, and a leader of the people and a martyr.

The late Hon. Samuel Constantine Burke served honorably as attorney-general of Jamaica.

Hector Josephs, attorney-general of Jamaica, graduated from the Inner Temple of London. Chief Justice Linn said that he was a credit to his country and an honor to his alma mater.

The daughter of ex-Mayor Harris of Kingston danced with King Edward when he visited Kingston as Prince of Wales.

 I forgot to note the source of this information. I am sure it is Africans Abroad by Ferris

Our People Must Learn

  Afuraitkaitnit and Afurakani must learn Hinduism, Sanskrit especially, ancient Sanskrit and the history of Dravidians, Naga, Tamils, Kushites, Mande, Mandinkas, Sarakule and others of Maa Cultures of the Nile River Valley.  

The Afuraitkaitnit and Afurakani will realize numerous names such as Sancho, Sanko, Sankoh, Sancha, Sankara, Sonko, Soumaoro, Sumanguru, and Heru and deities are found in numerous variants among the ancients of India, China, Japan, and Europe in the so-called prehistoric era. 

This Mande would not be surprised those and other names and words are found among the ancients of the Americas. He is with the peopling of the Americas begun after the ancients begun worshiping serpents. Sun Worship and serpent worship were prevalent among the peoples of the Americas.

Only, then will melanin dominant people begin to realize the reality of the Greco-Roman world upon their human experiences. 

Generational culture genocide must be ended. Otherwise melanin dominant beings will be exterminated.

Are Sancho people of the Americas are biological relatives of Sanko, Sankoh?

  This truth seeker needs to be enlightened. Please link me with etymologists, archaeologists, anthropologist, linguists, and other social scientists in the field of Ancient African kinships, empires, kingdoms, creation myths, San people, Nile valley civilizations, etc.

This researcher is requesting you point him to publications respecting etymology of Kasanko, Kasonko, Sano, Sanoh, Sanon, Sanoko, Sonko, Saccoh, Sancha, Sancho, Sanko, Sankoh, Sankara, Sankaran and Sanyang and similar variants.

I am researching Sancho people. I am with the position Sancho people of Guyana are immediate relatives of Sancho of Suriname, Saint Vincent, Trinidad & Tobago, and a number of Gullah people in North Carolina, South Carolina, Georgia, and Florida. I am also with Sancho people of the Americas are biologically and culturally linked to and with Sanko, Sankoh, Sonko, Sunko, BaSanko, BaSonka, KaSanko, KaSonka, Sankara, Khoekhoen and San (Basarwa) Shango, Songhai, Shangalla, Songo, Sanga, Saana, Saane, Mane, Khasonke, and Mande, Bafur, Sarakule (Soninke), Mandinka, Susu, Fulbe, Fula, Temne, Fouta Djallon, Sahara, ancient Ghana, Melikuri, Nile, Niger, and Rokel Rivers from prehistoric to current times.

Is it possible to link Sonko and Sanko to Amari Sonko, a military commander in Sunjata's army? Is it logical to link the Mane invasion to the struggles of Soumaoro Kanté and Sunjata in the thirteenth century? I am with relatives fought on both sides of this and succeeding conflicts western Sudan.

It is possible for (mtDNA), (yDNA), etymological evidence and other scientific research to determine whether Sancho people of the Americas are biological relatives of Sanko, Sankoh, Sonko, Sunko, BaSanko, BaSonka, KaSanko, KaSonka, and Sankara, and others with similar surnames?

I am also with it is possible; Y chromosome, other DNA, etymological evidence and other scientific research will determine Sancho people of the Americas are biological relatives of Sanko, Sankoh, Sonko, Sunko, BaSanko, BaSonka, KaSanko, KaSonka, and Sankara, and others with similar surnames. I am also with Sancho people of the Americas are culturally linked to and with Shango, Songhai, Shangalla, Songo, Sanga, Saana, Saane, Mane, Khasonke, and so on?

I am hoping you will point me to scholars and sources of information, researching African peoples mentioned herein. I am referring to links to holdings of sources of information on the African continent, Amsterdam, London, Center for Research Libraries, Chicago, and the University of Texas at Austin. What is the best software for translating entire PDF documents from French, Portuguese and Spanish to English? Name the African scholars and their works you recommend I read? Which historians, etymologists, linguistic archaeologists, and anthropologists do you recommend I consult?

Thanks for your time, energy and cooperation.

M'lilwana Osanku

Two Origins of Sonko - 28 kings named Sonko at Niumi

 Two Origins of Sonko - 28 kings named Sonko at Niumi  MaaNgala Oni Shankalla December 10, 2013 at 12:39

 I confess I am now more confused than ever with the accounts of Sonko people prior to the fifteenth century. There were 28 kings named Sonko. According to one professor, the griots of the Sonko people sang two tunes composed of two different lyrics. There are both editions.

 Of these three lineages -- the Jammeh, Manneh, and Sonko -- the first two have traditions of origin typical of most others in the region. Members of the Jammeh lineage look to a figure named Sora Musa -- supposedly a ruler of the Mandinka people and a famous Muslim pilgrim, who yielded political leadership to Mali's founder, Sundiata, and became one of his leading military officers -- as their ancestor who brought Mandinka west to become the first settlers in Niumi. Similarly, the Manneh consider Tiramakan Traore, said to be another of Sundiata's military leaders, as their ancestor and leader of people out of Mali toward the west. Members of the Manneh lineage say their ancestors came to Niumi to help the Jammeh withstand outside aggression. In both traditions historical truth lies in the general connection of the line-ages in the far western area with their spiritual, and in some cases truly ancestral, homelands. For the Jammeh, primacy, and for the Manneh, military strength in defense of the state, justify the lineages' traditional positions as part of Niumi's ruling elite.

 Members of the third major lineage living in Niumi, the Sonko, recite a tradition of origin that does not fit the typical, mythical figure-Mandinka homeland model of the other western Mandinka lineages. This tradition smacks of illogic, in fact, for although the Sonko of Niumi speak Mandinka, live what is essentially the traditional Mandinka way of life, and for some centuries shared the Mandinka political institution of rulership (mansaya) with the two other Mandinka lineages in a Mandinka-style state (called a banko along the Gambia), they claim to be "pure Fulbe" and they trace their ancestry to Koli Tengela of the Fulbe state of Denya on the upper Senegal River and to a number of Koli's "brothers" whose names are the same as leading figures in Denya's early history. By itself, the tradition is as fascinating as it is potentially confusing.

 All of the Sonko in Niumi, their lineage griot, and tradi-tionalists and griots throughout the lower Gambia who have heard of Sonko origins from these people recite the story in similar fashion." The original Sonko, they say, was Koli Tengela, though some call him "Koli Sonko" or "Koli Bankere." According to this tradition, Koli left his homelands in Denya wearing a nine-colored, nine-cornered cotton hat and a distinctive pair of trousers. His brothers, Bubu, Pate, Yoro, and Labba Tengela, accompanied him to a nine-branched baobab tree in a region known in legend as "Bankere," (which in Mandinka means "by means of force") located in the northernmost reaches of Niumi. In the baobab lived a bat, who answered Koli's statement of "I have found my country" with the often heard, "I do not deny that, but you have found it with its owner." Beneath the tree were two pots, one with cooked food and one with water. Each contained just enough to satisfy the needs of every person in Koli's group. Koli and his brothers built a shelter under the "Bankere baobab." Beneath each branch they constructed a room; in each room they placed nine beds; and on each bed slept nine adults. It was thus that Koli and his followers settled in Bankere.

 One day a bird with an ear of millet in its mouth flew into the Bankere baobab where Koli was resting. Admiring the millet, Koli ordered his slaves to follow the bird to discover its origin. The bird took them to the farms of the Jammeh, at the time the sole provider of Niumi's rulers, in central Niumi. The Niumi ruler sent some of his own men to accompany Koli's slaves back to Bankere to greet Koli. When they returned they brought news of Koli's large number of followers. Feeling that such a body of people would be of great benefit to Niumi, the ruler invited Koli to bring his group to settle there. Koli agreed to do so. When the group arrived the Jammeh ruler asked them their patronymic and Koli replied, "Our name is Bah." "No," said the ruler, "you are always quarreling among your-selves; your name is Sonkalakore -- a group of quarrelsome people." This, traditions usually note incidentally, is how their surname happened to change from the Fulbe Bah to Sonko.

 At that time residents of Niumi were paying tribute to Salum. Nothing the Jammeh rulers could do would win their independence. The Niumi ruler explained to Koli the tributary conditions under which he would be living and Koli replied, "When you go to a country and find the people all hopping on one leg, you, too, must raise a leg. Whatever befalls you will befall us."

 For three years Niumi's residents continued to pay tribute to Salum. Then Koli convinced the Jammeh to refuse to pay, instructing them to tell "the Wolof" (as most informants refer to the people they were paying) that "only donkeys carry heavy loads; we are humans, not donkeys, and humans do not carry heavy loads."

 Koli agreed to support the Jammeh refusal to pay if the Sonko could "wear the hat that the Jammeh take off," or, in other words, share political authority (mansaya) in Niumi with the Jammeh. When Salum's messenger came to Niumi to collect the annual tribute payment, the Jammeh gave him the pre-arranged message. His empty-handed return to Salum brought a second and then a third messenger with the same request. The second messenger returned with the same message as the first, but the third was lucky to return at all, Koli having greeted him with his sword. Next time the Salum cavalry came.

 The subsequent Salum-Niumi war, as Sonko traditions continue, was fought in two stages. In the first, Koli told mem-bers of other lineages in Niumi's fighting force, particularly the Jammeh and Manneh, to leave the field to the Sonko. This they did, and the Sonko warriors drove the invaders across the swamp at the northern edge of Niumi. The Sonko returned home, but Salum's cavalry returned, too. This time the Jammeh and Manneh joined the Sonko to repel them for good.

 Three separate extended families of Sonko then settled permanently in the villages of Berending, Essau, and Jiffet in Niumi. The family in the last village, however, abandoned it and split in two soon after settling down, one branch moving to Essau to become a second "'royal family" from that village and the other moving to the village of Sika in the remote southeast corner of Niumi. The Sonko in Berending and Essau then awaited their turns at mansaya.

 But when the first Sonko, Demba Koto ("Old Demba") became ruler, there were repercussions, for he ruled for 115 years and thereby prevented several generations of Jammeh and Manneh from ruling. Led by a Manneh, the frustrated members of these two lineages conspired and poisoned Demba Koto. Informed by a Fulbe slave of the circumstances surrounding his father's death, Dijang Sonko vowed vengeance against the Manneh and fought them until the valley running through western Niumi ran red with their blood. Sonko warriors drove the Jammeh and Manneh clear across Niumi to the state's southeastern corner and were poised to drive them from the region when an old woman came to Dijang and counseled restraint, advising them to "have peace now," for "if you kill everyone you will have to work yourself. The head that rests in the shade is supported by those that are under the sun. If you kill them all off, no head will sit in the shade."

 Reluctantly, Dijang agreed, but he still insisted on exiling most of the dangerous Manneh lineage members, allowing only the Manneh extended families in two villages to remain in Niumi and share the rule. Thereafter, the traditions conclude, the three lineages co-existed peacefully, sharing rulership in a fixed, rotational pattern that all honored religiously until the British usurped the authority of the last mansa and made him a government-backed seyfu (chief) instead.

 In 1969 S.M. Cissoko spent several weeks traveling through a large part of the lower Senegambia, recording oral traditions from various Mandinka lineages. He then collaborated with Sambou Kaoussa to translate, edit, annotate, and publish these traditions in Recueils des tra-ditions orales des Mandingues de Gambie et de Casamance. To obtain traditions of the Sonko lineage of Niumi, Cissoko inter-viewed "des princes du clan Sonko," Boubakar Sonko and his brother, Sekou Sonko, both of Essau. They provided him with "la version officielle," which he published, and which was in fact the basic Koli Tengela legend. In the published version Cissoko's own annotations lend credence to the tradition. Following a passage stating that "Koli Sonko," a Fulbe, came from Denya and settled in Sadialo and then Bankere.

 Later still a lineage called Sonko, which now claims to have Fula as well as Mandingo origins, migrated from the east and settled near the border of Salum in a town called Bankiri. In Mandinka, bankiri means "by force," and the Sonko were known as great fighters. They were employed at first as agents for the Bur Salum, whose residence was at Kahone, and collected tribute, a tax on all agri-cultural products, from the Serer and Wolof communities around them. Eventually they fell out with the Wolof rulers and moved south to the banks of the Gambia, where the Mane and the Jame still sought a means to throw off Wolof rule. The Sonkos were promised a share in the land and the kingship in Niumi if they could end the tribute payments. When they succeeded in doing so, however, the earlier settlers are said to have tried to go back on their bargain, and a battle followed at which the Jame and Mane were defeated. The Sonko lineage settled at Berending, later at Essau and Jiffet as well. The peace made between the three families at that time is said to have lasted ever since.

 Thus, over much of the last century, the tradition of origin of one Gambian Mandinka lineage went through a discern-ible process of change. Though for want of evidence the exact timing and specific details of the change remain vague, the general process, which took place over quite a few decades, is much more clear. Once persons in the Sonko lineage began accepting the new tradition of origin as their own, which they did most probably to justify historically the lineage's new monopoly of political authority in Niumi, the process was left for others to complete. An outside source, in this case, a British administrator intent upon finding and making known the "official" tradition of origin of the Sonko, lent authority to the legend and, simultaneously, griots and other traditionalists in the region added the legend to their repertoires. Finally, students of the Mandinka in the Gambia helped entrench the tradition in Senegambian oral literature by including it in their published works. Indeed, once adopted by the lineage, the tradition's ultimate acceptance was perhaps inevitable, with but the time required for each step in the process remaining a matter of variance. But inevitable or not, the result of this process has been the exclusion of the old, perhaps original legend, and the inclusion of the new legend, in the living and changing body of western Mandinka oral traditions.

 The story of Sonko origins that follows is a composite account from the following oral narratives: Unus Jata, Berending, Lower Niumi District, The Gambia; Alhaji Omar Sonko, Kanuma, Lower Niumi District, The Gambia; Ibrahima Njie, Berending, Lower Niumi District, The Gambia; Landing Nima Sonko, Berending, Lower Niumi District, The Gambia; and Alhaji Maranta Sonko, Essau, Lower Niumi District, The Gambia. These informants were interviewed by the author between September 1974 and April 1975. Also adding to the story was information provided by Boubakar Sonko and Seku Sonko of Essau, and by Bakary Sonko of Berending, each interviewed in February 1969 by S.M. Cissoko, and by the late Bamba Suso, probably the most noted Gambian griot of his day, in an interview taped by Radio Gambia in 1973. A copy of this last recording is available in the Gambia Cultural Archives, Banjul.

 Bah, or Ba, is the patronymic of one of the most prominent Fulbe lineages living near the Gambia River. Members of this lineage trace their ancestry to Denya and Koli Tengela, whom they often call Koli Tengela Bah. The Bah claim no relationship to the Sonko. See Ba Tamsir Ousmane, "Essai historique sur le Rip (Senegal)," Bulletin de l'Institut Fran-ais d'Afrique Noire, Series B, 19(1957), pp. 565-66.

 A legend of Amari Sonko is also recited in the more central Mandinka regions. One such is recorded in Maurice Delafosse, Haut-Snengal-Niger, (reprint of 1912 edition, 3 vols.: Paris, 1972), 2:p. 183.

 Source: Wright, Donald R., (1978) Koli Tengela in Sonko Traditions of Origin: An Example of the Process of Change in Mandinka Oral Tradition. History in Africa, Vol. 5 (1978), African Studies Association: pp. 257-271.

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Sankaran of Guinea and India - What's the Authentic History of the People?

 I need to be enlightened. I'm researching Sancho family history. I'm of the opinion Sancho is the anglicized form of Sanko, Sankoh, Sankara, Sankaran, Kasanko, Kosonko, Sonko, Sankofa, Sankare and Sancha and so on. I am saying I subscribe to the thinking those names are variants of the name of the same people. In India, there are numerous examples of exact and similar names of peoples of Africa and India. Sankara and Sankaran are perfect examples. Obviously, those two eastern centered peoples have experienced a common history at some point predating the Islamic conquests of both geographies. It's clear the Dravidian and Tamil peoples of India are Africans. It's also clear the Naga people of India originated in the Nile River valley. In fact Sanskrit narratives label the Nile River the Cali River. Kali peoples are as deeply melanated as Africans. 

 I'm soliciting your advice on sources of information on the Sankaran people. I'm referring to those of Guinea including Sangaran Madiba Konte, king of Sankaran and his relatives. I'm with Conteh, Conde, Konde, and Konteh being of the people of Soumaoro Kante. I'm informed they are the Blacksmith class of Mande people. These seem to be interrelated peoples predating the thirteenth century. Who do you recommend I consult immediately?

Rayon Griffith, selectors must aim to nurture guyanese for selection in West Indies teams.

Rayon Griffith and the other selectors must omitt Barnwell, Beaton, Chanderpaul, Foo, Griffith, Johnson, Joseph, and Lewis, from the Guyana squad for the Regional Super50 February 2-27, 2020 in Antigua and Barbuda.

 The window of opportunity for Barnwell, Beaton, Chanderpaul, Foo, Griffith, Johnson, Joseph, and Lewis to be considered for selection in West Indies teams is firmly closed. .

 Barnwell, Beaton, Chanderpaul, Foo, Griffith, Johnson, Joseph, and Lewis had their auditions and cups of coffee. 

Therefore, selection of Barnwell, Beaton, Chanderpaul, Foo, Griffith, Johnson, Joseph, and Lewis in Guyana teams are exhibitions of no vision, and negative vibrations. Obviously, the selectors must remove those road blocks. The selectors must send positive energy and frequencies to young current and future Guyanese cricketers. Perez, Anderson, Nedd, Hemraj, Bramble, Motie, Rutherford, Kevin Sinclair, Junior Sinclair, Smith, Joshua Jones, Anthony Adams, Ricardo Adams, Sampson, Savory, Kelvin Omroa, Alimohamed, and Pestano must be given every opportunity to develop and to showcase their skillset for consideration to included in West Indies teams beginning with Pakistan tour of West Indies in July 2021. 

Finally, the absence of numerous internationals, Permaul, probably will be another cup of coffee in Bangladesh, in February 2021. Shepherd is the other "Show Guyanese" on that tour. 

The reality is clear. Only two Guyanese numbered among twenty seven West Indians in two fifteen man squads chosen by West Indies selectors, scheduled to tour Bangladesh, January 10- February 15, 2021. The evidence is clear, from Kanhai, Butcher, Solomon, Gibbs, and Madray in the West Indies tour of India and Pakistan in 1958 to Fredericks, Kallicharran, Lloyd and Croft in Spring 1977, with the highest point being Kanhai, Butcher, Fredericks, Lloyd, Gibbs, and Camacho in Australia during Winter 1968-69 to this pathetic number representing Guyana in 2021. The Guyanese selectors have not demonstrated the vision necessary for nurturing Guyanese cricketers to occupy several places in West Indies teams. 

This Mande would prefer Guyana nurture 17-22 years old cricketers. Kanhai was about 21 years old; Butcher was about 22 old; Lloyd was around 20 years old; Fredericks was some 21 years old; and Gibbs was about 20 years old; when they made their debuts for British Guiana. 

Kallicharran was about 18 years old; and Croft was about 20 years old; when they made their debuts for Guyana in 1967 and 1972, respectively, This Mande refuse to conclude the selectors 1954-1972 could identify future dominant internationals and the recent past and current selectors are incapable of foresight necessary to return West Indies cricket to the pinnacle of world cricket. If Guyana chose youth development and fail to any regional competition but have four to six members regularly making dominant performances contributing to winning West Indies cricket teams, triumphing over the cricketing world, 2022-2023 and beyond, the selectors would done an awesome job. 

The window of opportunity for Bramble, Hemraj, Motie and Pestano to be included in West Indies teams is closing. Bramble, Hemraj, Motie and Pestano need to make their cases for selection against Pakistan in July 2021 in this ODI competition. 

The squad ought to be from and/,or similarly young cricketers; Perez, Anderson, Nedd, Hemraj, Bramble, Motie, Rutherford, Kevin Sinclair, Junior Sinclair, Smith, Joshua Jones, Anthony Adams, Ricardo Adams, Sampson, Savory, Kelvin Omroa, Alimohamed, and Pestano. Hemraj is younger than Bramble. Therefore, he should be groomed as the captain, Hemraj is likely to represent Guyana a few more years than Bramble. Of course, this choice is conditional. Hemraj and Pestano are said to have health concerns. Hetmyer and Paul refused to tour Bangladesh. Therefore, they should not be considered for selection until the touring teams return and the members are available to the respective franchises. Love for Hetmyer to begin producing consistently. This Mande root for Hetmyer to be in the same pew with Headley, Worrell, Weekes, Walcott, Sobers, Kanhai, Lloyd, Fredericks, Kallicharran, Rowe, Richards and Lara. This Mande also root for Hetmyer to be the next long-term captain of winning West Indies cricket. Therefore, if Hetmyer is available, when the squads return from Bangladesh, he must be the Guyana captain.