C: Do Black women care about the deaths of Black women? I’m asking this simply because Trayvon, Michael, Tamir and other Black males get more love from Black women than Rekia, Tanesha and Aiyanna. At least that’s what I’ve seen. Tell me I’m dead ass wrong. Tell me that we care about each other. Please, tell me that we are as outraged about the dismissal of charges for the killer of Rekia Boyd as we are for the killer of Trayvon. We love our Black women and girls,right?

To my fellow revolutionaries,

activist, humanitarians, world changers, friends, humans.

I ask you to keep the country of Guatemala in your thoughts today, in about an hour and a half there’s going to be a protest around our country.

There’s no medicine in our hospitals. Education is low. The locations where people get educated is disgusting. People aren’t getting paid what they deserve. Public transportation is horrible because of the constant fear of being assaulted. People can’t walk the streets comfortably without thinking about the fact that their life can be taken away at any given moment. The LGBTQA community is discriminated against for not being “normal.

So many other things is wrong here, that today the community that is Guatemala is going to put a stop to it.

It’s going to be one of the biggest protest this country has seen, all because of the youth. I never thought I would have been part of this, but injustice makes me sick, no more scrolling and reading about these events, today is our day Guatemala. Just like with other countries who have stood up to their government, we aren’t scared to do that anymore.

So please tumblr community, support Guatemala with our #MarchaPacifica and help this get out. We will not be silent anymore.

¡Un pueblo unido, jamás será vencido!

Caught in the gears of an intelligence machine running wild

Benamar Benatta is a forgotten man. For five years the Algerian refugee claimant was trapped in a legal black hole after Canadian immigration officials secretly delivered him to their U.S. counterparts as a “person of interest” one day after the 9/11 attacks.

Few cared or paid much attention to the fact that Benatta had become what George Orwell called an “unperson” — disappeared, held in custody by state officials even after he was cleared of any connection to terrorism.

What happened to Benatta is a cautionary tale about the lasting human consequences that follow when jittery government agents, armed with sweeping powers granted by myopic politicians, abandon the rule of law in the name of ‘national security’. His story should be required reading for the architects and supporters of Bill C-51, Prime Minister Stephen Harper’s profoundly flawed and dangerous anti-terror legislation.

Continue Reading.

anonymous asked:

Getting offended by every little thing must get so exhausting for you

nah man I’m not offended or exhausted I’m just woke I love being aware of social injustices and raising awareness on these problems in order to create a more equal and accepting world for future generations to live in. anyway, message me again so I can block you


Lourdes Ashley Hunter is self-described black trans revolutionary, healer, orator, academic, and dismantler of oppressive systems. For over two decades she has championed grassroots efforts to improve the growth and development of trans and gender non-conforming people of color and their communities.  As the National Director for the Trans Women of Color Collective, she fights against the systems of oppression that deny trans and gender non-conforming people autonomy, healthcare, fair housing, equal opportunities to employment, and livable wages.

Trans Women of Color Collective or the TWOCC was founded in September 2013 by a group of trans women of color after attending a vigil held for Islan Nettels. The murder of Islan Nettles, a 21-year-old trans woman of color, has become one of the most notable examples of the atrocities perpetrated against trans women of color. These injustices continued however, when the vigil for Nettles was held without the inclusion of trans people of color. Such failures to respect and acknowledgement the experiences of trans people of color are shamefully common in the LGBTQ movement. In response to these frequent failures to uplift and empower trans women of color, Lourdes founded the Trans Women of Color Collective.

The focus of Ms. Hunter’s academic research provides an intersectional approach to activism though the intersections of racial and economic justice, policy, and legislative efforts, as well as the lived experiences of trans and gender non-conforming people of color. With a concentration in Race, Class, and Gender Studies, Lourdes earned her Bachelors degree in Social Theory, Structure and Change from SUNY: Empire State College. Lourdes went on to earn an Executive Master of Public Administration from Rutgers University. Her MPA focused on: Leadership and Diversity, Economic Issues in Public Administration, Strategic Planning, Performance Measurement, Analytical Methods, Human Resources Administration, and Administrative Ethics.

In an interview with Huffington Post she described her entrance into the world of activism:

“As a poor, black, trans woman, I was born out of and into activism.” – Lourdes Ashley Hunter

Ofelia Alessandra Carlevari may come across as your average halfling teenager, but behind her Rumeskan Orthodox (think fantasy Catholic) schoolgirl facade resides her Asgardian heritage as the current incarnation of Hel, which grants her necromantic powers, the ability to communicate with spirits, and a bond with the legendary knife Famine and the legendary dish Hunger, which serve as both weapons and wise (albeit somewhat odd) companions, offering strategic advice and knowledge to the young and inexperienced heroine in her self-appointed war against crime, injustice and the untold monstrosities that perpetrate them, humanoid or otherwise.  

Ofelia loves adventure novels, loud music and her mama’s endless repertoire of pasta recipes. She plays defense in her school’s futbol team and dances like a dork when no one’s watching. 

I noticed that a lot of people want season 12 to suck but honestly I don’t. I’ve been with the show since it first started, 11 years following it, it would be an injustice to see the entire cast just given half assed endings. Derek deserved more, and I hope the rest of the cast will get what they deserve if season 12 is their last.

“This crime was not a devious, diabolical attempt to start Armageddon spawned by the mind of a Super Villain, nor was it a statement about environmental injustices. It was nothing more than an ugly, needless, senseless crime which destroyed families, hurt communities, and took irreplaceable loved ones out of the lives of those who needed them. It is neither amazing or interesting.”- Susan Atkins talking about the Manson Family Murders

tbh mashima did a great injustice to geminis everywhere and if you see him FIGHT HIM for turning Gemini into some wooper. i’ll never forgive him cause  you got human based zodiacs that look fine as hell like libra, aeris, virgo, leo, pisces and her son (where the hell did he come from?? why is her son tanned??? did she fuck Scorpio) and Sagittarius. then you have other zodiacs who have more animal characteristics like Scorpio, cancer and Aquarius and then you have bitches like Capricorn and Taurus who are straight up animals but with human bodies


en-cryptid asked:

I've been trying to research the connection between Dionysus, magic, and bees -- do you have anywhere you might point me?

You’ve probably already seen me comment on some of this, but I’ll try my best.

Our connections between these three topics come from three places: Orphism (particularly the activities of Orphic Priests), Goetia, and Necromancy.

We might start off with Orphism: there are two details that Plato mentions in connection with Orphic priests:

“But the most astounding of all these arguments concerns what they have to say about the gods and virtue. They say that the gods, too, assign misfortune and a bad life to many good people, and the opposite fate to their opposites. Begging priests and prophets frequent the doors of the rich and persuade them that they possess a god-given power founded on sacrifices and incantations. If the rich person or any of his ancestors has committed an injustice, they can fix it with pleasant things and feasts. Moreover, if he wishes to injure some enemy, then, at little expense, he’ll be able to harm just and unjust alike, for by means of spells and enchantments they can persuade the gods to serve them. And they present a hubbub of books by Musaeus and Orpheus, offspring as they say of Selene and the Muses, according to which they arrange their rites, convincing not only individuals but also cities that liberation and purification from injustice is possible, both during life and after death, by means of sacrifices and enjoyable games to the deceased which free us from the evils of the beyond, whereas something horrible awaits those who have not celebrated sacrifices.”
- The Republic (2.364a – 365b. Italix mine.)

When we turn to Sarah Isles Johnston’s Restless Dead, we find a rather interesting comparison between the activities of the Goetes (sorcerers) and Orphic Mystery initiators:

“Before continuing, we need to consider some other ideas that cluster around goeteia. Tradition persistently connects it with two other things. The first is mystery initiations that aimed to guarantee a better afterlife. In the same breath as he calls them goetes , Diodorus Siculus, quoting the fourth-century B.C.E . historian Ephorus, tells us that the Dactyls were experts in “initiations and mysteries” (teletai, mysteria), that their student was Orpheus, and that Orpheus was the first to introduce those initiations and mysteries into Greece; Orpheus was himself called a goes and founder of orgiastic initiations by Diodorus’s younger contemporary, Strabo, as well as by Lucian. Of course, there are many earlier sources connecting Orpheus with mysteries as well, and Diodorus’s source for his information on the Dactyls is an Orphic poem that goes back at least to the early Hellenistic period. Even earlier, in Euripides’ Bacchae, Pentheus had called the disguised Dionysus — who had come to Thebes in order to introduce new mysteries — a “chanting" (epoidos) goes, and Plato, in his Republic, had connected the door-to-door marketing of curse tablets and “sendings” of ghosts with on-the-spot initiations into mysteries, implying that the same practitioners offered both services. To back up their claims, Plato continues, the practitioners produce books by Orpheus and Musaeus, the latter of whom, like Orpheus, was already famous by the fifth century as the founder of mysteries. Empedocles also combined a reputation for goeteia with that as a teacher of doctrines about the soul, its postmortem experiences, and what should be done to prepare it for the afterlife. Indeed, as Peter Kingsley has recently reminded us, Empedocles’ Sicilian brand of eschatology bears
strong resemblances to that attributed to Orpheus. Epimenides, who, as we shall see in chapter 7, had certain traits of the goes, was also credited with introducing mysteries to Athens. Epimenides may have been among those mystery initiators to whom Plato refers as “children of the Moon,” in fact, for he called himself this in a fragment of his poetry quoted by Aelian.

This combination of goeteia and eschatological mysteries makes sense: the expert who knows enough about how the afterlife works to invoke and control the souls of the dead should also know how to ensure that a soul would get a good deal once it was down there, and especially how to protect a soul against the sort of postmortem intrusion it would otherwise suffer at the hands of the goetes themselves. In particular, both undertakings would require the practitioner to have a special relationship with the gods of the Underworld, who could support his invocations by forcing souls to obey his call and support his initiations by promising his clients a better deal in the afterlife. An interesting confirmation of this idea is found in the two spells that we examined in chapter z that seem specifically to invoke souls described as ateleis or atelestoi — “uninitiated” — in the same way that other spells invoke the untimely dead, the violently dead, and the unburied: the practitioner knew that uninitiated souls would be easier to manipulate because, like these others, they were shut out of the best-protected parts of the Underworld. Such a practitioner needed to have good knowledge of Underworld geography, as well — the twists and turns and forking paths that would confuse the unprepared soul, such as Plato’s Phaedo describes, and the landmark trees and dangerous bodies of water to which the Bacchic gold tablets refer to. Here again we find the figure of the goes lurking in the background, for such an interest in Underworld details can be traced back to the Sicilian and south Italian milieu from which both Empedocles and many of the eschatological ideas associated with Orpheus emerged.

The man who could both invoke souls and guarantee their protection in the afterlife naturally would know how to keep dangerous souls at bay as well. […]”
(P. 105 - 107.)

So, how does this fall in line with the evidence we actually have? (Note: some of the next section of quotations were used in my post on Goetia at the Boukoleon, “Mournful Cries.” At the colony of Olbia, two ostraka with curse letters have been found. In Pharnabazos, the Diviner of Hermes: Two ostraka with curse letters from Olbia by Andrei Lebedev the author advances the following theory:

“I propose the following explanation of the interrelation between the two graffiti. Pharnabazos and Aristoteles were two wandering priests, diviners and magicians working at the agora region of Olbia. They practiced divination, black magic and, presumably, purifications and initiations into mysteries for a fee […]”

Earlier, Lebedev even suggested:

“Pharnabazos, then, seems to have been not only a diviner, but also a Bacchic priest, conceivably, an Orpheotelestes.”

And of course, we need not turn very far into magical literature to find spells similar to the curse letters that Pharnabazos - the possible Orphetelestai - and Aristoteles (the presumably Iranian style magician) threatened each other with:

“I call upon you who are in the empty air, you who are terrible, invisible, almighty, a god of gods, you who cause destruction and desolation, you who hate a stable / household, you who were driven out of Egypt and have roamed foreign lands, you who shatter everything and are not defeated. I call upon you, Typhon-Seth; I command your prophetic powers because I call upon your authoritative name to which you cannot refuse to listen, IO ERBETH IO PAKERBETH IO BOLCHOSĒTH IŌ PATATHNAX IŌ SŌRŌ IŌ NEBOUTOSOUALĒTH AKTIŌPHI ERESCHILGAL BEOUTOSOALĒTH ABERAMENTHŌOULERTHEXANAXETHRELUŌTHENEMAREBA AEMINA (the whole formula). Come to me and go strike down him, NN (or her, NN) with chills and fever.”
[From] PDM xiv. 675-94 [PGM XIVc. 15 – 27.] (Betz, P. 232.)

Perhaps more importantly Johnston also ties these activities together:

“A passage in Plato’s Republic mentions experts who travel from door to door offering to inscribe curse tablets (katadesmoi) and send ghosts against victims (epagogoi) for a fee, which, in concert with the passage from the Laws just mentioned, assures us that there was in fact a thriving business in manipulating the dead. The small lead dolls that accompanied some curse tablets deposited in late fifth-century Athens also point to a professional class of practitioners. Those making the dolls may have been “sadly innocent of skill in the plastic arts,” as David Jordan puts it, but the very production of anthropomorphic dolls in this medium, however lacking in finesse, is itself significant; it cannot have been easy. Some such dolls, moreover, have been found inside tiny “coffins” made of thin sheets of lead onto which curses were inscribed.”
- Restless Dead. (P. 119.)

The construction of these “dolls” follows the same lines as the construction of Kolossoi, Greek “poppets.” These could be used either to bind a spirit and “send” it to an enemy, or (in precisely the inverse case) to bind an enemy ghost sent by a rival sorcerer.

Granted, such Priests - and even the Goetes - did not just curse people. They offered socially beneficial services as well (like binding “sent” ghosts or purifying ancestral miasma), an act which is referenced in ancient texts:

“… prayers and sacrifices appease the souls, and the enchanting song of the magician is able to remove the daimones when they impede. Impeding daimones are revenging souls. This is why the magicians perform the sacrifice as if they were paying a penalty. On the offerings they pour water and milk, from which they make the libations, too. They sacrifice innumerable and many-knobbed cakes, because the souls, too, are innumerable.”
Derveni Papyrus (col. 6.1-11.)

And of course, all of this interacting with the dead (via curse tablets, initiatory purification from ancestral Miasma and the vengeful dead), leads us back to bees and ghosts, which existed on the same conceptual plane (see the Bees and Ghosts ask for more information):

“Ghosts are often black-winged in poetry. Metaphors for ghosts in this aspect were afforded by bats, birds, and bees. […]

The notion that the dead could resemble bees is probably found first in Aeschylus’s Psuchagogoi, where the ghosts Odysseus is to summon up are describe as a swarm (hesmos) of night-wanderers (nuktipoloi). It is certainly present in a Sophoclean fragment: “the swarm (smēnos) of the dead buzzes and comes up.” Virgil uses bees in a simile for souls, and Porphyry reports that the ancients called souls waiting to be reborn “bees.” As we have seen, the conceptualization of the ghost as a bee may underlie the tale of Periander and Melissa chapter 4). A scholiast to the Odyssey bids us imagine the ghosts that come up for blood as carrion-flies, although this does not really square with Homer’s explicit representation of the ghosts at that point. An important corollary of such representations was that the hosts of the dead were held to swarm in vast and dizzying numbers, and this idea is often directly expressed. Virgil compares the ghosts flooding towards Charon’s barge to the leaves of fall. Seneca contrives to combine the imagery of birds, bees, leaves, and breezes in his description of swarming souls.”
- Daniel Ogden, Greek and Roman Necromancy. (P. 222 - 224)

I hope this helps you with a few places to start looking?


In 2012, 22-year-old Rekia Boyd was shot in the back of the head by an off-duty police officer named Dante Servin. Despite having fired 5 shots at an unarmed group, Servin was charged with involuntary manslaughter; implying that he acted recklessly - “without regard for the risks”. On Monday, last week, Servin was cleared of all charges.

Today we disrupted ‪#‎PennRelays‬, one of the largest sports events in the world, because we believe the murders of black women and black girls at the hands of the police have too often gone unnoticed. As thousands of people gather for‪#‎FreddieGray‬ in Baltimore, MD today, we must also support and remember‪#‎RekiaBoyd‬ and the countless other black women and girls that have been killed by police brutality and for whom justice has not been served.

Please share and help spread the word about this injustice.

“First you appear here on Johto, then all of a sudden you get all attached to me for some reason and asks me to not let anyone take you away. Can you explain? What kind of injustice was I victim of? I don’t understand. Everything is confusing.”


“Are you just going to stay quiet? You promised me you’d tell the whole story.”

“Yeah… I guess I will have to, then.”

“He just tolerated your presence… Then everything went south that day.”

“Wait, what happened?”

((PART 1 OF 4))

  • People who just spent at least twenty minutes in an In-N-Out vehemently spewing injustice-fueled rage about the United States Postal Service to a very bemused-looking friend:Me. It was me. I did this.