trans atlantic

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“When you hear whites say:get over it,’ ‘slavery was a long time ago,’ ‘my family didn’t own slaves, ‘the Jews owned the slave ships,’ ‘your own kind sold you into slavery,’ and other sentiments like these, know these are the most common excuses these devils will use in attempts to not accept responsibility for and make restitution for their kind’s generational race crimes. Know today that these are unacceptable racist statements reparations offenders use in support of their kind’s historical racial terrorism.”

“Whites who make statements like these are just as racially terroristic as the whites who dehumanized and terrorized our ancestors during the slave trade and even in this - the post Trans Atlantic slave trade era. Most often, these are the kinds of whites you will have to defend yourself against in a reparations protest.”

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Lukumi: a religion, a people, and a language.

One of the distinguishing features of Lukumi as an Afro-Diasporic religious community has been the retention of archaic forms of the Yoruba language in Cuba. The language is a liturgical language now - used in our songs, prayers, and by elegun (priests mounted in possession) rather than conversationally.

Part of the horrors of the trans-Atlantic slave trade was the stripping of individual and cultural identities from enslaved Africans, and this was achieved in many places in the New World through banning and otherwise brutally discouraging the use of West and Central African languages. Lukumi, as a language, managed to be preserved by enslaved peoples who made creative use of the imposed Catholic system of cabildos de nacion - mutual aid societies under the patronage of Catholic saints. The cabildos allowed enslaved people and free people of colour to gather and perform seemingly Catholic worship “in the manner of their nation” - in other words, using the language and drumming styles particular to their ethnic group. The system of cabildos gave space for both enslaved and free people of colour to preserve a variety of West and Central African religions in 19th Century Cuba, including Arara, Abakua, and Palo. However, it was also allowed to flourish because the whites believed that keeping people of African descent separated by nation (nacion) would prevent them from organizing en masse as in the case of Haiti, which was a constant source of white anxiety during the 19th Century.

Though the language never stopped being used, fluency in Lukumi faded somewhat in the early 20th Century, which the old people often say was due to a lack of proper training. When Lukumi arrived in New York City in the late 1950s, African Americans entered the religion looking for a spiritual component to the growing Black Liberation movement. In particular, we credit Sunta Serrano Osa Unko (iba’e) for opening her ilé to African Americans. Early African American converts were most interested in emphasizing the Yoruba roots of the religion, and rejecting Catholicism, and part of how they did this was to focus on the Lukumi language. Thanks to their efforts to write down and translate back into Yoruba the Lukumi songs and prayers, the language was revitalized. Examples of this can be seen in the books of Baba John Mason, particularly Orin Orisha: Songs for Selected Heads.

Though some songs and prayers are not translatable to modern Yoruba - either due to being archaic regional dialects or due to the many subtle borrowings from other African languages spoken in Cuba (particularly Arara and Palo’s unique Bantu-Spanish bozale) - the Lukumi language continues to flourish today.

In the span of 93 days, Chris Bertish crossed more than 4,050 nautical miles of Atlantic Ocean — and he conquered this lonely crossing standing up. When the South African surfer entered English Harbour on the island of Antigua on Thursday, he was riding the same massive stand-up paddleboard that bore him from Morocco’s Agadir Marina roughly three months ago.

Still, if Bertish’s equipment wasn’t much different from when he started, his place in the record books now certainly is: On Thursday, Bertish became the first person in history to make a solo trans-Atlantic journey on a stand-up paddleboard.

In An International First, Surfer Conquers The Atlantic Alone On A Paddleboard

Image: Courtesy of Brian Overfelt for The SUP Crossing

Global Slavery & the Diasopa: The delusion of cultural supremacy; different Boats same Destiny

The reason why we neglect talking about Afro-Latinos, some Afro-Arabs who were enslaved and brought to the Middle East, like East Africans, as a whole, is because Black Latinos/Afro-Caribbeans/etc. have a culture that’s been exotified in media whereas Black America’s culture has been made to seem as though it’s insignificant or not really a culture, yet when Black people from all over the world come to America, generationally, they assimilate to Black American culture and their kids grow up with an American experience that’s quite different than being born and raised in an environment that’s usually unstable and less “liberal” than America.

Although it has been estimated that there were more enslaved Africans taken to the South America than to the United States (approximately 500,000 Africans were shipped to North America out of 10-12 million Africans) during the Trans Atlantic Slave Trade, the focus is often on Black America because there needs to be a scapegoat, someone else’s culture and history needs to be mitigated. I see it all the time on Twitter where Afro-Caribbeans and people born of continental African parents seek to mock Black Americans culturally (and even demean those who seek to connect to their African roots) yet reap the benefits of the work and progress Black Americans have made in this country. Mocking, yet utilizing and benefiting off of aspects of Black American culture in the same breath. Which one is it? It cannot be both.

“Our English language is a big part of it. It’s a carrier of freedom. Wherever the English language has gone, globally, freedom went with it,” Rep. Steve King said on CNN on Monday

The idea that freedom accompanies English everywhere is demonstrably false, as former subjects of the British Empire can attest. In fact, a bulk of modern history was shaped by the cultural and military violence and slavery that followed the English language as it traversed the globe — from brutal British colonial rule in Africa and Asia, to the trans-Atlantic slave trade, to slavery in the U.S. and the massacre and forced assimilation of Native Americans.

— Zak Cheney Rice, Steve King is having a hard time pretending he’s not a white supremacist

Dorothy Dandridge as Aiché in Tamango (1958).

During cinema’s earliest years, most films that dealt with or depicted American slavery did so mainly through the eyes of white characters. Not only was Tamango one of the first films to depict the horrors of slavery and the Trans-Atlantic Slave Trade through (some of) its black characters’ point-of-view, but it was also one of the first films to reenact a slave ship revolt–if not the first film to do so. The revolt was led by the title character, Tamango (played by Alex Cressan).

Tamango was shot and released in France and other parts of Europe, but was initially banned in French colonies and the United States due to the depiction of an interracial “romance” between Aiché (Dandridge) and her owner, the slave ship’s captain (played by Curd Jürgens).

Empress of Britain under construction


The RMS Empress of Britain was an ocean liner built between 1928 and 1931 by John Brown shipyard in Glasgow and owned by Canadian Pacific Steamship Company, providing trans-Atlantic passenger service between Canada and Europe from 1931 until 1939.

She was torpedoed on 28 October 1940 by U-32 and sank. She was the largest liner lost during the Second World War and the largest ship sunk by a U-boat.

In 1895, Nikola Tesla began to notice a peculiar phenomena with electrical transformer systems when he added an extra or third coil. This would generate a very large non-linear amplification of electrical pressure over a modest linear amplification as seen with traditional transformers. He studied this phenomena in his Manhattan laboratory over the coming years, until he felt he needed to deploy this system to a larger testing ground. In Colorado Springs 1899, Tesla performed a series of experiments over nine months that led to his discoveries around a new kind of electrical transformer system that he called his Magnifying Transmitter. He soon received a patent for it thereafter (Patent #1,119,732) as well as several supportive auxiliary patents.

This system was capable of generating massive amounts of electrical pressure that would create electrical ripples along the surface of the earth. In a vibrational process known as constructive interference, Tesla was able to generate more wireless power received than transferred by creating a resonant boundary condition between the earth-atmosphere interface with the use of high frequency electrostatic shock waves. This is by no means electromagnetic radiation such as with visible light, cosmic rays, and radio waves. This was nothing like a radio antenna as many experts have proclaimed it is. Tesla’s goal was actually to minimize the electromagnetic radiation from the system as much as possible by containing it in a localized standing wave, the opposite notion of traditional radio antennas. This standing wave instead acts as a wave pump that generates surface waves. A simple analogy is a hand repetitively tapping the surface of the water in a bowl that is perfectly in time with the return wave of surface ripple.

Tesla measured these electrical ripples traveling around the entire circumference of the earth moving faster than the speed of light, specifically two times pi the speed of light (1.57c). When the linear velocity of the shock wave is the same as the angular velocity of the wave’s medium, and the wave and particle (the medium) are directly in phase with each other, the necessary conditions to create constructive interference with Tesla’s Magnifying Transmitter are possible.

In 1901, Nikola Tesla began the construction of Wardenclyff Tower on Long Island, New York. Tesla originally pitched the project to financier JP Morgan as a trans-Atlantic wireless communications platform. This system could not only transfer information faster than Marconi’s radio antennas, but energy as well, unbeknownst in detail to Morgan. When Tesla ran out of money for the project, Tesla revealed his true intent to Morgan of his visionary dream with the system involving the wireless transfer of energy. Not only did Morgan not give Tesla anymore money and withdraw entirely from the project, he supposedly managed to blacklist Tesla from the financial industry at large. JP Morgan had a major stake in the copper industry which was booming in demand due to electrical power distribution. The tower was eventually demolished in 1917 to pay a portion of Tesla’s debts.

Since then, his work has been buried continuously by corporate and political interests as other up and coming inventors rediscover Tesla’s principles and apply them to technology. History is continually repeating itself, and it takes only an open mind set of a free thinking intellectual to see the patterns.

Elon Musk’s company may honor the name, but they do not truly honor Tesla’s legacy. For there is great irony in Musk declaring that his role model is Thomas Edison.

Let us honor our history.
Let us honor our true visionaries.
Let us honor what solutions are available right now.
The clock is ticking.

For this is not an issue of science.
This is an issue of Man.

#FreeEnergyTruth

theloveofyou  asked:

Is this not all the same if a black african girl were to be dating someone from the Middle East? It's all the same stuff, isn't it?

I think this is a really interesting question actually, because it implicitly tries to compare and contrast the effects of the Arab slave trade with the trans-Atlantic slave trade. Are the power dynamics of a black African woman dating an Arab guy in the Middle East similar to that of a white guy in the US or Europe dating a black woman from their country?

(Image description: Egyptian slavemaster and Waswahili slave)

What we do know is that the Arab slave trade predated the European trans-Atlantic slave trade by several hundred years. We also know that there is a very long history of a complete denigration and dehumanization of black people in Arab countries. In Islam, it was illegal to enslave a member of faith. But black skin was so associated with slavery in the Arab world that these rules were regularly bypassed to enslave Muslim Africans anyway. Also, most of those enslaved were African women who were sold into sex slavery for Arab men.

The poetry and writings of Antarah ibn Shaddah, a black pre-Islamic folk hero confirm that antiblackness in some form or other in the Arab world is entrenched and goes back far more than a millenium. Born in 525 AD to a noble Arab tribesman and an Ethiopian slave woman, Antarah was subjected to regular humiliation, including the betrayal of his father who denied his paternity and considered him to be another slave living in his household. It was only much later in his adult life that his father acknowledged his paternity and liberated him from slavery. And the legacy of this dehumanizing antiblackness continues to this day in the Arab world. More than 200,000 South Sudanese were enslaved during the Second Sudanese war alone. 150,000 Ethiopians were just deported on a whim by the Saudi Arabian government. And black Africans are regularly subjected to dehumanizing treatment and brutality across the Arab world

(Image description: Arab captors with black Zanzibar workers)

In all it is estimated that at least 8 million Africans were subjected to the Arab slave trade. Other estimates range north of 20 million. These numbers are comparable to those of the trans-Atlantic slave trade depending on the scholars you read. There are large black communities in the Arab world today as a legacy of this slave trade and recent migration. Numbers of descendants from original slaves were limited by an incredibly high death rate and the fact that black African male slaves were regularly castrated and made into eunuchs for their Arab masters. Black people in the Arab world include former Egyptian president Anwar Sadat, who was of Egyptian and Sudanese Nubian ancestry

(Image description: Portrait of Egyptian president Anwar Sadat)

Sadat was regularly ridiculed as being “Nasser’s black poodle” and people insisted that he “did not look Egyptian enough.” All despite the fact that Arabs didn’t colonize Egypt until the 600s AD and so could be identity checked themselves by black Egyptians. 

If you would like to see more examples of the rampant antiblackness in the Arab world, see these tweets.

Within the Arab world today Arab supremacy is a basic fact of life with incredibly dehumanizing effects on black Africans and indigenous Amazigh peoples in particular. And especially when we consider the fact that the Arab slave trade targeted black African women especially for sex slavery, the parallels in the power dynamics between a black woman and white man in the West and a black African woman and an Arab man within the Arab world today are likely a lot more similar than one might realize at first glance.

Letter to the Ankhs, Hoteps & Fake Deeps

Dear Ankhs, Hoteps & Fake Deeps,
Alkebulan is not the original true name of Africa. The name Africa was not given by the enemy to make us forget or destroy our history.
You should also know that Egypt is not the only country in Africa and with that being said, Africa is neither one country or one nation. Africa is a continent with 54 beautiful countries with over 2000+ languages, over 3000+ tribes and a huge amount of different cultures. Please respect the diversity of this vast continent. Also keep in mind that Egypt was not the only place in Africa where advanced ancient civilizations once existed or where Kings and Queens ruled. There is therefor no need to always and only mention or uplift Egypt because as you know or may not know, majority of the victims of the trans-atlantic slave trade came from the west & central parts of Africa so basically you’re most likely a descendant of African people who came from those areas.
Please do not spread false information about Africas history or cultures just because it screams pro-black and when you are called out for spreading misinformation on social media, do not block, delete comments. There is also no need to be rude. Just read your history correctly and always have sources to back up your facts to avoid such things.

Do not post pictures with captions like “A Black Queen should…” It is not your position to demand, command or advice women on how they should act. Your point of view or standards does not equal everybody elses.
Also, most of us black women are not like the women in the pictures you constantly post or repost. We are not all half naked, walking oil lamps with a tight curved body with gold painted on our butts and titties.
Please understand that the black female body is not yours to use for your sexist captions, memes, quotes, and misogynic thoughts and behaviour that you hide behind your so-called consciousness.

Homosexuality was not introduced to black people by the white man nor was it introduced to black people to whipe out the entire ‘race’. Babies are still being born within the black community so do not panic because maybe the only reason you did not realize that the black LGBT community is big might because you were not bothered to care that much before you became “woke”.

Respect other indigenous beings and their history, land and cultures! Just because the first of the human mankind appeared and came out of Africa does not mean that we are entitled to claim other groups, appropriate cultures and remake their history.

Every so-called unconscious black person are not coons, whitewashed, Uncle Toms, Massa’s puppet, house negroes or negropeans. The reason you call yourself woke is because you too were once at sleep, remember that.
So instead of spending your days online on social media bashing and insulting other black people for not being down with revolution or not being woke, try instead to understand what lies behind it.

Last but not least, demanding people to unite and build when you are most likely not doing the same is very hypocritical.

-Sincerely, tired black woman from the African continent.

jealousy-(james march x reader)

notes: -god i feel so awful that this took so long, i’ve finally finished the entire series (minus roanoke, awaiting that to come to netflix) and i’ve been studying for all of my finals and such, so it’s my apologies. i’ve got loads of time as i’m on christmas break, so send all of the requests in.
pairing: james march x reader
warnings: fighting, mentions of nsfw activities
words: 623
request: “ James March fan fiction please! Where the reader & James are a couple. It’s 2016 & he’s her ghost boyfriend. And things happen like small fights, his dominance, him getting jealous, sex, etc etc (:”

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skywalker-anakin  asked:

Hey so I love your art and I had a question about the "you could love them" Narumitsu comic: like, what does it mean? Is it the process of realising he loves him? Or is it a sorta but not really shippy comic? I'm just curious what it's about :)

oOO sure thing!! it’s def a shippy comic but more in a bittersweet vein of ‘this is what we could have but not what actually currently exists’ 

my get-together hc for p/e is anything post-DD because that’s when they actually fit together imho, edgeworth is chief prosecutor and permanently stationed back home again and phoenix has a daughter and talent agency and his badge back and there’s more stability and maturity on both sides, so the possibility for a serious relationship is now actually viable 

and it sort of just.. really hurts me because they could have had something in trilogy (post-JFA when they both start seeing each other as equals, tfw both of em having big dramatic moments of ‘I trust [him]’ and a really big stepping stone for their relationship overall) if they’d let themselves? but they don’t lmao so they have to wait until mid-30s for anything explicitly romantic between them to happen and be mutually recognized and just mmghHGDHG

so the comic isn’t quite the process of realization in the blatant ‘o fuck I like him’ kinda way per se (tho I do also hc pin-drop moments for them set in trilogy too, mid-JFA for phoenix and post-turnabout-goodbyes-but-doesn’t-actually-allow-himself-to-acknowledge-it-until-phoenix-falls-off-a-goddamn-bridge for edgeworth), but more of something in the back of their minds that something definitely exists between them but neither of them are acting on it

like they know something could maybe happen, but it’s just. not. relationships don’t happen at a distance and there are so many almosts between them in trilogy, but the //distance ((both physical and emotional)) in trilogy and AJ is just too much to make anything work (tho AJ is when they start getting closer and existing as just friends and people outside of work and hectic murder trials and kidnappings and the sort, so the gap is already starting to close there but . well. kristoph and disbarment and still an ocean between them most of the time sO)

one of my fave things is going through the tags and seeing people trying to figure out whose POV it’s from or if there’s a switch or anything like that because I didn’t intend for anything like that when I was sketching, it just kinda happened that way? the only one I can say for sure /was intentional was the last panel being from edgeworth’s pov, his completely impulsive decision to hire a private jet at god know’s what hour because of a phone call from larRY BUTZ, CLEARLY THE MOST CREDIBLE SOURCE FOR INFORMATION, when he’s normally such a rational person ((and then his risking both his and phoenix’s careers by defending iris in his place djfhd)) is when I hc he finally acknowledges that yyyeaaaaahhhhh this isn’t how he’d act towards anyone else and the reason behind Why that is kinda terrifies him (and there’s a lot of time to think on a trans-atlantic flight)

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@hojisitas​:

[1: Mostly repeating myself, but we need to stop using the term ‘Afroindigeneity’ to center Amerindigeneity at the expense of American Black cultures.]

[2: In what ways are we rethinking, reexpanding categories, finding ways to embrace the trans-Atlantic African diaspora whose cultures developed/formed here?]

[3: Are we willing to imagine mutual futures & acknowledge Black humanity? If to love Black peoples is a radical act, what’s it look like? #DecolonialLove]

[4: What if we affirmed the Indigeneity of Black folks did not end with the Middle Passage? What if we considered their histories with these lands valid?]

[5: How do we take on the hard task of acknowledging that a narrow categorization of 'Native’ leaves Black folks in placelessness? #DecolonialLove]

[6: How do we take on the hard task of acknowledging that a narrow categorization of 'Native’ leaves Black folks as Other/foreign? #DecolonialLove]

[7: How do we take on the hard task of acknowledging the narrow category of 'Native’ constrains & frames anti-Black thought in NDN communities?]

[8: What if we considered more than Black NDNs as 'Native’? #DecolonialLove]

[9: I’m not asking that 'Native’ or Indigeneity be redefined; only that we realize the ways we’re implicated in denying Black folks a place w/in it.]

[10: 'Afroindigeneity’ as material & non-material: retentions that stretch back to those lands, but also situated here in innovation, adaptation.]