Essential The Root Random Thoughts
- Thread starter Blackout
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Even back in the 1930s, white people are seen on camera not minding their business photostalking in a pic that has nothing to do with them.
1935:
2022
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1935:
2022
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MollyGalaga
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Crazy how some “mixed” race relations between families could only be seen recently in children that are generations removed.
Im talking somebody with a white mother and their great great grandchildren look like the ones with a white mother
Genetics
Im talking somebody with a white mother and their great great grandchildren look like the ones with a white mother
Genetics
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"Nothing is really free of cost, what one gains replaces what one gives up; to possess something, one must get rid of something else.
Harmony (ciLuba: cyakànyì) is maintained through sacrifice." --Clementine M. Faik-Nzuji on the Baluba initiatory system called cyakànyì < -akan- "to adjust or adjust oneself; to be or to put in order, to be in agreement or concord, to adapt, harmonize or harmonize oneself, to complete oneself."
Harmony (ciLuba: cyakànyì) is maintained through sacrifice." --Clementine M. Faik-Nzuji on the Baluba initiatory system called cyakànyì < -akan- "to adjust or adjust oneself; to be or to put in order, to be in agreement or concord, to adapt, harmonize or harmonize oneself, to complete oneself."
Gritsngravy
Superstar
What sacrifice must be made for black people to liberate ourselves
MollyGalaga
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See this is why I want to know more about the past.
A "black" man in Jim Crow era U.S in theory should not have been able to afford acres of land but there were multiple "black" men that did so & lived "off the land" successfully for generations.
A "black" man in Jim Crow era U.S in theory should not have been able to afford acres of land but there were multiple "black" men that did so & lived "off the land" successfully for generations.
The Egyptian temples.
"Because they saw links between cosmic phenomena and human experience, the Egyptians believed that their gods were not distant objects of worship but living beings who could be approached and prayed to." For this reason the Egyptians built sanctuaries and temples to their gods. These were considered places where the god could dwell (and dwelled elsewhere) usually in the form of a statue or other sacred image. The Egyptians saw no contradiction between such images and the cosmic scale of the gods themselves. Each image was seen as a means by which the god could interact with people, just as Shu was present in every human breath. The Egyptians considered these temples and their images sacred the same way they considered the homes of their high officials and the king’s palace. The temple of Luxor, for example, was known as the "southern neighborhoods" of the god Amon, his wife Mout, and their son Khonsu...
Similarly, the temples of the gods and goddesses were considered as their private property. Like the palace or the houses of high officials, they were only accessible to a limited number of foreigners, including Pharaoh and God’s own immediate servants: The Egyptian word for “priest,” ism-ntr, literally means “ servant of God " Priests treated the divine image as servants in the service of a master. In the temple ritual, organized several times a day, the priests would open the sanctuary, remove the statue, bathe it, anoint it with oils and clothe it in fine linen before relocating it in the sanctuary. A meal of real foods was then presented in the picture. At the end of the ritual, the priests closed the doors of the sanctuary and left, sweeping their footprints as they left. "
James p. Allen. Middle egyptian p68
"Because they saw links between cosmic phenomena and human experience, the Egyptians believed that their gods were not distant objects of worship but living beings who could be approached and prayed to." For this reason the Egyptians built sanctuaries and temples to their gods. These were considered places where the god could dwell (and dwelled elsewhere) usually in the form of a statue or other sacred image. The Egyptians saw no contradiction between such images and the cosmic scale of the gods themselves. Each image was seen as a means by which the god could interact with people, just as Shu was present in every human breath. The Egyptians considered these temples and their images sacred the same way they considered the homes of their high officials and the king’s palace. The temple of Luxor, for example, was known as the "southern neighborhoods" of the god Amon, his wife Mout, and their son Khonsu...
Similarly, the temples of the gods and goddesses were considered as their private property. Like the palace or the houses of high officials, they were only accessible to a limited number of foreigners, including Pharaoh and God’s own immediate servants: The Egyptian word for “priest,” ism-ntr, literally means “ servant of God " Priests treated the divine image as servants in the service of a master. In the temple ritual, organized several times a day, the priests would open the sanctuary, remove the statue, bathe it, anoint it with oils and clothe it in fine linen before relocating it in the sanctuary. A meal of real foods was then presented in the picture. At the end of the ritual, the priests closed the doors of the sanctuary and left, sweeping their footprints as they left. "
James p. Allen. Middle egyptian p68
<<The Egyptians considered Maat to be a force of nature—actually, the most fundamental of these forces. The hieroglyph used in the writing of the word probably reflects this view (bottom picture). It appears to represent a pedestal or base on which an object such as a throne or a statue can stand, and that is perhaps why it has come to be used as an ideogram for something basic or fundamental. Like other natural forces, the Maat was divine as well. As a goddess, Maat is normally represented in human form, identified (for unknown reasons) by the feather she always wears slid in her headband. From this association, the pen also became an ideogram for Maat..
Like the other forces of nature, Maat was established at creation when the Sun (Ra) rose in the world for the first time; for this reason, the Goddess is often called sat ra "the daughter of the Sun (Raa)". For the Egyptians, the existence of Maat himself assured that the world would continue to exist as it has since the dawn of time:
"Maat is efficient, durable, and sharp;
She has not been disturbed since the time of her creator.
He who breaks his rules is punished:
this is the way (to follow) even in the face of the ignorant. ...
In the end, Maât lasts:
a man declared, "This is my father's legacy"
(The 88-98 L2) .
Maat operated both in the world at large and in the world of human affairs. At the cosmic level, it governed the proper functioning of the universe. Maat was what held the elements of the world in their place, following the seasons according to their natural order, making night give way to day, and each generation followed by the next. From an Egyptian perspective, this ideal order did not mean that the most desirable parts of nature should eliminate the less desirable; instead, the concept of Maat was one in which all parts of nature lived in balance and harmony . The desert surrounding Egypt, for example, was a wild and dangerous place, but it also served to isolate the country from its enemies for much of Ancient Egypt's history. Similarly, life is preferable to death, but death is also necessary if future generations are to enjoy the same benefits and opportunities as their ancestors.
Maat also ruled the narrower world of human affairs. In this area, Maât served as a reference by which the Egyptians measured most of their important experiences: the values of their society, their relationships with each other, and even their own perception of reality. According to which of these areas of human activity Maat was used, it corresponded to several different modern concepts, and can be translated to a number of abstract names such as: "law", "correct behavior", "order", "j" ustice" ; and "truth".
Maât's opposition in each of these areas was sparks: "false"; "improper or antisocial behavior", "disorder", "injustice"; and "lying"...
Although Maat was established by the creator, within the natural world order, the opposite came from human beings themselves. In a text from the Middle Empire, the creator says:
I have made every man equal to his neighbor. I did not order them to do Isfet: it is their spirit that destroys what I have said (CT VII, 463f-464b)...
It was the duty of all Egyptians to live in accordance with the Maat. This was the condition to join the society of the dead when they died. The final judgment to be faced by every Egyptian (even the king) was not a religious test but a social one: people who had been disruptors in the society of the living could hardly expect to be acc ueillies as members of the blessed society of life after death. >>
James p. Allen p146
Like the other forces of nature, Maat was established at creation when the Sun (Ra) rose in the world for the first time; for this reason, the Goddess is often called sat ra "the daughter of the Sun (Raa)". For the Egyptians, the existence of Maat himself assured that the world would continue to exist as it has since the dawn of time:
"Maat is efficient, durable, and sharp;
She has not been disturbed since the time of her creator.
He who breaks his rules is punished:
this is the way (to follow) even in the face of the ignorant. ...
In the end, Maât lasts:
a man declared, "This is my father's legacy"
(The 88-98 L2) .
Maat operated both in the world at large and in the world of human affairs. At the cosmic level, it governed the proper functioning of the universe. Maat was what held the elements of the world in their place, following the seasons according to their natural order, making night give way to day, and each generation followed by the next. From an Egyptian perspective, this ideal order did not mean that the most desirable parts of nature should eliminate the less desirable; instead, the concept of Maat was one in which all parts of nature lived in balance and harmony . The desert surrounding Egypt, for example, was a wild and dangerous place, but it also served to isolate the country from its enemies for much of Ancient Egypt's history. Similarly, life is preferable to death, but death is also necessary if future generations are to enjoy the same benefits and opportunities as their ancestors.
Maat also ruled the narrower world of human affairs. In this area, Maât served as a reference by which the Egyptians measured most of their important experiences: the values of their society, their relationships with each other, and even their own perception of reality. According to which of these areas of human activity Maat was used, it corresponded to several different modern concepts, and can be translated to a number of abstract names such as: "law", "correct behavior", "order", "j" ustice" ; and "truth".
Maât's opposition in each of these areas was sparks: "false"; "improper or antisocial behavior", "disorder", "injustice"; and "lying"...
Although Maat was established by the creator, within the natural world order, the opposite came from human beings themselves. In a text from the Middle Empire, the creator says:
I have made every man equal to his neighbor. I did not order them to do Isfet: it is their spirit that destroys what I have said (CT VII, 463f-464b)...
It was the duty of all Egyptians to live in accordance with the Maat. This was the condition to join the society of the dead when they died. The final judgment to be faced by every Egyptian (even the king) was not a religious test but a social one: people who had been disruptors in the society of the living could hardly expect to be acc ueillies as members of the blessed society of life after death. >>
James p. Allen p146
The importance of magic (Heka) and creative word (hw; hou) in ancient Egyptian culture.
"In a text, for example, Atum says of himself: I have evolved my body by my efficiency." I am the one that made me I built myself as I intended, according to my heart (CT VI, 344b–d). For the ancient Egyptians, the heart (jb) was the seat of thought as well as emotion. When Atum says "I built myself as I will, according to my heart," it implies that his physical evolution was the result of his initial conception of what the world would be. The link between the idea of the creator of the world and his actual creation lies in the first sentence of this text: "I have evolved my body by my efficiency. The term Lew “efficiency” is an abstract name related to the adjective . “effective.” This quality is often associated with intellectual activity or speech: an Egyptian official could say, for example, “I am an excellent man of counsel, efficient for his city,” or he could describe himself as “effective of the Word on the heart of his Lord ". "(i.e. in the opinion of his lord). The quality of "efficiency" is also closely linked to the concept of heka "magic" (often to the plural qualitékw "magic spells, magic acts").
In Ancient Egypt, "magic" basically means the ability to make things happen by indirect means. She was considered a natural phenomenon and, like other phenomena of this type, was also considered a god. Magic may involve physical means, such as the use of amulets or images to conjure evil, but more often, it was associated with the power of the creative word: i.e. a word that is, a sufficiently “effective” to practice achieve a desired result . The expressions "magic recite" and "speak effectively" are often used together, in different ways to say the same thing. Ordinary people could use this force: In one text, the creator describes how he created magic for humans “as a weapon to be a barrier against what might happen” (Merikare 12,6-7). But magic is most often associated with kings and gods. In this respect, it has two components, which the Egyptians called sia "perception" and perw "announcement". Perception is the ability to see what needs to be done, and announcement is the power to bring it to pass by the word. For example, the king's courtiers say to him: "The announcement is in your mouth, the perception is in your heart: your word is the sanctuary of Maât"
Just as the human king governs through "effective" use of perception and announcement, the Sun (Ra) governs the universe by the same forces. Images from the solar boat often show the sun (Ra) accompanied by the gods Sia (perception), Hu (announcement) and Heka (magic).
(Image: Ra in the middle on the boat. Heka (magic) behind and Sia (perception) in front. )
.... In the Egyptian vision, the creation of the world was an act of “magic”. Actually, creating magic was consi
dered the first step of creating itself. In a text, the god (Heka) Magic says: "I am the one that the Unique Lord created before two things evolved in this world... )"
Jp allen p194
"In a text, for example, Atum says of himself: I have evolved my body by my efficiency." I am the one that made me I built myself as I intended, according to my heart (CT VI, 344b–d). For the ancient Egyptians, the heart (jb) was the seat of thought as well as emotion. When Atum says "I built myself as I will, according to my heart," it implies that his physical evolution was the result of his initial conception of what the world would be. The link between the idea of the creator of the world and his actual creation lies in the first sentence of this text: "I have evolved my body by my efficiency. The term Lew “efficiency” is an abstract name related to the adjective . “effective.” This quality is often associated with intellectual activity or speech: an Egyptian official could say, for example, “I am an excellent man of counsel, efficient for his city,” or he could describe himself as “effective of the Word on the heart of his Lord ". "(i.e. in the opinion of his lord). The quality of "efficiency" is also closely linked to the concept of heka "magic" (often to the plural qualitékw "magic spells, magic acts").
In Ancient Egypt, "magic" basically means the ability to make things happen by indirect means. She was considered a natural phenomenon and, like other phenomena of this type, was also considered a god. Magic may involve physical means, such as the use of amulets or images to conjure evil, but more often, it was associated with the power of the creative word: i.e. a word that is, a sufficiently “effective” to practice achieve a desired result . The expressions "magic recite" and "speak effectively" are often used together, in different ways to say the same thing. Ordinary people could use this force: In one text, the creator describes how he created magic for humans “as a weapon to be a barrier against what might happen” (Merikare 12,6-7). But magic is most often associated with kings and gods. In this respect, it has two components, which the Egyptians called sia "perception" and perw "announcement". Perception is the ability to see what needs to be done, and announcement is the power to bring it to pass by the word. For example, the king's courtiers say to him: "The announcement is in your mouth, the perception is in your heart: your word is the sanctuary of Maât"
Just as the human king governs through "effective" use of perception and announcement, the Sun (Ra) governs the universe by the same forces. Images from the solar boat often show the sun (Ra) accompanied by the gods Sia (perception), Hu (announcement) and Heka (magic).
(Image: Ra in the middle on the boat. Heka (magic) behind and Sia (perception) in front. )
.... In the Egyptian vision, the creation of the world was an act of “magic”. Actually, creating magic was consi
dered the first step of creating itself. In a text, the god (Heka) Magic says: "I am the one that the Unique Lord created before two things evolved in this world... )"
Jp allen p194
The importance of the name in ancient Egyptian culture
"The fifth essential element of every person was the name (rn). Names were much more important to the Egyptians than they are in our society. They were considered essential elements of their owners, as necessary for existence as the other four. This is why the Egyptians who had the means put in a lot of effort and resources to ensure that their names would continue to live on in their graves and on their monuments - vice versa, this is why the n oms some individuals have been scratched off their monuments by their enemies after death. Even during their lifetime, people could be essentially deprived of existence by banning their names: for example, a man named Mentuhotep, who had been banished from society, could be called "one who is separated from the name Mentuhotep" ( Hayes, PLMK, 54, 57-58)
.... the mention of an individual's name can evoke an image of that person, even if they are no longer alive. Writing a person's name on a statue or next to a carved image could identify the image with that individual and thus give the person an alternative physical form other than the body. This is why the Egyptian tombs contained statues and relieves of the tomb’s owner; for the same reason, the pious Egyptians often carved statues of themselves to place them in the temples, so that they themselves may always be in the presence of God. Similarly, writing a person's name on a small clay statue then breaking the statue was considered an effective way to harm the name's owner. The identification of a name with its owner was so strong that the names themselves were treated like people. In fact, it often makes more sense to translate the word rn to “identity” rather than “name”. Knowing a person's name is knowing the person himself. For this reason it is often said that the gods – who are ultimately “too great to be studied, too powerful to be known” – have “unaccessible” or “secret” names that no one can know, not even other gods. "
Jp allen p101
"The fifth essential element of every person was the name (rn). Names were much more important to the Egyptians than they are in our society. They were considered essential elements of their owners, as necessary for existence as the other four. This is why the Egyptians who had the means put in a lot of effort and resources to ensure that their names would continue to live on in their graves and on their monuments - vice versa, this is why the n oms some individuals have been scratched off their monuments by their enemies after death. Even during their lifetime, people could be essentially deprived of existence by banning their names: for example, a man named Mentuhotep, who had been banished from society, could be called "one who is separated from the name Mentuhotep" ( Hayes, PLMK, 54, 57-58)
.... the mention of an individual's name can evoke an image of that person, even if they are no longer alive. Writing a person's name on a statue or next to a carved image could identify the image with that individual and thus give the person an alternative physical form other than the body. This is why the Egyptian tombs contained statues and relieves of the tomb’s owner; for the same reason, the pious Egyptians often carved statues of themselves to place them in the temples, so that they themselves may always be in the presence of God. Similarly, writing a person's name on a small clay statue then breaking the statue was considered an effective way to harm the name's owner. The identification of a name with its owner was so strong that the names themselves were treated like people. In fact, it often makes more sense to translate the word rn to “identity” rather than “name”. Knowing a person's name is knowing the person himself. For this reason it is often said that the gods – who are ultimately “too great to be studied, too powerful to be known” – have “unaccessible” or “secret” names that no one can know, not even other gods. "
Jp allen p101
Amo Husserl
Superstar
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MollyGalaga
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Will nikkas ever stop classifying themselves by the US white mans racial hierarchy
Will white people
People would lose their shyt if they dropped everything & started classifying people as Americans only.
Will white people
People would lose their shyt if they dropped everything & started classifying people as Americans only.
James Emman Kwegyir Aggrey - Wikipedia
en.wikipedia.org
Pan Africanism/cross Atlantic connections ftw >>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>