Yvette Modestin and Brandi Waters discuss the mission of Encuentro Diaspora Afro.
"The question is what are we doing as a whole as a representation of just Black people or people. Normal people… that are not being processed and made up and twisted and turned to look a certain way.
Encuentro Diaspora Afro is an organization i started here in Boston after going through some very painful moments of struggle in my own identity here in how i was seen and perceived or identified and not identified and it was founded in a way to respond.
To celebrate the African presence in Latin America, to speak to the commonalities of people of African descent and to create a more healing unified space of a dialogue between African-Americans and Latinos because the conversation is not just about Latinos understanding who we are as AfroLatinos it’s African-Americans understanding who we are as Africans too, so it goes really much hand in hand.
The conversation, this country not only has lied about what it is to be Latino per se but it has also lied about what it is to be a person of African descent and how we fit into the African-American context.”
AFRICAN RENAISSANCE: IBM Tech Innovator - “Winds Of Change Are Massive In Africa”!
Published on Feb 21, 2014
DARK MATTER PARADIGM |http://www.darkmatterparadigm.blogspo…
February 21, 2014 - AFRICA - What do the Apollo space missions, laser eye surgery and sustainable cocoa have in common? These are just some of the historic breakthroughs that IBM research labs across the world have helped become a reality over the years.
Asòtò: Ayitian drum
Ountò: the spirit of the asòtò
Djawentò: the persons who master the asòtò. Also adjawentò
The asòtò is one of the most important musical tools in Ayiti. It is used for both sacred and folkloric purposes.
During the slavery time the maroons used asòtòs and lanbis to communicate between the different maroons lakous disperse in the forest high in the mountains.
Before using an asòtò the djawentò, must salute Ountò and show respect to the asòtò.
An energetic collective of mostly black, mostly queer artists from Seattle to Paris plans to debut work at the 2014 Whitney Museum Biennial.
People really don’t believe Ancient Egyptians were ethnically African?
They referred to themselves, not as ”Egyptians” (a Greek term) , but as ”Kemmui’’, meaning, ”the blacks”.
The country itself they called, Kemet, or black nation.
'Kem' is the term for black in the ancient Egyptian language. It is represented in hieroglyphs by a stick charred at both ends.”
"km.t, the name of Ancient Egypt in Egyptian; Egypt (Coptic: Kemi)
r n km.t, the native term for the Egyptian language
(Ref: The Egyptian Hieroglyphic Dictionary, Vols 1&2, E.A. Budge, Dover.)
Note: words inside brackets are the determinatives or word classifiers along with their English meanings.
Kem, kame, kmi, kmem, kmom = to be black
Kememu = Black people (Ancient Egyptians) in both Ancient and modern Egyptian (Kmemou).
Kem [khet][wood] = extremely black, jet-black
Kemet = any black thing. Note: “t” is silent - pronounced Kemé
Kemet [nu][community, settlement, nation] = Black nation = Ancient Egypt.
Kemet [Romé][people] = Black people. Ancient Egyptians.
Kemit [Shoit][books] = Black books, Ancient Egyptian literature.
Kem wer [miri][large body of water] = The Great Black sea (The Red sea). This sea is neither black nor red, this is in reference to which nation, Black or Red, at a particular time, controlled this body of water.
Kemi fer = Black double house; seat of government. Note: by reference to Wolof again, we know that to make a plural of per or house, the “p” becomes an “f” or fer. Thus fero=great houses (double), it is not pero as Budge writes.
In Ancient Egyptian, the ordinary adjective always follows the noun it modifies, whereas a sanctified adjective usually comes before its noun. The sanctified adjectives are:
Kem — Black
Suten - Royal
Nter —- Holy, Sacred
Kem ti = Black image, sacred image : ti oubash = white image
Kem ho = Black face/title of a god : ho oubash = white face
Kem ta = Black land, holy land : Ta deshret = Red land (also; Ta Sett)
This rule does not apply when Black is used as a noun-adjective of nationality:
Hompt Kemet = copper of Black; Egyptian copper : Hompt Sett = copper of the Red nations; Asiatic copper
Ro in Kemet (page 416a) = speech of Black; mute ro n Kemet = word of the mouth of Black; the Egyptian language
Kemet Deshret = Black and Red; good and evil; fertile and barren, etc.; Duality
Deshretu (page 554a,b) = red ones, red devils. Used also to refer to the Namu and Tamhu; not a complimentary label.
The following Ancient Egyptian words acknowledge the origins of Pharaonic Egyptian civilization;
Khentu Hon Nefer (page 554a) = founders of the Excellent Order. Budge: “peoples and tribes of Nubia and the Egyptian Sudan.” For “Hon” see page 586b.
Hon Nefer (page 1024b) = Excellent Order
Kenus (page1024b) = mighty; brave (from Kenu, page 772a)
Ta Khent (page 1051b/page 554b) = land of the beginning.
Eau (page 952b/page 17b) = the old country
Ancient Egyptian’s Worldview:
The Egyptian’s view of the world was the exact opposite of the current Western one. To the Egyptian, the top of the world was in the south (upper) towards the African interior, the bottom (lower) towards the north, hence upper and lower Egypt; upper and lower Syria.”
"Oh yes, the black soil business.
Most scholars outside the modern western cover-up establishment have rejected the false interpretation some have given to Kemet, ostensibly alluding the term Kemet to the alleged ”black soil” of Egypt. There’s nothing in the term, outside the imagination of western myth-makers, to suggest the Egyptians referred to the color of the soil or sand, rather than the people, in naming their country. Our position is consistent with the testimony of the ancient Greek writers, eyewitnesses who unanimously described the Egyptians as a black people, closely related to the ”Ethiopians”.”
And white Hollywood casts white actors and gives them tans.
i will never not reblog this. i know too many people who for real dont think Egypt is a part of Africa.
Malcolm X: Make It Plain (PBS Documentary).
Malcolm X: Make It Plain is a 1994 documentary by PBS about the life of Malcolm X, or El-Hajj Malik El-Shabazz. The documentary was narrated by Alfre Woodard, produced and directed by Orlando Bagwell, written by Steve Fayer and Orlando
The voice of Malcolm X, silenced so abruptly on this day 49 years ago (February 21 1965), speaks to more people today than ever before. His autobiography sells more than 150,000 copies a year, his writings are devoured by thousands born after he died. But who was he? Drawing on hundreds of sources, the PBS “American Experience” documentary of his life, Malcolm X: Make It Plain, explores his many-faceted character - political philosopher and visionary, husband and father, dynamic orator and hero - and the many forces that forged him.
The revolutionary Malcolm X rose from the streets of Detroit, Boston, and Harlem, to become one of the most influential leaders of the human rights and international black liberation movement. His adventure-filled path to public service is detailed in this documentary. Malcolm X first connected with the Nation of Islam while in prison. His subsequent duties within the organization led to his role as their national spokesperson. Malcolm X was always impassioned, he brought much attention to the struggle for African-Americans’ as African diaspora for equal treatment as under the law. As well as advocating for the self development and self sufficiency of African Americans as part of the African diaspora stressing the importance of them making a connection to Africa.
This documentary features interviews with the many famous faces that populated the late leader’s life including Maya Angelou, Alex Haley, Ossie Davis, Dr John Henrik Clarke Dr Ben Yosef Jochannan and Malcolm X’s own family.
"Para todos los INMIGRANTES, EMIGRANTES, MIGRANTES, hijos de estos y viajeros que buscan un LUGAR en el Mundo Entero"
¿INFIERNO O TIERRA PROMETIDA?
¿Quien se beneficia? Quien tiene PRIVILEGIO? Quien es excluido? Quien es Oprimido?
Interesante debate, las naciones, el poder, la conciencia colectiva, pero como dice Abuy “Una merienda de Blancos” en el cual se DECICE si cabemos o no cabemos todos…