#haiti legends

[haitilegends]

#Haitian books #haiti #history #bertrhude albert #haiti legends #reading #education

[iamgabrisan]

My Mini me is not so mini anymore...

#IamGabriSan #Sandra Gabriel #Sandra Gabriel Lmt #haitilegends #haiti legends

[zamarhaitichristianmusic]

#jireh #konpa #praiseandworship #zamar haiti #haiti legends #praise the lord #haitian gospel #haiti #zamar haití #prayharder #zamar international #sunday post #Spotify

[worldmusiclounge]

#sherlee skai #haiti legends #Haitian Women in music #haitilegends #IamGabriSan #SherleeSkai #world music #haitilegendsmusic #haitian music

[mythosblogging]

“Our story opens where countless stories have ended in the last twenty-six years: with an idiot – in this case, my brother Shaun – deciding it would be a good idea to go out and poke a zombie with a stick to see what happens. As if we don’t know what happens when you mess with a zombie.”

The opening lines of Mira Grant’s 2010 novel ‘Feed’ are correct. Everyone knows what happens when you mess with a zombie. Namely, the zombie bites you and, depending on the franchise, you are either instantly turned into a flesh-eating monster, or last just long enough to get inside a highly secure, impenetrable, facility before succumbing.

Zombies have long been a staple of the horror and sci-fi genre. They are well entrenched into the global consciousness as mindless corpses, rabid and rotten and driven by an insatiable taste for human flesh. This interpretation owes a lot to the 1968 film, George A. Romero’s ‘Night of the Living Dead’, widely lauded as the world’s first true zombie movie. This is slightly ironic, as the creatures in the film are never actually referred to as ‘zombies’ and instead as ‘ghouls’ – flesh eating revenants originating in Arabic folklore. But now the shambling, rotting corpses from the film are what most people would associate with the word ‘zombie.’

Keep Reading 

#Mythos #Mythology #Mythos Reviews #Mythos Articles #Feed #Mira Grant #Zombie #Sci Fi #Book Reviews #Book Recs #Myths and Legends #SciFi #Zombie Movies #Night of the Living Dead #Georgia Mason #Haiti #Haitian Mythology #Haiti Myths

[scraggymusic]

#youtube #artists on tumblr #black artist #music #hiphop #rapmusic #rap #dancehall #reggae #rap legend #haiti kidnapping #youtubeplaylist #hiphop music #haiti #Spotify

[slimethought]

A century of HIV/AIDS... yes, you read that right.

“How About Nah” by roljui “Disco Knights” by Quincas Moreira “Cover” by Patrick Patrikios “Kreuzberg Nights” by Futuremono

Patreon: www.patreon.com/littlehoot Twitter: @hoot_little; @amandahootman Instagram: littlehoot_official

HIV/AIDS Timeline: https://www.nycaidsmemorial.org/timeline

“HIV Arrived in the US Long Before Patient Zero”. Donald G McNeil, Jr., New York Times, 2016: https://www.nytimes.com/2016/10/27/he...

“Chimp To Man To History Books: The Path of AIDS”, Donald G. McNeil Jr, New York Times, 2011: https://www.nytimes.com/2011/10/18/he...

“Colonialism in Africa helped launch the HIV epidemic a century ago”, Craig Halperin, The Washington Post, 2012: https://www.washingtonpost.com/nation...

“Origins of AIDS linked to Colonial practices in Africa”, NPR, 2006: https://www.npr.org/templates/story/s....

“How a typo created the scapegoat for the AIDS epidemic”, Brian D. Johnson, MacLeans, 2019: https://www.macleans.ca/culture/movie...

“AIDS: Origin of pandemic was 1920s Kinshasa”, James Gallagher, BBC News, 2014: https://www.bbc.com/news/health-29442642

“Part One: King Leopold: The First Modern Bastard”, Behind the Bastards Podcast, iHeart Radio: https://www.iheart.com/podcast/105-be...

“Part Two: King Leopold: The First Modern Bastard”, Behind the Bastards Podcast, iHeart Radio: https://www.iheart.com/podcast/105-be...

“Gay Sex in the 70s”, dir. Joseph F. Lovett, Lovett Productions, 2004.

“Studio 54”, dir. Matt Tyrnauer, A&E Indie Films, 2018.

“The Reagan administration’s unbelievable response to the HIV/AIDS epidemic”, German Lopez, Vox, 2016: https://www.vox.com/2015/12/1/9828348...

“Cost of Treatment Still A Challenge For HIV Patients in the US”, All Things Considered, NPR (2012): https://www.npr.org/sections/health-s....

“Trump and Reagan’s Willful Incompetence During Epidemics”, Juan Michael Porter II, The Body, 2020: https://www.thebody.com/article/trump...

“Fire in the Blood”, dir. Dylan Mohan Gray, Sparkwater India, 2013.

“When AIDS Was Funny”, dir. Scott Calonic:    • Reagan Administration's Chilling Resp...  

#Eyeball Zone #hoots #littlehoot #history #AIDS #HIV #urban legends #science #racism #colonialism #Congo #Haiti #America #Myth #tragedy #Gaëtan Dugas

[joannechocolat]

Mermaids and Mr Freud...

What do you think when you hear the word “mermaid”? Chances are, you’ll imagine a beautiful girl with a sparkling fish tail, naked breasts, flowing hair, gazing into a mirror: a scene straight out of early 20th-century Golden Age illustrators Arthur Rackham and Edmund Dulac. Or perhaps you see Ariel, Disney’s 1989 cartoon version of Hans Christian Andersen’s The Little Mermaid, with her cherry-red hair and purple shell bikini. That romanticized – and Disneyfied – picture of a mermaid seems fated to endure with this year’s live-action The Little Mermaid film (though the casting of Halle Bailey in the title role has prompted as much racist backlash as it has celebration. The mermaid of Andersen’s 1837 fairytale was white, say the purists.) But Andersen himself drew on a far older, stranger, and more subversive folklore to write his story. His tale of a mermaid who, falling in love with a human prince, is forced to sacrifice her tail and her voice in order to become human, was deeply influenced by Undine, the 1811 novella by Friedrich de la Motte Fouqué, which in turn was inspired by the 16th-century occultist Paracelsus, who coined the word “undine” to describe an elemental water spirit who can only gain a soul by marrying a human. And mermaid legends, like so many other fairytales, have been shared in many parts of the world for millennia. One of the earliest mermaid stories dates back to sometime around 1000 BC. In Assyrian mythology, the goddess Atargatis, who was venerated for thousands of years all over the Middle East, attains a half-fish, half-human form after throwing herself into a lake. The Yoruba spirit, Yemoja, who is represented as a mermaid, appears under other names as an ocean and river mother goddess – Yemaja, Yemanjá, Yemoyá, Yemayá – across half the world. Mami Wata – a water deity sometimes known as La Sirène - revered in Haiti and many parts of Africa, often appears as a mermaid, with a mirror that allows the passage from one plane of reality to another. And so it goes, from the ningyo of Japanese folklore to the sjókonar of Norse sagas. It is one of the most powerful archetypes in our shared dreaming. Nor were mermaids always understood to be mythological. Throughout the Middle Ages and beyond, European bestiaries and illuminated manuscripts portrayed mermaids as real creatures. On several occasions fishermen have claimed to have caught them in their nets. Early explorers reported mermaid sightings – although it is more likely that they were dolphins, seals or manatees, mistaken for mermaids by sailors expecting to encounter exotic beasts on their journey. Since then, humans have stubbornly continued to look for proof that mermaids are real (so far, without success).  What does the mermaid mean? Why is the half-fish half-woman such a potent, enduring legend? At the heart of these stories is the question of women’s power. Fairy tales and folklore have played an important role in challenging societal roles and giving people opportunities to discuss difficult or taboo subjects through the safety of metaphor – in this case, through the image of a woman whose irresistible sexual power over men is balanced by her own inability to function sexually or to reproduce. And in the days when pregnancy and childbirth often proved fatal, that might not have been such a bad thing. The mermaid cannot be raped, or forced to give birth. Not being human, she is not bound by the conventions of human society or the laws of the Church. She enjoys both the freedom and the sensuality of her element without any of the attendant dangers or discomforts. In folklore, the mermaid has independence, and can exercise sexual power over men, which makes her ultimately dangerous, unnatural: a monster. Perhaps this is why so many ancient myths and medieval bestiaries depict mermaids as untrustworthy, deceitful creatures, leading sailors to their doom. Their bodies are all sexual promise, but no sexual reward; and their voices are so enchanting as to drive men to madness. Unable to fulfil what some believe to be a woman’s biological destiny, they are often portrayed as soulless. Because a woman who uses without being used, who seduces without being seduced, who moves through water and air – whereas men are doomed to drown if they venture into the mermaid’s world – is a challenge to God, to the patriarchy, and to order itself.  In The Little Mermaid, Andersen tamed this older, more radical tradition. The moralism of his tale serves the dual purpose of mastering the mermaid – of making her fall victim to a human’s charms, rather than the more traditional way around – and taking away her power. The mermaid, made helpless by love of her prince, gives up her native element and the autonomy that comes with it, and exchanges it – via a witch’s spell – for a pair of feet, though walking causes her terrible pain. She also relinquishes the power of speech, which means that she is incapable of expressing her love in any way but the physical. And if her prince falls in love with someone else, then the mermaid is doomed to die on the instant, and to forfeit the soul for which she has sacrificed everything. Her entire being – her very existence – becomes dependent on the love and approval of her prince. Her independence, her challenge to the patriarchal status quo is gone. Though the ending of Andersen’s tale is – to a certain degree – redemptive (the mermaid, refusing to take the life of her prince in order to save her own life, is borne aloft by spirits of air and promised an eternal soul), it seems very cruel, especially as the heroine is only fifteen years old. A contemporary reader might well see in Andersen’s telling a warning to an emerging women’s movement – women’s power has often been seen as fragile, unnatural, and at the mercy of emotion. Unlike the tragedy of Andersen’s mermaid and prince (and of Fouqué’s Undine), the 1989 Disney film rewards Ariel and Eric with a happily-ever-after ending. And it tells their story in a cheery, colourful palette (a stark contrast to Kay Nielsen’s original dark, eerie concept drawings for the film), which while being pleasingly child-friendly, also reduces the mermaid’s essential alienness, and minimizes her sacrifice, thereby making her tale into little more than a love story with a little added jeopardy.

 But Disney also perpetuated other tropes. It is meaningful that the sea witch who provides the mermaid with the spell fits the older-woman archetype well represented in fairy tales: embittered by age, envious of the little mermaid’s youth and beauty. She is the one who demands the mermaid’s voice as payment for her services: a potent image of an older generation, silencing the voices of youth. (In Andersen’s telling, she too is the one who demands that the mermaid’s sisters cut off their hair in order to save their sibling.) The older woman is filled with rage and contempt for the younger woman; taking pleasure in their humiliation and the loss of their power. And as the tentacled Ursula in the Disney version, she is especially monstrous. 

  Over the centuries, fairy stories have always been reinvented to serve the needs of the changing times. And people have often fretted about this. (In 1853, Charles Dickens criticised the trend for rewriting fairytales to fit didactic, contemporary concerns.) But perhaps that the meaning of the mermaid has drifted further and further away from its origins in ancient folklore should not be cause for too much concern. Today, the mermaid has become the symbol of the trans community, whose members often feel the generational divide especially keenly. And there are endlessly imaginative ways to retell the tradition. (In 2008’s Ponyo, Hayao Miyazaki spins his tale of a goldfish who longs to be human into a charming meditation on childhood.) 

 Like the ever-evolving traditions of fairytales, magic, too, is transformative. In stories, magic acts as a metaphor for the change we seek to effect in our lives, in ourselves, in the world around us. Perhaps that is why fairy tales resonate so deeply with us. Why else would we cling to them, retell them in so many ways? They teach us not that magic exists, but that change is possible. They teach us not that dragons exist, but that monsters can be overcome. And they teach us to hope, in the face of a world that seems to be getting harsher and more confusing by the day, that sometimes love can save us, and that, even in the face of the cruellest kind of tyranny, we can still keep control of our fate, and hope for a happy ending –not just a Disney wedding, but something perhaps more satisfying. In films like Moana - or more recently Ruby Gillman, Teenage Kraken – the love story is with the sea; a story of claiming, rather than giving up power. Mermaids – in all their aspects – are still working their magic on us. And now, perhaps more than ever, it’s time to listen to their song.

#mermaids #mythology

[nalyra-dreaming]

Hello!

I was doing a deep dive into the history of vampire literature and my mind was blown when I heard about “The Black Vampyre: A Legend of St. Domingo” published pre-bram stoker Dracula, in America 1819. Maybe it’s bad to say but if never heard of it before. It was really revolutionary, and the first of its kind of many things. A comedic study that explored themes of slavery, interracial marriage, and had a mixed race protagonist, a (possibly ambiguous?) vampire child character AND was literally one of the first anti-slavery stories.

I’d be so curious if Anne Rice ever read it and if Rolin or any of the show writers came across it during research. I’ve not read it yet but wanted to ask you if you’d come across it before?

Hey!

I have not read it, but I have actually just gone and ordered a copy.

For now:

I went through the Vampire Companion, and while I do not know if Anne read that book (maybe someone else knows?) there are some... let's say interesting tidbits that could connect:

Saint-Domingue The French name for Haiti, a former French colony. Lestat claims to be married to an heiress from this island when he first becomes a vampire; the claim is part of his disguise while dealing with Pierre Roget, his lawyer. Two centuries later, Lestat is in this country when he sorts through his doubts about Akasha's plan. They argue and Lestat perceives Akasha's weakness: she needs an allv to confirm her vision. (VL 118, QD 391-398)

and

Haiti The Caribbean island where Lestat and Akasha go following the slaughter they perpetrated on Lynkonos. Overcome with shame at his participation, Lestat resists Akasha here, even though the island of Haiti has been the scene of male violence for over four hundred years. Lestat ironically refers to Haiti as the "Garden of God," for revolution, aggression, slavery, and bloodbaths have turned this virtual paradise into a land of mud and poverty. It is in Haiti that Lestat begs Akasha to bring him to the other surviving vampires who are currently in California. (QD 391 , 395)

Now... I'm not sure if that is indicative of her having have had the knowledge of the book (as I do not know the content of it yet), but it kinda seems that she could have, and I would think the show maybe does, too. (Obviously the QotD arc might give a bit more away here, so the future will tell I guess.) And of course the child vampire might parallel other things as well, though if Anne might have read it before or after or maybe because of that...? Sheer speculation^^

But the themes of the book you described definitely make one listen up, right?!!!

So thank you for putting me to it, I'll come back to it when I've read it.

And if someone who has read it wishes to weigh in, please do so!

#Anonymous #asks #the black vampyre #anne rice #ask nalyra #amc iwtv #iwtv #amc interview with the vampire #interview with the vampire amc #iwtv amc #iwtv 2022 #interview with the vampire #lestat de lioncourt #the vampire lestat #queen of the damned

[fatehbaz]

[D]omesticated attack dogs [...] hunted those who defied the profitable Caribbean sugar regimes and North America’s later Cotton Kingdom, [...] enforced plantation regimens [...], and closed off fugitive landscapes with acute adaptability to the varied [...] terrains of sugar, cotton, coffee or tobacco plantations that they patrolled. [...] [I]n the Age of Revolutions the Cuban bloodhound spread across imperial boundaries to protect white power and suppress black ambitions in Haiti and Jamaica. [...] [Then] dog violence in the Caribbean spurred planters in the American South to import and breed slave dogs [...].

---

Spanish landowners often used dogs to execute indigenous labourers simply for disobedience. [...] Bartolomé de las Casas [...] documented attacks against Taino populations, telling of Spaniards who ‘hunted them with their hounds [...]. These dogs shed much human blood’. Many later abolitionists made comparisons with these brutal [Spanish] precedents to criticize canine violence against slaves on these same Caribbean islands. [...] Spanish officials in Santo Domingo were licensing packs of dogs to comb the forests for [...] fugitives [...]. Dogs in Panama, for instance, tracked, attacked, captured and publicly executed maroons. [...] In the 1650s [...] [o]ne [English] observer noted, ‘There is nothing in [Barbados] so useful as … Liam Hounds, to find out these Thieves’. The term ‘liam’ likely came from the French limier, meaning ‘bloodhound’. [...] In 1659 English planters in Jamaica ‘procured some blood-hounds, and hunted these blacks like wild-beasts’ [...]. By the mid eighteenth century, French planters in Martinique were also relying upon dogs to hunt fugitive slaves. [...] In French Saint-Domingue [Haiti] dogs were used against the maroon Macandal [...] and he was burned alive in 1758. [...]

Although slave hounds existed throughout the Caribbean, it was common knowledge that Cuba bred and trained the best attack dogs, and when insurrections began to challenge plantocratic interests across the Americas, two rival empires, Britain and France, begged Spain to sell these notorious Cuban bloodhounds to suppress black ambitions and protect shared white power. [...] [I]n the 1790s and early 1800s [...] [i]n the Age of Revolutions a new canine breed gained widespread popularity in suppressing black populations across the Caribbean and eventually North America. Slave hounds were usually descended from more typical mastiffs or bloodhounds [...].

---

Spanish and Cuban slave hunters not only bred the Cuban bloodhound, but were midwives to an era of international anti-black co-ordination as the breed’s reputation spread rapidly among enslavers during the seven decades between the beginning of the Haitian Revolution in 1791 and the conclusion of the American Civil War in 1865. [...]

Despite the legends of Spanish cruelty, British officials bought Cuban bloodhounds when unrest erupted in Jamaica in 1795 after learning that Spanish officials in Cuba had recently sent dogs to hunt runaways and the indigenous Miskitos in Central America. [...] The island’s governor, Balcarres, later wrote that ‘Soon after the maroon rebellion broke out’ he had sent representatives ‘to Cuba in order to procure a number of large dogs of the bloodhound breed which are used to hunt down runaway negroes’ [...]. In 1803, during the final independence struggle of the Haitian Revolution, Cuban breeders again sold hundreds of hounds to the French to aid their fight against the black revolutionaries. [...] In 1819 Henri Christophe, a later leader of Haiti, told Tsar Alexander that hounds were a hallmark of French cruelty. [...]

---

The most extensively documented deployment of slave hounds [...] occurred in the antebellum American South and built upon Caribbean foundations. [...] The use of dogs increased during that decade [1830s], especially with the Second Seminole War in Florida (1835–42). The first recorded sale of Cuban dogs into the United States came with this conflict, when the US military apparently purchased three such dogs for $151.72 each [...]. [F]ierce bloodhounds reputed to be from Cuba appeared in the Mississippi valley as early as 1841 [...].

The importation of these dogs changed the business of slave catching in the region, as their deployment and reputation grew rapidly throughout the 1840s and, as in Cuba, specialized dog handlers became professionalized. Newspapers advertised slave hunters who claimed to possess the ‘Finest dogs for catching negroes’ [...]. [S]lave hunting intensified [from the 1840s until the Civil War] [...]. Indeed, tactics in the American South closely mirrored those of their Cuban predecessors as local slave catchers became suppliers of biopower indispensable to slavery’s profitability. [...] [P]rice [...] was left largely to the discretion of slave hunters, who, ‘Charging by the day and mile [...] could earn what was for them a sizeable amount - ten to fifty dollars [...]'. William Craft added that the ‘business’ of slave catching was ‘openly carried on, assisted by advertisements’. [...] The Louisiana slave owner [B.B.] portrayed his own pursuits as if he were hunting wild game [...]. The relationship between trackers and slaves became intricately systematized [...]. The short-lived republic of Texas (1836–46) even enacted specific compensation and laws for slave trackers, provisions that persisted after annexation by the United States.

---

All text above by: Tyler D. Parry and Charlton W. Yingling. "Slave Hounds and Abolition in the Americas". Past & Present Volume 246, Issue 1, pages 69-108. February 2020. [Bold emphasis and some paragraph breaks/contractions added by me.]

#abolition #its first of february #while already extensive doumentation of dogs in american south in 1840s to 60s #a nice aspect of this article is focuses on two things #one being significance of shared crossborder collaboartion cooperation of the major empires and states #as in imperial divisions set aside by spain britain france and us and extent to which they #collectively helped each other crush black resistance #and then two the authors also focus on agency and significance of black resistance #not really reflected in these excerpts but article goes in depth on black collaboration #in newspapers and fugitive assistance and public discourse in mexico haiti us canada #good references to transcripts and articles at the time where exslaves and abolitionists #used the brutality of dog attacks to turn public perception in their favor #another thing is article includes direct quotes from government and colonial officials casually ordering attacks #which emphasizes clearly that they knew exactly what they were doing

[haitilegends]

CELEBRATING KHLOË TIMMER'S HISTORIC GYMNASTICS VICTORY FOR HAITI 🇭🇹💐🎉🎊🙏🏾

Central American and Caribbean Championships of Artistic Gymnastics El Salvador

🎉 We are thrilled to announce that 14-year-old Khloe Timmer has made history! Huge congratulations to her for winning the first-ever Artistic Gymnastics medal for Haiti 🇭🇹. Her exceptional performance and hard work have earned her a silver medal, which she brings home with immense pride and joy.

This monumental achievement sets a benchmark for future Haitian gymnasts. Khloë, you have not only made us proud but have also become a symbol of enduring tenacity.

Special thanks to Maria Gonzalez from Leyva Gymnastics Academy, proud parents Mr. & Mrs. Timmer, and their family for their unwavering support and guidance.

Join us in celebrating this historic moment!

Sandra Gabriel Lmt

#HaitiLegends

_______

Haitian Kreyòl: SELEBRE VIKTWA ISTORIK KHLOË TIMMER NAN JIMNASTIK POU AYITI 🇭🇹💐🎉🎊🙏🏾

🎉 Nou kontan anonse ke Khloe Timmer, 14 ane, fè istwa! Gwo felisitasyon pou li pou li te genyen premye meday jimnastik atistik pou Ayiti 🇭🇹. Pèfòmans eksepsyonèl li ak travay difisil li fè li merite yon meday silvè, li pran lakay li avèk yon fyèt ak yon kè kontan.

Sa a se yon siksè monumental ki mete yon referans pou jimnast ayisyen nan lavni. Khloe, ou pa sèlman fè nou fyè, men ou vin yon simbòl de tenasite ki pa kase.

*Mèsi espesyal bay Maria Gonzalez nan Akademi Jimnastik Leyva, paran fyè yo, Mesye ak Madam Timmer, ak fanmi yo pou sipò ak gid ki pa janm kanpe.

Vini patisipe nan selebrasyon sa a istorik la!

__________

French: CÉLÉBRONS LA VICTOIRE HISTORIQUE DE KHLOË TIMMER EN GYMNASTIQUE POUR HAÏTI 🇭🇹💐🎉🎊🙏🏾

🎉 Nous sommes ravis d'annoncer que Khloë Timmer, âgée de 14 ans, a fait l'histoire ! Félicitations immenses à elle pour avoir remporté la toute première médaille de gymnastique artistique pour Haïti 🇭🇹.

Sa performance exceptionnelle et son travail acharné lui ont valu une médaille d'argent, qu'elle ramène avec une fierté et une joie immenses.

Cette réalisation monumentale établit une référence pour les futurs gymnastes haïtiens. Khloë, tu nous as non seulement rendus fiers, mais tu es aussi devenue le symbole d'une ténacité durable.

Un grand merci à Maria Gonzalez de l'Académie de gymnastique Leyva, aux fiers parents M. et Mme Timmer, ainsi qu'à leur famille pour leur soutien indéfectible et leurs conseils.

Joignez-vous à nous pour célébrer ce moment historique !

__________

Spanish: CELEBRANDO LA VICTORIA HISTÓRICA DE KHLOË TIMMER EN GIMNASIA PARA HAÏTI

🇭🇹💐🎉🎊🙏🏾

🎉 ¡Estamos encantados de anunciar que Khloe Timmer, de 14 años, ha hecho historia! Enormes felicitaciones para ella por ganar la primera medalla de gimnasia artística para Haití 🇭🇹. Su destacado rendimiento y arduo trabajo le han valido una medalla de plata, que lleva a casa con inmenso orgullo y alegría.

Este logro monumental establece un referente para futuros gimnastas haitianos. Khloe, no solo nos has llenado de orgullo, sino que también te has convertido en un símbolo de tenacidad duradera.

*Un agradecimiento especial a Maria Gonzalez de la Academia de Gimnasia Leyva, a los orgullosos padres, el Sr. y la Sra. Timmer, y a su familia por su apoyo inquebrantable y orientación.

¡Únanse a nosotros para celebrar este momento histórico!

#SGLmt

#haiti legends #KhloeTimmer #Khloe Timmer #Khloë Timmer #haiti #gymnastics #gymnast girl #Artistic Gymnastics #congratulations #ady timmer #timmer #gymnastique #haitian #haïti #ayiti #sports #haiti sports #sports haiti #young gymnasts #Haitilegends #pitittigsetig #timmer family #athlete

[formyloveoflove]

Welcome Home (Okoye x Attuma)

inspired by @dontruinmymorning's meeting the family headcanons found here

- - - - - - - - - - - - - - - -

Attuma couldn’t help but smile. With his eyes never leaving hers, he shifts in his seat to get a better view of her smile. She dazzles, and he is a moth to the flame, fully at her mercy as heat rose up his body. And her laugh. Oh, God, that laugh. It felt like the sunset, like water on a hot day, like sex on the beach.

His smile widened as he chuckled to himself, gaining the attention of a special Wakandan floating in his mother’s living room with his niece babbling in her lap. She glanced at him for just a second, but he couldn’t keep his eyes off of her. He flexed his hand, fighting the urge to cross the room, press his hands to her waist, and kiss over the love bites he left the night before now hidden under the full-body diver suit that he commissioned Shuri to make.

“There’s that suit from the Americans,” she said, clapping her hands together to wipe the chip dust from her fingers. “What do you need a new one for?”

“For K’iin,” he coughed. He felt vulnerable under her gaze. No longer her begging eyes from the bridge, but the Black Panther back from her pilgrimage to Haiti: the one who forgives, but never forgets.

“So, Okoye asked you to come here? To my lab? A place she knows how to get to if she needed something like a suit to go to the bottom of the ocean?”

He stood straight, unyielding, “I’m asking. I want her to see my home, meet my family.”

Unfazed, Shuri rests her chin on her hands, and Attuma felt like she towering over him. Her voice was low, “and is she aware of this desire?”

“Yes,” and many more, but the sole survivor of the Golden Tribe didn’t need to know what goes down in his love’s bed and shower and kitchen.

With a flick of a wrist, he was dismissed, and here they are, with his father standing to his right, a scowl planted permanently on his face as he nudged his son, urging him to follow him outside. Reluctantly, he obeyed and ignored the questioning stare of his surface visitor.

Okoye quickly fixed her face, giving the three generations of Talokonil a dazzling smile. In her lap, a girl of three years older is holding her gaze: the most inquisitive of them all. She asks her what’s her name, what’s her name means, who named her, where she came from, how she got her, and how she knows my uncle. The last one being her favorite.

“On a bridge at night,” she says, braiding the toddler’s hair. “He appeared on the back of a whale with bones of a predator all over his body. He shimmered in the moonlight-“

“And so did her blade,” and she looked up into his eyes, and he still shimmered, even in the depths of the ocean. He bends down to her level. His voice dangerously low as if his mother was not a hand stretch away “And you’re not telling the full story, K’iin. I remember someone telling me that if I took another step, they would kill me.”

“Ah,” she laughed, and his heart stopped. “I thought you said that I was not worth your blade.” Her smile could kill him right there, and he would die a happy man.

“Because, In yakunaj, you are worth so much more,” and the look in his eyes told her that it was time to go. His niece lifted her from arms. His hand guiding Okoye to the door. But it was his father that stopped them, giving his son a stern look. And his sisters laughed.

“Let us enjoy her,” one of them said as she found her way to her side. “You can’t keep hoarding her. Especially when she is the sole witness to your brutal defeat.” His family’s ear perked up at that, and they surrounded Okoye like she was an oracle, telling myths and legends.

He couldn’t even be annoyed. Not when his father pushed him back in his seat, not when his cousins slap his shoulders in jest, not when his mother chuckles as she pops pieces of seaweed in her mouth. Because how could he not smile as his love’s eyes lighten his childhood home, and he remembers how excited he was to have his family and her in the same room. The rush to his cheeks as his mother pulled her through the door, dragging her with promises of good food and stories about a Attuma she knew nothing about. She fit right in with his siblings, swapping tales about marketplaces and childhood games.

And his breath caught in his throat, and his hand on his chest. He dreamed about this moment, but he didn’t know how her laughter mixing in with his family would make him want her to stay. In Talokan, with him, forever.

As if she could read his thoughts, Okoye meets his gaze with a laugh slipping off her lips. His youngest brother, sitting on the floor, pats his knee, pointing to his chest, “I guess he can still feel that kick.”

“Yeah,” she hums, “me, too.”

- - - - - - - - - - - - - - - - - -

This is my first ever fanfic after years of being a reader, but as soon as I saw these two in theatres, I knew I had to give it a try. They are my babies fr! Can't wait to practice some more, and spend more time with this couple

#okoye x attuma #attoye #attuma x okoye #okoye #attuma #wakanda forever

[zamarhaitichristianmusic]

#prayforHaiti #pray for one another #prayharder #haiti legends #BONDYEEDENOU #haiti #zamar international #zamar haití #praise the lord #haitian gospel

[nesiacha]

Napoleon

Warning this post from Napoleon is very childish and far from any historical analysis and not very serious. If you want a serious post about Napoléon without fall in black legend this not the good post. When Napoleon complained about the betrayals done to him what I think: -Karma! You got the loyalty that you deserves. -You raise and surround yourself with people as unusual, griouettes and bloody as Talleyrand, Fouché (especially him in terms of bloodiness) you have the expected result. At the same time you got the political entourage than you deserves. -You come to taste your own medicine regarding betrayals and don't complain just to keep your power. This fair return of things makes me think of: -Hypocritical. When he lectured Hortense de Beauharnais on her transactions with the Bourbons by saying that when we share the glory, we also share the misfortunes. Napoleon didn't you share your glory with the Jacobins after your rise favored by Augustin Robespierre (I think that deep down it is good that Augustin died before seeing Napoleon become a military dictator, he would surely not have forgiven himself for 'having favored the military dictator that the mountain people feared), but then you persecuted them. In addition, you made transactions with Barras, Fréron Tallien who are responsible for the death of Augustin Robespierre or have you forgotten this fact and who also persecuted the Jacobins and the Sans Culottes. Unpopular opinion I approved of Hudson Lowe for putting Napoleon in his place. I would have been to decide on a punishment for Napoleon, I would have made him break stones like a convict for life (or I would have sent him to Haiti so that he could explain it alone and face to face to these former slaves why he persecuted them and reestablished slavery, after what happens to him I don't care a bit). There you go, it's a very childish little post, you all have the right to boo me I admit it is well deserved in my primary anti-Napoleonicism but it is not a historical analysis that I did on this post so I decided to allowed for deviations.

#Napoleon #hypocrisy #jacobins #barras #tallien #freron #augustin robespierre #childish post

[crowshoots]

the zemeni, their beliefs about grisha abilities, and relations to religion & belief

said that i would do this post a bit ago, so here we go. now, several things before i go into it: this is all headcannoned and lore i made myself rather than anything supported in canon, as Ieigh bardugo has offered... pretty much nothing on zemeni culture, so! again, this is primarily for my blog and how i understand it, but keep this in mind for whenever talking about (my) jesper's culture. onward we go!

to start: we know very little of the zemeni culture in canon (unfortunately). the very little we know is that grisha are seen as blessed (and the word for grisha translates as 'the blessed'), and novyi zem is one of the few places available for grisha to hide safely for their lives. they do have teachings for their abilities off to the west, and they don't believe in grisha orders like the ravkans and the rest of the world does.

the terminology of the word 'blessed' as connotations. one, it obviously indicates a positive image of zowa. even in ravka, one of the countries most well-known for their employment and treatment of grisha, they're not exactly the same way. instead, the grisha are named after one of the first grisha saints, gregori.

a lot of the older ravkan saints are tales of grisha who were brutalized, such as gregori himself (mauled to death by bears). the ravkan legends tend to commentate them for all of the things they could do, uplifting them to a pedestal rather than ridiculing them or making them out to be monsters. in the books, it's also implied that saints are not shared from country to country -- inej has her own (suli) saints, and colm has his (kaelish) saints. they likely have their own tales and beliefs.

however, the usage of the word 'blessed' by the zemeni implies that they believe that this power comes from a higher power. it implies that fate had a hand in 'blessing' someone and gifting them this power. leoni's father says --

"leoni is zowa. she has the gift too."

the way that this is phrased implies again that the zemeni believe grisha/zowa power to be a gift from someone. aditi also says that "if my gifts can help people, then it's my duty to use them", perhaps implying a (mayhaps personal or moral-related) understanding of these gifts and using them in such a way to help others. in short: in my understanding, the zemeni view zowa power as a gift from a higher power, specifically given to aid others the best they can.

however, with the zemeni seemingly lacking in saints, now it becomes a question of exactly what this higher power is. in siege and storm, alina hears from mal that the zemeni have a god of work that they pray to (also curiously enough, capitalized as God of Work but I have no coherent thoughts on that). the god of work is not given a name, and we can assume that mal wouldn't know the zemeni names. (sort of like how if you weren't kerch/grounded in kerch culture, you wouldn't exactly know what ghezen would be the god of when someone told you that they'll pray to ghezen. it's not like they say "i'll pray to ghezen, god of commerce")

the way that i interpret this is that the god of work is not one person. it is not someone grounded in history, nor is it one body and one identity. they are just... the god of work, and that's all they are.

this is also where another piece of my personal headcanoned lore comes in. as the zemeni are based in black culture, i believe some elements are inspired by african-american history, as well as other places such as haiti and west africa. for my understanding of zemeni culture, it combines spiritualism as well as animism (as the zemeni are also based on australia, which i will take to mean the aborginal people of australia). in addition, jesper also says that he believes in things such as "ghosts and gnomes", the latter of which i think is a joke but the former i think is a reference to his belief in spirits.

the zemeni seem to be very connected to the land. novyi zem is most well-known for its crops and usage of natural materials. they have shown that they are quite technologically advanced (such as their weaponry and their airships), but purposefully guard these things as their own, as they've had enough of other countries stealing their things and using them without any respect for the ground it came from or anything else in relation to its creation process.

the zemeni believe that their land is inhibited and infused by the spirits of the dead who were buried there, placed back into the earth once they died. (this is also why the zemeni always choose to bury their dead in the earth, especially close to places like trees or rivers) they tend to bury family closest to their own houses as well so the spirits can watch over and see their family. they believe spirits are in nature such as mountains or caves or more.

since the spirits are connected with the land, the zemeni do their best to ensure that its never diseased and in good health. as a reward, the spirits give them good harvest and crop. similarly, they believe that any gifts given to them (so zowa power) is the spirits of the dead looking out for them, giving them something that allows them to help others and the community.

so tldr: in my headcanons, the zemeni belief system in zowa is inherently rooted into their ancestors, believing that the dead of their family have given them gifts.

in relation to jesper, this gets... complicated. leigh wrote him without any connection to his culture. he grew up shuttering off his feelings about his zowa identity and unfortunately grew to think of it as a curse and as a misfortunate rather than the gift that his mother thought it was. for him to think this way is an inherent rejection of his own culture, and jesper has many strides to take before he's in a place where he's content with it -- in the way i write him, he goes back to novyi zem to visit his da, then goes west to meet zowa teachers (one of which knew his mom). it's a frustrating few months, but it's a start of a community, one of the most vital things in zemeni culture, and it's a step forward.

#does this even make sense. ??? #not everybody can aim. / headcanons. #important.

[scraggymusic]

#youtube #artists on tumblr #music #black artist #rapmusic #hiphop #rap #rap legend #dancehall #haiti