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#mt Karl Marx
virjolinha · 6 months
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formada em bts pós graduada em taeginismo
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indo ali
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Manifesto Comunista Livro por Friedrich Engels, Min Yoongi e Karl Marx
Clima natalino chega emociona
sao pouqinhas pq ngm faz mt bio vivendo nessa economia
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caltropspress · 1 year
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FIELD NOTES STRAIGHT FROM THE GLUMS OF NEW JERUZALEM: Fatboi Sharif + noface's Preaching In Havana
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[I played the Preaching In Havana cassette on a Panasonic Portable AM/FM Stereo Boombox Model #RX-F9 (manufacturing date circa 1988) at nine predetermined locations around the state of New Jersey—1-2 songs per site location—over several weeks in February and March 2023. Each song was played a minimum of three times (“Notice parables of three in every other inference”). The boombox was battery-powered and preferably set atop a natural surface. No GPS was used to navigate to the sites; a superannuated Rand McNally folding map was utilized. Disorientation was embraced.]
Here is a clad doom.
—Clark Coolidge, “After Morandi” (c. 1984)
Oblivion: walking the edge of insanity sideways…
—Orko the Psykotik Alien, NMS, “Invisible Oblivion” (2003)
All the world had gone unreal, mere foolish play—a shoddy carnival, a magic show; and remembering those who had died…those real severed heads, mouths working in the dirt, those real bodies stretched and torn apart on the rack…
—John Gardner, Freddy’s Book (1980)
[SITE REF. → Holy, Holy, Holy Altar; Mt. Holly, NJ. The Jersey Devil was supposedly chained to the altar within the stone vault. Holy, Holy, Holy is inscribed across the lintel. Track played: “Static Vision.”]
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I ask at the altar [paraphrasing Gardner]: WHO IS THIS SAURIAN BEING WITH THE GOATISH SMELL, THIS IDIOT GOD? On “Static Vision,” Fatboi Sharif bemoans the “info drain”—a residual from the age of the Info Kill. Company Flow told us we MUST GET IN SYNC, and Bigg Justoleum led the way as the horns blowed. Behold, in a dark universe Sharif is chasing shadows.
Sharif speaks lowly of the “blood-sucking corporations,” clued into Marx’s diagnoses. “Kapital,” Killah Karl spews, “is dead labour, that, vampire-like, only lives by sucking living labour, and lives the more, the more labour it sucks.” Succulent, right, you sucker MCs? We’re frightened into the factories as the “news footage funnel[s] fear.” It’s “death [we] watch”—our own. Our work is “converted into necessaries,” Marxy Marx and the Funky Bunch writes, “by the consumption of which the muscles, nerves, bones, and brains of existing labourers are reproduced.” Yum yum, you Dray and Skoob dum-dums. This is your feast of grotesqueries.
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[NB:  I will be formatting Fatboi Sharif’s lyrics in a manner suitable to Clark Coolidge’s poetic lines in his 1967 chapbook entitled, confusingly, Clark Coolidge.]
KVU at the engineering deck, the control panel, the console—King Vision Ultra[-magnetizing], if you will—with ineffable efx. Super-scientifikal behind the boards, knob-turning and ear-worming like the Scientist that is/was Hopeton Overton Brown, almighty creator who Rids the World of the Evil Curse of the Vampires (1981). Geng PTP with transformer coils cloying at your cortex, fair listener. His dub-infused engineering fits noface’s krunk-skronk productions and Sharif’s vertiginous vocals into deep-space and crypt-encasement, equally [EQ]. Cryptic, ’cause Sharif’s Sick Wid’ It meanings are entombed:
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He’s hanging loose; forget the Smith & Wesson at the Smithsonian—they found a noose! What U See (Is What U Get) now in the xzibit. So raid the tombs of your own mind. Clark Coolidge, too: “Scratch of lines, on a vast hill or prone tomb. / Nothing buckles from them, no sneezed move” (from “After Morandi”).
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I ain’t scared no more, Sharif shouts, dry-throated. He gargles holy water and spits. I can’t believe you, he hollers, as dubious as Du Bois staring down the Talented Tenth. Preaching In Havana is Fatboi Sharif penning editorials for The Crisis. Like Eric B. in ’88, he’s never scared. He seeks your AttenCHUN! Larger-than-life, like Bone Crusher on “Never Scared” in 2003: Now the plasma is oozing out of your cerebellum. Snort the bone dust or arrange the remains ritualistically. 
In Charles Chestnutt’s 1899 story “The Gray Wolf’s Ha’nt,” narrator John and his wife are warned by old man Julius about clearing a tract of swampland for agricultural use. “Uncle Julius” regales them with a murder account from slave days about a “conjuh man” who could make “monst’us powe’ful goopher” and used a “mixtry” to exact revenge for his son’s death. Through craft and cunning, the conjure man transforms the murderer into a gray wolf and cons him into killing his wife (similarly duped and transformed into a black cat). By crafty design, Julius’s tale keeps folks off that desirable tract of land with fears of what haunts it. But John is undeterred. He finds no evidence of a wolf’s dwelling there, and if a wolf “had once made his den there, his bones had long since crumbled into dust and gone to fertilize the rank vegetation.” Instead, John discovers a “bee-tree” with an “ample cavity in its trunk” and “stores of honey within.” Julius’s haint warning, it turns out, is nothing more than a ruse to maintain “his monopoly” over the honey stash. “Poison honeycomb, / Sticky situation,” Sharif says on “John Hinckley.” 
[SITE REF. → Sybil’s Cave; Hoboken, NJ. An early 19th century natural spring excavated from the rock wall along the Hudson River; the cave was frequented by tavern-goers. Mary Rogers’ body was discovered in the shallow waters near the site, strangled and sexually abused, and the cave was eventually filled in. Track played: “The Hybrid.”]
I replied my brains in a hybrid of pain, Sharif raps on “The Hybrid,” his syntax clunking and skulking in ways that shouldn’t make sense but do. Let me explaaaaaiiiiin, he begs. Threats loom as “grenades surround ledge” and “PTSD particles” spread. (Cough into your elbow, won’t you?!) Don’t push; we’re close to the edge. Living on shaky grounds; let’s see if Sharif—like Rakim—knows the ledge. I’ve no doubt he does, but he still squeals like a teenybopper on the airport concourse:
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“The eight-year-old with a pipe bomb by its privates” sounds like textbook projection. [Rapidly consults the DSM-5.] But let’s bring it back to A HYBRID OF PAIN. It’s Sharif’s term-in-ol-og-y, like Pharoahe Monch on “Bring It On”; he flows awkwardly and incisions are made into the [maggot] brain. Bring it on, motherfucker, bring it on—but also bring the pain like Meth. Sharif came to bring the pain hardcore from the [maggot] brain. We go inside his astral plane.
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Brrrrrrriiiiiiiiiiiiiiiiiiinng! Fatboi Sharif awakens like Bigger Thomas with fantasies of furnaces dancing in his head. [...alarm clock clanged…spring creaked…voice sang…surly grunt sounded…tinny ring of metal…] TURN IT UP! BRING THE NOISE! A certifiable consonantal ruckus—the brawling br-, the stinging /n/, the queasy -ng. KVU’s Pain of Mind (2018) comes to mind, undeniably.
[SITE REF. → Gates of Hell; Clifton, NJ. The “Gates of Hell” are a network of sewage tunnels and underground passageways behind the old Erie-Lackawanna railroad tracks. Devil worshipers frequent the location. Track played: “Sunday School Explosions.”]
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Sharif combines elements: “Science with cosmic plague and Hooked On Phonics” (it worked for me!). He steals a complete set from the flea market and magnetizes the cassettes and places slips of Scotch tape over the top slots—write-protection begone and be-damned. He can feel his “pulse risen” at the “silent treatment” he receives from the ferric formulation spirits he summons—a kiss of haunting hiss. He translates “postcards in Arabic” at the “NA meeting” prior to filming a reproduction of the Jets and the Sharks dance-fight as “Cronenberg’s last scene.” What results is a “war world ouija [that] got West Side Story.” Thus, Stephen Sondheim and Leonard Bernstein get flayed and slayed on “Sunday School Explosives.”
I’m still haunted by Fatboi Sharif’s echoey Oh, I’m buggin’? from Gandhi Loves Children’s “I’m Buggin.” It comes to me in my sleep, like the Sandman (“Enter Sandman near banquet,” Sharif raps on “John Hinckley,” and we’re off to Never Neverland Ranch with all the Culkins in Jacko’s bed). Not a hypnagogic vapor wave—but the dissonant hatred of Nicholas Sandmann silently smirking at the ceremonial drum of an Omaha elder as Black Hebrew Israelites shout gay-bashy slogans in the background. “Cronenberg’s last scene” will be as body-horrific as all his previous ones. Sharif feasts on a naked lunch of flesh sandwiches while typing Burroughs-like cut-ups onto a scarab beetle typewriter. He snorts lines of minced and mortared-and-pestled Black Meat—the guts and entrails of Scolopendra gigantea. “Oh, I’m buggin’?” has become an earworm, and Fatboi Sharif is every poor child pulling up to the ER with a cockroach lodged in its ear canal. Ruptured tympanic membranes at every entrance, each exit. To borrow a neologism from k-the-i?, Fatboi Sharif breeds electrobugs.
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[SITE REF. → Shell Pile ghost town; Port Norris, NJ. Named for its mountains of oyster shells, a WPA guidebook from 1939 described Shell Pile as “a community of about 1,000 Negroes living in wooden barracks erected on stilts over the salt marshes.” A pathogen known as MSX devastated the local oyster industry in the mid-50s, and the community never recovered. The shell piles remain. Track(s) played: “John Hinckley” and “Sugarcane Plantation.”]
In 1990, Tragedy Khadafi (née Intelligent Hoodlum) proposed we arrest the president (NB: Your mother’s buggin’—her mind slanted, he rapped). In 1992, Paris became a Bush Killa, delivering a bullet from the barrel of a Black guerrilla. In 1998, Non Phixion dropped “I Shot Reagan” and Sabac dragged First Lady Nancy into the crosshairs: “His wife’s the hostage, / Her body parts up in a grab-bag.” On “John Hinckley,” Sharif’s ode to POTUS-pistol whippings, he speaks of the “covenant grab-bag.” It’s a covenant signed by Tragedy, Paris, Non Phixion, and now Sharif himself (among many other signees—Chuck D comes to mind as he invokes the Honey Drippers’ nix-Nixon anthem and its foundational drum break on 1987’s “Rebel Without A Pause”: Impeach the president—pulling out my raygun). 
“John Hinckley popped that president,” Sharif raps, and he did it with a naked raygun (...throb throb…throb throb…)—a Röhm RG-14. Sharif rap-renders the scene into a 60-second assassination, and he can sympathize with Hinckley—both film buffs, fans of Taxi Driver (1976). Jodie Foster—the child-actor playing child-prostitute—turned into a child-bride in Hinckley’s obsessive mind. Hinckley’s single “We Got That Chemistry” is streaming on all DSPs—I’m searching the liner notes for the Sharif feature; a collab for the ages. 
For his assassination plot, Fatboi Sharif readies “gun fire sun visor” with “spinning Budweiser breath.” He’s funky cold medina, cold lampin’, and “coldstone hypnotic.” He opens the “seventh seal,” chopping and playing chess with Myka 9 and Max von Sydow in a seaside “fog of chronic.” This is Sharif’s “daily operation”—peep him on the cover of Gang Starr’s Daily Operation (1992). He’s there—amongst the messy mahogany table covered with money stacks, Elijah Muhammad’s Message to the Black Man in America paperback, typewriter, and skull. He’s there—top-right, hiding behind the mounted boar’s head. He wears it like a mask. The illest brother when he gets his mic check.
He’s ready and willing to go underground—deep cavities and cavernous tunnelways:
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After he goes for the headshot (like John Wilkes Booth with his derringer, like those old Rhymesayers cassette tapes…), Sharif’s weapon is a “soul glowing hidden in the briefcase.” The execution is the pulpiest fiction emanating an aura of Diaspora Problems.
In David Gordon Green’s 2000 film George Washington, the character George—young, strange, and Black—“had to be very careful never to get his head wet…”:
See, his fontanel was very, very, very, very soft. Like a baby’s head. And when he soaks it or itches it, it irritates his brain. He don’t like it, ’cause if somebody hit him in his head, he’d probably die.
As George and his group of mangy misfits fool around in a bathroom, another character, Buddy, pushes George and bangs his head against the wall. In retaliation, George pushes Buddy who slips and loses consciousness. When he comes to, blood begins to dribble from a crack in his skull and he ends up slumped in a urine-splashed stall—dead. “Everything’s blue in this world—all fuzzy,” Trent Reznor groans on Nine Inch Nails’ “The Downward Spiral,” “Spilling out of my head,” and from such a tiny little hole.
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The character Nasia speaks with a Malick-inspired voiceover. Considering the unsettling tone and disquieting details of the film’s narration, Nasia’s name may as well be “Nausea.” Nas: I’m out for dead presidents to represent me. George Washington, Abraham Lincoln, JFK, Ronald Reagan, et al. In Hayao Miyazaki’s Nausicaä of the Valley of the Wind (1984), Nausicaä collects spore samples (like Ced-Gee collected Melvin Bliss records and transformed “Synthetic Substitution” into “Ego Trippin’”) and is eventually revived by Ohmu tentacles. Miyazaki’s ravaged world—his crushed-killed-destroyed eco-stressed landscape—is like Bliss sings: “Synthetic substitution has taken over this land, / There’s no one to blame but man.” Those monstrous Ohmu are roly-polies [Armadillidium vulgare] navigating digable planets. Oh, I’m buggin’?
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In Blood and Guts in High School (1978), Kathy Acker’s “mysterious Mr Linker” rhetorically asks: “Where does culture come from? I will tell you. It comes from disease. All the great artists, Goethe, Schiller, and Jean-Paul Sartre—you must read Nausea in the French, in English it is nothing—have said this. They are aware how evil they are. They are aware this life is truly evil; due to this awareness, they are able to go beyond.” [Acker also depicts her protagonist Janey getting assaulted by a man whose “hands ran huge insects down (her) back.” Oh…I’m…buggin’?]
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Earlier in George Washington, Buddy paces a stage in some dilapidated auditorium (all the film's settings are ruinous—real Sharif video shoot environs) with a T-Rex mask on as he recites passages from the Book of Job:
All kinds of pests, like, all over its legs. Oh, that I were as in the months of old, as in the days when God watched over me: When His lamp shone over my head...and by His light I walked through darkness: When I was in my prime: When the friendship of God was upon my tent: When the Almighty was with me: When my children were around me: When my steps were washed with milk...and the rock poured out for me streams of oil.
[SITE REF. → Venusian alien contact location; West Main Street; High Bridge, NJ. Howard Menger purported to bear witness to cosmic lifeforms on his property. Track(s) played: “1999 Hacker Worldwide” and “Parasite.”]
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Let transmission commence. Fatboi Sharif bends and adjusts the rabbit ears antenna on “1999 Hacker Worldwide.” Through the snow and noise (talkin’ about static vision, folx) emerges a “televised child slave, / Live at 11” (later, on “Sugarcane Plantation,” it’s the “news at 12” when he’ll “crucify white Jesus” on a live-feed). The commercial break previews what’s coming up next: “Tonight we loot the church.” Yes, loot the church and the monastery, because you know now that the Dalai Lama leaves your boo-boo achin’ like Bambaataa and requests you suck his tongue. Gimme the loot, gimme the loot! Sharif’s a bad, bad boy, in the pitchdown death-voice of Kid Hood on ATCQ’s “Scenario (Remix)”—his opening salvo is a son’s cry as he was murdered just days after recording his verse shirtless in the booth [cut to footage of Sharif performing shirtless]. “He didn’t say hello or nothin’,” Q-Tip told The Source for Hood’s obituary, “he just started rhymin’.” Gimme the loot, gimme the loot! Anthony Iles sees “the suspension of the normal ordering” and “new and unforeseen relations” between objects and behaviors when we loot. “[W]hen looters use a mannequin leg to break a shop window to impose some asset relocation from below we are talking about media as impure means.” Sharif’s got the impurest means and the impurest thoughts.
The carnivalesque catastrophe of Fatboi Sharif’s mind unravels. You know the “economy collapsing” and “fi…nan…cial by…pass…ing”—all that hocus-pocus. [I’m shaping your brain like pot…ter…y, Monch says, his motor temporarily running low on power but only to deconstruct the temporality.] Sharif has access; he’s got the “skeleton key” as he danses macabre, as he speaks “open sesame,” pulling from Antoine Galland’s orientalist Ali Baba and his Forty Thieves (or his Sporty Thievz, but the tomb raiders and grave robbers ain’t getting nada from us). Open Sesame Street to hip-hop. See MC Lyte rock the stoop in her purple sweatsuit. Sharif riding side-saddle on Snuffleupagus with the subwoofer pumping KMD’s “Humrush,” Bert philosophizing Buddhist emptiness (śūnyatā). (Oh, an empty place…a perfect place to practice the exciting art of humming.) Meanwhile, Sharif is on an expedition to “Woodstock 2030.” The brown acid warning still reverberates across space and time and he’s finger-crossed that there’s a few tabs left (the “final acid trip” he growls about on “5G Celsius Cell Tower”).
“1999 Hacker Worldwide” plays like Y2K paranoia—a glitch-hop ode to the millennium bug (Oh, I’m buggin’?). Kool Keith emerged as Black Elvis in 1999 and proceeded to get Lost in Space. The soundbombing of Common and Sadat X on “One-Nine-Nine-Nine” [...inch nails through each one of my eyelids, c. ’99] penetrated RealAudio players, and the Hi-Teknological production set the doom mood. On “Parasite,” Sharif “ride[s] a push on a Greyhound / Searching for a way out” with Dirt McGirt inflections. Behold a Pale Snuffleupagus.
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[SITE REF. → VHS Walkway; Fort Lee, NJ. The original motion picture industry in America was located in Fort Lee, and in that spirit, a patio and walkway made up of VHS tapes surrounds a private residence. Track played: “Paging Dr. noface.”]
Fatboi Sharif has an ongoing appointment with his octagonecologyst, but Dr. Octagon isn’t answering his calls. Instead, he pages Dr. noface. And noface’s sonix are aptly described in Gardner’s Freddy’s Book: “Outside someone was again banging metal against metal. The sound was too irregular to be the work of a hammer, and the sound was sometimes loud, sometimes lighter, a mere clink.” noface takes the folk of “If I Had A Hammer” and filters it through his failed state fuzz. Peep him on the PTP cassette cover, his void-face hidden behind a Baphomet mask. He flexes his equilibrium—a sabbatic goat prematurely goated. He’s Black Phillip from Robert Eggers’ The Witch (2015), pacing his pen and passing you a ballpoint pen to sign your deal with the Devil. He doesn’t blink—redaction bars for pupils. “It was true that the Devil could sometimes read one’s mind,” Gardner writes, “that once he’d gotten into you there seemed to be no shaking him; but at least one could in some measure limit the monster’s conversation.” Sharif’s conversation with the listener knows no limits, though. For noface’s Baphomet cosplaying, Gardner’s Devil masquerades as a mule:
“What kind of fool are you, trying to block out the voice of the Devil with your fingers?” the mule scoffed. “Plug your ears with pebbles if it pleases you, and sing at the top of your voice to drown me out. I’ll still be heard!”
noface will still be heard as he activates the widening gyre (peace, Yeats) that is Preaching In Havana.
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Furthermore, the album is a set of interlocking spirals—a helix, a hex. Spin yourself silly on a spiral staircase to Hell—ride a helicoid to the void. Listen as you’re yeah-boyee’d by the endless [eternal and infernal] echo of Flavor Flav—voices whirlpooling the River Styx. Eyes pierced by an unwound spiral notebook containing handwritten transcriptions of Malleus Maleficarum. noface’s productions aren’t beats; they’re dungeon bludgeonings. His loops are spirals, deranged and ceaselessly spinning out of control. A loop begins linear but soon goes labyrinthine. In Dante’s Inferno, his circles of suffering—circles and circles, oodles and oodles and oodles of o’s—from embryo to man and back again, form a downward spiral. Reznor razor-wire torture. “Slow it behoveth our descent to be,” the Italian in the Black medallion (no gold) writes. According to him, we have to acclimate “to the sad blast”—but I prefer to get dizzy from the disorientation. 
In an interview with Fatboi Sharif for The Next Movement podcast, co-host E. Fortson precisely sketches Preaching In Havana’s lineage to Divine Styler’s Spiral Walls Containing Autumns of Light (1992). On Preaching In Havana, she tells Sharif, it feels as if we’re granted access to his mind: “We’re hearing your internal thoughts, and we can witness how you’re processing them.” On Styler’s “Heaven Don’t Want Me and Hell’s Afraid I’ll Take Over,” the message blares like a Network nervous breakdown: “NEWS, NEWS, AND NEWS! MORE BLUESY NEWS!!!” Sharif adopts the mantle of the mad prophet of the airwaves.
Fatboi Sharif holds not a conch to his ear but a nautilus—a mollusk with musical musculature. What Bob James calls the “atmospheric orchestration” of “Nautilus” (1974) unravels as an infinite scroll for sample use—hordes of hip-hop producers synthesizing and submerging the oceanic depths Bob James chose to navigate. They abide by the spells Sharif proposes on “Sugarcane Plantation”: a “PCP posted, / Psychedelic relic, / Road atlas.” Their stems create helices of recorded sound—much like noface. Preaching In Havana devolves into a Wichita Vortex Sutra in an Allen Ginsberg mode, only to reveal the Beat poet’s affiliation with NAMBLA and how he squeezed my uncle’s thigh once at a book signing hoping for lemon juice to run down his leg.
Oh, the places you’ll go! Suessian spirals lead us to the Final Whorl Front. We link galaxy arms across the universe—needle our way through the Realm of the Nebulae. We crack the human genome with DNAlysis and hogtie James Watson in the process. Evocations of the inventor’s spring, of horrific histories like the lynch mob’s corkscrew used on Luther Holbert in 1904 in Doddsville, Mississippi to bore holes into his body and extract, in the words of the Vicksburg Evening Post, “quivering flesh.” On “Sugarcane Plantation,” Sharif is howling—he “yell[s] terrorist threats, / The coldest spirit, / In pig Latin” (emphasis on pig). His anti-rhymes coordinate with Lune TNS’s “Plantation Rhymes.” Pliny the Elder described comets as “knot[s] of fire” with an appearance that was “twisted like a spiral.” We’re fired up. Sharif’s got incendiary comments for daze, and each hits like a Molotov.
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Sharif paints with a Tesla coil—streamer arcs and brush discharges. Voltage flashing from his cranium. As Kool Keith says, he’s “Eveready, like a battery—charged, / [He’s] worth the alkaline.” Ultramagnetic, indeed. Play Preaching In Havana backwards. Watch Fatboi Sharif perform: a human Fraser spiral illusion—hypnotic, fuck up your optics like ELUCID fucks up electronics. Misalignments and distortions. Ha, Sharif is sicker than your average. Can’t you see? Sometimes his words just hypnotize you. Or, as Archimedes wrote in On Spirals circa 225 BC:
I say that the area added by the spiral in the third revolution will be double of that added in the second, that in the fourth three times, that in the fifth four times, and generally the areas added in the later revolutions will be multiples of that added in the second revolution according to the successive numbers, while the area bounded by the spiral in the first revolution is a sixth part of that added in the second revolution.
Right? Right. (Oh, you buggin’?)
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Like the dark and droney ambience of Bobby Krlic’s Haxan Cloak moniker, noface fashions his own Excavation Musick, digging deep only to resurface, bedraggled and cloak tattered. Krlic (also noted for his role as an Ari Aster collaborator) described his first album as “a person’s decline towards death.” His follow-up was described as a “journey [to] a different plane.”
The 1922 silent film Hӓxan, directed by Benjamin Christensen [“hӓxan”:  Swedish for witch], plays like watching Fatboi Sharif perform live on mute. Christensen’s goal was to “throw light on the psychological causes of…witch trials by demonstrating their connections with certain abnormalities of the human psyche, abnormalities which have existed throughout history and still exist in our midst.” Such abnormalities exist—gloriously—on Preaching In Havana.
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One of Hӓxan’s intertitles details “the terrible confessions” that can be “forced from [a victim] in less than a minute” by using the thumbscrew [tumskruv]. (The thumbscrew, naturally, being yet another spiral.) The brevity of the songs on Preaching In Havana have the same excruciating effect.
[SITE REF. → Bergwald Nazi Bund Camp; Federal Hill; Bloomingdale, NJ. The ruins of a Nazi Youth camp that was shut down by the FBI in 1941. The remnants of a stone cistern, storage silo, cabinets, and iron grates are still visible. Track played: “Nazi Needle Marks.”]
Outspoken about his adoration for Gonjasufi, Sharif channels his die-verse-ified voice often. We could compare his timbral offerings to Gonjasufi’s delivery on “Venom” from 2012’s MU.ZZ.LE. It’s not “singing” we hear, per se—it’s [sin]ging, it’s [singe]ing—transgressive, burning; a vicious and venomous flow. Sharif’s baritone [bury-tone] is throat-scourged. Liken it to the outro on Busta Rhymes’ When Disaster Strikes… (1997) where Busta screams and talks, stalks and fiends—“rap” as emceeing; “rap” as talking. Give me that ol’ “Preparation for the Final World[/Whorl] Front” religion. 
On “Nazi Needle Marks,” Sharif raps in “nauseous nasal chalk-line intervals,” to use his own phrase. The French Revolution comes for the Queen in b-boy style: “Exorcism Antoinette headspin.” The guillotine uprocks and downrocks until Marie’s dome rolls off the platform and into the crowd. Regan projectile vomits the greenest sticky-icky as she goes full Rock Steady on the 180-degree rotation. “Death of a salesman,” Sharif mutters with anti-consumerist ire. In Sharif’s looney-tune universe, Arthur Miller dicks down Marilyn Monroe before penning the final pages of his play—post-coital when he sends Willy Loman’s Studebaker speeding into a suicide machine. As for Marilyn, maybe it’s the “poison dart slumped her.”
Sharif says a prayer at the altar of the Beastie Boys’ prank-calling “Cooky Puss” (1983):
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These pussy crumbs are making me itch! Sharif and the ill-communicating saboteurs are capable of making our skin crawl, not unlike El-P pontificating about how he “could suck a cookie out a pussy, no question” on Co Flow’s “Definitive.” Sick fux.  Before long, Sharif is back inhaling John Brown’s vaporizer and riding a white steed. He’s gonna “burn [the] village in search of [his] masterrrrr.” Torches, pitchforks, and hedge-shears in his holster. Fighting fire with fire to the point of self-immolation is a necessity for survival. Kathy Acker shows us what we’re up against:
One of the landlords burned down his building so he could collect the insurance money. Two families and one pimp were sleeping in this building when it burned down. The landlord sold the charred lot for lots of money to McDonald’s, a multinational fast food concern. This is how poor people become transformed into hamburger meat.
Or, as Sharif would versify it:
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Ridin’ filthy-mangy-grimy-raunchy-dirty out of Rahway, bumping the Dead Kennedys’ “Nazi Punks Fuck Off” in the lemon. Screaming, lung-top, with Jello Biafra: We ain’t trying to be police. “The Nazi showed his needle marks” like the NJ state trooper showed his “Blood Honor” neck tats on his driver’s license photo ID.
[SITE REF. → Ong’s Hat village; Pemberton Township, NJ. Deep in the Pine Barrens, a group known as the Moorish Science Ashram established an Institute of Chaos Studies in Ong’s Hat and opened a portal to another dimension. Track played: “5G Celsius Cell Tower.”]
On “5G Celsius Cell Tower,” the cell tower sprouts polystyrene branches and the drones surveil the 5G conspiracists—they wouldn’t dare. Sharif says things have become “ice storm hazardous,” with the soul-lift of Godfather Don—we’re talking about a hellofasong. Fever-inducing frequencies are emitted, so Sharif raps like he’s caught an ague—he’s “breaking atoms.” The cover of Main Source’s Breaking Atoms (1991), which includes a spiral-in-the-making comprised of protons, neutrons, electrons [read it in the tone of Prince Po’s insight, foresight, more sight from OK’s “Releasing Hypnotical Gases”—yes, hypnotical], flashes across our mind’s eye.
“Jacob’s ladder staggered on” as a symbol of numbskull persistence. Sharif trudges through the stagger grass [a man from the meadows], swaggering like Stagolee, and he’s stopping for an intermission to stream one of his fave films: Jacob’s Ladder (1990). His physical form atomizes as he hallucinates the rungs of Jacob’s ladder twist and deform and become a helix. (William Blake’s 1805 watercolor shows a spiraling ascent.) Sharif cannonballs instead into the Boogiemonsters’ “Old Man Jacob’s Well” (1994)—a well where souls dwell. “I got the cravings again of the wicked,” and child abductions are the only answer. Demented, sick, and vile. Climb Jacob’s jaundiced ladder from well-to-cell tower.
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The temperature’s rising on the “5G Celsius Cell Tower,” and we’ve got our culprit for coronaviruses, microchip implants, and mind control. But what you’ve really got to be concerned with—many people are saying—is that havoc-causing Havana syndrome. Fatboi Sharif is here to get idiopathic for you idiots. He’s hunkered down at the U.S. embassy in Cuba while the C.I.A. (Criminals In Action) claims Fidel Castro’s corpse is responsible. Someone somewhere under some top-secret security clearance is whispering about Sharif, and his ears ring out with tinnitus intensity. Ours, too.
By now you know Fatboi Sharif is an atrocity exhibitionist who’d have the PMRC’s panties in a bunch, an MC whose processional route is the Stations of the Crass. Just as Chuck D’s voice from “Bring the Noise” (Once again, back, it’s the incredible…) reverberates through time, Fatboi Sharif’s tone pongs within the popcorn walls of our mind [substitute diabolical for incredible, though]. His white noise machine is a gnash teeth-grinder, perfection for fist-fucking fascists ’til they see shuriken stars between their eyes. I’m reminded of the caustic words of upfromsumdirt—his poem “Orisha Obsidious”:
this embryo of dark / black space spiral / virile midnight swirling / this onyx wet and non-unctuous vaginal and oleaginous this / this magnetic venom rancid with non-white wonder / rancid with non-white vocabulary self-servile, reverse-transcendent - pagan and perversely reported with discarded veins throbbing in black omniscience / chews its own adventure
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In the “Static Vision” video, Sharif wears a fencing mask like a soiled diaper, a MU.ZZ.LE on loan from Gonjasufi. Olaudah Equiano was familiar:
I had seen a black woman slave…and the poor creature was cruelly loaded with various kinds of iron machines; she had one particularly on her head, which locked her mouth so fast that she could scarcely speak, and could not eat or drink….I afterwards learned [it] was called the iron muzzle.
The muzzle Equiano describes is depicted on Gonjasufi’s album cover, albeit shaded and spectrummed. He and Sharif both rupture the iron muzzle with punctuated flashes of resistance, hence the cleaving periods [MU.ZZ.LE]—they’ve got the makings of an ellipsis.
[SITE REF. → Mary’s Tower; Flemington, NJ. A dilapidated edifice in a wooded area off a county road. “Mary” committed suicide in a third story bedroom and her red-eyed specter haunts the tower. Track(s) played: “Smells Like Autopsy” and “Fentanyl Firing Squad.”]
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I’m gonna allow Kathy Acker to set the scene for “Fentanyl Firing Squad”:
We had heard that this rock band called THE CONTORTIONS was gonna play in a redneck town in New Jersey and the white head singer thought he was James Brown. The rest of the band would be too drunk to stop the rednecks from beating up Brown.
James Brown was crawling baby-style across the floor. The rednecks were jerking their cocks off in a corner. James Brown crawled up to the redneck's boot. The redneck, confused, jumped James. Everyone in the club started hitting each other. I heard cops' sirens. I ran.
Acker writes Blood and Guts in High School in blood and guts—smeared and splattered. (L7 tossed tampon tricks and theatrics. Find yourself hungry for stink.) Picture “pig” painted in blood on Sharon Tate’s white front door by the Manson Family—the recording location of NIN’s The Downward Spiral [“spiral,” motherfucker, spiral!]. Reznor seethes on “Piggy”: “Black and blue and broken bones, / You left me here, I’m all alone.” Tally two hog heads for the haram tableau:
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Sharif surely strikes a vital nerve, proving he’s been the nastiest one since birth [auto/matic…]. He can “purple haze testify” to that—and with the Fuzz Face pedal helping him power through what nixed Hendrix: a puke puddle; axed down by Vesperax. “Smells Like Autopsy,” hmm? Not like Teen Spirit scrrrawled by Kathleen Hanna on Kurdt’s wall. noface detours through The Caretaker’s haunted ballroom. That must be the ghost of electricity howling in the bones of his [no]face.
Poet Phillip B. Williams introduces a Black hauntology, one of creaky floorboards and box fans that whisper in their manufacturing of wind. Williams calls each haunting “a loop of existence.” In “Haunting, Blackness, and Algorithmic Thought,” an essay that appears in a 2021 issue of e-flux journal, Ezekiel Dixon-Román reminds us of Derrida’s insight that “in every being there is a haunting.” Dixon-Román sees possibility in this. He conceives an “operation of Black techno-conjuring [as] a technological force that has the potential to reroute and alter the logic of the system.” With Fatboi Sharif’s steady output of discursive, deviant deviations, you can’t tell me he isn’t the prime mover of such potentialities. It’s not all so gravitationally heavy, though, seeing as how Sharif floats and flits about with the wreckless abandon of Slimer.
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ANEC[/ANTI]DOTE 1:
I wanted to completely unhinge the language and then see if I could put it, if that would make an energy that would then hook up in some other way, like a magnet, like resistance—poles pushing and coming together…. There wasn’t any system of structures. The space between words became very important. How close together they were…. [Y]ou know what loop-players are? You make a loop of tape and there are these tape machines that have one play-back head and a single drive-wheel and you can put a loop on it and it has a rheostat knob so you can change the speed. I was doing these experiments…. I put a couple of words, or even one word at first, one each on two loops and put them both on, and I’d vary the times. And I swear that I could see…in fact, I wish that someone would scientifically follow this up, it was interesting. Let’s say that you had “of       this”,—you had “of” on one tape and “this” on another, and you would change the times until they came closer together in time and farther away, and I swear that you could join and become a phrase, and one millisecond on either side of that they don’t, they’re disembodied, and I got fascinated with that. I had this thing, I made a tape out of it, where they went in and out of phrase with each other for a half hour period so you could follow this, and I thought, well, hey, that’s interesting…. You really began to feel there was a magnetic force in language.
—Clark Coolidge interview with FRICTION magazine, Number 7 (1984)
[sample pack from Clark Coolidge, 1967]
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ANEC[/ANTI]DOTE 2:
For Joy Division’s “She’s Lost Control” (1979), drummer Stephen Morris sprayed an aerosol can of tape head cleaner into a microphone to produce a drum sound (that’s a KVU move if I’ve ever seen one). Morris nearly passed out from the fumes. Fatboi Sharif has timewarped and is in that recording booth as a willing huffer of chlorofluorocarbons. What he produces as a result is a babbling brook of jabberwocky jargons:
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Sharif clearly audited classes at Clark Coolidge’s School of Disembodied Poetics—body-the-track training, if you will. His method isn’t just sheer madness. He takes rumors of “bad blood’ and infusions of syphilis to the face. He spins plastic bendy straws into gold but not before sucking a spiral of backwashed spit from his cauldron. Wu-Tang is for the children, but Sharif is here to scare the children with his fury and fairy tales. Just accept it. After all, “our brains been programmed for so loooong!”
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Images:
Le Sabbat des sorcières, Hans Baldung Grien, c. 1508-10 (detail) | Holy, Holy, Holy Altar (screenshot, via YouTube) | The Scientist Rids the World of the Evil Curse of the Vampires, 1981 (album cover) | Gates of Hell (screenshot, via YouTube) | Hooked on Phonics cassette set | Nausicaä of the Valley of the Wind, dir. Hayao Miyazaki, 1984 (screenshot) | George Washington, dir. David Gordon Green, 2000 (screenshot) | Venusian alien contact location (screenshot, via YouTube) | Apple Lisa Workshop not accepting Y2K date | "The Sabbatic Goat" from Dogme et Rituel de la Haute Magie, Éliphas Lévi (1856) | Drawing by Nikola Tesla showing stages in his evolution of the high frequency resonant transformer used in his Tesla coil (1899) | Haxän, dir. Benjamin Christensen, 1922 (screenshot) | Carvel "Cookie Puss" TV commercial (1985) | Jacob's Dream, William Blake (c. 1805) | "Slave with Iron Muzzle," illustration from Souvenirs d'un aveugle, Jacques Etienne Victor Arago (1839) | Mary's Tower (screenshot, via YouTube) | Haxän, dir. Benjamin Christensen, 1922 (screenshot) | Le Sabbat des sorcières, Hans Baldung Grien, c. 1508-10 (detail)
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niehauus · 7 months
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tanta coisa ruim acontecendo, eu espero que esse post aqui sirva de algo depois que eu passar por isso, eu quero mt voltar aqui médica, mesmo sem nenhum apoio familiar ou financeiro social. Espero ter vencido a extrema pobreza e ta podendo levar a saúde pra todos que precisam.
Como o karl marx disse precisamos de algumas coisas para podermos fazer história, como comida etc espero q eu n desista da minha faculdade mesmo qnd parecer impossível terminar um período como ta sendo esse.
Irmão se eu terminar a minha faculdade eu vou ser a pessoa mais forte do mundo, venci a minha deficiência, extrema pobreza, insegurança alimentar, nem tenho lugar pra morar, depressão e tudo isso sem apoio dos que eu mais precisava como o da minha família.
Bom, desistir nem passa pela minha cabeça na real, mas o externo é muito maior que eu, a natureza é muito maior que a vontade de continuar.
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selenocysteine · 4 years
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eli-kittim · 3 years
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A Critique of Contextual Theology: Are the Meanings of the Biblical Texts Changeless or Adaptable?
By Author Eli Kittim
——-
What is Contextual Theology?
Is all theology contextual? Do different contexts have the role of attributing theological meanings to Christian texts? Or is there a subtext that does not change? And, if so, what are some of the criteria that assign meaning to theology, particularly to Christian theology?
First of all, what is “contextual theology” anyway? It’s basically a way of doing theology that takes into account both past and present contexts, be they anthropological, biological, psychological, philosophical, or otherwise. That is to say, it reconsiders the cultural milieu or the Sitz im Leben (i.e. the “setting in life") in which a text has been produced, as well as its particular purpose and function at that time. Contextual theology, then, considers both the traditions of the past, which received the revelations, as well as those of the present, and reassesses them within the framework of today’s socioeconomic and political context. In other words, the term contextual theology is a reference to the way in which Christianity has adapted its teachings to fit the successive cultural periods.
Some Examples of Contextual
Theology
For example, the early church fathers were heavily influenced by Greek thought, so their interpretation of scripture was largely derived from Platonism (e.g. Justin Martyr, Clement of Alexandria, Origen, etc.). That was their particular form of contextualizing theology. Every book of the Bible was composed and edited within a specific context, be it the Exodus, the Law given to Moses at Sinai, the Babylonian Exile, or the occasional letters of the New Testament that were prompted by some crisis. And we could go on and on. Aquinas’ philosophical conceptions were heavily influenced by the rediscovery of Aristotle’s works. Not too long ago, existentialism provided the impetus for a new type of theology, and so on and so forth.
It seems as if Christian theology has hitherto been articulated in the context of the life and times in which the texts were interpreted and read. Hence the shifting theological paradigms, down through the ages, appear to be byproducts of this cultural phenomenon. As time passes, people’s ideas about theology seem to change as well. Questions associated with the quest for the historical Jesus, the nature of the triune God, and the like, arose out of much debate and discussion that often included diametrically opposed contexts. As the church councils began in the early part of the 4th century, one contextual paradigm triumphed over another. Similarly, various paradigms and approaches to scripture began to shift during the reformation and counterreformation. At the end of the day, who is to say which was the true one?
A Brief Introduction to Contextual
Theologies
Contextual theology, therefore, is a response to the dynamics of a specific cultural context. People from a different cultural worldview, such as Latin or Asian or Arabic culture, have distinct economic and social issues. That’s why there are so many contextual theologies, employing various interdisciplinary approaches, to try to explore these different sociopolitical issues, such as African theology, Minjung theology, Liberation theology, and so on.
Let’s briefly define some of these theologies to get a taste of their doctrines. Minjung theology (lit. the people's theology) is based on the South-Korean Christian fight for social justice. This theology has developed a political-gospel hermeneutic to address the Korean reality. From this point of view, Jesus is seen more as an activist for social reform than as a spiritual teacher.
Another branch of Christian theology from the Indian subcontinent is called Dalit theology. It places heavy emphasis on Jesus’ mission statement, which some theologians call the Nazareth Manifesto (Lk 4.16-20), namely, the proclamation of “good news to the poor,” the release of prisoners, the “recovery of sight to the blind,” as well as letting “the oppressed go free.” From this perspective, Jesus is identified as a marginalized Dalit (i.e. a servant) whose mission is seen as liberating individuals not only from their sociopolitical and economic oppression but also from racial segregation and persecution. But does this theology really capture the core message of Jesus’ mission? Is Jesus really a political “liberator” who is solely interested in an economic and political system that guarantees equality of the rights of citizens? Or are the impoverished those who are not materially but rather spiritually poor? Although the physical dimension of these Biblical passages cannot be denied——after all, many were physically healed of all diseases, according to the narratives——nevertheless, given that the sermons of Jesus emphasize sin and the issues of the heart, one might reasonably argue that he’s referring to the prisoners of sin, and that the recovery of sight might be a metaphor for the truth that “will make you free” (Jn 8.32).
Similarly, many contextual theologies misinterpret the Beatitudes as political manifestos. Notice that Jesus says “Blessed are the poor in spirit,” not the materially poor (Mt. 5.3). Moreover, he doesn’t say blessed are those who are physically hungry and thirst. Rather, he says, “Blessed are those who hunger and thirst for righteousness, for they will be filled” (v. 6). So, we have the poor in spirit who will inherit “the kingdom of heaven” (v. 3), and those who hunger for spiritual righteousness who “will be filled” (v. 6). It beggars belief that any theologian can misinterpret this pericope from the Sermon on the Mount as nothing more than a social concern for the materially poor, while promising some sort of Marxist political and economic liberation for oppressed peoples.
This is precisely how Liberation theology interprets such passages. Liberation theology was developed in Latin America and was employed politically as a “preferential option for the poor.” It is true that the Bible is concerned about the welfare of the poor and needy. But it is not a political manifesto designed to liberate them through some new political system. To see Jesus as a prototype of Adam Smith or Karl Marx is to miss the point entirely. Although the Bible certainly addresses these issues and urges us to be equitable and compassionate, its primary message is soteriological, urging us to be born again: “be transformed by the renewing of your minds” (Rom. 12.2); be “born from above” (Jn 3.3)! Clearly, this is a *spiritual* message that has few political implications. It’s also important to note that Jesus did not want the crowds to politicize his message (Jn 6.15 NRSV):
When Jesus realized that they were about
to come and take him by force to make him
king, he withdrew again to the mountain by
himself.
The Excesses of Feminist Theology
A subset of this view is Feminist theology, which is primarily concerned with the oppression of women. The aim of feminist theology is to liberate women from a hitherto patriarchal society by giving them equal rights among the religious authorities and clergy. This theology attempts to reinterpret patriarchal language and imagery about God, while reevaluating the status of women in sacred texts. Feminist reinterpretations of scripture will often reject the male gender of God and will omit using male pronouns to refer to this figure. Feminist theology will often call into question authoritarian, pontific, or disciplinarian images of God and replace them with “nurturing” and “maternal” attributes.
This theology has inevitably led to the excesses of various sects who even describe Jesus as a woman. For instance, the “Dongfang Shandian” (aka Eastern Lightning) is a Christian cult from central China which teaches that Christ has been reincarnated as a woman, and that the saints are engaged in an apocalyptic battle against China's Communist Party. However, these are gross exegetical errors which take liberties in manipulating the language of the original text to suit their theological needs.
Case in point. In his recent book “What Jesus Learned from Women,” author James F. McGrath took a simple verse (mentioned only once in the entire Bible; Rom. 16.7) and turned it into a novel where both Paul and even the great Jesus himself have come under Junia’s spell. The implication is that both Paul and Jesus may have gained valuable knowledge from a woman named Junia. It’s all based on a single, isolated verse which doesn’t even hold a single shred of historical, textual, or literary evidence to substantiate the claim. Not only does it contradict Paul’s explicit statement in Galatians 1.11-12—-in which he says that his gospel is not of human origin and that he “did not receive it from a human source”——but it also subordinates the status of the miracle-working Son of God to that of an unknown female follower, who supposedly taught him everything he knows. Unfortunately, this one-verse doctrine is equivalent to speculative fiction. It simply doesn’t meet scholarly and academic parameters.
Problems of Contextual Theology
The Contextualization process is employed in the study of Biblical translations as regards their cultural settings. Hermeneutically speaking, contextualization seeks to comprehend the origins of words that were used by the Hebrew and Greek texts, and Latin translations. However, it has also allowed secular and political groups to read their own message into the text by expanding the cultural contexts so as to accommodate such meanings. Given that modern liberal contexts are intrinsically alien and sometimes even contradictory to the authorial intent of the scriptures, the contextualization process of attributing cultural or political “meaning” to a text can have dire consequences.
The omission and replacement of the words of scripture with more “context appropriate” terminology with regard to race, gender, inclusive language, sexual orientation, and sociopolitical considerations, coupled with large-scale contextual *reinterpretations,* not only violates its integrity but it also represents a desecration of the text, which actually expresses a fundamental equality of all people whose identity is derived exclusively from Christ: “There is no longer Jew or Greek [race], there is no longer slave or free [power structure], there is no longer male and female [gender]; for all of you are one [equal] in Christ Jesus” (Gal. 3.28 NRSV).
Even though the Biblical texts were created within a cultural context and not in a vacuum, nevertheless the verbal plenary inspiration——the notion that each word was meaningfully chosen by God——supersedes the cultural milieu by virtue of its inspired revelation, if indeed it is a revelation. In that case, the language from which the text is operating must be preserved without additions, subtractions, or alterations (cf. Deut. 4.2; Rev. 22.18-19). Therefore, It is incumbent on the Biblical scholars to maintain the integrity of the text. One thing is certain. The New Testament was not only significantly changed by the Westcott and Hort text, but it has also been evolving gradually with culturally sensitive translations regarding gender, sexual orientation, racism, inclusive language, and the like. Contextual theology has broadened the scope of the original text by adding a whole host of modern political and socioeconomic contexts (e.g. critical theory) that lead to many misinterpretations because they’re largely irrelevant to the core message of the New Testament and the teachings of Jesus!
——-
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debra2007-blog · 3 years
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The Beast, The False Jesus, & The Rapture, Part 4 - Double-Cross               February 25, 2021 In 1598 BC, on Mt. Sinai, (Exodus 24), Moses spent six evenings and mornings in a cloud, being shown six days (and informed of a seventh day) from seven different weeks, taken from seven different time periods. On the seventh day in Genesis chapter one, Yehovah rested after restoring life on Earth, in about 24 Million BC. This was Restoration Week Three, the fourth advent of mankind, and the second to be made in God’s image. Yehovah always tells the truth to those that hear His voice. But Lucifer tells lies to those that listen to him, and will double cross those that believe and follow him.
There are hidden documents that link the Vatican to the creation of Islam. Both Islam and Roman Catholicism have so much secret information on each other, that it would be a major worldwide scandal, leading to disaster for both religions, if they were exposed. As revealed in Part 2, a secret deal was made to kill or run off true Christians and Jews in Asia Minor and Africa, but not to damage the Catholic shrines, nor hurt Catholics and Augustine monks, also to turn over Jerusalem to the Pope. The Vatican mostly financed the building of the Islamic massive armies, in exchange for handing over Jerusalem. But the Muslims double-crossed the Pope, and kept Jerusalem, and built a Mosque, making it their “second most holy” site.
However, we’re not finished with the Jesuits. Part of their catechism is that when the Pope says something that is contrary to the Holy Scriptures, “the Scriptures must be thrown aside”. It is stated that the Pope is “the Vicar (replacement) of Christ, King of Kings, and Lord of Lords, and there is but one Judgment-Seat belonging to God and the Pope”.  These are quotes from the book Understanding the New Age: World Government and World Religion (New Wine Press, 1998, p. 104). The present Pope Francis (Jorge Bergoglio), who is the first Jesuit to be elected to the (white) Papacy, earlier said that “Christians do not exist outside the Roman Catholic Church. People can not be Christians without the (Catholic) Church. A Christian’s identity is rooted in it, and that believers can not stand alone”. Now that a Jesuit is the white Pope, you can expect a more “hard lined” approach from Catholicism.
Yet there is another “front” group that the Jesuits control.  It is the Freemasons. Freemasonry started from medieval stonemasons, after castle building became an industry.  By the 1100’s AD, a religious zeal resulted in the construction of thousands of imposing stone cathedrals across Western Europe. The skills of a stonemason were in high demand, as were members of the guild. This gave rise to classes of stonemasons, which were apprentices, journeymen, and master masons. Apprentices were bound to their masters for the cost of their training. The journeymen had a higher level of skill and could travel (journey) to assist their masters. A master mason was considered a “freeman”, who could travel as he wished to work on projects. During the Renaissance, the stonemason's guild admitted members who were not stonemasons, and eventually evolved into the Society of Freemasonry. These became fraternal groups which observe the traditional culture of stonemasons, but are not typically involved in construction projects
Remember the Knights of Templars, from Part 2?  Their leader was Jacques De Molay, and before he was executed, he passed on certain “rituals and guidelines” to what became the Freemasons. Even today, freemasonry has a youth group called “the order of De Molay”. The Jesuits infiltrated the Freemasons, and perfected it to be their tool to “deceived and to conquer”. It was further advanced by Albert Pike, who is said to had begun the Knights of the Klu Klux Klan. In the book “Morals and Dogma”, he wrote “Masonry, like all the religions…, conceals its secrets from all except the Adepts (insiders)…, and uses false explanations and misinterpretations of its symbols to mislead those (on the outside) who deserve to be misled: to conceal the Truth, which it calls Light, from them and to draw them away from it. Truth is not for those who are unworthy or unable to receive it…  So masonry jealously conceals its secrets, and intentionally leads conceited interpreters astray”.  pp. 104-105.  He also writes: “the Templars, like all other Secret Orders and Associations, had two doctrines, one concealed and reserved for the Masters, which was Johannism (Lucifer worship); the other public, which was Roman Catholic”, p. 817.
From the first, to the thirty-second degree, masons are taught that Freemasonry follows the Bible in Christian lodges, the Pentateuch in Jewish lodges, and the Koran in Muslim lodges. That is the sham fed to new members (outsiders). Only when you become a 33rd degree are you told who the god of Freemasonry is. It is Lucifer.  In the book The Secret Doctrine, it says “Lucifer represents Life... Thought… Progress… Civilization… Liberty… Independence. Lucifer is the Logos (the Word)… the Serpent, the Savior”. “It is Satan who is the God of our planet and the only God”. This was written by Helena Petrovna Blavatsky, which many world leaders adhere to, which are 33rd degree Freemasons.  The Jesuits have seen to it that Protestant churches and seminaries have been infiltrated with these teachings.
You might be surprised to learn who are, and have been, 33rd degree Freemasons, and I question their allegiance.  Some of them are/have been FDR, Karl Marx, J. Edgar Hoover, Joseph Stalin, Harry Truman, Winston Churchill, Vladimir Lenin, Yasser Arafat, Gerald Ford, Ronald Reagan, Mikhail Gorbachev, Al Gore, Billy Graham, Tony Blair (England), Bill Clinton, Barry Goldwater, and Colin Powell. What surprised me was that Benjamin Netanyahu (Israel) is a 33rd degree Freemason. No matter what “front” these people may  have shown the public, they did, and do not, worship the true God (Yehovah).  
We finally come to the origins of the Illuminati. Basically, the Jesuits were banned in 83 countries, so they had to come up with a plan to remain in power. The Bavarian Illuminati was born in 1776, and soon made its way to the USA. There are many who are Jewish by name, but are Jesuit by philosophy (like The Rothschilds and Rockefellers), and have obtained about all of the important financial positions. They are in league with the Knights of Malta. Some of the Illuminati’s front groups are, the Committee of 300, the Trilateral Commission, the Club of Rome, the United Nations, the Royal Institute of International Affairs, and the Bilderberg Group. Some current members of the above groups which we are familiar with, have been Ted Kennedy, Hillary Clinton (6th degree Grand Dame of Illuminati), Allen Greenspan, Jimmy Carter, even Henry Kissinger. It is certain that former President Obama was brought into the group, and was part of the secret Bilderberg meeting, when he won the Democratic nomination, and left members of the press on the plane.
Therefore, for decades, we have had a string of undesirable Presidents, since JFK. The Republicans and Democrats have been taking turns, destroying our nation, both in the White house, and in the House of Representatives and the Senate, selling out the American people. It finally became expos d when Donald Trump, the best President ever, took office. Only massive election fraud could defeat him. But yet another double cross is on the horizon. We’ve now laid the groundwork, giving the history behind “the whore”.  Now, the stage is set for the entry of “the Beast”, in Part 5.
Love, Debbie
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73. Aggie Toppins
Aggie Toppins is a graphic designer and educator whose work centers around active citizenship and intellectual pursuit. She's currently teaches at the University of Tennessee at Chattanooga and maintains an independent studio practice publishing zines, collages, and a fun series called Critical Theory Cocktails. In this episode, Aggie and I talk about her introduction to critical theory and how she introduces challenging texts to her students, how her time at MICA inspired her to start teaching, and why it's important to decolonize the design discourse.
Show Notes:
Aggie Toppins
@aggietoppins
@theunofficialpress
05. Michael Bierut | Scratching the Surface
MICA GDMFA
Keetra Dean Dixon
34. Ellen Lupton | Scratching the Surface
The Death of the Author - Roland Barthes
Brockett Horne
31. Kristian Bjornard | Scratching the Surface
Critical Theory Cocktails
Visible Signs - David Crow
Mythologies - Roland Barthes
Designer as Author - Michael Rock
The Order of Things - Michel Foucault
Karl Marx
The Future of Nostalgia - Svetlana Boym
39. Ian Lynam | Scratching the Surface
The Situationist International
Manuel DeLanda
Download mp3 | Soundcloud | Apple Podcasts | Google Play
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ideaimateria · 3 years
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  Baudrillard ,Jean (1969)    El sistema de los objetos  . ed- sXXI
Quan un llibre està esgotat sempre ens quedarà el Préstec consorciat   
https://cutt.ly/ngjToLx  cerca:  http://cbueg-mt
o el mercat de sant Antoni o... https://cutt.ly/lgjTg8R 
https://www.marcialpons.es/libros/el-sistema-de-los-objetos/9788432313981/
https://www.traficantes.net/libros/el-sistema-de-los-objetos
https://www.amazon.es/SISTEMA-LOS-OBJETOS-Jean-Baudrillard/dp/B00CHQ371E
 Baudrillard ,Jean (1969)    El sistema de los objetos  . ed- sXXI
El sistema dels objectes (1968) ofereix una crítica cultural dels productes de la societat de consum. Mitjançant categories freudianes i saussurianas, i amb una perspectiva essencialment marxista, aconsegueix transmetre totes les idees candents de l'època. 
Baudrillard proposa una triple classificació dels objectes que solem usar quotidianament: funcionals, no funcionals i metafuncionals. L'anàlisi semiològic de la decoració i de el disseny d'interiors li serveix per contrastar objectes funcionals «moderns» i «tradicionals». El seu tractament d'objectes no funcionals o «marginals» se centra en les antiguitats i en la psicologia de l'col·leccionisme. La categoria metafuncional aborda els objectes inútils, aberrants, «esquizofuncionals». Finalment, analitza les implicacions del crèdit i de la publicitat en la nostra vida diària.
Es tracta d'un tour de force de semiòtica materialista del primer Baudrillard, que, en retrospectiva, es revela com una referència il·luminadora sobre les idees de l'època: Bataille i la seva política econòmica de l' «despesa»; la teoria de l'regal de Mauss; la multitud solitària de Reisman i la societat tecnològica de Jacques Ellul; l'estructuralisme de Roland Barthes a El sistema de la moda; l'estudi d'Henri Lefebvre sobre la construcció social de l'espai i, finalment, la crítica situacionista de l'espectacle, de Guy Debord...  
...En aquest moment -finals de la dècada de 1960 i començaments de la següent- la perspectiva política de Baudrillard estava vagament associada amb el marxisme (i el situacionisme ), però en aquests llibres es diferenciava de Karl Marx en una forma significativa. Per Baudrillard, com pels situacionistes, va ser el consum -més que la producció - el principal motor de la societat capitalista .
 https://es.wikipedia.org/wiki/El_sistema_de_los_objetos
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en relació sant antoni mercat
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Bibliografia
«Llibres i terrasses, sifó i vermut, esport i política, tot agafa un aire desmenjat i saberut, tacat pel rodolar carnal d’una oliva. Migdia és mort acabat el dinar, i les notícies es panseixen a mesura que passa la tarda. I el diumenge sembla que s’acabi abans d’acabar-se el dia. M’agrada pensar que les cròniques que segueixen aquestes línies han pogut portar un lector desprevingut on no tenia previst anar. La crònica com a bitàcola de viatge que assenyala el tresor, moltes vegades modest, però tresor a la fi. El detall que aspira a ser categoria, el paisatge que explica una història. Però també la gent amb qui comparteixo afició per la ciutat: historiadors entusiastes, cronistes de barri, fotògrafs que documenten la vida quotidiana, gent de la xarxa i de fora de la xarxa que m’han regalat les seves històries i opinions.»
http://comanegra.com/barcelona/493-diumenges-barcelona.html
Pensar Classificar
https://ideaimateria.tumblr.com/post/181300815694/bibliografia-llibres-i-terrasses-sif%C3%B3-i
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eglise22 · 4 years
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Homélie de la messe du 17 novembre 2019 à Mayotte - Le Jour du Seigneur -
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Chers fidèles, les lectures du jour nous parlent de la fin du monde. Ce discours se déploie sous trois aspects à savoir : la fin des temps, la foi et l'action
L'évangile nous présente des images terrifiantes qui traduisent le discours de la fin des temps. Ici, le mal est présenté sous toutes ses formes : les tremblements de terre, les épidémies, la guerre, la corruption, l'égoïsme, l'indifférence, etc. Mais le mal, même dans son déploiement le plus violent, n'aura pas le dernier mot sur l'homme et l'univers. Il ne peut détruire totalement l'homme.
Moi, aujourd'hui je ne veux pas vous parler du mal ! Les médias ne cessent de le faire. Les enfants ne cessent d'avoir sous les yeux, sur les écrans, des images de crimes et de violences. Nous nous laissons abimés trop souvent par toutes ces images et ces réalités qui nous terrorisent.
Moi je veux vous parler du bien que Jésus veut pour nous. Ce discours de Jésus sur la fin des temps, loin de nous effrayer, doit raviver notre foi et notre charité.
Lors de l'incendie de la cathédrale notre Dame de Paris, la foi et la charité ont été ravivées par la solidarité, une chaîne de prières et de dons.
Dans les Caraïbes, après le passage d'un cyclone, un homme disait : « Je suis un étranger mais je viens secourir l'humanité qui a été frappée par le cyclone ».
Au contraire, Jésus consolide notre foi et notre espérance : « N'ayez pas peur. Que votre cœur ne soit pas troublé ». Ayons donc confiance en Jésus. Il ne peut se tromper ni nous tromper. Nous aspirons tous à une justice véritable, Notre espérance à tous c'est de vivre dans un monde où le bien est récompensé et la souffrance et le mal absents.
Or Jésus est ce Juge qui vient et viendra illuminer nos vies, les éclairer, tel un Soleil ! Il viendra en qualité de Juge pour mettre en pleine lumière et discerner tous nos gestes de charité à l'endroit des indigents de nos rencontres, pour mettre en avant les miséricordieux. Il viendra aussi éloigner et rejeter les violents et leurs menaces, loin de notre vue, à l'ombre.
La lumière du Christ éclaire la vérité du salut proposé à tous et pour le salut de chacun. Voilà notre espérance : que la lumière chasse progressivement nos ténèbres. Jésus est Chemin, Vérité, Lumière et Vie, alors ayons foi en Lui et agissons déjà en conséquence de notre espérance profonde, en conséquence de ce désir de justice que le Christ veut instaurer définitivement en nous et autour de nous. Voilà le chemin qui vaut la peine de parcourir parce que nous connaissons l'aboutissement : « Une bonne motivation entraîne une bonne action », nous dit le Dalaï Lama.
Notre foi et nos actions nous élèvent vers le Christ qui veut tous nous conduire à la maison du Père pour vivre éternellement avec Lui comme il affirme : « Car je m'en vais vous préparer une place. Et je reviendrai vous prendre avec moi ».
La foi sans œuvre est une foi morte nous dit saint Jacques. C'est pourquoi la deuxième lecture du jour nous exhorte au travail. Nous sommes envoyés comme de bons samaritains vers nos frères les plus éprouvés pour façonner déjà un monde plus fraternel et juste.
Toute inaction de notre part, parce que les yeux levés au ciel, donnera raison à Karl Marx qui a dit : « La religion est l'opium du peuple ». Martin Luther King le récuse et nous encourage : « Lorsqu'on me dira que c'est la fin du monde, je planterai un pommier ».
Le travail doit donc consister à faire advenir déjà sur terre un Royaume de justice et de paix, en usant de la charité comme la mesure du jugement. C'est pour cela qu'en ce jour où nous célébrons la journée mondiale des Pauvres et de la collecte nationale du Secours catholique, nous sommes invités à une charité concrète et persévérante à l'endroit de ceux qui sont dans le besoin.
Quotidiennement, nous côtoyons beaucoup de misères : les migrants, les enfants abandonnés, etc. Chacun doit être une goutte d'eau dans l'océan pour que nos efforts de charité ne soient pas vains, nous encourage Mère Térèse de Calcutta.
La formule latine de renvoie, à la fin de la messe, « ite, missa est », signifie « Allez, c'est la mission » : nous sommes envoyés pour proclamer la charité authentique et incarnée par nos actes. Et que Dieu vous bénisse.
Amen !
Références bibliques : Mt 3, 19-20a ; Ps 97 ; 2 Th 3, 7-12 ; Lc 21, 5-19
Prédicateur : P. Bienvenu KasongoParoisse : Eglise Notre-Dame de FatimaVille : Mamoudzou (Mayotte)
via Communauté pastorale du Littoral Ouest https://ift.tt/2qn93ST
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bloodjeans15-blog · 5 years
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News story: Travel advice for the European Games in Belarus, 21-30 June 2019
Date: 21-30 June 2019
Venue: 12 sporting venues in Minsk In addition to the following information, please check out our travel advice for Belarus.
Passports and Visas
From 10 June 2019 until 10 July 2019, provided you have a ticket for at least one European Games sporting event or an Opening/Closing ceremony, all British national passport holders can enter Belarus through any border checkpoint of Belarus. In addition to the ticket, medical insurance and funds equivalent to 25 euros per day are required, as per usual entry requirements.
Your passport should be valid for a minimum period of 3 months from the date of entry into Belarus.
Please remember that if you visit Belarus from 10 June 2019 until 10 July 2019 for any other purpose than the European Games, usual entry requirements apply. To know more about these regimes please check out our travel advice for Belarus.
Anyone staying for more than 5 days in Belarus must register online (www.portal.gov.by) or with the local police office (OVIR) in the district in which they are staying. Registration will normally be arranged by your hotel. If you’re not staying in a hotel registration must be organised by your host. There are fines for not registering in time.
Getting to/from the airport
Minsk airport is located 40 km from Minsk.
It takes 35 to 40 minutes to get from the airport to Minsk city centre by taxi; taxis are the most convenient way to get to central Minsk; for a journey to Minsk city centre expect to pay between 30 to 40 BYN (Belarusian roubles). 1 GBP ~ 2.80 BYN.
REMEMBER ALWAYS TO ASK ABOUT PRICE BEFORE YOU START YOUR JOURNEY.
Buses run a 24/7 (every 20 to 30 minutes during the day) service from the airport to the central bus/railway station. The price is 5 BYN. Details on departure times and route can be found on the Minsk International Airport website.
Sport events
To check the schedule of sport events, sights where these events will take place as well updates and all necessary information related to the Games, please visit the official European Games webpage.
Local information
Climate and Time
The average temperature in June is around 16ºC. You can find information at http://www.bbc.co.uk/weather/625144 Minsk is plus 2 hours BST
Language
The main languages are Belarusian and Russian.
Crime
crime levels in Minsk are generally low, but muggings do occur from time to time
take sensible precautions: be vigilant, avoid carrying large sums of money and try to avoid walking alone at night
Personal Security
look after your personal belongings, in particular your passport and your money
carry a photocopy of the personal details pages of your passport and keep it in a safe place separate from your passport
Disabled Travellers
the Belarusian authorities have advised that there will be a designated area at the stadium (fan sector) for supporters with disabilities
generally, while things are steadily improving, Minsk has limited facilities for the disabled traveller - the pavements, even on the main roads can be difficult to negotiate for those with disabilities
Road Safety
pedestrians should be vigilant at all times when crossing roads; red traffic lights and zebra crossings don’t necessarily mean a car will stop; use the underpasses where available
when using a taxi make sure it has working seatbelts; some cars are poorly maintained
accidents happen, mainly due to poor or reckless driving and inconsistent enforcement of traffic rules
do not ‘jay walk’ – cross the road only when the green man alights. You’re liable to be fined if you do jay walk.
Religion
most of the population of Belarus is Christian (mostly Orthodox); Belarus is a largely secular society and religion is usually considered a private matter
respect local traditions, customs, laws and religions at all times and be aware of your actions to ensure they don’t offend other cultures or religious beliefs
Telephones
the international dialling code for Belarus in +375; before travelling check with your mobile phone provider that it will work in Minsk
local sim cards are available with Velcom, MTS and Life being the leading mobile operators; you can buy local sim cards only in the mobile operator’s shops showing your passport
Currency
all goods and services are paid in local currency (Belarusian Rouble - BYN); sterling, US dollars and Euros are easily exchanged; major hotels and international supermarkets and restaurants accept credit and debit cards
ATMs in Minsk will almost always accept UK credit and debit cards; before leaving the UK, let your bank know you’re travelling to Belarus
Consular Assistance
If there’s a genuine emergency during your visit to Minsk (e.g. one involving accident, injury or loss/theft of your passport) call +375 17 2298200 and follow the instructions to be put through to a consular officer.
Lost or stolen passports
If your passport is lost or stolen report the loss to the local police as soon as possible and get a copy of the police report. You can’t travel back to the UK without a valid travel document. You’ll need to apply to the Consular Section of the British Embassy Minsk for an Emergency Travel Document (ETD). Please see our ETD web page for more information.
Lost or stolen credit/debit cards
If you lose your wallet or purse try to cancel your credit/debit cards as soon as possible. British consular officials can’t give you money to help you return home. You can transfer money from the UK using many of the commercial money transfer agencies in Minsk, including Western Union. You can also use most major credit and debit cards to obtain money from ATMs. For more information visit the [British Embassy, Minsk web page] (https://www.gov.uk/world/organisations/british-embassy-minsk).
Our address is: 37 Karl Marx Street Minsk Belarus Tel: +375 17 2298200 (24 hrs) Email: [email protected] The consular section of the British Embassy in Minsk is open to visitors from Monday to Thursday from 09:00hrs to 17:30hrs and on Friday from 09:00hrs to 15:00hrs, excluding public holidays. You can also check our Travel Advice for Belarus.
Emergency services numbers
• Fire - 101 • Police - 102 • Ambulance - 103
Enjoy the Games and your visit to Belarus!
Source: https://www.gov.uk/government/news/travel-advice-for-the-european-games-in-belarus-21-30-june-2019
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tuyetthienduong · 5 years
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I xiu ch oi ai vay los aom hon
Fanclub cua The Odd Team, nhan do tjieu
M chuyen lo san bat nguoi mem nay doo hoai a li do 18999
Hai dua kia 1 va 18999
Help
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Rm o chung hai dua co chuyen k tr khix
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Soc oi giuk
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Vesi tinh li teke
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xeniavirginie · 6 years
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Em nosso último dia em Colônia resolvemos visitar a cidade vizinha Bonn onde nasceu Beethoven. Adoramos o passeio, mas a cereja do bolo certamente foi descobrir bem sem querer um dos lugares onde os Nazistas fizeram grandes figueiras para queimar livros que ele julgavam “”inapropriados”” (no filme ‘A menina que rouba livros’ tem uma cena que ilustra esse episódio). O ocorrido se deu em 13/05/1933 por toda a Alemanha e em Bonn foi feito uma espécie de memorial em 2013 com plaquinhas pelo chão para nunca esquecermos o ocorrido e homenagear autores cujos livros foram destruídos. Entre eles estão: Rosa de Luxemburgo (uma das minhas autoras favoritas da vida❤️❤️❤️), Karl Marx (❤️), Bertolt Brecht (❤️), Freud, Kafka, Hemingway e mts outros! Pra quem também tiver interesse em visitar o lugar fica em frete a prefeitura da cidade! Em nosso último dia em Colônia resolvemos visitar a cidade vizinha Bonn onde nasceu Beethoven. Adoramos o passeio, mas a cereja do bolo certamente foi descobrir bem sem querer um dos lugares onde os Nazistas fizeram grandes figueiras para queimar livros que ele julgavam “”inapropriados”” (no filme ‘A menina que rouba livros’ tem uma cena que ilustra esse episódio). O ocorrido se deu em 13/05/1933 por toda a Alemanha e em Bonn foi feito uma espécie de memorial em 2013 com plaquinhas pelo chão para nunca esquecermos o ocorrido e homenagear autores cujos livros foram destruídos. Entre eles estão: Rosa de Luxemburgo (uma das minhas autoras favoritas da vida❤️❤️❤️), Karl Marx (❤️), Bertolt Brecht (❤️), Freud, Kafka, Hemingway e mts outros! Pra quem também tiver interesse em visitar o lugar fica em frete a prefeitura da cidade! • • • • • • • • • • • • @mondial_am_dom_cologne #mondialamdom #mgallery #accorhotels #accor #köln #cologne @visit_koeln #visitkoeln #bonn @govisitgermany #govisitgermany #germany #deutschland #de #allemagne #xeniawanderlust #xeniaviaja #xeniapelomundo #xeniaemcolonia #xenianaalemanha #tanaminharota (at Bonn, Germany) https://www.instagram.com/p/BnHcZyWAPWx/?utm_source=ig_tumblr_share&igshid=19snkkmx9muu8
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kidsviral-blog · 6 years
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Red scare: New Yorker article insists Sen. Ted Cruz is Joe McCarthy 2.0
New Post has been published on https://kidsviral.info/red-scare-new-yorker-article-insists-sen-ted-cruz-is-joe-mccarthy-2-0/
Red scare: New Yorker article insists Sen. Ted Cruz is Joe McCarthy 2.0
http://twitter.com/#!/GregMitch/status/304979264837648384
Is Ted Cruz our new McCarthy? Jane Mayer reports on his hunt for Reds on the Harvard Law faculty: nyr.kr/YreYKP
— New Yorker News Desk (@tnynewsdesk) February 22, 2013
Hide your kids, hide your wives, because Cruz Derangement Syndrome is infecting everybody out there. Its latest victim? New Yorker contributor Jane Mayer. In a piece subtly titled “Is Senator Ted Cruz our new Joe McCarthy,” Mayer frets over Ted Cruz having reportedly suggested that, during his time at Harvard Law School, there were a dozen communists on the faculty.
Cruz made the accusation while speaking to a rapt ballroom audience during a luncheon at a conference called “Defending the American Dream,” sponsored by Americans for Prosperity, a non-profit political organization founded and funded in part by the billionaire industrialist brothers Charles and David Koch. Cruz greeted the audience jovially, but soon launched an impassioned attack on President Obama, whom he described as “the most radical” President “ever to occupy the Oval Office.” (I was covering the conference and kept the notes.)
He then went on to assert that Obama, who attended Harvard Law School four years ahead of him, “would have made a perfect president of Harvard Law School.” The reason, said Cruz, was that, “There were fewer declared Republicans in the faculty when we were there than Communists! There was one Republican. But there were twelve who would say they were Marxists who believed in the Communists overthrowing the United States government.”
Others joined Mayer in her dismay:
Wow, Ted Cruz more McCarthy than we knew, accused 12 members of Harvard Law faculty of wanting to overthrow US govt editors.talkingpointsmemo.com/archives/2013/…
— Josh Marshall (@joshtpm) February 22, 2013
One thing’s for sure about Texas Senator Ted Cruz… he definitely puts the CON in CONservative.#ctl #p2 #UniteBlue newyorker.com/online/blogs/c…
— Texas Leftist (@TexasLeftist) February 22, 2013
Guess who accused Harvard Law of harboring Communists? Harvard Law School graduate, Ted Cruz. #McCarthyInWaiting newyorker.com/online/blogs/c…
— Elizabeth Catherine (@leftleaningec) February 22, 2013
Somehow not a joke: Sen. Ted Cruz has a list of Communists who he says have infiltrated the faculty of Harvard Law. ow.ly/hXoCs
— Progress Michigan (@ProgressMich) February 22, 2013
This guy lives in the past. RT @rosiegray Cruz accused the Harvard Law School of having Communists on its faculty when he studied there.
— Stephanie Strom (@ssstrom) February 22, 2013
#NottheOnion MT @zackbeauchampTed Cruz has a list of Communists who’ve infiltrated Harvard Law faculty. newyorker.com/online/blogs/c…”
— Jason Stanford (@JasStanford) February 22, 2013
Ho hum-another wackjob GOP Senator. Get in line. “Is Senator Ted Cruz our new McCarthy? newyorker.com/online/blogs/c… via @newyorker
— NH Keith (@NHKeith) February 22, 2013
With Ted Cruz apparently keeping a list of Communists at Harvard, is it time to concede that he might be crazy?
— Josh Zembik (@jzembik) February 22, 2013
He’s got to be crazy! Leftist radicals in academia? Heaven forbid!
When Ted Cruz says there are 12 Marxist professors at Harvard Law, he’s treated like a mental case, as if Marxists don’t really exist.
— Chris Forewit (@forewit) February 22, 2013
The @tedcruz attack tour continues with this Jane Meyer smear. And as @jstrevio notes, a dozen seems low.nyr.kr/VB2Ha5
— Rick Wilson (@TheRickWilson) February 22, 2013
Way low. RT @jstrevino Listen, @tedcruz is obviously wrong here: the dozen figure is clearly too low. newyorker.com/online/blogs/c…
— Brady Cremeens (@brady_cremeens) February 22, 2013
These McCarthy attacks on @sentedcruz are getting out of hand. #IStandWithCruz newyorker.com/online/blogs/c…
— Henry Graebe (@HenryGraebe) February 22, 2013
Even hardcore progressive Matt Yglesias couldn’t really fault Cruz for suggesting that there were communists on the Harvard Law School faculty:
1. A defense of Ted Cruz on Communists at Harvard Law School.
— Matt Yglesias (@mattyglesias) February 22, 2013
2. The term “Communist” lacks a rigorous and precise definition in the post-Soviet context.
— Matt Yglesias (@mattyglesias) February 22, 2013
3. Karl Marx is the author of a book called “The Communist Manifesto” and certainly saw himself as a Communist.
— Matt Yglesias (@mattyglesias) February 22, 2013
4. The conclusion that therefore a follower of Marx’s ideas is, like Marx, a Communist seems perfectly plausible.
— Matt Yglesias (@mattyglesias) February 22, 2013
Conservative blogger Dan McLaughlin, who also attended Harvard Law, offered further defense:
Hyperbole but yes, there were more Marxists than open Republicans. HLS GOP had trouble replacing our faculty advisor. is.gd/z4j3aS
— Dan McLaughlin (@baseballcrank) February 22, 2013
I still have the Harvard Law Republicans t-shirts we printed back then about the tiny number of Republicans on the faculty.
— Dan McLaughlin (@baseballcrank) February 22, 2013
I suppose it’s progress if the Critical Legal Studies folks feel the need these days to pretend they’re not Marxists, but not Ted’s problem.
— Dan McLaughlin (@baseballcrank) February 22, 2013
Also people who continuously obsess over tyingwhole GOP to its most obscure, marginal loons might show some humility crying “McCarthyism”
— Dan McLaughlin (@baseballcrank) February 22, 2013
As I recall, there were 2 Republicans on the Harvard Law faculty – Fried & Mary Ann Glendon, neither of whom were there at same time.
— Dan McLaughlin (@baseballcrank) February 22, 2013
You’ll note Fried didn’t actually name any other HLS faculty Republicans. If there was a third, they kept a very low profile.
— Dan McLaughlin (@baseballcrank) February 22, 2013
If Jane Mayer & the New Yorker did any fact-checking before calling Ted Cruz a McCarthyite, they’d learn these things.
— Dan McLaughlin (@baseballcrank) February 22, 2013
Seriously, New Yorker: I was president of the Harvard Law Republicans when Ted Cruz was a 3L. I’m happy to clear things up for you.
— Dan McLaughlin (@baseballcrank) February 22, 2013
Indeed. MT @mattyglesias: The conclusion that a follower of Marx’s ideas is, like Marx, a Communist seems perfectly plausible.
— Dan McLaughlin (@baseballcrank) February 22, 2013
Cruz is a solid conservative voice, a voice that, in liberals’ minds, needs to be silenced. When logic fails, turn to desperation. And Mayer’s piece reeks of it. If, as Mayer’s “notes” suggest, Cruz did insist that some seats on the Harvard Law faculty were occupied by communist sympathizers, is that really so far-fetched? Did Mayer sleep through all her college classes?
Reasonable People: NO, HE IS NOT RT ‏@dylanbyersJane Mayer: IS SENATOR TED CRUZ OUR NEW MCCARTHY?nyr.kr/YreYKP
— Logan Dobson (@LoganDobson) February 22, 2013
Read more: http://twitchy.com/2013/02/22/red-scare-new-yorker-article-insists-sen-ted-cruz-is-joe-mccarthy-2-0/
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ensaiosobre-ela · 6 years
Note
Você tem algum escritor favorito ou você lê de tudo um pouco?
Leio de tudo um pouco, mas gosto mt de Bauman, Karl Marx, Bobbio, Michel Foucault... tem vários q gosto
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adorawishlist · 7 years
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O que é Cosmovisão Cristã?
  O termo cosmovisão, quer dizer o modo pelo qual uma pessoa vê ou interpreta uma realidade. A palavra alemã é Weltanschau-ung, que significa um “mundo e uma visão de vida”, ou “um paradigma”. É a estrutura por meio da qual a pessoa entende os dados da vida. Uma cosmovisão influencia muito a maneira em que a pessoa vê Deus, origens, mal, natureza humana, valores e destino. Francis Schaeffer disse que a comosvisão:”é o filtro através do qual uma pessoa enxerga o mundo ( Livro: Como Viveremos). Há sete visões principais de mundo. Cada uma é singular. Vejamos algumas delas:
  Teísmo - Um Deus Infinito e pessoal existe além do e no universo. O teísmo diz que o universo físico não é tudo que existe. Há um Deus infinito e pessoal além do universo, que o criou, que o sustenta e que age nele de forma sobrenatural. É a visão representada pelo judaísmo tradicional, o cristianismo e o islamismo.
  Deísmo – Deus está além do universo, mas não nele. O deísmo é o teísmo sem milagre. Deus fez o mundo, mas não age nele. Ele “deu corda” na criação e a deixa funcionar sozinha. Alguns exemplos de pensadores teístas: Voltaire, Thomas Jefferson e Tomas Paine.
  Ateísmo – Não existe nenhum Deus além do ou no universo. O ateísmo afirma que o universo físico é tudo que existe. Não existe nenhum Deus em lugar algum, nem no universo ou além dele. O universo é auto-suficiente. Alguns dos ateus mais famosos foram: Karl Marx, Friedrich Nietzschee Jean-Paul Sartre.
  Panteísmo – Deus é o Todo/Universo. Tudo é Deus. O criador e a criação são duas maneiras de denotar uma realidade. Deus é o universo ou Todo, e o universo é Deus. O panteísmo é representado por certas formas de hinduísmo: zen-budismo e Ciência Crstã. Politeísmo – Muitos deuses existem além do mundo e nele. É a crença em muito deuses finitos, que influenciam o mundo. Quando um deus finito é considerado chefe sobre outros, a religião é chamada de henoteísmo. Os principais representantes do politeísmo: os gregos antigos, o mórmons e os neopagãos (adeptos da Wicca - É uma religião fundamentada nos cultos da fertilidade que se originaram na Europa. Freqüentemente, Wicca inclui a prática de várias formas de Alta Magia)
  Desenvolver uma cosmovisão cristã
  Para o cristão, a cosmovisão cristã vai colocar o entendimento do universo como criação de Deus, e todas as esferas de conhecimento, possíveis de estarem presentes na humanidade, como procedentes do Deus único e verdadeiro, Senhor do universo, comunicadas a nós por Cristo “...no qual estão escondidos todos os tesouros da sabedoria e do conhecimento (Cl 2.3)”. Em nossos dias está em andamento uma movimentação muito intensa, no meio evangélico, para estabelecimento de escolas evangélicas, que ensinem todas as matérias a partir da perspectiva cristã da vida. Para isso, há a necessidade de que se ensine e se dissemine uma cosmovisão cristã. A fé cristã deixa de ser uma “questão religiosa” para o domingo, mas volta a assumir o seu posto original, e que havia sido resgatado pela reforma do século 16. Esse movimento por escolas cristãs, tem características interdenominacionais. A fé reformada sempre enfatizou a questão da cosmovisão cristã. Agora, esse tesouro está sendo procurado por segmentos que até pouco tempo rejeitavam qualquer coisa que tivesse o mais remoto relacionamento com o calvinismo. O que pregadores e autores, durante anos, não conseguiram, Deus, em sua soberania, está fazendo – com a absorção, pela necessidade, dos conceitos transmitidos na idéia de uma cosmovisão cristã. Nesse sentido, Deus tem sido pregado como soberano real do universo em comunidades teologicamente arminianas. Escolas de igrejas que “fogem” da teologia reformada, não piscam quando livros tais como: Calvinismo (de Abraham Kuyper) e E Agora, Como Viveremos (que tem como co-autora Nancy Pearcey – que estudou com o filósofo e teólogo calvinista, Francis Schaeffer), são recomendados, apresentados e suas idéias ensinadas. Tais círculos têm compreendido que é impossível se praticar a verdadeira educação das esferas de conhecimento, sem a coesão proporcionada por uma cosmovisão cristã reformada, na qual Deus é verdadeiramente regente do universo, e não um mero espectador, que reage às circunstâncias, procurando “consertar” as coisas. Por isso é necessário que o pastor e líder cristão, e até nós, leigos, tenhamos uma boa compreensão deste tema. Porque precisamos também orientar os irmãos e familiares nesse entendimento. Cosmovisão cristã, também, tem tudo a ver com o estudo de Governo e Economia, e outras áreas de conhecimento e de atividades humanas que, para serem adequadamente compreendidas e exercitadas, não podem ser divorciadas dos princípios contidos nas Escrituras. (Solano Portela) A Cosmovisão cristã oferece à humanidade as respostas mais contundentes para as suas maiores indagações. Quem somos? De onde viemos? Para onde vamos? Qual o propósito da vida? Por que o mal existe?
  Criação – De onde viemos, e quem somos? - Enquanto várias teorias acerca da criação do universo e da origem do homem são inventadas e estudadas pela ciência, Deus revela em sua Palavra que todo o universo foi Criado por Ele (No principio criou Deus o céu e a terra Gn 1.1).
  Queda – O que aconteceu de errado com o mundo? O pecado trouxe a morte ao mundo, a morte física e, pior ainda, a morte espiritual. Ainda, o solo se tornou menos fértil e a comida mais escassa. O homem começou a trabalhar mais para obter menos. A humanidade também perceberia logo o efeito que o pecado tem nas relações humanas: crueldade, assassinato, lascívia e desarmonia. Paulo disse da seguinte forma: “Porque o salário do pecado é a morte, mas o dom gratuito de Deus é a vida eterna, por Cristo Jesus nosso Senhor”, Rm 6.23. Portanto, o que aconteceu de errado, e o motivo do sofrimento no mundo é exatamente o pecado original cometido pelo homem.
  Redenção – O que podemos fazer para consertar isso? Jesus Cristo é o único Caminho através do qual o homem pode ser perdoado e viver eternamente com Deus. O interessante da cosmovisão cristã reside no fato dela ser simples, como disse C. S Lewis, como tema de seu livro, “Cristianismo puro e simples”. No entanto, simplicidade não é sinônimo de inverdade ou erro. Pelo contrário, as maiores verdades são simples. Tanto que o pensamento cristão vem ao longo de toda a sua história superando todos os desafios que lhe foram propostos, desde a Igreja primitiva, onde os cristão foram perseguidos, passando pelo período do iluminismo racionalista, o tempo do comunismo, e, atualmente, o pós-modernismo relativista. Em todos estes contextos, a cosmovisão cristã, guardada por próprio Deus, não sucumbiu. Afinal, como disse Jesus: “As portas do inferno não prevalecerão!” Mt. 16.18.
  Somos chamados a conhecer teologia e ética, a tratar o texto bíblico com reverência, mas também ter uma mente inquiridora que medita, reflete, constrói o pensamento, que se move em direção a uma cosmovisão cristã da realidade humana. É bom ler obras clássicas da literatura – os grandes romancistas e filósofos nos ajudam a ver o mundo com outros olhos, sem perder nossa referência cristã. Estamos realmente usando as Escrituras como texto, ou como pretexto? Nossas pregações surgem a partir de uma experiência do coração e de uma mente inteligente e geram transformação? Todas essas pregações e estudos bíblicos têm gerado homens e mulheres mais parecidos com Jesus Cristo? SENHOR: “…tu dominas sobre tudo, na tua mão há força e poder; contigo está o engrandecer e a tudo dar força.”(1Cr 29.12)- “…em ti está o manancial da vida; na tua luz, vemos a luz.”(Sl 36.9). 
Por - Rev. Ronaldo P. Mendes
Fontes de pesquisa: Fundamentos da Comovisão cristã  - Valmir Nascimento Milomem; Cosmovisão Cristã (uma explicação simples) - Presb. Solano Portela; Como viveremos – Francis Schaeffer; O Deus que intervém - Francis Schaeffer; Cristianismo puro e simples - C.S Lewis. 
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