- Oct 2024
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www.britannica.com www.britannica.com
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The dancehall deejays of the 1980s and ’90s who refined the practice of “toasting” (rapping over instrumental tracks) were heirs to reggae’s politicization of music. These deejays influenced the emergence of hip-hop music in the United States and extended the market for reggae into the African American community. At the beginning of the 21st century, reggae remained one of the weapons of choice for the urban poor, whose “lyrical gun,” in the words of performer Shabba Ranks, earned them a measure of respectability.
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During this period of reggae’s development, a connection grew between the music and the Rastafarian movement, which encourages the relocation of the African diaspora to Africa, deifies the Ethiopian emperor Haile Selassie I (whose precoronation name was Ras [Prince] Tafari), and endorses the sacramental use of ganja (marijuana). Rastafari (Rastafarianism) advocates equal rights and justice and draws on the mystical consciousness of kumina, an earlier Jamaican religious tradition that ritualized communication with ancestors.
Diaspora: the jews living outside Israel (https://www.merriam-webster.com/dictionary/diaspora)
Interesting musical roots for Reggae... Wonder if this is still present?
Mystical roots.
(Note, I give this the fiction tag because I might want to look into this mystical religion for fiction writing as inspiration)
Logical that marijuana (a drug) is correlated with the mystical concept of communicating with diseased spirits for marijuana makes you hallucinate (or perhaps it's demonic in nature?)
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the music became a voice for the poor and dispossessed
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Reggae evolved from these roots and bore the weight of increasingly politicized lyrics that addressed social and economic injustice.
Reggae is known to have depth and meaning to its tracks due to tackling of social and economic issue as well as injustice in general.
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In the mid-1960s, under the direction of producers such as Duke Reid and Coxsone Dodd, Jamaican musicians dramatically slowed the tempo of ska, whose energetic rhythms reflected the optimism that had heralded Jamaica’s independence from Britain in 1962
Reggae came to be during a time of subjugation to Britain?
Tags
- 1990s
- Dancehall
- Music
- Musical Roots
- Meaning
- Genres
- Diaspora
- 1980s
- United Kingdom
- Injustice
- Drugs
- Politics
- 1960s
- Reggae
- Occultism
- Marijuana
- Haile Selassie I (Ras Tafari)
- Jamaica
- Conquest
- Communicating with the Dead
- Social Issues
- Hip-Hop
- African Religion
- War
- Poverty
- Fiction
- Mysticism
- Rastafarian Movement
- Depth
- 2000s
- Oppression
- Subjugation
- Kumina
- 1970s
- Hallucination
Annotators
URL
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www.youtube.com www.youtube.com
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Ryan Holiday says that our society struggles with accepting that we owe things to other people...
This reminds me of Simone Weil's notion of "no rights, only responsibilities"... A right by itself has no power, only obligation has. A right is an obligation toward us fulfilled. Only other people have rights, and we have obligations.
Getting into this frame of mind allows one to live a far more righteous and fulfilled as well as calm life. Once you acknowledge that you have no rights, you can not cling to them, and thus you don't view things as unfair to you.
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www.youtube.com www.youtube.com
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1:04:44 Debt mirrors in NATURE as the seeds, plants, trees, flowers, roots, soil, water, nutrients, pollinators, worms, rock and minerals - WE ARE IN DEBT TO NATURE - NATURE GIVES US SURPLUS
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John Amos Dead: Good Times Dad, Roots and Mary Tyler Moore Star Was 84 by [[Jordan Moreau]] for Variety 2024-10-01
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- Sep 2024
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4thgenerationcivilization.substack.com 4thgenerationcivilization.substack.com
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This industrial religion, evolving from monastic systems to modern enterprises, highlights the continuity between religious structures and capitalist production
for - quote - roots of industrial capitalism - found in medieval monasticism - Michel Bauwens on Pierre Musso - question - what was the impact of monasticism on modern capitalism? How did it become so pathological,?
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Pierre Musso's book "La Religion industrielle: Monastère, manufacture, usine. Une généalogie de l'entreprise
for - book - roots of capitalism in medieval monasticism - La Religion industrielle: Monastère, manufacture, usine. Une généalogie de l'entreprise- Pierre Musso
Tags
- book - roots of capitalism in medieval monasticism - La Religion industrielle: Monastère, manufacture, usine. Une généalogie de l'entreprise- Pierre Musso
- question - what was the impact of monasticism on modern capitalism? How did it become so pathological,?
- quote - roots of industrial capitalism - found in medieval monasticism - Michel Bauwens on Pierre Musso
Annotators
URL
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- Aug 2024
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www.claudiaserrato.net www.claudiaserrato.net
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Claudia Serrato<br /> https://www.claudiaserrato.net/
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www.youtube.com www.youtube.com
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The song's criticism on mass media is mainly related to sensationalism.
"Good" things are usually not sensational. They do not demand attention, hence why the code of known/unknown based on selectors for attention filters it out.
Reference Hans-Georg Moeller's explanations of Luhmann's mass media theory based on functionally differentiated systems theory.
Can also compare to Simone Weil's thoughts on collectives and opinion; organizations (thus most part of mass media) should not be allowed to form opinions as this is an act of the intellect, only residing in the individual. Opinion of any form meant to spread lies or parts of the truth rather than the whole truth should be disallowed according to her because truth is a foundational, even the most sacred, need for the soul.
People must be protected against misinformation.
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- Jul 2024
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www.saschafast.de www.saschafast.de
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The trees with deep roots are the ones that grow tall. — Frédéric Mistral
original source?
This quote works well for individuals, but looking at tree stands in Alaska only thousands of years from glaciation, one sees incredibly tall trees that have shallow root systems, but they utilize each others' root systems to keep groups of trees strong and tall. This apparently even extends to groups of trees looking out for each other to keep the group strong.
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- Feb 2024
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docdrop.org docdrop.org
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we 00:11:13 have a media that needs to survive based on clicks and controversy and serving the most engaged people
for - quote - roots of misinformation, quote - roots of fake news, key insight - roots of misinformation
key insight - roots of misinformation - (see below)
quote - roots of misinformation - we have a media that needs to survive based on - clicks and - controversy and - serving the most engaged people - so they both sides the issues - they they lift up - facts and - lies - as equivalent in order to claim no bias but - that in itself is a bias because - it gives more oxygen to the - lies and - the disinformation - that is really dangerous to our society and - we are living through the impacts of - those errors and - that malpractice -done by media in America
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- Oct 2023
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howaboutthis.substack.com howaboutthis.substack.com
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reply to Mark Dykeman in A mystery I would like to solve 2023-10-25
In addition to the 5-6th century invasion of Angles and Saxons from roughly Northern Germany into Southern England, there was a large movement of Scandinavian peoples (Netherlands, Norway, Sweden, etc. weren't even a glimmer of countries then), with the Viking invasions of England in the 7-11th centuries. Many of these peoples settled along the coasts and intermarried and brought their customs, traditions, language, and most importantly in your quest, their names. A lot of these peoples immigrated into Northumbria which was an early medieval Anglo-Saxon kingdom in what is now Northern England and south-east Scotland. Perhaps this history may "solve" some of the distal mystery for you? Kenneth Harl's "Vikings" may give some broad strokes of the history here if you're curious: https://www.thegreatcourses.com/courses/vikings. (Naturally there may have been migration after that time too.) England is far more diverse in its roots than the majority give it credit for, though the branching from Celtic roots may mean that genetically traceable differences may largely be a wash for most. Some from the broader UK will find only a single broad "genetic smear" of Celtic ancestry with a 1-2% hint of Italian ancestry, often resulting from intermarriage at the time of the Roman invasion in the first century.
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- Aug 2023
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docdrop.org docdrop.org
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t the irony of course is that if this desire if this craving for money if this lack project and we could also call it reality project because another 00:13:08 way to talk about all this is to say that we don't feel real enough and we're looking for that which somehow will make us feel more real more complete more whole right 00:13:20 because whatever the lack project may be it is looking for out something outside that's going to secure this sense of self-insight the tragedy of the whole process of 00:13:32 course is that it doesn't matter how much money you earn it's never going to be enough because what we're dealing with is just a symptom and not the core problem
- for: the lack project, the reality project, sense of lack, sense of self, poverty mentality, polylcrisis, polycrisis - root
- paraphrase
- the irony is that
- if this desire
- if this craving for money
- if this lack project and
- we could also call it reality project
- because another way to talk about all this is to say that we don't feel real enough and we're looking for that which somehow will make us feel more real more complete more whole
- because whatever the lack project may be it is looking for out something outside
- that's going to secure this sense of self-inside
- the tragedy of the whole process is that it doesn't matter how much money you earn
- it's never going to be enough
- because what we're dealing with is just a symptom and not the core problem
- the irony is that
- key insight
- the lack project is at the root of our polycrisis
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- Apr 2023
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soundcloud.com soundcloud.com
- Dec 2022
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rootsmanuva.bandcamp.com rootsmanuva.bandcamp.com
- Jul 2022
- Jun 2022
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www.linkedin.com www.linkedin.com
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Perhaps one of the most important questions to be asked is “What are we not ‘seeing’?.” … “A collaborative project of the late botanists Erwin Lichtenegger and Lore Kutschera celebrates the power and beauty of these otherwise hidden systems through detailed drawings of agricultural crops, shrubs, trees, and weeds. Digitized by the Wageningen University & Research, the extensive archive is the culmination of 40 years of research in Austria that involved cultivating and carefully retrieving developed plant life from the soil for study. It now boasts more than 1,000 renderings of the winding, spindly roots, some of which branch multiple feet wide.”
These drawings are metaphors for the human meaningverse of an individual and the visible and invisible aspects of our ideas that we present to the rest of the world.
What is of greatest meaning lives in the individual's salience landscape. That salience landscape is the result of a lifetime of sense-making - all the books we've ever read, talks or presentations we've ever listened to, conversations we've had, courses we've studied. While the other person may have an idea of what is important to us, they are clueless of how that salience landscape came to be.
This vast network of formative events is usually invisible to the OTHER.
The public, open source Indyweb that is currently being designed will allow the individual user for the first time to consolidate all his or her digital learning in one place, the user's owned Indyhub. Since Indyweb also has built-in provenance, it will allow traceability of public ideas. This allows the individual to keep track of what would otherwise by invisible and lost - the history of his/her social interaction with ideas.
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- Feb 2022
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www.aina.org www.aina.orgeog.pdf4
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This day on which Enkidu dreamed came to an end and be lay stricken with sickness. One whole day he lay on his bed and his suffering increased. He said to Gilgamesh, the friend on whose account he had left the wilderness, 'Once I ran for you, for the water of life, and I now have nothing:' A second day he lay on his bed and Gilgamesh watched over him but the sickness increased. A third day he lay on his bed, he called out to Gilgamesh, rousing him up. Now he was weak and his eyes were blind with weeping. Ten days he lay and his suffering increased, eleven and twelve days he lay on his bed of pain. Then he called to Gilgamesh, 'My friend, the great goddess cursed me and I must die in shame. I shall not die like a man fallen in battle; I feared to fall, but happy is the man who falls in the battle, for I must die in shame.' And Gilgamesh wept over Enkidu. With the first light of dawn he raised his voice and said to the counsellors of Uruk
The numbered days of death and 3 (Jesus was on the cross for three days) and the innocence of Enkidu by being betrayed are quite a bit like the crucifixion.
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umbaba said, 'Enkidu, what you have spoken is evil: you, a hireling, dependent for your bread! In envy and for fear of a rival you have spoken evil words.' Enkidu said, ‘Do not listen, Gilgamesh: this Humbaba must die. Kill Humbaba first and his servants after
Humbaba reminds me a lot of Goliath, and since he tried to trick Enkidu, maybe cunning like the devil.
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he heavens roared and the earth roared again, daylight failed and darkness fell, lightnings flashed, fire blazed out, the clouds lowered, they rained down death. Then the brightness departed, the fire went out, and all was turned to ashes fallen about us. Let us go down from the mountain and talk this over, and consider what we should do
I thought this might be an early representation of the devil or evil, with horns and fire. Although it could have contributed to later representations of the devil or hell, it might have just showed how great a deed the two did in killing Humbaba. The scale of what they did might have made an impact in how greatly they were seen though in the descriptions of Uruk at the beginning of the story, so maybe it starts to show the impact of one or two people, like some kind of savior?
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ough, he had long hair like a woman's; it waved like the hair of Nisaba, the goddess of corn. His body was covered with matted hair like Samugan's, the god of cattle. He was innocent of mankind; he knew nothing of the cultivated land. Enkidu ate grass in the hills with the gazelle and lurked with wild beasts at the water-holes; he had joy of the water with the herds of wild game. But there was a trapper who met him one day face to face at the drinking-hole,
This reminded us of the backgrounds between Jesus and John the Baptist. Although the relationship is different, the two are also very close and one is god-like and the other is rough and feral. The fact that Enkidu's hair was described in so much detail also reminded me a little of Samson in that it was so important.
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- Oct 2021
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www.apmreports.org www.apmreports.org
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To date, there is no single accounting of how much money flowed from the slave economy into coffers of American higher education. But Wilder says most American colleges founded before the Civil War relied on money derived from slavery. He suspects that many institutions are reluctant to examine this past. "There's not a lot of upside for them. You know these aren't great fundraising stories," Wilder says. Some people say that institutions must do more than make apologies and rename buildings. They insist that scholarships and other forms of monetary reparations are due. And others argue that whatever colleges and universities are doing to acknowledge their slave-holding past — a campus memorial to slaves, for example — is motivated by public relations and does nothing to ameliorate the legacy of slavery and systemic inequality. Brown University was the first to confront its ties to slavery in a major way. In 2003, Brown president Ruth Simmons appointed a commission to investigate. "What better way to teach our students about ethical conduct than to show ourselves to be open to the truth, and to tell the full story?" she says.
This is important research to do so as not to conveniently forget the past. If all were equal today, that would have happened as the proper outcome of proactive, widespread and impactful recognition of the injustice of the past. Inequality has persisted, transmuted into structural inequality, especially manifesting in economic legacy of inherited wealth. It could be interpreted as unconducive for fundraising, but so can opaqueness of a proactive strategy.
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- Jul 2021
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www.migrationencounters.org www.migrationencounters.org
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Sergio: What about school?Rodolfo: School? One of the first memories I have from school, after Phoenix—I wasn't going to school in Phoenix, actually, I think I even skipped kindergarten—we moved to Long Beach, California. And the only thing I remember from school was my mom waking me up probably about four or five in the morning. The sun wasn't even out yet, and she would walk me to this random lady's house. Actually, she wasn't random, but she was just some lady I didn't know. There was two other kids there, and I would be in uniform. That was the first time I actually wore a uniform to go to school. I was there, but I didn't really remember that much. When we moved to Chicago, that's when everything changed.Rodolfo: I was a little bit older. I remember I went to Jordan Elementary. It was in the North side of Chicago. We were there for a very brief moment, because then we moved to Evanston. Evanston was literally right next to Chicago. The school I was attending was called Orrington Elementary. The reason why we moved, once again, is because she wanted a better quality of life for me. Where I was at, it was all English, there was no Spanish. Obviously, there were Hispanic kids who already spoke English, but there wasn't... She, herself didn't know English, so how could she teach me, so how could I be integrated into a school that doesn't even accommodate for individuals or kids who don't know English?Rodolfo: She moved schools, although we were still in Chicago because we needed... what was it? Proof of residency. We lived out of district, and she would get fined or I wouldn't be able to go to school there. The point is I went to school to Orrington Elementary. The program was called the TWI (Two Way Immersion). It was a bilingual program and that's where I learned my English, that school. Friends and everything. I feel as though like, that's why I learned my English so well, because I really, really wanted to learn it. I always heard kids at the park or at the store, at Target, at Jewels, or whatever and everybody spoke English, right? I just felt fascinated, I was intrigued by it.Rodolfo: It was a whole different language that I didn't know, and I wanted to master it. I wanted to be able to talk as they spoke, or talk as they talked. School was a very cool experience. I always had a lot of friends, and I was always the life of the classroom. I wasn't probably the best behaved kid, but I was always integrated in to what was going on with the school.Sergio: Do you remember any teachers or people?Rodolfo: Yeah, absolutely. Ms. Mule, Ms. Mule was my second or third grade teacher, I'm not sure which one it was. She was awesome, she always help me out with the English, always. Even in parent teacher conferences, she would literally always talk to my mom as if she'd be really interested. She would show genuine interest in what was going on with, not just me, but with the Hispanic kids. Kids who had trouble with English or weren't doing the best academically. She always would tell me, "Don't worry, you're gonna get it. You're gonna learn it." She had such a big heart.Rodolfo: Still even, my mother and I still talk about the teacher to this point in time. She tells me, "I remember Ms. Mule and she used to use hand gestures. She would always be like, 'Yeah, for this or for that.'" Even though I knew I wasn't the smartest or the most best behaved kid, she would always have that initiative to get us there. Get us to that point. Yeah, that was one of my favorite teachers. Man, I value that so much actually now. I miss that teacher. Another teacher was in fifth grade, his name was Mr. Stoom. He was Argentinian, he was from Argentina. He was another great teacher. He always told us, "Don't ever forget where you came from. Your roots are who you are, even though you all are coming from different parts of the world, don't ever forget who you are and where you come from." That's one of the biggest things right now, I'm kind of ashamed of.Rodolfo: I'm not, because I was so... What do they say, "Americanized." In Chicago, I was so in America. I never dedicated the time to open a book or even Google something of my home country. Now that I get here, I don't know what is going on. Just barely a couple of months ago, I found out Mexico is a third-world country. I didn't know that. I go to Polanco Fendi, Prado, Gucci, Armani, Louis Vuitton boutiques. To me, that's not a third world country. Yeah, that teacher was the one who started opening my eyes up more to my surroundings.
Time in the US, School, Kindergarten, Elementary, Learning English/ESL, Teachers, Mentors, Cultural acceptance; Reflections, Identity, American; Time in the US, States, Arizona, California, Illinois
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- Mar 2021
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jangawolof.org jangawolof.orgPhrases1
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Fibar bi jàngal na taawan bu góor ni ñuy dagge reeni aloom.
Le guérisseur a appris à son fils aîné comment on coupe les racines du Diospyros.
fibar -- (fibar bi? the healer? as in feebar / fièvre / fever? -- used as a general term for sickness).
bi -- the (indicates nearness).
jàngal v. -- to teach (something to someone), to learn (something from someone) -- compare with jàng (as in janga wolof) and jàngale.
na -- pr. circ. way, defined, distant. How? 'Or' What. function indicator. As.
taaw+an (taaw) bi -- first child, eldest. (taawan -- his eldest).
bu -- the (indicates relativeness).
góor gi -- man; male.
ni -- pr. circ. way, defined, distant. How? 'Or' What. function indicator. As.
ñuy -- they (?).
dagg+e (dagg) v. -- cut; to cut.
reen+i (reen) bi -- root, taproot, support.
aloom gi -- Diospyros mespiliformis, EBENACEA (tree).
Tags
- support
- -e
- man
- fièvre
- fever
- sickness
- bi
- bu
- distant
- taught
- healer
- reeni
- jàngale
- taaw
- taproot
- aloom
- reen
- how
- learn
- dagg
- fibar
- mespiliformis
- feebar
- janga
- dagge
- they
- cut
- ñuy
- roots
- gi
- wolof
- what
- tree
- eldest
- child
- na
- son
- ebenacea
- diospyros
- of
- teach
- to
- -i
- the
- jàng
- jàngal
- ni
- male
- first
- taawan
- góor
- his
- as
- -an
Annotators
URL
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- May 2019
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www.bastamag.net www.bastamag.net
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les plantes sont extraordinaires. Elles ne peuvent pas se déplacer. Quand tu as des racines, tous ceux qui sont autour de toi sont fondamentaux.
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- Oct 2018
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www.youtube.com www.youtube.com
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- Aug 2017
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www.musikexpress.de www.musikexpress.de
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- Oct 2016
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artstor.wordpress.com artstor.wordpress.com
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which contains more than 13,500 images of early American grave markers, mostly made prior to 1800.
Day of the dead goes back more than 200 years
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Halloween, the celebration conflates the Catholic holidays with an Aztec festival dedicated to a goddess called Mictecacihuatl, the “Lady of the Dead.”
Catholic and aztec roots
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teaching.lfhanley.net teaching.lfhanley.net
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In the mountains, there you feel free.
Interesting, because a snowy mountain is also a fairly desolate place (dead trees/plants, deadly stillness or harsh wind, untouched landscape, etc), but it is seen as beautiful instead of distasteful like the wasteland that Eliot describes.
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dried tubers.
Merely surviving on the little bits of life that still exist during the winter. Feeding on mainly potatoes and whatever else can be found.
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Out of this stony rubbish?
Connects to our class discussions about garbage/trash as a theme. “Stony rubbish” underlines the theme of uselessness, as things can grow out of most trash, but things cannot grow out of stone itself.
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