Would you bring in wild tigers to live amongst you and your family?
Saturday, 16 November 2013
Video: Brazilian Family Lives With Pet Tigers!
Would you bring in wild tigers to live amongst you and your family?
In Indonesia, The Dead Are Removed From Their Tombs To Change Clothes
In Tana Toraja, Indonesia, the dead are removed from their tombs to replace their clothing each year. The Toraja people have fascinating rituals surrounding death and the afterlife. When someone dies, their ritual states that the deceased are to be buried in the town they were born in (and not necessarily in the town in which they have died).
According to the Zombie Research Society website:
Further research into the term “Rolang” uncovered a Tibetan connection. This one is even more freaky. In this scenario, a holy man (a “ngagspa”) gets shut up in a dark room with the newly deceased and lies on top of the corpse, wrapping his arms around it and placing his mouth over the mouth of said dead person (EWWW!). By breathing into the dead body’s mouth, the corpse is eventually revived, and leaps to it’s feet, attempting to escape the grasp of the ngagspa. The holy man must hold onto the thrashing corpse, or he will be killed. Oh, and he has to wait for it to stick out its tongue, so he can bite it off. Apparently the tongue makes a powerful magic weapon used in healing etc.
Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk (“the way”). The Indonesian government has recognized this animist belief as Aluk To Dolo (“Way of the Ancestors”).
Torajans, who lived in highland areas, identified with their villages and did not share a broad sense of identity. Although complexes of rituals created linkages between highland villages, there were variations in dialects, differences in social hierarchies, and an array of ritual practices in the Sulawesi highland region.
The picture below which was first placed on the indonesian blog mamasa-online.blogspot.com, talks about a personal story involving the walking corpses of Tojara, Indonesia. But only recently the picture is gaining attention.
Video evidence of the ritual in Indonesia.
According to the Zombie Research Society website:
Further research into the term “Rolang” uncovered a Tibetan connection. This one is even more freaky. In this scenario, a holy man (a “ngagspa”) gets shut up in a dark room with the newly deceased and lies on top of the corpse, wrapping his arms around it and placing his mouth over the mouth of said dead person (EWWW!). By breathing into the dead body’s mouth, the corpse is eventually revived, and leaps to it’s feet, attempting to escape the grasp of the ngagspa. The holy man must hold onto the thrashing corpse, or he will be killed. Oh, and he has to wait for it to stick out its tongue, so he can bite it off. Apparently the tongue makes a powerful magic weapon used in healing etc.
Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk (“the way”). The Indonesian government has recognized this animist belief as Aluk To Dolo (“Way of the Ancestors”).
Torajans, who lived in highland areas, identified with their villages and did not share a broad sense of identity. Although complexes of rituals created linkages between highland villages, there were variations in dialects, differences in social hierarchies, and an array of ritual practices in the Sulawesi highland region.
The picture below which was first placed on the indonesian blog mamasa-online.blogspot.com, talks about a personal story involving the walking corpses of Tojara, Indonesia. But only recently the picture is gaining attention.
Video evidence of the ritual in Indonesia.
Nigeria 2-0 Ethiopia (Agg 4-1): Moses & Obinna send Super Eagles to World Cup
Victor Moses and Victor Obinna seal Stephen Keshi's men's place at Brazil 2014
Nigeria will be playing in next summer's World Cup in Brazil after defeating Ethiopia 2-0 on Saturday to seal a 4-1 aggregate play-off triumph.
After winning the first leg 2-1 in Addis Ababa last month, Victor Moses' 20th-minute penalty and substitute Victor Obinna's late free-kick secured Stephen Keshi's side their place at the finals for a fifth time in six attempts.
The hosts were strong favourites coming into the game, with the added benefit of two away goals from the first leg, and when Aynalem Hailu was deemed to have handled the ball inside the area, Moses dispatched the penalty leaving the visitors needing two goals just to force extra time.
In truth, Sewnet Bishaw's side created little, and when Obinna thumped home a 25-yard free-kick with eight minutes remaining it sealed a comfortable passage for Nigeria.
The hosts made two changes from the first leg with Brown Ideye and Kenneth Omeruo returning to the starting XI, while coach Bishaw made four alterations for Ethiopia, with first-leg goalscorer Behailu Assefa among those to miss out.
Nigeria's Emmanuel Emenike, who netted a double in the first leg, was the first to threaten, the striker seeing his close-range volley acrobatically parried away by Sisay Bancha in the sixth minute.
But it was a controversial incident that saw the home side take the lead 14 minutes later when defender Hailu was harshly adjudged to have handled the ball in the area.
The defender attempted to block a cross from the left, with the ball striking his thigh and bouncing up onto his right arm.
The referee, Bakary Gassama from Gambia, pointed to the spot despite strong protests from the visiting players, before Moses stepped up to send Bancha the wrong way from 12 yards.
Ideye twice wasted opportunities to extend Nigeria's lead before the break, heading narrowly wide from Ogenyi Onazi's right-wing cross on the half-hour mark before blazing over after Bancha had parried Onazi's effort two minutes before the interval.
In a largely uneventful second half, Bancha rushed from his line to deny Emenike on the hour, before Obinna - on as a 79th-minute replacement for Moses - sent a vicious dipping free-kick beyond Bancha.
The goalkeeper really should have done better, wafting an arm at the ball as it flew past him, but it was of no concern to Nigeria, sparking scenes of celebration at the final whistle.
Nigeria will be playing in next summer's World Cup in Brazil after defeating Ethiopia 2-0 on Saturday to seal a 4-1 aggregate play-off triumph.
After winning the first leg 2-1 in Addis Ababa last month, Victor Moses' 20th-minute penalty and substitute Victor Obinna's late free-kick secured Stephen Keshi's side their place at the finals for a fifth time in six attempts.
The hosts were strong favourites coming into the game, with the added benefit of two away goals from the first leg, and when Aynalem Hailu was deemed to have handled the ball inside the area, Moses dispatched the penalty leaving the visitors needing two goals just to force extra time.
In truth, Sewnet Bishaw's side created little, and when Obinna thumped home a 25-yard free-kick with eight minutes remaining it sealed a comfortable passage for Nigeria.
The hosts made two changes from the first leg with Brown Ideye and Kenneth Omeruo returning to the starting XI, while coach Bishaw made four alterations for Ethiopia, with first-leg goalscorer Behailu Assefa among those to miss out.
Nigeria's Emmanuel Emenike, who netted a double in the first leg, was the first to threaten, the striker seeing his close-range volley acrobatically parried away by Sisay Bancha in the sixth minute.
But it was a controversial incident that saw the home side take the lead 14 minutes later when defender Hailu was harshly adjudged to have handled the ball in the area.
The defender attempted to block a cross from the left, with the ball striking his thigh and bouncing up onto his right arm.
The referee, Bakary Gassama from Gambia, pointed to the spot despite strong protests from the visiting players, before Moses stepped up to send Bancha the wrong way from 12 yards.
Ideye twice wasted opportunities to extend Nigeria's lead before the break, heading narrowly wide from Ogenyi Onazi's right-wing cross on the half-hour mark before blazing over after Bancha had parried Onazi's effort two minutes before the interval.
In a largely uneventful second half, Bancha rushed from his line to deny Emenike on the hour, before Obinna - on as a 79th-minute replacement for Moses - sent a vicious dipping free-kick beyond Bancha.
The goalkeeper really should have done better, wafting an arm at the ball as it flew past him, but it was of no concern to Nigeria, sparking scenes of celebration at the final whistle.
VIDEO: Nicki Minaj Admits Being Possessed by Demon Spirit (Roman) Illuminati
What is your whole take on Nicki Minaj admiting that she is possessed?
Friday, 15 November 2013
Mikel, Yaya, Emenike in Caf African player of the year list
Africa football's governing body has announced the remaining candidates to win the prestigious individual trophy this year, with five Nigeria players making the cut.
The Confederation of African Football have released the 25-man nominees for the 2013 African Player of the Year with title-holder Yaya Toure, Galatasaray star, Didier Drogba and Borussia Dortmund attacker Pierre-Emerick Aubameyang among the candidates to win the individual award.
John Obi Mikel is accompanied by four Super Eagles teammates following the African champions’ impressive 2013 campaign. They include Emmanuel Emenike, Sunday Mba, Vincent Enyeama and Ahmed Musa.
Liverpool star, Victor Moses is however the suprise exclusion from the list.
The winner will be announced at the Glo-CAF Awards Gala scheduled for Thursday, January 9, 2014 in Lagos, Nigeria.
The winner will be announced at the Glo-CAF Awards Gala scheduled for Thursday, January 9, 2014 in Lagos, Nigeria.
SHORTLIST IN FULL:
| Name | Country | Club | |
| Ahmed Musa | Nigeria | CSKA Moscow | |
| Asamoah Gyan | Ghana | Al Ain | |
| Dame N’Doye | Senegal | Locomotiv Moscow | |
| Didier Drogba | Cote d’Ivoire | Galatasaray | |
| Emmanuel Emenike | Nigeria | Fenerbahce | |
| Islam Slimani | Algeria | Sporting Lisbon | |
| John Mikel Obi | Nigeria | Chelsea | |
| Jonathan Pitroipa | Burkina Faso | Stade Rennais | |
| Kévin Constant | Guinea | AC Milan | |
| Kwadwo Asamoah | Ghana | Juventus | |
| LuĂs Carlos Almada Soares – (Platini) | Cape Verde | AC Omonia | |
| Mehdi Benattia | Morocco | AS Roma | |
| Mohamed Aboutrika | Egypt | Al Ahly | |
| Mohamed Salah | Egypt | Basel FC | |
| Nicolas Nkoulou | Cameroon | Marseille | |
| Pierre-Emerick Aubameyang | Gabon | Borussia Dortmund, | |
| Ryan Isaac Mendes da Graça | Cape Verde | Lille | |
| Saladin Said | Ethiopia | Wadi Degla FC | |
| Seydou Keita | Mali | Dalian Aerbin F.C | |
| Sofiane Feghouli | Algeria | Valencia | |
| Sunday Mba | Nigeria | Warri Wolves | |
| Victor Wanyama | Kenya | Southampton FC | |
| Vincent Enyeama | Nigeria | Lille | |
| Yao Kouassi Gervais ‘Gervinho’ | Cote d’Ivoire | AS Roma | |
| Yaya Toure | Cote d’Ivoire | Manchester City |
Thursday, 14 November 2013
Life Of A Black Man In The Diaspora
Every time I sit on a crowded street car, bus, or subway train in Toronto, I know I will have an empty seat next to me. It's like a broken record. Sometimes I don't mind having the extra space, but other times I feel awkward, uncomfortable, and annoyed.
I know I have good hygiene, I dress appropriately, and I mind my own business. However, recently, I finally became cognizant of why people might fear being around me or in close proximity to me: I am a black male. Although Canadian society presents the façade of multiculturalism the truth is Canada has a serious problem with the issue of race.
I didn't realize it until my sister said to me:
Orville, people are afraid of you. You are a six foot tall black man with broad shoulders.
My sister is right, people don't sit next to me on the street car, the subway or on the bus because they are afraid.
The issue of black self-hatred is something I am supposed to pretend does not exist. However, the great French psychiatrist Frantz Fanon wrote about this issue in his ground breaking book Black Skin White Masks in a chapter called "the Lived Experience of the Black Man". According to Fanon, the black man is viewed in the third person, and he isn't seen as a three-dimensional human being. The black man internalizes the perspectives of white society and its negative thoughts about blackness affect his psyche. In the chapter, Fanon discusses a white child calling him the "N word" and how he becomes cognizant of how he is different and viewed as someone people should fear.
There is also a fear by some black people that discussing the issue of self-hatred is a sign of weakness. There is a discourse that black people engender: that black is beautiful. But the truth is, the image of blackness is ugly – at least it's perceived that way. There is nothing special or wonderful about being a black male – it is a life of misery and shame.
The issue of black self-hatred is usually depicted from a female point of view. There are documentaries such as Dark Girls which aired on Oprah's OWN network earlier this year, in which black women discuss their feelings of self hatred for having dark skin. There are numerous books, articles, documentaries, and essays published by black female writers describing black self-hated. Black women are not afraid to speak out about their self-loathing, yet for some reason, black men are silent about our own contempt for what we are.
A lot of black men don't want to acknowledge the feelings of disgust we have for ourselves. It is considered emasculating to even admit the existence of such thoughts. I think my own self-hated manifests from the exterior, from the outside world. It is born out of the despair and the unhappiness I see within a lot of young black men.
I can honestly say I hate being a black male. Although black people like to wax poetic about loving their label I hate "being black". I just don't fit into a neat category of the stereotypical views people have of black men. In popular culture black men are recognized in three areas: sports, crime, and entertainment. I hate rap music, I hate most sports, and I like listening to rock music such as PJ Harvey, Morrissey, and Tracy Chapman. I have nothing in common with the archetypes about the black male.
There is so much negativity and criminal suspicion associated with being a black male in Toronto. Yet, I don't have a criminal record, and I certainly don't associate with criminals. In fact, I abhor violence, and I resent being compared to young black males (or young people of any race) who are lazy, not disciplined, or delinquent. Usually, when black male youth are discussed in Toronto, it is about something going wrong.
Honestly, who would want to be black? Who would want people to be terrified of you and not want to sit next to you on public transportation?
Who would want to have this dark skin, broad nose, large thick lips, and wake up in the morning being despised by the rest of the world?
A lot of the time I feel like my skin color is like my personal prison, something that I have no control over, for I am judged just because of the way I look.
Not discussing the issue doesn't mean it is going to go away. In fact, by ignoring the issue, it simply lurks underneath the surface. I believe a dialogue about self hatred should be brought to the fore in the public sphere, so that some sort of healing and the development of true non-label based pride can occur.
Of course, I do not want to have these feelings, to have these dark thoughts about being a black man. However, I cannot deny that this is the way I feel. I don't want to be ashamed of being a black man; I just want to be treated as an individual based on the content of my character, and not just based on the colour of my skin.
Source: The Guardian
I know I have good hygiene, I dress appropriately, and I mind my own business. However, recently, I finally became cognizant of why people might fear being around me or in close proximity to me: I am a black male. Although Canadian society presents the façade of multiculturalism the truth is Canada has a serious problem with the issue of race.
I didn't realize it until my sister said to me:
Orville, people are afraid of you. You are a six foot tall black man with broad shoulders.
My sister is right, people don't sit next to me on the street car, the subway or on the bus because they are afraid.
The issue of black self-hatred is something I am supposed to pretend does not exist. However, the great French psychiatrist Frantz Fanon wrote about this issue in his ground breaking book Black Skin White Masks in a chapter called "the Lived Experience of the Black Man". According to Fanon, the black man is viewed in the third person, and he isn't seen as a three-dimensional human being. The black man internalizes the perspectives of white society and its negative thoughts about blackness affect his psyche. In the chapter, Fanon discusses a white child calling him the "N word" and how he becomes cognizant of how he is different and viewed as someone people should fear.
There is also a fear by some black people that discussing the issue of self-hatred is a sign of weakness. There is a discourse that black people engender: that black is beautiful. But the truth is, the image of blackness is ugly – at least it's perceived that way. There is nothing special or wonderful about being a black male – it is a life of misery and shame.
The issue of black self-hatred is usually depicted from a female point of view. There are documentaries such as Dark Girls which aired on Oprah's OWN network earlier this year, in which black women discuss their feelings of self hatred for having dark skin. There are numerous books, articles, documentaries, and essays published by black female writers describing black self-hated. Black women are not afraid to speak out about their self-loathing, yet for some reason, black men are silent about our own contempt for what we are.
A lot of black men don't want to acknowledge the feelings of disgust we have for ourselves. It is considered emasculating to even admit the existence of such thoughts. I think my own self-hated manifests from the exterior, from the outside world. It is born out of the despair and the unhappiness I see within a lot of young black men.
I can honestly say I hate being a black male. Although black people like to wax poetic about loving their label I hate "being black". I just don't fit into a neat category of the stereotypical views people have of black men. In popular culture black men are recognized in three areas: sports, crime, and entertainment. I hate rap music, I hate most sports, and I like listening to rock music such as PJ Harvey, Morrissey, and Tracy Chapman. I have nothing in common with the archetypes about the black male.
There is so much negativity and criminal suspicion associated with being a black male in Toronto. Yet, I don't have a criminal record, and I certainly don't associate with criminals. In fact, I abhor violence, and I resent being compared to young black males (or young people of any race) who are lazy, not disciplined, or delinquent. Usually, when black male youth are discussed in Toronto, it is about something going wrong.
Honestly, who would want to be black? Who would want people to be terrified of you and not want to sit next to you on public transportation?
Who would want to have this dark skin, broad nose, large thick lips, and wake up in the morning being despised by the rest of the world?
A lot of the time I feel like my skin color is like my personal prison, something that I have no control over, for I am judged just because of the way I look.
Not discussing the issue doesn't mean it is going to go away. In fact, by ignoring the issue, it simply lurks underneath the surface. I believe a dialogue about self hatred should be brought to the fore in the public sphere, so that some sort of healing and the development of true non-label based pride can occur.
Of course, I do not want to have these feelings, to have these dark thoughts about being a black man. However, I cannot deny that this is the way I feel. I don't want to be ashamed of being a black man; I just want to be treated as an individual based on the content of my character, and not just based on the colour of my skin.
Source: The Guardian
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