#akinyele

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Meme

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akinyele -- worldwide

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"Stuck in that amulet": From artifact to Crown Princess [Part 2]

Continued from part 1

Mateo summons Alacazar's chanol, a spirit animal, and learns she needs the wand of Shuriki to free Elena. She somehow grabs the wand and goes with Mateo to an ancient Maruvian temple, which looks a little like an Mayan pyramid. She puts the amulet and wand on the crown of Azaluna. Elena is freed, she jokes about being inside the amulet, hugs Sofia, and in another typical Disney fashion, she somehow sings a song, even though its been less than a minute since she is out of the amulet. I mean, how is that even possible?

Reprinted from my Wading Through the Cultural Stacks WordPress blog. Originally published on Mar 15, 2023.

In some ways, I can see a lot of parallels between Lapis and Elena, in that both were trapped inside of an artifact. In Elena's case, however, it wasn't thousands of years, like Lapis. Even so, she was still imprisoned inside, and it undoubtedly let to some trauma. Despite all this, she bravely confronts Shuriki, exposes her as a person who overthrow the royal family, but it doesn't go well. It appears she has the upper hand, as she locks up Sofia's family, putting them in the royal dungeon, and gets her wand back. They temporarily retreat, with Elena explaining the story of how her sister and grandparents were put in a magical painting, and how Shuriki killed her parents. Sofia encourages her to be a leader, they enter through a secret back entrance to the palace, Elena says that Sofia is the one princess who could free her.

To sum it up, Elena leads a bloodless revolution of the Avaloran people to overthrow Shuriki and restore the royal family to power, with the help of a foreign power (Enchancia). It is almost akin to the French intervention in the American Revolution, turning it into a global war between the French and British, helping turn the tide of the war. In the film, the royal guards are overwhelmed, Esteban throws Elena the wand of Shuriki, and she breaks it, making her powerless. She falls over a waterfall, with the presumption that she died in the process. [1] After saying she has seen enough of the amulet "for a life time" (which is understandable), she declares to the Avaloran people that the people are "free", with Sofia saying she brought a new age of "joy and prosperity" for Avalor. The film ends with Naomi joking that Elena is 57 years old, since she was 16 when she went in the amulet, and was inside the magical object for 41 years, and they leave the waterfall, placing the wand in the treasury.

What the citizens of Avalor is doing is mainly in-line with how the Global Nonviolent Action Database defines nonviolent action: "a technique of struggle that goes beyond institutionalized conflict procedures like law courts and voting, procedures common in many countries". However, the involvement of Enchania in this revolution is not a "physical intervention of a third party into the arena of the conflict in such a way as to reduce the level of violence", i.e. civilian peacekeeping. Instead, the Avaloran people push back the guards. With the help of Enchancia's king, Roland, along with other members of Sofia's family, Elena, and others, they are successful. This revolution results in a coup d'etat, i.e. the "sudden, forcible overthrow of a ruler...by a small group of people" with some political or military authority, [2] as Elena becomes crown princess and ruler of Avalor, when Shuriki is pushed out of power.

What the Avalorans do is no mere movement or campaign. Instead, it has some characteristics of what Akinyele Omowale Umoja defines as spontaneous rebellion, i.e. "unplanned, unorganized, politically motivated collective violence intended to redress justice" and armed resistance, which can mean the "individual and collective use of force for protection, protest, or other goals of insurgent political action and in defense of human rights". But, the struggle is nonviolent, rather than armed, in that the people do not gain state power by military means. Instead, it is a revolution with one goal: restore the royal family (i.e. Elena, as rightful heir) to power and unseat the awful Shuriki. [3]

© 2022 Burkely Hermann. All rights reserved.

Continued in part 3

Notes

[1] It is later shown that she survived. She later becomes a major villain in the series proper. In retrospect they should have just thrown the wand off the cliff instead of putting it in the treasury.

[2] Webster's New World College Dictionary (Fourth Edition, ed. Michae Agnes, Cleveland, Ohio: Wiley Publishing, Inc., 2007), 333. It is also a revolution, defined on page 1228 in the same book, as the "overthrow of a government, form of government, or social system by those governed and usually be forceful means, with another government or system taking its place". It is more than a revolt or an insurrection.

[3] See Umoja, Akinyele Omowale. "Introduction" in We Will Shoot Back: Armed Resistance in the Mississippi Freedom Movement (New York:New York University Press, 2013), 8-9. There is no use of arms, armed self-defense, retaliatory violence, or guerrilla warfare in this Avaloran revolution. He also adds on page 9: "The use of guns is not necessary in my definition [of armed resistance], only the use of force...Fists, feet, stones, bricks, blades, and gasoline firebombs may all be employed to defend, protect, or protest".

[erik-powery-for-america]

Akinyele  "Akinyele"  :  https://youtu.be/as8JmQczdbo?si=05wv_fob_9hfPDtr via @youtube :  Produced by Large Professor for Paul Sea Productions

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book is available for free download here ➡️ https://muse.jhu.edu/book/22218

Jul 11, 2013 - Issue 524

BlackCommentator.com: Somebody “Fixin’ to be Killed” - A review of We Will Shoot Back: Armed Resistance in the Mississippi Freedom Movement - A View from the Battlefield - By Jamala Rogers - BC Editorial Board

Mississippi: Armed SNCC members abduct white night riders and release them after giving them a warning. A white cop gets knocked unconscious by a black man for slapping a 14-year-old black girl. Armed brothers do a citizens’ arrest when ambushed by the Klan and deliver one of the attackers to his father, the chief of police.

Before you start to romanticize about the good ole days, I should remind you that life in the South for black folks was dangerous and volatile. Any challenge to the traditions and system of white supremacy was met with raw violence. And Mississippi? Well, there’s a poignant reason why Nina Simone penned a song titled, “Mississippi Goddam.” People - mostly black - lost their lives in the freedom struggle as they fought to break down barriers to voting, employment, public accommodations and other aspects of life that were forbidden to African Americans because of racism. This is the backdrop for We Will Shoot Back: Armed Resistance in the Mississippi Freedom Movement by Dr. Akinyele Umoja.

We Will Shoot Back informs us that blacks were not the only ones who had to be in fear of their lives. Racist whites who got between armed black men and women and their struggle for civil and human rights apparently got a lesson in fear.

Though not intended by the author, the book came out in the heat of the gun control debate. In some segments of the black and brown communities, the notion of disarmament is seen as making them vulnerable to attacks by the state or white supremacist groups. Particularly in black communities where the carnage of young men is becoming the norm, We Will Shoot Back could elevate the public discourse on guns in the context of self-defense as opposed to the primary way people should resolve conflicts.

Most of us have heard about the legendary Deacons for Defense. Through exhaustive research and interviews, Umoja introduced us to many other unsung heroes and sheroes (although not surprising the historical documentation was scant on women’s contribution to armed resistance in the south). Men and women like Hartman Turnbow, Rudy Shields, Robert “Fat Daddy” Davis, C.O.Chin, Ora “Miss Dago” Bryant, Luella Hazelwood and many more. Their inspirational stories affirmed that black folks stood with dignity, unflinchingly looking in the face of pure hatred and forged on to re-define their futures.

In We Will Shoot Back, Akinyele Umoja goes further than dispelling a long held myth that black Mississippians were too paralyzed in fear to defend themselves and actively participate in the freedom struggle. And that the omnipotent Klu Klux Klan kept the black community in check. He confronts head-on the stereotype that black southerners were docile, head-hanging, cheek-turning second class citizens.

Umoja takes the reader to the time when black Mississippians were forced to embrace armed resistance for their own survival; blacks faced the realization that their government offered no pretense of protection and could not be relied upon. In many cases, local government officials, along with law enforcement, were part of the same white mobs terrorizing black communities. Umoja chronicles the inextricable and critical role of armed resistance in the advancement of the southern freedom strategy that ultimately led to the passage of the historic Civil Rights Acts of 1964 and 1965. Boycotts and armed resistance were the primary means of effectively organizing for change during this period.

Umoja documents a sophisticated labyrinth of disciplined, well-organized communication networks, safe houses, haven towns and armed residents who, much to the chagrin of local authorities, used local gun laws to their advantage. The special expertise of Vietnam veterans was also tapped.

These armed organizers and citizens did not sell wolf tickets and their threats were not idle ones. Sometimes the brothers were moved to publicly display their arms as a deterrent or to telegraph their sentiments as when Deacon of Defense member, Claude Brown, told white officials that “some peoples fixin’ to be killed…ain’t all of them going to be Black”. Vintage photographs in the book illustrate the armed sentries set up for round-the-clock duties. It was not uncommon for the armed resisters to rough up blacks who dishonored the boycotts.

The protection was extended to courageous residents who dared associate themselves with these forces who were bringing down the walls of white supremacy. When families opened their homes to freedom fighters, it automatically put them in the crosshairs of racist terrorists. Cattle was poisoned, property destroyed, loans denied and a host of other intimidating tactics were used first before escalating to the more life-threatening tactics. Communities were organized not just for their own self defense but to defend any freedom fighter who came into southern towns and cities to support them in their struggle for democracy and equality.

Everyone wasn’t especially excited about this new model of defense. The book highlights an example about how the Deacons of Defense provided protection for the major civil rights groups who vowed to continue James Meredith’s “March against Fear” after he was shot trying to integrate Ole Miss University. Dr. King, Roy Wilkins and Whitney Young were opposed to the Deacons participating in the march. Dr. King conceded to the idea once it was clear the march would maintain its nonviolent character. Wilkins and Young would have none of this and high-tailed it back to New York. The pragmatist that he was, Dr. King went on to make the distinction between “defensive violence and retaliatory violence.”

The armed resistance in the Mississippi Freedom Movement continued under the Black Power era. Its intensity had changed with the two major pieces of civil rights legislation and the decline of the KKK. We Will Shoot Back takes us through the period of Provisional Government of the Republic of New Africa (PGRNA) establishing it boundaries and program and through the demise of the United League. For almost twenty years, blacks understood the ugly period of segregation and terror and organized themselves to live another day and prepare for the next battle in the war against white supremacy and racism.

Whether it’s poetic justice or karma, one circle is complete. A young, lanky attorney with a big afro was part of the Republic of New African delegation who came to organize Mississippi in the early 1970s. He was Chokwe Lumumba. Lumumba was recently sworn in as mayor of Jackson, MS.

BlackCommentator.com Editorial Board member and Columnist, Jamala Rogers, founder and Chair Emeritus of the Organization for Black Struggle in St. Louis. She is an organizer, trainer and speaker. She is the author of The Best of the Way I See It – A Chronicle of Struggle.

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A Virtual Fundraiser & a Conversation on Policy, PPL, & Power in Mississippi

SAVE THE DATE: July 20, 2023 Maurice “Mo” Mitchell – Working People’s Party Candidate Rukia Lumumba – MS State Representative Candidate w/Dr. Akinyele Umoja – Moderator www.instagram.com/p/Cuwq53LAEcp/

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We Will Shoot Back: History of Armed Resistance - Republic of New Africa

Watch THE VIDEO FIRST AND ALSO THE BOOK - Get The FACTS

to accompany the video we give you the book - yes you can download it from THE BLACK TRUEBRARY

We Will Shoot Back: History of Armed Resistance - RNA

We Will Shoot Back: History of Armed Resistance - Republic of New Africa

click the title link to download the book for free from THE BLACK TRUEBRARY

In We Will Shoot Back: Armed Resistance in the Mississippi Freedom Movement, Akinyele Omowale Umoja argues that armed resistance was critical to the Southern freedom struggle and the dismantling of segregation and Black disenfranchisement.

Intimidation and fear were central to the system of oppression in most of the Deep South. To overcome the system of segregation, Black people had to overcome fear to present a significant challenge to White domination.

As the civil rights movement developed, armed self-defense and resistance became a significant means by which the descendants of enslaved Africans overturned fear and intimidation and developed different political and social relationships between Black and White Mississippians.

This riveting historical narrative reconstructs the armed resistance of Black activists, their challenge of racist terrorism, and their fight for human rights.

click the title link to download the book for free from THE BLACK TRUEBRARY

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Omega Radio for July 19 & July 20, 2014; #56.

Wu-Tang Clan “Can It Be So Simple”

Public Enemy “Tie Goes To The Runner”

A Tribe Called Quest “Lyrics To Go”

Wu-Tang Clan “Da Mystery Of Chessboxing”

Black Moon “Crooklyn”

Gang Starr “Take It Personal”

Organized Konfusion f. O.C. “You Won’t Go Far”

Boogiemonsters “R.T.N.S. (Recognized Thresholds Of Negative Stress)”

Bushwackass “Ruff, Rugged, And Raw”

Jeru Tha Damaja “Mental Stamina”

AZ “Rather Unique”

Notorious B.I.G. “Unbelievable”

Group Home “Suspended In Time”

Funkdoobiest “Doobie In The Head”

Q-Ball & Kurt Kazal “Makin’ Moves (Bass Radio VER)”

Smooth Da Hustler “Broken Language”

Mic Geronimo “Shit’s Real”

Half A Mil “Another Homicide Scene”

Kool Keith (as Dr. Octagon) “Blue Flowers”

All City “Move On You” (RMX)

Reflection Eternal f. Gil-Scott Heron “The Blast”

Big L “Holdin’ It Down”

GZA f. DJ Muggs “When The Fat Lady Sings”

Bad Seed “For The Kids”

Deltron 3030 “Virus”

Hieroglyphics “Oakland Blackouts”

Smut Peddlers “One By One” (demo)

Kool G Rap & RZA “Cakes”

Slum Villlage “Raise It Up”

KRS-One “Underground”

Nas f. Large Professor “Stay Chiseled”

Peanut Butter Wolf “Dopestyle”

Company Flow “8 Steps To Perfection”

Yak Ballz “Nasty Or Nice”

Arsonists “Flashback”

Chi-N.Y. Network “Keep The Fame”

Dalek “Trampled Brethen”

Rubberoom “Evil Arch Angels”

Murs “H-U-S-T-L-E”

Company Flow “Collude / Interlude”

Cannibal Ox f. Vast Aire “Atom”

Smut Peddlers “Smut Control”

MF Grimm f. Kool G Rap & Akinyele “AIDS”

Cage f. Jello Biafra “Grand Ol’ Party Crash”

King Gheedorah “Take Me To Your Leader (Fazers)”

Madlib as Quasimoto “Return Of The Loop Digga”

MF Grimm f. MF Doom “Foolish”

Vast Aire “Cholesterol”

Madvillain “America’s Most Blunted”

MF Doom & MF Grimm “Tick Tock pt. 2”

King Gheedorah “G-Force pt. 2”

Molemen “Put Your Quarter Up”

R.A. The Rugged Man “On The Block”

CX Kidtronik “Wild Kingdom”

Jonwayne “404 Garbage”

Matches Malone / PIllsbury “It’s Like That”

Tragedy Khadafi “Best Of Both Worlds”

Diverse “Ain’t Right” (DJ Mitsu RMX)

Immortal Technique “Harlem Streets”

Tech N9ne “Who Do I Catch”

Action Bronson “Savage From Sarasota”

Jonwayne “The Come Up”

Skeme Team & Brooklyn Academy “Con Artists”

Serengeti “Directions”

DC The Midi Alien f. Vinnie Paz “Man-Made Ways”

Bonus Omega; overnight golden-era and backpacker hip-hop / rap.

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akinyele -- outta state

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Émission de radio "So Many Ways" du jeudi 24 novembre 2022, Radio campus Toulouse. Le thème : Autumn Hip Hop Part II

https://www.mixcloud.com/Sistakanelle/emission-de-radio-so-many-ways-du-24112022-le-thème-autumn-rap-part-ii/ Émission de radio « So Many Ways » du jeudi 24 novembre 2022, Radio campus Toulouse. Le thème : Autumn Rap - Part II Retrouvez l’émission en live un jeudi sur deux de 21h à 23h sur radio campus Toulouse www.campusfm.net/wp/ Venez écouter de la bonne musique de l’univers du hip-hop !! Et retrouvez tous les podcasts des émissions sur www.firebarzzz.com/radio Playlist : 1. The Beatnuts "Do You Believe" 00:00 2. Das EFX "40 & A Blunt" 03:23 3. Talk Show 06:38 4. 2 Pac "Shorty Wanna Be A Thug" 09:10 5. Jayo Felony "Nitty Gritty" 12:55 6. Talk Show 16:40 7. Daz Dillinger feat. Snoop Dogg & Nate Dogg "OG" 21:58 8. Too Short "Pimp Shit" 26:32 9. Kurupt feat. XZibit "Calling Out Names" 31:00 10. M.C. Breed "It's All Good" 33:56 11. Warren G "Dollars Make Sense" 37:20 12. Track "Black Track" 41:46 13. Rampage "We Getz Down" 46:45 14. Craig Mack "Get Down" 51:00 15. Shyheim "Dear God" 55:18 16. Talk Show 59:30 17. Redman "What U Lookin'4" 01:07:01 18. Outkast "Jazzy Belle" 01:11:00 19. Nas "No Idea's Original" 01:14:50 20. Afu-Ra "Whirlwind Thru Cities" 01:17:44 21. Akinyele "Three" 01:21:39 22. Talk Show 01:26:26 23. Compton Menace feat. Chris Brown "Put On" 01:32:08 24. MC Ren "Keep It Real" 01:37:25 25. Above The Law "100 Spokes" 01:42:00 26. Talk Show 01:45:40 Et retrouvez tous les podcasts des émissions sur www.firebarzzz.com/radio Read the full article

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akinyele - put it in your mouth

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View this post on Instagram

A post shared by Akinyele Umoja (@akumoja)

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https://moguldom.com/445821/dr-ray-winbush-and-the-funded-attack-against-lineage-based-reparations-policy-3-things-to-know/?s=09

Dr. Ray Winbush And The Funded Attack Against Lineage-Based Reparations Policy: 3 Things To Know

From L-R) Dr. Raymond Winbush (photo: Morgan State University), Jessica Ann Mitchell Aiwuyor (photo: National Black Cultural Information Trust), Dr. William Darity (Duke University), Kamilah Moore (photo: https://oag.ca.gov/ab3121/members/bios)

Reparations is a heated topic, not just between Black and White Americans but within the Black community as well. When it comes to who should receive reparations, there is a school of thought that it should be given to Black Americans in general. Other reparations scholars, such as Dr. William Darity, Duke University professor in the Sanford School of Public Policy, say reparations should only go to Black people who can trace their ancestry back to a Black slave in America.

Recently, there was a panel discussion featuring pro-reparations advocates, such as Dr. Raymond Winbush, who are against lineage-based reparations. Many of the organizations have ties to major funding. Here are three things to know.

1. Winbush: lineage advocates are like slave catchers

Raymond Winbush compared reparations lineage advocates to “slave catchers.” During the panel discussion, a part of which was posted on Twitter by an account named Non-Human Media, Winbush said people who demanded that reparations go only to those who have shown proof of slave ancestry were like “slave catchers” during slavery who insisted that freed Black people show their papers proving they were not slaves. He added that lineage-based advocates also want to depend on documentation that is created by white people. He added too that lineage-based reparation advocates were “pathologically anti-Pan-African,” meaning they were not advocating for the Black community worldwide.

Pan-African activist Winbush is a research professor and the director of the Institute for Urban Research at Morgan State University. He has also served as a faculty member and administrator at a number of universities, including Oakwood University, Alabama A&M University, Vanderbilt University, and Fisk University.

2. Winbush and funding

Of the people on the panel, which also include Nkechi Taifa (founder, principal and CEO of The Taifa Group LLC, a social enterprise firm whose mission is to advance justice) and Akinyele Umoja (a founding member of the New Afrikan People’s Organization and the Malcolm X Grassroots Movement), Non-Human Media tweeted, “Reminder, these people were given a $500,000 grant from the MacArthur Foundation to “challenge cultural misinformation and disinformation surrounding reparations.”

Dr. Winbush’s research has received funding in the form of grants from the National Science Foundation, Cleveland Foundation, Job Training Partnership Act of 1982, West African Research Association, Pitney Bowes, Inc., the Ford Motor Company, and the Kellogg Foundation, according to his Morgan State University bio.

Also part of the panel discussion of anti-lineage reparations advocates was Jessica Ann Mitchell Aiwuyor, a cultural communications specialist based in Washington, D.C. area. She is the founder of the National Black Cultural Information Trust. According to her bio on the organization’s website, she is a descendant of enslaved Africans and maroons in Georgia and South Carolina. 

Additionally, Aiwuyor is a leader and advocate for multicultural digital media. She is the founder of Black Bloggers Connect, the first social network dedicated to supporting Black bloggers around the world, and founder of the Blogger Week Un/Conference, a multicultural social media networking conference held yearly in Washington, DC.

In 2021, the National Black Cultural Information Trust Inc. was awarded a grant from the John D. and Catherine T. MacArthur Foundation for its work to correct cultural disinformation, advance reparatory justice, and ​​share cultural information, stories, and resources that uplift the collective freedom of Black communities, according to a press release.

The grant is part of roughly $80 million in awards MacArthur announced in support of the foundation’s Equitable Recovery initiative, centered on advancing racial and ethnic justice. The initiative is funded by MacArthur’s social bonds, issued in response to the crises of the pandemic and racial inequity.

3. Lineage-based advocates: legally safest route

In a debate that threatens to divide the reparations movement, some advocates want reparations to be distributed based on race, going to all Black people in the U.S. Others, like reparations scholar Dr. William Darity, insist reparations must be based on lineage, paid only to descendants of enslaved people in the U.S.

Reparations based on lineage have a better chance of overcoming political and legal challenges, according to Erwin Chemerinsky, dean of the University of California Berkeley Law School.

Reparations based on lineage, as opposed to race, are less likely to be overturned in court, Berkeley Law School Dean Chemerinsky said during testimony in early March 2022 at one of the commission’s hearings, The New York Times reported.

The historic California Reparations Task Force, chaired by Kamilah Moore, elected to provide reparations based on lineage.

Moore is a reparatory justice scholar and an attorney. She was elected task force chairwoman at the group’s first meeting on June 1, 2021. When the task force opted for a lineage-based route, she said, that not going with a lineage-based approach would “aggrieve the victims of slavery.”