#kiskeya

[myelkajou]

bon mwa eritaj ayisyen! toujou sonje ke ayiti kapab, e pèp ayisyen pral! 🌺

important to remember that silence isn’t just cowardice, but also compliance. respect haitian sovereignty, and support positive HAITIAN-LED initiatives if you care for haitian people like many of you claim to. any monetary contribution counts, and a single share could pass over so many waves—but feel free to share any individual links yourselves.

here, you’ll find the most comprehensive link to read up on & keep informed by. but here are also some quicker, condensed graphics (one & two). in essence, the roots beneath the forest of issues that many speak so ignorantly about today, goes back to the seeds sown by the first colonizers where they called "the new world". it goes back to the systems of oppression that they've created, and left behind for their descendants to foster over the centuries, to today—which has sprouted into rampant anti-blackness/indigeneity alongside anti-haitianism in the caribbean-latam (as well as beyond the region), apartheid & ethnic-cleansing, religious colonialism through stigmatizing indigenous practice [vodou] to push missionary work in its place—and, like it can't get any worse, destabilization & foreign occupation disguised as “intervention”. *all* urged by core group (the u.s., france, spain, germany, canada) and unsurprisingly endorsed by our own “siblings” in the region who allow themselves to be used as pawns to violate our sovereignty, states of caricom & latam. and, of course this violence wouldn't permitted without the illegitimate puppet governments who pride themselves on being haitian yet their actions say everything but, seeing that all they really care about is clawing onto power & blood money—who've been installed by core group, elites of either mulatto or purely european settler origin, and foreign oligarch families that began settling on the island long ago. at the end of the day, they all join forces because they all want a piece of the same pie; a haiti without haitian people, and to suck our lands dry.

descending from people who've resisted comes with a hefty price, and it's one that we will continue to refuse. this is the work they won't tell you about on the island.

grown in haiti operates from jakmèl, with the intentions of giving back to our land. they train/work with haitian farmers to restore the soil and replant trees, while also reviving and protecting indigenous ecosystems. click here if you'd like to make a donation, and scroll to the bottom of the page for their socials.

lakou tanama makes a home in many areas on our island, with the hopes of expanding to our diaspora—using afro-indigenous practices to nourish communities & offer support to people who've been heavily impacted by the rise of the organized violence. click here if you'd like to donate.

the haitian association of psychology continues to assist the growing wave of people right in the center of, or nearest to the calculated violence—who've been experiencing mental health difficulties as a result of the following issues; abuse, displacement, food scarcity, illness & injury, and inadequate resources. click here if you'd like to make a donation, and click here to reach their fb page.

the fontaine foundation operates from the capital, providing healthcare, education, and a promising future for those in the belly of the beast. click here if you'd like to make a donation.

haiti diaspora 360 sees to the self-sufficiency of displaced families drawn to the nearest southern departments of haiti, while trying to get as much of their youth in school as possible. click here if you'd like to make a donation, and click here to reach their website.

mouvan peyizan papay, operating from central plateau, focuses on sovereignty; supporting farmers there in plato santral (where haiti's agricultural market is strongest), providing education & legal aid, plus putting together logistics—altogether decreasing reliance on foreign assistance. click here if you'd like to read more, see the progress being made & donate.

cojeha, operating from the northeast department, serves as a center that empowers & provides opportunity to the haitian youth there, as well as the communities that they come from. click here if you'd like to read more, see the progress being made & donate.

otrah, by and for trans haitian people in haiti, is accepting donations to foster a safer space for the community, especially queer youth. they’re working on destigmatizing hiv, as they they provide diagnostic & treatment care for it. click here if you'd like to make a donation.

p4h global is involved in many ways—with our agricultural movement in the north (as well as the canals/bridges), strengthening haitian educators, assisting those displaced in the capital & the nearest surrounding areas, helping migrants at the colonial border, and even waste management projects. if you'd like to make a donation towards any of these, click here.

[griotsaidwhat]

Papa Legba

Papa Legba’s origins are often traced back to the West African kingdom of Dahomey, now known as Benin. Amidst the transatlantic slave trade, which took place between the 16th and 19th centuries, the practice of Haitian Vodou emerged among enslaved people in modern-day Haiti. More than a religion, Haitian Vodou also encompassed philosophy, justice, and medicine. Like other forms of Vodou (sometimes spelled Voodoo), the general belief of Haitian Vodou is that humans are spirits who inhabit the physical world.

Then, there are the lwa (spirits of an unseen world), the mystè (mysteries), the anvizib (invisibles), the zanj (angels), and, finally, the spirits of deceased people. These spiritual beings are believed to reside in a cosmic version of Africa — or at least, a land similar to Africa — known as Ginen.

In Haitian Vodou and other West African diasporic religions, there is often intermingling between traditional West African religions and Roman Catholicism. As a result, many Vodou beliefs are associated with Catholic traditions. Bondye, the supreme creator, is often compared to the Christian God, and the lwa are seen as being similar to saints.

In Haitian Vodou, Papa Legba is the great communicator. He speaks all the languages of the world and the languages of the spirits. A central lwa and mediator, he alone opens the door to let all the other spirits into the human world. Therefore, many ceremonies begin with an offering to Papa Legba, so he will keep the door open and let the other spirits into the world.

Although he commands respect, he is seen as a mostly benevolent, fatherly figure, and it does not take much to appease him.

He is not a very demanding spirit, but he is sometimes depicted as a trickster who is fond of riddles. He also likes to deal with uncertainty and confusion. Sometimes, his messages can be distorted or misunderstood.

All lwa can show a negative side if they are not treated with respect, and Papa Legba is no exception. Because of this, Vodou practitioners believe it is essential to show proper reverence for Papa Legba so that he will remain benevolent and keep the gates of the spirit world open.

[beeesworld]

Sully Morales x Kiskeya Burgos

[netalkolemedia]

Nomination prochaine du nouveau Conseil d'Administration de la BNC et du Conseil Electoral Provisoire

Le Conseil présidentiel de transition (CPT) se prépare actuellement à nommer un nouveau Conseil d’administration à la Banque Nationale de Crédit (BNC). Cette annonce, faite par le conseiller présidentiel Louis Gérald Gilles le jeudi 4 juillet, marque un tournant décisif pour l’institution financière du pays. Dans une interview accordée à Radio Kiskeya, M. Gilles a également révélé que le CPT…

[magicaguajiro]

Caribbean Folk Saints and Mighty Dead: Guamá

This series of Folk Saints and Heroes is based around connecting to the Land through the Ancestors of Place and the energies and spirits they venerated, so it only seems fitting to begin with one of the Indigenous Ancestors who loved this Land enough to want to fight for it.

Background

In the early 16th century, only 30 years after first contact between Columbitch and the Taínos, rebellions against the colonial government were ongoing. The death of the Spanish Governor of Cuba left the perfect opportunity for one Brave Ancestor. Guamá was a Cacique, a Taíno Tribal Leader, in Baracoa in Eastern Cuba. An allied Cacique from Kiskeya/Ayiti (Modern-Day Hispaniola) named Hatuey travelled to Cuba with a militia, warning Guamá of the Spaniard’s Bloodlust. Guamá saw this chance to fight back and took it. Him and his Wife, Casiguaya, were known both as skilled fighters who led a decade long rebellion reaching from Baracoa, West to the Sierras. These rebellions were succeeding, and more indigenous folk joined Guamá’s forces. Guamá did not die in battle, you can read his whole biography on wikipedia here.

I want to focus less on his biography and more on his veneration as a Folk Spirit of Rebellion. Throughout the Caribbean, various historic Taíno figures, both Male and Female, are venerated. One group we see many Spirits come from is the Caciques who led rebellions. These Spirits are often called on for strength and fighting oppression, as well as even in place of the Cemí. Many of the traditional spiritual practices were passed on through the veneration of these Elevated Dead. Guamá and Hatuey are two of the most important in Cuba.

Praxis

Here is a translation of a song, linked here, that talks about going to ‘El Monte with Guamá’.

I work with the Moon, I work with the Sun Sun and Moon, Lend me your brightness. Oh Mama, Oh Mamalina, I will go to El Monte, with Guamá

Songs are integral to many Caribbean systems of belief, and this one is no exception. In the Eastern area of Cuba this song and Guamá are from, Espiritismo Cordón has flourished where the use of these songs and forming a chain either calls or sends spirits away, which is interesting to think about considering how Taíno Areytos functioned. This song specifically is sung in all times of life; celebration, while working, mourning, traveling. It is simply a plea to the Powers That Be and the Ancestors to guide us.

In my personal practice, I have honored and venerated Guamá through prayer and song, as well as by reciting his story orally at the area I keep my Spirits of similar commission. On a personal level, I have petitioned Guamá and Casiguaya together for strength, protection and resistance and Guamá on his own for domination workings, as he was undefeated and died due to hubris and not battle.

His death date is June 6th, so this may be a day you choose to reach out or throw a feast for him. When working with Indigenous Caribbean Ancestors, it is important not to mix certain elements of African and European practices. For this reason, I usually keep offerings simple, including only foods and flowers that are native to the area or that the person reportedly enjoyed. Tobacco, Liquor, and Water can all be taboo, or extremely integral, depending on the Spirit.

For Guamá, I do offer Tobacco, but no liquor. I offer Native foods, like casabe and a higüero of water. I make my petition in words and song, rather than in writing. Guamá is a great ally to any Indigenous Caribbean who faces the issues of oppression, or a particularly crafty enemy. His hot nature can make him chaotic to work with, but respect and appropriate offerings to placate him in times of communication can go a long ways.

Bendiciones 🧿

[kemetic-dreams]

Children of the Ocean God – Head Flattening

Head flattening is a painless, gradual cranial modification procedure, which involved binding a newborn’s head between two wooden boards which were wrapped in a cloth which would be tightened by hand. The pressure of the boards, gently and consistently applied over time, would cause the child’s forehead to elongate, creating a nearly flat silhouette extending from the tip of the infant’s nose to the crown of their head. It is also important to note that head flattening appears to have had no adverse effect on a child’s mental development. Black Caribs were indeed widely reputed to be very crafty huntsmen as well as highly skilled military strategists, both of which suggest that they knew how to put their noggins to use.

Head flattening was practiced by the Black Carib women (many of whom were Arawak) since flat, backwards sloping foreheads were seen as a sign of beauty and perfection. However, they were also other ancillary benefits, in particular for their sons, who would later become warriors. The Black Caribs, as well as other Amerindian tribes, believed that a flat forehead was advantageous in combat since if an arrow struck their head it would bounce back harmlessly. Another added benefit is that flat foreheads were supposed to better able to withstand blows from enemy war clubs.

Interestingly many Europeans who observed the practice of head flattening found it very barbaric and abusive, especially since mothers applied it to their fragile newborns infants. Ironically, in Black Carib culture head flattening was actually seen as a sign of good parenting by a loving mother.

The practice of head flattening was not unique to the Black Caribs and other Amerindian tribes in the Caribbean, such as the Arawaks. In fact, it was widely practiced in the Americas (e.g., by the Mayans and Incas) as well as in other geographies around the world including Europe (e.g., France, western Russia and Scandinavia ) and Central Asia. Intentional cranial modification predates written history and is in fact still practiced to this day in Vanuatu. This makes it one of the oldest continuously performed human customs. Fascinating stuff!

What is the Tainos appearance?

The Arawaks or the Tainos, as some of them were called, were not tall people; they were of medium height or short and generally slim. Christopher Columbus in his journals described them as neither African nor European. It is believed that they had an olive complexion. They also had long, straight, coarse black hair.

 The men wore loin cloths and married women wore a nagu , which was like a skirt. They painted their bodies with designs in bright colors.

The Taino people were polytheistic, worshiping a pantheon of many different gods, ancestors and spirits, which they called Zemi. The word zemi was also used to refer to icons and fetishes of the gods, most often made from carved rocks. Atabey was the Taino mother goddess, and goddess of freshwater.

Taíno spirituality centered on the worship of zemis (spirits or ancestors). Major Taíno zemis included Atabey and her son, Yúcahu. Atabey was thought to be the zemi of the moon, fresh waters, and fertility. Other names for her included Atabei, Atabeyra, Atabex, and Guimazoa. The Taínos of Kiskeya (Hispaniola) called her son, "Yúcahu|Yucahú Bagua Maorocotí", which meant "White Yuca, great and powerful as the sea and the mountains". He was considered the spirit of cassava, the zemi of cassava – the Taínos' main crop – and the sea.

Guabancex was the non-nurturing aspect of the zemi Atabey who was believed to have control over natural disasters. She is identified as the goddess of hurricanes or as the zemi of storms. Guabancex had twin sons: Guataubá, a messenger who created hurricane winds, and Coatrisquie, who created floodwaters.

Iguanaboína was the goddess of good weather. She also had twin sons: Boinayel, the messenger of rain, and Marohu, the spirit of clear skies

Taínos, a term coined by Constantine Samuel Rafinesque in 1836.

Taíno is not a universally accepted denomination—it was not the name this people called themselves originally, and there is still uncertainty about their attributes and the boundaries of the territory they occupied.

The term nitaino or nitayno, from which "Taíno" derived, referred to an elite social class, not to an ethnic group. No 16th-century Spanish documents use this word to refer to the tribal affiliation or ethnicity of the natives of the Greater Antilles. The word tayno or taíno, with the meaning "good" or "prudent", was mentioned twice in an account of Columbus's second voyage by his physician, Diego Álvarez Chanca, while in Guadeloupe. José R. Oliver writes that the Natives of Borinquén, who had been captured by the Caribs of Guadeloupe and who wanted to escape on Spanish ships to return home to Puerto Rico, used the term to indicate that they were the "good men", as opposed to the Caribs.

Contrarily, according to Peter Hulme, most translators appear to agree that the word taino was used by Columbus's sailors, not by the islanders who greeted them, although there is room for interpretation. The sailors may have been saying the only word they knew in a native Caribbean tongue, or perhaps they were indicating to the "commoners" on the shore that they were taíno, i.e., important people, from elsewhere and thus entitled to deference. If taíno was being used here to denote ethnicity, then it was used by the Spanish sailors to indicate that they were "not Carib", and gives no evidence of self-identification by the native people.

According to José Barreiro, a direct translation of the word "Taíno" signified "men of the good". The Taíno people, or Taíno culture, have been classified by some authorities as belonging to the Arawak. Their language is considered to have belonged to the Arawak language family, the languages of which were historically present throughout the Caribbean, and much of Central and South America.

In 1871, early ethnohistorian Daniel Garrison Brinton referred to the Taíno people as the "Island Arawak", expressing their connection to the continental peoples. Since then, numerous scholars and writers have referred to the indigenous group as "Arawaks" or "Island Arawaks". However, contemporary scholars (such as Irving Rouse and Basil Reid) have recognized that the Taíno developed a distinct language and culture from the Arawak of South America.

Taíno society was divided into two classes: naborias (commoners) and nitaínos (nobles). They were governed by male chiefs known as caciques, who inherited their position through their mother's noble line. (This was a matrilineal kinship system, with social status passed through the female lines.) The nitaínos functioned as sub-caciques in villages, overseeing the work of naborias. Caciques were advised by priests/healers known as bohíques. Caciques enjoyed the privilege of wearing golden pendants called guanín, living in square bohíos, instead of the round ones of ordinary villagers, and sitting on wooden stools to be above the guests they received. Bohíques were extolled for their healing powers and ability to speak with deities. They were consulted and granted the Taíno permission to engage in important tasks

The Taíno had a matrilineal system of kinship, descent, and inheritance. Spanish accounts of the rules of succession for a chief are not consistent, and the rules of succession may have changed as a result of the disruptions to Taíno society that followed the Spanish intrusion.

Some Taíno practiced polygamy. Men, and sometimes women, might have two or three spouses. Ramón Pané, a Catholic friar who traveled with Columbus on his second voyage and was tasked with learning the indigenous people's language and customs, wrote in the 16th century that caciques tended to have two or three wives and the principal ones had as many as 10, 15, or 20.

The Taíno lived in settlements called yucayeques, which varied in size depending on the location.

The Taíno played a ceremonial ball game called batey. Opposing teams had 10 to 30 players per team and used a solid rubber ball. Normally, the teams were composed of men, but occasionally women played the game as well. The Classic Taíno played in the village's center plaza or on especially designed rectangular ball courts called batey. Games on the batey are believed to have been used for conflict resolution between communities.

Taíno spoke an Arawakan language and used an early form of proto-writing in the form of petroglyph,as found in Taíno archeological sites in the West Indies.

Some words they used, such as barbacoa ("barbecue"), hamaca ("hammock"), kanoa ("canoe"), tabaco ("tobacco"), sabana (savanna), and juracán ("hurricane"), have been incorporated into other languages.

[presslakay]

Victime de cyberviolence, des organisations dénoncent et expriment leur solidarité à Roselande Belony

Roselande Belony, c’est le nom d’une jeune femme, journaliste, qui a été victime de cyberviolence. Face à cette situation, des organisations dénoncent cet acte odieux et expriment leur solidarité à la victime. Depuis jeudi, un déferlement de haine va à l’encontre de Roselande Belony, 1ère Dauphine de l’édition de 2022 de Miss Teen Kiskeya, après qu’une vidéo devenue virale sur les réseaux…

[mega-bluespower]

Kiskeya Cigars unleashed in the UK

In recent years, the UK has seen a rise in the amount of small, independent cigar brands that are proudly UK-owned, serving enthusiasts by importing …Kiskeya Cigars unleashed in the UK

[lainfanteriaradio]

«Reporte Turístico»🌱

Este miércoles en RT descubre la nueva presencia de República Dominicana En Reino Unido que sirve de promoción turística.🌿 Texto👉Kiskeya Cigars Escuchar👉 La Infantería Radio📻 Este espacio es patrocinado por Martha Infante a nombre de su libro “Sin Maquillaje” una historia fascinante con un final inesperado. Si lo adquieres nos estas ayudando a seguir creando contenido de calidad especialmente…

[news-paw-haiti-509]

Clarifications du Dr Louis Gérald Gilles sur les Propos du Premier Ministre Garry Conille

Le conseiller présidentiel, Dr Louis Gérald Gilles, a clarifié ce jeudi que le Premier ministre Garry Conille n’a pas évoqué de dialogue imminent avec les gangs armés lors de ses récentes déclarations. Néanmoins, il n’a pas fermé la porte à une éventuelle négociation sous des conditions spécifiques, a-t-il précisé lors d’une interview à Radio Kiskeya le jeudi 4 juillet. « En principe, le Premier…

[magicaguajiro]

I have a question? Let’s say if a Cuban spiritualist was from Pinar del Rio and they have indigenous ancestry however sources say the Ciboney Taino inhabited Pinar del Rio and other sources say the Guanahatabey inhabited Pinar del Rio and other sources say both inhabited land, then which source should that person trust? And do we have information on the Guanahatabey spirituality?

Hey! This will be a long answer about Indigenous Caribbean Identity so check below the cut for more!🌺🌴🐠🦜🌀🦩🥭🍋‍🟩🥥

This is a complex question. I would say the biggest thing to remember is that the term “Taíno” is an umbrella term to reference many different ethnicities of Arawak-Speaking Indigenous Caribbeans. There were many types of Taíno people, including Timucua and Tequesta in Florida, Lucayo in the Bahamas, Ciguayo in Kiskeya and Igneri in Boriken.

As for the term Ciboney, some say it was a separate tribe but the general consensus is that they were a Taíno ethnicity with a separate but mutually intelligible language. They were connected culturally to groups from Jamaica, Florida, Bahamas and modern day Haiti, where as Taínos of the eastern Caribbean were closer in culture. They also had language connections to the Macorix and Guanahatabeys being Waroid languages, aka where we get the term Guajiro. So the Ciboney are a Taino-Arawak group that had ancestrally mixed with the Waroid Guanahatabeys but still maintained moslty Taíno culture.

There were also many other groups who weren’t Taíno. The most well known is the Kalinago, but the Guanahatabey is one from Cuba that is also known to actually have been in Cuba BEFORE the Taínos got there. They had a culture very similar to the Calusa of Southwest Florida. And this is all pre-Colonization, so these groups were already interacting and moving around for thousands of years.

Then with colonization, many Native groups were transported to other places, and in Cuba specifically we have Taíno migrations from the East to the West very early on. We also have Natives from Florida and Mayans from Mexico, and more natives being brought in to cuba and intermarrying with other ethnic groups. These migrations all affected indigenous communities and led to alot of cultural exchange and mixture, as well as loss.

As for Indigenous Cuban Identity, I claim Taíno or Ciboney Taíno because after colonization any remaining Guanahatabeys were assimilated to Taíno Cimarron (maroon/runaway) groups. I consider Guanahatabeys part of my ancestors but I choose to identify as Taíno or simply Indigenous Caribbean. My family all identify as Guajiros, as do I, which is more a lifestyle but definitely has ties to the Classic Taino, Ciboney and Guanahatabey traditions passed down.

As for trusting sources, I would say read EVERYTHING with a grain of salt. Academics often lack cultural nuance and understanding, which can mean alot of their inferences are flat out wrong so try to stick with confirmed info. It is confirmed the Tainos and Guanahatabeys and Ciboneys all moved around and lived in the same parts of the Island at the same time and separately. As for non-academic sources, just be aware that much of what is passed off as Taino or Indigenous Caribbean culture is actually just Pan-Indigenous or straight up a different culture.

Trust yourself, use your intuition and discernment and always be committed to improving and striving for a culturally authentic, fulfilling and respectful practice that is well rounded in both Spirituality and Community! Whether that is with a yukayeke, with the Indigenous tribes you live near locally or with your own indigenous family and friends! So many Yukayekes in the Modern Taíno community try to claim superiority or that they have all the secrets knowledge and the only correct beliefs. You should be weary of anyone trying to restrict you when their own elders often are reconnecting or were just scholars before becoming pop-up Caciques.

If you go to the Cuban version of Wikipedia, when it is active, you can find better information on the Guanahatabey and Ciboney than on American wiki. Try researching the terms ‘Guayabo Blanco’ and ‘Cayo Redondo’ for information on Ciboney culture and beliefs, and how even within this sub-group there were MORE sub-groups. As the Guanahatabeys were not a ceramic culture, we have very little info on them academically. Try researching Calusa beliefs as they had similar environments and were connected through trade routes.

If you have any more questions I would love to answer them but you should ask them on insta or in chat so I can link easier and answer in more depth!!

My asks are always open still tho :)

Luz y progreso

[starrmarr]

Saw some anti-Haitian propaganda in Santo Domingo today. It reads “Fuera Haitiano Ilegal” (get out illegal Haitian)

I really can’t stand this shit.

[haitilegends]

Watch "Ayiti Se - official version" on YouTube

[dominicanslovehaitians]

View this post on Instagram

A post shared by Clarivel Ruiz (@founder.dominicanslovehaitians)

When we learned of the story of Soup Joumou it brought so much delight to our lives. Not only because we grew up eating this soup daily and without realizing the story behind it but we are so enchanted with the idea of our forebears after fighting for their lives and independence thinking of ways to solidify their sovereignty. Taking a soup that the French considered only permissible for the elites to consume and not allowed for enslaved Africans to eat, it brings me joy with every mouthful to remember a group of “illiterate, primitive, savage” people rose up and decimated one of the largest Europeans forces of it’s time. And then supported the Dominican Republic to overthrow Spain twice, and went on to support other latin nations. Our hearts fill with joy to know in our blood runs the passion and dedication to fight for liberation. Our liberation doesn’t look like what we battled in the 1700’s and yet we still are fighting to decolonize, dismantle and disrupt the system that laid the ground work for this racialized framework of subjugation we currently live in. So as we sit, meditate and give thanks to our ancestors knowing they fortify us to unravel what has been created. We eat, we bring forth love and we honor our people who loved us above their own lives. When we eat Soup Joumou we are remembering the power we carry within ourselves and in community. Ayibobo!! Asé Amen Blessings #ayiti #1804 #liberacion #haitianindependenceday #ancestralhealing #republicadominicana #dominicanrepublic #haiti #kiskeya #ayibobo #dismantlewhitesupremacy #medicinewoman #kiskeyalibre #love #blacklikeme #january1 #eatsoup #soupjoumou #liberationsoup thank you @regineromain https://www.instagram.com/p/B6vVIszFIUI/?igshid=1leha916rjqdn

[chinosing]

Nació del agua, Salió del fuego, de las estrellas Cayó del cielo... 🔥👁 #Marohu @marohu_ #Kiskeya 📸 @jotapege.rd https://www.instagram.com/p/CK1yN5BLBpr/?igshid=15mnb7rvw9dir

[honeyricemagic]

It is human nature to Evolve. We Grow. We Change. 🤎 The most silliest thing I hear is "I know you". 🖤 People may have a perception of who they think you are, but Love You Write Your Narrative. Others may want to box you in for their comfortability or insecurities, but that is not for you to inherit or conform too. 🤍 Let your Spirit Expand, Elevate, and Evolve beyond any barriers that attempt hinder you or hold onto a version of you that no longer or has never existed. 🤎 Be True to You and Your Essence will Radiate creating shifts in your world Aligning what's meant to be. ・・・・・・・・・ #growth #evolution #manifestation #humannature #humanity #elevation #decolonizingspirituality #spititualgrowth #spiritualBlackgirls #Blackbruja #Blackmentalhealth #Blackhealers #reikipractitioner #alchemist #herbalmedicine #reiki #ancestralhealing #brujeria #Haitian #kiskeya #Ayiti #ayibobo #Blackqueer #spiritualwellness #communityhealing #spiritualcleansing #caribbeandiaspora #candlealchemy #spiritualjourney #beyoncebigger 📸 @browngirlsandmentalhealth https://www.instagram.com/p/CDmm3QLDvh6/?igshid=1qvktbta6dbdd