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if someone asked me “What color is your heart today? Why?” instead of “how are you” I would murder them in cold blood.
Hi welcome to chickfila whate lies do you find yourself believing
Federal troops were called against 13,000 miners.Three battles that led to the biggest armed insurrection since the Civil War.
Ask yourself why you were never taught this in school.
Although there were planes used against the miners in the Battle of Blair Mountain, it is not true that this was the first time planes were used to drop bombs on American soil against Americans.
The Battle of Blair Mountain took place in August and September of 1921. Just a few months prior to that, on May 31 and June 1, planes were also used to help destroy the Greenwood district of Tulsa, Oklahoma, a prosperous black neighborhood nicknamed The Black Wall Street. At least 39 people died during the event, which is known as the Tulsa Race Massacre. Hundreds were wounded, and 6,000 black people lost their homes.
Both of these events were hugely important moments in American history.
Ask yourself why neither was taught to you in school. Also ask your local school board.
This one hurts 😢 so sorry, Mia 💔
“Writing all Races Equally”, Problems Inherent In That Attitude
@missdrarrydawn asked:
Hi! I recently joined a very diverse writing group in order to learn more about other races and ethnicities from people living those experiences so that I can include diversity in my own writing in a healthy, balanced way, and it has been a lot of fun, but then yesterday there was a conflict which resulted in me getting removed from the group. Most of the POC in the group are from the USA, but I’ve grown up in, and still live in, a small European country, so A LOT of the negative tropes and stereotypes about POC that are deeply rooted in the USA are things that are basically non-existent where I live (mostly because there’s not really any people of color living here). I had always been under the assumptions that POC characters are best written just as regular people with emotions and struggles and relationships etc., not reduced to just their race and treated more special/more negative for the color of their skin. They’re just normal people after all.
My idea had been to write POC characters the same way I would write my white characters, with the same respect and depth and not treat their skin color as something special or exotic or anything like that. However, when I expressed that to the writing group, a lot of the people there got very upset with me, telling me that the way I viewed writing POC was disrespectful and that I couldn’t write any POC characters or POC coded characters the same way as white people because they are inherently different and therefore must be written in different ways. I could see I’d hurt a lot of the other writers from the group, and I tried to apologize but the damage had been done. Now obviously I’m not going to sit here and say they are all wrong and I am right, but I do wonder if this is a widely held opinion, because in my head, all races are equal and I wouldn’t have ever given writing one race more thought or care over another until this experience made me question that.
Is the idea that POC characters have to be written with more care than a white character and treated better or with more respect or thought because of all the racism in real life a stance held by the majority or could this be a product of centuries of racism and oppression that caused a lot of POC people to request that they be written with so much more compassion than anyone else because of frustrations of never receiving equal treatment and finally being sick of it? I do want to clarify though that this wouldn’t apply to writing about a culture or religion, because those are very special and sacred things that I will always do a lot of research on before attempting to write about, here I’m just talking about writing POC characters on their own, not related to a culture or a religion, although I realize as I write this that that might be an issue all of its own, but that’s something for me to reflect on and ask about another day because this is getting really long and I don’t want it to get any longer. I know this isn’t a directlywriting related question and I apologize, but you have an amazing writing blog with a lot of perspective and thought put into it so asking you guys was my first thought after I’d gotten kicked out. Thank you for your time :)))
WWC Note: this ask has been edited down to just the points we’re replying to:
Colourblindness
The attitude you hold is called “colorblindness” and it’s a problem for multiple reasons, the primary one being:
White is not the default emotional experience of the world, and assuming we’re all the same is the biggest way ignorance-based racism persists.
When you begin to assume that everyone has a generally similar life path that’s only faintly informed by race, you ignore everything that shapes a person. You currently view your own white experience as the default that anyone has the potential to live if they have the same class, gender, sexual orientation, religion (including cultural religion), and education as you.
But this is a fallacy, and a person’s race will modify everything they have experienced even if they are identical to you in every other way.
The thing about marginalized groups is, we have assimilation pressures. Native people have been forced to live like white people for centuries, and it’s resulted in a lot of bloodshed. A lot of critique of the adoption system is about how white saviour-y it is, and how much trans-racial adoptees (aka, adoptees that are different races and cultures from their adopted parents) suffer either because their white parents refuse to participate in their culture, or assume that because the child of colour is from a white family in a white-majority area, they won’t experience racism because, somehow by the virtue of having white parents, they’ll magically get access to white privilege.
Aka, it’s traumatizing. Very traumatizing. Even if you weren’t directly being assimilated, the trauma just… lingers. It’s generational. Your body remembers, your bloodline remembers.
And the impact of writing colourblind is: a lot of PoC will feel assimilated into white society, when society already tells you that you should assimilate, and it hurts. One of my biggest points in writing diverse characters is: you have to be careful you’re not re-skinning your own values onto a different skin tone. Remember how I said culture and race are often interlinked, even in a diverse area? This is part of it.
Equity vs Equality
There’s a concept in social justice: equality vs equity. Equality forces everyone to be the same, while equity accounts for their differences. This comic illustrates: Equity vs equality vs justice.
For example, equality is having everyone wear the same sized hat. But if you have thicker, fluffier hair (either curly or coiled) then your hair won’t fit in the hat. As a result, many PoC (especially Black) are forced to wear their hair much shorter, because their hair won’t fit in the required hat. This is assimilation
Equity would acknowledge that people have a right to wear their hair however they want, and has multiple sized hats available for people of all different hair textures to wear. They might all be in the same colours or style, so you can tell they’re all from the same place, but they are varied and allow people the freedom of self expression. This is equity that results in actual equality, because it allows everyone the same level of freedom of self expression with their hair.
Intersectionality
Writing from a colorblind perspective is the fastest way to hamstring any research efforts for where to put equity, because you are assuming sameness and therefore not researching. Your assumption when writing any sort of character of colour should be assuming difference, because everyone—white people included—have a racialized experience.
This is the principle of intersectionality: that the mixing of any race with anything else will produce a unique experience. A Black Muslim will experience the world differently than an Arab Muslim, and both will experience the world differently from a white Muslim. A Native woman will experience the world differently than a Persian woman. A white trans man will have a wildly different experience than a Chinese diaspora trans man.
They will share similarities, yes, because people are people and anything shared will produce some sameness between experiences. But if you assume that the white experience is the default, you’ll miss all of those intersections and write something inauthentic. The amount of sameness is probably a lot less than you think of on first pass. And then on pass twenty, you’ll realize a bunch of similarities you probably never considered.
It is not reducing people to their race when you acknowledge that race influences every part of your life. It is respecting their unique experience as a person of colour.
Racial Influence
So yes, it is a commonly held view that you should write characters of colour as being deeply influenced by their race, because their race influences everything about them. This isn’t even getting into how a lot of things white people assume are constants aren’t; emotions, gender, sexual orientation, mental illness* and emotional expressions are all culturally influenced.
Racism has existed for five hundred odd years (since the concept of race was invented for European colonialist ends), but xenophobia has existed ever since people have existed. As soon as you are Other, you have a different experience than the dominant culture. You’ll probably make a new culture, or will have already had a new culture that made you the Other.
Assuming we’re all the same, while it looks kind-hearted, is actually the fastest way to invalidate everyone around you. It closes your ears to hearing about difference. Yes, we are all people, yes we all have feelings and likes and dislikes and interests and we can share many, many, many things. But our relationship to those things will still be influenced by where we came from.
A person who listened to a certain band to survive a terrible time in their life will have a much different relationship to that band than someone whose parents were fans of them so they associate it with happy times. If you can understand the difference between those two people, and realize you should write their internal lives while listening to the same song differently because of that different experience, you can understand the difference that race and culture will produce in response to the same stimulus.
~ Mod Lesya
* a cross-cultural study of schizophrenia showed that in two non-Western cultures (Accra, Ghana; and Chennai, India) auditory hallucinations aren’t seen as scary, and are instead seen as ancestors helping guide. This positive-to-neutral view of voices was not found in the American population of schizophrenics, who universally found the voices bad and destructive, indicating there is a strong cultural component to views of your mental illness even if you experience the same symptoms.
Placing Care
As to why you need to put more care into writing characters of color than you would white characters: it’s not because people of color want to be treated better in fiction out of some sort of affirmative action to make up for the racism we experience in real life. It’s because it’s always more difficult, on a writing skill level, to write about things that you aren’t familiar with, than about things you know well.
This principle applies to a lot of things. If you’re writing a story set in a location you’ve never been to before, it will require you to put in a lot more work to write it accurately than if it was set in your hometown. Same for a story set in a time period you don’t know well, versus a contemporary story. Or for a story about a character who has a highly specialized job you know nothing about.
Skill and Difficulty Levels
Think of it as a difficulty setting in a video game. The more you add variables that you are unfamiliar with, the more you’re raising the difficulty level. Writing a story set in your home town in the present day with characters who share your background and life experiences is playing on easy mode. (There’s nothing wrong with playing on easy mode. In fact, until your skill level increases, I recommend it.) Writing a story set in the 12th century on a different continent with characters who are nothing like you? That’s a lot harder. And will require a lot more effort, and care, and research. If you go about it carelessly, you’re bound to get things wrong, and the story won’t be very good.
This also applies to writing characters of color as a white person. Especially as a white person who has little to no interactions with people of color in your daily life.
You wouldn’t assume “well, 12th century South Africa is basically the same as present-day Europe,” right? Even if you don’t know how exactly it’s different, you assume the differences exist, and you put in the care and effort and research necessary to learn about them before writing. Similarly, don’t assume writing characters of color is basically the same as writing white characters. You might not understand what the differences are, but that doesn’t mean they don’t exist. It just means you can’t see them, and need to put in the work to learn about them.This is why you need to write your characters of color with more care than your white characters. It’s because there’s more that you don’t know, and it will be more difficult to get it right.
Authors of color aren’t exempt from this, by the way. Whenever we write characters whose background we don’t share and aren’t intimately familiar with, we need to put in more care than we would writing about characters who are just like us. It’s a question of competency. You have to be aware of what you don’t know, and be willing to put in the work to learn, in order to do right by your characters.
People and Culture
Lastly, I want to draw your attention to this sentence in your ask: “I’m just talking about writing POC characters on their own, not related to a culture or a religion.” You said yourself that you realized as you were writing it there might be something wrong with this way of thinking, and you were right. Nobody exists outside of culture. Unless you’re writing characters who got their memories wiped before getting dropped on an isolated, uninhabited planet, they have a culture. They have been immersed in culture since the day they were born, and that has shaped who they are. You have a culture that has shaped you, and if you don’t think about it as culture, it’s because you’re so immersed in it that it’s invisible to you. And so you assume your cultural background is just what “normal” is, and you expect everyone to share it by default. Anything that deviates from it sticks out to you as “culture”, while everything that aligns itself with it is just the way things are. This is flawed thinking, and you only start realizing it when you become exposed to other people’s “normal” and notice how those are different from yours.
- Mod Niki
Historical Context for Colorblindness
A little background on colorblindness: It’s a deeply ingrained philosophy in Western spheres that emerged over the latter half of the 20th Century, with the Civil Rights Movement in the US and other activist movements providing a push to view people equally. The Rev. Dr. Martin Luther King’s quote from his I Have A Dream speech, “I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character,” is a major backbone of the approach. Most of the people that preach this philosophy tend to have grown up in white-majority suburban areas, which shapes the culture surrounding race very differently from non-white majority areas.
From a racial-ethnic socialization (R-ES) standpoint, it typically emerges in children aged 2-5, as this is when they first start encountering children who look different from them–their parents tell them to treat everyone nicely and that it doesn’t matter what they look like. Psychologically, it changes attitudes towards race and reduces general capability of understanding the differences in experience based on race, like Lesya said before. Many adolescents discovering their own opinions on race can run into this barrier when confronting their biases and struggle with their conception of race in the absence of encouraged discussion of race and its related issues.
Internal Bias Because of Colorblindness
Racial Colorblindness can limit understanding of intersectional issues such as wealth inequality, sexism, queerphobia, etc., as race affects every part of a person’s life. One’s ability to empathize on common issues can also be affected. This approach to socialization affects perception of facets of identity in most respects. Many believe that they judge entirely based on merit or behavior, even when their unconscious bias proves otherwise.
Even though it’s really only been super widespread since the 60s/70s-ish, it’s everywhere in Western media. After the popularization of the approach, the representation of various groups and the messaging spread about race began to reflect it. This continued to the point where it’s being socialized into people of all races beyond the normal parental racial-ethnic socialization. It can affect how children of color approach racism and discrimination before learning coping skills. It can lead to isolation from their culture of origin because they struggle to reconcile the very real issues they see in their communities with their upbringing. In recent years the approach has started to fade, but its legacy remains, and the ill effects can be combated through education and extended R-ES.
Writing characters with a colorblind eye means that character is probably not going to reflect actual experiences, and if the goal is representation, that isn’t going to cut it.
~ Mod Abhaya
Published Nov 2021
Hi all! Marika here with the official WWC response as we note the traffic on this post.
We invite people to read the post carefully in recognition that this is a recommendation written by multiple non-white moderators for a blog that specializes on writing with issues of race, ethnicity and relevant cultural and identity dimensions thereof. As it stands, many moderators come from backgrounds related to the social sciences and psychology or are actively working in fields that put them in close proximity to many PoC and issues of inequality and identity, including race, ethnicity, culture and religion. Bluntly, to assess our content as theoretical and strictly opinion-based contradicts fact.
Therefore, readers are invited to consider that our answers cover a wide range of experiences, particularly experiences that are underrepresented, as opposed to those that may resonate the most with a single, individual perspective.
In our experience, there are certainly PoC who do not experience race as a central part of their identity, but experiences with race and identity run a wide spectrum. For instance:
Rune, our Korean moderator lives in Korea as a mono-racial ethnic Korean.
Jess is a Taiwanese American and experiences race as a mono-racial Asian individual living in the United States
I (Marika) am a half-Japanese, half-desi person who has lived on multiple continents and whose racial identity depends purely on who I’m talking to, and their personal biases with respect to race.
The social construct of race and how people utilize it in different places affects all of us differently, shaping us into different people, Is it racial essentialism to point out the above? Is it racial essentialism to acknowledge that the spectrum of human racial experience is broad? Is anything lost by observing that experiences contradicting colorblind narratives were until recently often seen as reactionary or divisive, and thus dismissed?
My view is that none of these experiences invalidate each other because they are all true, and any author who seeks to depict their characters in a compelling way would be wise to consider the diversity of human experience if their goal is to create stories that resonate with many people, as opposed to a mere few, particularly when those few have been overrepresented thus far by simple virtue of global structures of power and inequality.
If this is not a pursuit that appeals to a reader of our blog, then perhaps our content is not what the reader is really seeking. Similarly, I think individuals who find our content to be suspect or who think our content does not reflect their perspective should consider if their primary reaction is to tell us why we are mistaken, or whether they are keen to engage in dialogue so we can all learn more from each other.
In my personal experience, there is a difference between pushing personal ideology versus making an effort to better objectively understand others. I’m curious how many of our naysayers are interested in understanding how the moderator team forms its response in the same way we are curious about the basis for their own assertions. All the moderators, despite differences in both life experiences and opinion, spend much of our time in collaboration and discussion. Are they keen to join us in understanding how we each arrived at our respective positions? Or are they only concerned with telling others what to think?
Marika.
How the mRNA vaccine works to fight the Corona virus | source
There are 7 lesser pyramids from the Old Kingdom, their function is still unknown.
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There is a saying, from the Africans in Haiti
“You European go to church speak about God, We dance in the Temple and become God.”-African Proverb
Music and dance were highly valued in ancient Egyptian culture, but they were more important than is generally thought: they were integral to creation and communion with the gods and, further, were the human response to the gift of life and all the experiences of the human condition.
Dancers were not relegated only to temples, however, and provided a popular form of entertainment throughout Egypt. Dancing was associated equally with the elevation of religious devotion and human sexuality and earthly pleasures.
In Egyptian theology, sex was simply another aspect of life and had no taint of ‘sin’ attached to it. This same paradigm was observed in fashion for both male and female dancers. Women often wore little clothing or sheer dresses, robes, and skirts.
In the African worldview, dance is a conduit of individual and community healing. African conceptualizations of illness and health integrate social, spiritual, physical and mental realms, all of which are impacted by trauma.
The Vodou drumming rituals call upon abstract ancestral spirits, called Loas (or Lwas), for their aid, instruction, special powers and strengths as embodiment of certain principles or characteristics. While certain aspects of this religion may share the same roots, it is completely contrary to the stereotype of black magic, witch doctors, pins in dolls, and zombies portrayed by New Orleans style Voodoo (a variation of the name).
The Vodou drumming rituals call upon abstract ancestral spirits, called Loas (or Lwas), for their aid, instruction, special powers and strengths as embodiment of certain principles or characteristics. While certain aspects of this religion may share the same roots, it is completely contrary to the stereotype of black magic, witch doctors, pins in dolls, and zombies portrayed by New Orleans style Voodoo (a variation of the name).
There are so many subtleties and complexities in Haitian drumming, particularly in its relation to the rites and rituals of Vodou, that an overview of this kind cannot truly describe them in any detail. For instance, many of the rhythms have variations, each with their own subtitles, each assisting different loa. A good example of this is found in the Mahi rhythm - Mahi Darielle, Mahi Japeté and Mahi Deté are all variations of Mahi Simp (from the French Simple). However, some discussion of forms and techniques involved is essential. An extremely important aspect of the performance of this music is the Kasé (from the French Casser, to break). The kasé is a break from the main cycle of the rhythm into a kind of alter-ego rhythm, usually instigated by the maman drum. In some cases, all the drums respond to the kasé with their respective changes, but often it is only the maman who will change, or at least the change in the segon is more subtle. Some kasé patterns stray quite far from the main rhythm, some create a counter pulse to it and others still remain fairly rooted in the pulse. Every rhythm has a kasé, and every kasé has its own way to enter and exit from the main line. Dancers also change their steps to follow the kasé. The kasé is typically played to assist with aspects of the Vodou ritual, such as pouring libations before the drums. Sometimes these are cued by the officiating priests, sometimes by the maman player himself. However, the most dramatic use of the kasé is to facilitate spiritual possession. If the maman player recognizes the physical signs at the inception of a possession of one of the servants or dancers, he will play a heated kasé to entice the loa and may keep up the intense drumming of the kasé until the chwal in question is fully possessed. The drums of Vodou employ techniques completely unique to the style. One of the most dramatic and difficult techniques to master is called the Siyé (from the French essuyer, to wipe). With this technique the drummer (usually a segon player) wipes the drum from the edge to the centre using the tips of his index finger, often with the thumb behind for support. As the finger rubs across the drumhead, a moaning sound is produced. The technique is employed as an embellishment on congas and is often referred to as a “Moose Call”. While the tone is very tricky to learn, it is even harder to do in the rapid succession which is required for some rhythms.
Vodou rites are done to call upon spirits, called Loas (or Lwas), for their aid, instruction, special powers and strengths. Loas are ancestral spirits who have become abstracted through the generations to become embodiments of certain principles or characteristics. A great feast is often prepared to entice the Loas to attend. Practitioners of the religion wear white clothes and are assisted by Ougan and Manbo (male and female Vodou priests, respectively) to become “possessed” by the loas. Through singing, dancing, and particularly the music of the drums, spirits come to “ride” their mortal hosts. The analogy of someone riding, and thereby controlling, a horse is given as an explanation of this phenomenon. The word Chwal (from the French cheval) is used to describe one who is “being ridden”. Spirits impart wisdom and direction through their chwals for the servants of the faith. The loas are divided up into several nanchons (from the French nations), families of spirits from the same ethnic group and/or serving a similar function. The most prominent nanchons are Rada, Nago, Djouba, Petwo (also written Petro), Kongo, Ibo, and Gède. Traditionally each one of these nanchons would have had particular rites, rhythms and adherents. They even would have had their own drums that were unique to that nanchon to call upon its loas. These drum sets are known as batterie (from the French for “set of drums”). Today, due to economic constrictions and social and geographic changes, the drums from the Rada batterie are the most common, with the Petwo drums also extant. Below is an overview of the several nanchons, the qualities and origins of their laws, and the rhythms and dances associated with their rites. Rada - The loas of this nanchon are strong, but benevolent, balanced in their treatment of their servants. These are the most revered spirits, and many Vodou rituals begin with adulations for them. They originate from the Fon people of Dahomey (present day Benin). In Fact, the word Vodou comes from the Fon word for “God”. There are many loas in this group. To name a few: Papa Legba – Guardian of the Crossroads; Marassa – twin spirits who represent childhood; Dambala – the serpent spirit who represents energy and life; Ezili Freda – spirit of love and femininity; Lasirèn – mistress of the sea and music. Rhythm and dance styles played for the Rada nanchon include: Yanvalou, Parigol, Zepol, Mahi, Fla Voudou and Daomé. Nago - The loas of this nanchon represent power. Its members embody attributes of warriors and leaders. They originate from the Yoruba people of south-western Nigeria and are closely associated with Ogun (sometimes written Ogou), the Yoruba Blacksmith-God. The loas in this group have names starting with Ogun, like Ogun Fèray and Ogun Badagri. As such, they are represented by steel and fire. The Nago rites are replete with military imagery. These spirits give masculine, fatherly council and support. The rhythm and dance style associated with these rites is also called Nago. Djouba - The loas of this nanchon are connected to cultivation and farming. They personify peasants, both in appearance and manner. It is surmised that this nanchon comes from the island of Martinique. The principal loa for this group is Azaka. The rhythms and dance styles associated with this nanchon are Djouba (Matinik) and Abitan. Petwo - The loas of this nanchon are aggressive, demanding, quick and protective. The origins of this nanchon are unclear, but many believe them to be the spirits of the original slaves and Haiti’s indigenous people (The Taino – almost completely wiped out after European contact), a sort of “home-grown” family of spirits. These spirits were called upon during the slave revolts beginning in 1791 which ultimately led to the defeat of Napoleons troops in 1803 and independence in 1804. The name might be derived from a slave priest of mixed African and Spanish Blood name Don Pedro who was one of the rebellion’s leaders. One of the loas in this nanchon bears his name (Jean Petwo). Another, Ezili Danto - sister to Ezili Freda in the Rada nanchon - is a spirit of love, but with a penchant for violence or revenge. The rhythm and dance styles associate with Petwo include Petwo, Makiya, Bumba, Makanda, and Kita. Kongo - The loas of this nanchon are ancestors of the Bantu people of the Congo river basin. These spirits are gracious, and enjoy song and dance. In fact, music played for the Kongo nanchon is unique in that it is also popular in secular settings. In vodou worship houses called tanp (from the French temple) dolls representing these spirits are displayed adorned in brightly coloured clothing. Sprits include Kongo Zando and Rwa Wangol. The rhythm and dance style associated with this nanchon goes by the same name. Ibo – The loas of this nanchon are from the Ibo people in south-eastern Nigeria. Their chief attributes are pride, to the point of arrogance, and are difficult to satisfy. These spirits preside over sacred items called Kanari, clay pots in which the soul of the initiate is said to reside during ritual possession. The best known loa of this group is Ibo Lélé (the chatterer). The rhythm and dance style associated with this nanchon also goes by the same name. Gède - The loas of this nanchon are the spirits eroticism and death. More accurately they control the cycle of death and life. They are represented by figures in black with white faces. They are also tricksters. The most famous loa of this nanchon is Baron Samedi. He is macabre, obscene and lives in cemeteries. Other loas include Gède Nibo, Baron Lakwa and Gède Zarien. The Vodou ceremony almost always ends with the rites for Gède nanchon. The rhythm and dance style associated with this nanchon is called Banda. While these seven nanchons all have their distinct attributes, in a more general way the nanchons are divided into two branches, each of which takes its name from one of the nanchons within it. While there is no consensus on this point, it can generally be argued that the Rada branch includes Rada, Nago and Djouba, and the Petwo branch includes Petwo, Kongo, Ibo and Gède. Some people place Djouba under the Petwo Branch, and some others consider the Kongo branch its own entity. For the purposes of drumming, we will use the two-branch differentiation, as rhythms most rhythms being played in non traditional contexts today use either the Rada or Petro batterie. The Rada batterie and The Petwo batterie display as much contrast as the loas of the nanchon branches for which they play. The table below will illustrate some of the differences
When slave owners forced their Catholic beliefs and saints on them, slaves continued their worship in secret, linking each saint to an African deity and praying to them. “The slave owners wanted to suppress the religion because they were afraid of the supernatural,” said Carrol F. Coates, a professor of French and comparative literature at the State University of New York in Binghamton who translates Haitian books into English. “They feared to some extent that the spirits could actually have an impact in their world.”
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The Raid 2: Berandal (2014) | dir. Gareth Evans
Leonard Freed (October 23, 1929 in Brooklyn, New York – November 29, 2006 in Garrison, New York) was a documentary photojournalist and longtime Magnum Photography member. He was born to Jewish, working-class parents of Eastern European descent.
Priestess Takushit from Bubastis, now in the National Archaeological Museum in Athens, Greece
via everydopegirl