Fire & Ice

Posted: June 29, 2012 in Uncategorized
Tags: , , , , , , ,

What can you really say you hate?
                  Life and living leads to hate
And war
                  So warriors must follow
At war the world will kill
                  And take the life
Of the living
                  Living quietly and completely
Completely lost in ignorance
                  Blissfully dying inside their love
Holding close to bullsh!t beliefs
                  Not knowing, never knowing
Faith has to suffice 
                  And at the end of a life
Living blindly
                  Living in love of ignorance
Hating truth
                   Because truth leads to lies
Exposing their lives
                As a lie
So I hate
                   I hate it all
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
But love is worth it all
                   To love is to truly live
Some truth really exists
                   Right there in bliss
Blissfully knowing the attraction between
                   Energy released and received
Connecting and creating
                   Is our resilience against the lies
Denying the world its right to exploit
                   Because I do because I want to
I love from love’s source
                   God
Inside of us
                   Truth in relation to harmony
Balanced by the hand
                   Of the master technician
Moving our soul back
                    Returning to one
~Amen~        
                                                       10|6|03

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I… am a nerd
But what else would you have me do
Knowledge of Self is hidden in these books
Just takes time to read them through

Skimming through Man’s words
Extracting God’s commands for day-to-day living
These complicated instructions on how not to offend
The proper approach to bring peace and reciprocity in every situation

Might have to ponder a symbol for days
Look at in several different ways
Examining every angle and interpretation takes time
Time I choose to spend pondering principle meanings of life

Some say its time I’m wasting
I say it takes time contemplating complex computations
See I’m studying our mutation from Maat to materialism
Seeking wisdom from sages who stained pages so that I may Know Them
And through Them May Man Know Thyself and knowledge of God’s wealth

Overstand Our spirit has lived as both pauper and prince
A massive circle with no end
The universe swirls as its inhabitants swirl and swim
We’ve been fighting for survival since our conception
Our very first perception of victory was Life itself
A topic seldom discussed and hard to understand
However let me explain…

Matter is neither created nor destroyed
So our energy is simply being shaken and stirred
And of course I’d make a movie reference
I told you I was a nerd looking beyond the words
Seeking instead the passage of time

A passion I’ve developed that’s enveloped my mind
So when I speak I tend to rhyme at times
You may even find a friend and I engaged in spontaneous song and dance
It is just who I Am
A mere man sending praises to God through deeds and diligence

Fore We will be judged in the End
Pleading God Forgive My Sins
Will You be found foe?
In order be called Friend
We hold our order in peacetime
That we may be prepared for war
Ready to repair what damage is done

WE are the ones who stand and fight
We protect and serve our plight
Our very human right to survive
And survive we will
Seeking not to kill yet always ready to defend
When words are spoken proper that we may understand
The message sent is from Brother and Friend

Meant not to offend
And upon reaching destination disseminate information through a chain of command
That All May Overstand
And WE Stand Together As ONE

#PoetNATION

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We are here for but a season
A season come to pass
We some ballers on this court
If he runnin point
Ima Power Forward
FORWARD MARCH
Now get back on “D”
See rebels run and gun
Pop in full clip and this militia’s ready
Moment’s Notice
You may have noticed
We some real Gang Starrs round here
Constantly seeking wisdom from the Gurus
Study ancient texts till we personifying Heru
You Set?!
I Defeated You
All Praises Due
Till the end
Where it begins again
We’re essentially just playing pick up games with friends
So when one game ends another begins
We just play the hand we’re dealt
Man these jokers are wild
Knaves will cut your throat, jack
No hearts at all
Now you can play the ace if you must
But I done told you black
I’m cuttin’ that
Sorry those are the odds
They rise and they fall
And to the victor goes the spoils
I mean we all just tryna balance the scales
And live a life we can regal to the young
Catch them before this world makes them cold and numb
And they renege
Cause ain’t no take backs
So gimmie that
Surprise Surprise a pop quiz in class
Close the text books
Enter apprentice to learn to craft these words that awaken the One’s path
Revealing the Kings and Queens
At Last
So Shall It Be
Ase
Ase
Ase

*

**
***
One
basic
truth can
be used as
a foundation for
a mountain of lies,
and if we dig down deep
enough in the mountain of lies,
and bring out that truth, to set it
on top of the mountain of lies; the entire
mountain of lies will crumble under the weight of
that one truth, and there is nothing more devastating to a
structure of lies than the revelation of the truth upon which
the structure of lies was built, because the shock waves of
the revelation of the truth reverberate, and continue to
reverberate throughout the Earth for generations to
follow, awakening even those
people who had no
desire to be
awakened
to the
truth
*****
Delamer
Duverus
******
****
***
**
*

Shut Up & Smile

Posted: February 6, 2012 in Uncategorized
Tags: , , , ,

Its that time of year again and my contribution this year is Marcus Mosiah Garvey”, mister Black Moses himself! This rendition comes from http://www.international.ucla.edu/africa/mgpp/mgunia.asp, find out more about the man and  his times there; here I’ve posted a brief essay on Garvey and the UNIA…. enjoy!!!

Marcus Garvey and the UNIA

Historians of Africa and the Caribbean are coming to regard Garvey as a pivotal figure in the awakening of modern nationalist movements opposed to European colonial domination. At a conference celebrating Garvey’s centenary held in Jamaica in 1987, Horace Campbell emphasized this very point:

The UNIA . . . was the most dynamic mass movement across territorial borders among the African peoples [during] this century. Now, one hundred years after the birth of Garvey and seven decades after the founding of the UNIA, it is still possible to say that Garveyism occupies a central place in the struggle for democracy, dignity and social transformation. (Rupert Lewis and Patrick Bryan, eds., Garvey: His Work and Impact [Mona, Jamaica: Institute of Social and Economic Research, 1988], p. 171)

No single black movement has represented a greater enigma to scholars than Garvey’s irredentist “African Redemption.” While many ideas that Garvey espoused—black pride, economic development, African independence—were not original, the way in which he expressed them, his incomparable ability to get people to listen, made him different. This talent was recognized early by a West African newspaper:

There are many who have said these self same things, but none have said them with such vigor, with such directness and with such persuasiveness as Marcus Garvey. (Gold Coast Leader, 29 May 1926)

Historians familiar with Garvey’s career generally regard him as the preeminent symbol of the insurgent wave of black nationalism that developed in the period following World War I.

Although born in Jamaica, Garvey achieved his greatest success in the United States. He did so despite the criticism of many African-American leaders and the covert opposition of the United States Department of Justice and its Bureau of Investigation (forerunner of the FBI). As a young man, Garvey had preached accommodation and disavowed political protest, advocating loyalty to the established colonial government. His views, however, underwent a radical transformation shortly after he arrived in the United States in 1916. The emergence of the radical New Negro movement, which supplied the cultural and political matrix of the celebrated Harlem Renaissance, to a large extent paralleled Garvey and his post-World War I “African Redemption” movement.

Garvey established the first American branch of the UNIA in 1917–1918 in the midst of the mass migration of blacks from the Caribbean and the American South to cities of the North. It was also a time of political awakening in Africa and the Caribbean, to which Garvey vigorously encouraged the export of his movement. In the era of global black awakening following World War I, Garvey emerged as the best known, the most controversial, and, for many, the most attractive of a new generation of New Negro leaders. Representative Charles B. Rangel of New York has noted that “Garvey was one of the first to say that instead of blackness being a stigma, it should be a source of pride” (New York Times, 5 April 1987).

Black expectations aroused by participation in World War I were dashed by the racial violence of the wartime and postwar years, and the disappointment evident in many black communities throughout the U.S., Africa, and the Caribbean allowed Garvey to draw dozens of local leaders to his side. Their ideas were not always strictly compatible with Garvey’s, but their sympathy with his themes of “African redemption” and black self-support was instrumental in gathering support for the movement from a vast cross-section of African-American society. Similarly, Garvey’s message was adopted by a broad cross-section of educated and semi-literate Africans and West Indians hungry for alternatives to white rule and oppression.

The post–World War I years were thus a time when a growing number of Africans and West Indians were ready for change. In most colonial territories, Africans, like African Americans, were disappointed when expected postwar changes failed to materialize. The Garveyist message was spread by sailors, migrant laborers, and travelling UNIA agents, as well as by copies of its newspaper, the Negro World,passed from hand to hand.

In the Caribbean, what has been termed the “Garvey phenomenon” resulted from an encounter between the highly developed tradition of racial consciousness in the African-American community, and the West Indian aspiration toward independence. It was the Caribbean ideal of self-government that provided Garvey with his vocabulary of racial independence. Moreover, Garvey combined the social and political aspirations of the Caribbean people with the popular American gospel of success, which he converted in turn into his gospel of racial pride. Garveyism thus appeared in the Caribbean as a doctrine proposing solutions to the twin problems of racial subordination and colonial domination.

By the early 1920s the UNIA could count branches in almost every Caribbean, circum-Caribbean, and sub-Saharan African country. The Negro World was read by thousands of eager followers across the African continent and throughout the Caribbean archipelago. Though Caribbean and African Garveyism may not have coalesced into a single movement, its diverse followers adapted the larger framework to fit their own local needs and cultures. It is precisely this that makes Garvey and the UNIA so relevant in the study of the process of decolonization in Africa and the Caribbean. As if in confirmation of the success with which Garveyism implanted itself in various social settings, when Garvey himself proposed to visit Africa and the Caribbean in 1923, nervous European colonial governors joined in recommending that his entry into their territories be banned. Many modern Caribbean nationalist leaders have acknowledged the importance of Garveyism in their own careers, including T. Albert Marryshow of Grenada; Alexander Bustamante, St. William Grant, J. A. G. Smith, and Norman Washington Manley of Jamaica; and Captain Arthur Cipriani, Uriah Butler, George Padmore, and C. L. R. James of Trinidad.

Before the Garvey and UNIA Papers project was established, the only attempt to edit Garvey’s speeches and writings was the Philosophy & Opinions of Marcus Garvey, a propagandistic apologia compiled in two successive volumes in the early 1920s by his second wife, Amy Jacques Garvey. As Lawrence Levine notes, “It is always unwise to rely too exclusively upon a collection edited by the subject, especially in the light of recent indications that the Garveys altered a number of speeches and articles to conform with his later views” (Levine, op. cit.). While the Philosophy & Opinions volumes served to plead Garvey’s legal case, they also created a politically distorted picture of the UNIA, an image that for a long time severely handicapped research.

In this context, the Marcus Garvey and UNIA Papers provides a full, objective account of the movement and its leader, as it chronicles how the movement achieved a global dimension by awakening the political consciousness of African and Caribbean peoples to the goals of racial self-determination and national independence.

Copyright © 1995-2012 The Marcus Garvey and UNIA Papers Project, UCLA

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I travel with a concubine of conjunctions

Poetic polygamy

Words fucking words birthing verses endlessly

Hex ya ears

Vex the simple minded

Oh, don’t mind him he’s just G’in off

Showin’ em all how the gloves came off and dropped love in one round

Duck down

This a warm gun blast

Think fast

It gets better for veterans

We turn our experiences into advent horizons

In bars we gather bars from emotions exploidin’

Birthing poets armed with mass destruction weapons

Our little bad ass offspring

Raising verses

Avoiding curses

Fuck cursive we left right a long time ago

Wrong or right; right or wrong the world may never know

Fore to score the will of man scripts psalm worthy inventions that shape mankind

Writing words that trace the skylines

Manifested dreams once unseen to the common eye

Wells up from the mind and life springs from our foot steps

We stain pages with bloody tears

Listening for our names while grasping to deep breaths

Seeking solace in prsymatic dreams to temporarily escape fears

One mo’ shot and I’m outta here

I’m talkin’ gone

Hey! What you got on my imagination station?

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