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M E A (KEISHA) Be faithful in small things because it is in them that your strength lies. Mother Teresa

H Courage is a kind of salvation. Plato

A My Eternal Aphrodisiac and black Aphrodite

My Alter Ego/Spiritual Encounter with Ecofeminism MAESEE

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Santeria/Shawomyn Online Chat Personality/ Life & Spiritual Coach Online Office Hours: 10:00pm --7:00am On Call 24/7 Established Since 1998!/profile.php?id=1311316601 --------------------------Keisha L Merchant Freelance Co. PO BOX 1244 Philomath Oregon 97370

Much Love Ministries: Your Girlfriend & Sister Keisha S.H.E. U.S.E.D. C.O. ---Sexuality/Woman Issues, Human Evolution, Urban & Street, & Environment/Ethnic/International, & Disabilities' Life/Spiritual Services in Christ's Chi Operations Expertise ~Planner & Stewardship Resources*soul/spirit therapy* godly counsel*dream mapping*spiritual healing*home/temple/government holistic cleansing & prayer, study, meditation & fasting clinics, sports, dance, the arts workshops, women holistic issues/services

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SISTERS & BROTHERS Sisters and Brothers Spring 2010 Welcome! This is the spring issue 2010. Those who want to contribute, please feel free to include your voice. In the spirit of Harriet Tubman and Sojourner Truth, you will be given the naked truth. The voice without edited or censored, these writers are intellectual artists painting on all hearts, as they see fit. They have the graffiti style to misspell words, grammatical errors, and whatever style they choose to rely their message as a poet, artist, and artitecture. It will be up to you to understand the riddles of the soul, spirit and infinity hope of unity in diversity and truth. We all have our own song, and for this opportunity alone, you have the right and privilege to walk away from the naked story of diversity, but as invincible giants, we are here, each one of us. We all are here. Angels are among you, but it is up to you to see them, hear them, and recognize their presences. Now welcome into paradise where all walk free‌ur girl, Keisha This magazine is a collision of popular culture, academia culture, urban culture, and finally the privilege culture coming together to formulate the culture of women of color and allies. Come as you are, we are all welcomed in this paradise as equals and mutuality collaboration is our song. Safe Journeys! Much Love, Beauty and Happines, Your Sister Keisha, Founder, Editor and Contributor

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Historical Revelations Keisha Merchant June 02, 2010

All African slaves were princes and princesses. Why were they royal blood and lineages? It was a war tactic of the conquest strategic plans to take royal blood from these territories to keep them weak from future invasions. They found that they were able to keep an eye on all of their royal families by taking them hostages through the practices of slavery. In this slave trade, this colonization act was created as a secret mission from the North to destroy the Future South. It was at that moment the Americas were born. These slaves were the 122,000 royal families/ nations, children that were brought to the Americas to be dehumanized and as they were to be destroyed, assimilated, and hopefully never to rule again. These acts of war gave the North power and eventually authority to dominate the world. As sleeping giants the true heirs of the South lives in the Americas. They children are royalty. One day, they will rise to rule a new form of paradise, prosperity and love for all nations under God. One day…safe journeys my sisters and brothers, Cheers In the Blood of Christ! The Americas’ slaves were governed by the most violent men they could hire from the North. These men were hired killers and criminals to live in the Americas. The North at the time wanted to make sure their blood would not fall on royal blood in the North. They did not want to associate with the diplomats and aristocrats of the North with military duties. At this time, the secret mission to keep the South, Africa from returning to invade the North had to have long term planning, and there mystery of the Americas’ African slaves. After killing the kings and queens of each tribe, 122,000 tribes, they wanted to kill their children, but they thought it would work best if they could use them as properties. The tribes were split in three sections. The most powerful families were sent to be worked as the outdoor slaves, carrying the most burdens, to humiliate their children, and to be mocked. In the end, the African slaves lost their identity due to their childhood confusion of what was going on. It was finally stripped in the truth of identity to decrease their power. The children were 25 years and younger. Eventually, they would all loose the sense of who they were and where they came from because they were beaten and killed if ever mentioning their royalty lineage The slave owner children was not to ever know about the secret mission, the military tactic. They were to learn that these slaves were properties and given to them as work horses and servants to increase labor force. These were only scripts taught to increase the value of the position of power that these children would not know that their slave was a royal blood child. Some would allow their children mock them, but most would keep the secret. Finally, this story would die, and both parties would soon forget the truth behind the slave trade.

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I had a beautiful birthday!!!!! My mother and I had a very intimate dinner of worship, praise and thankfulness in the Lord. Going over all the years from good and not so good about how far we've come by faith leaning on the promises of God of Salvation. My sister Meleani wanted to make sure I ended my birthday with laughter and fun. And throughout the day, I was able to be bless by facebook to have many of my friends and family (love ones) send me warmth and love on my birthday making me realize how special my friends and family truly are in my life!!!! The greatest gift I received in my life that I consider priceless and greatest gift to me on my 36th birthday, the eyes to see all the good, mercy and loving riches that have been given to me thus far! I especially was blessed with a special revelation this year about the everlasting gift we are given through God's Son, eternal life. Our precious life is the rainbow to remind the world that we are forgiven. Special Love to you All! ~Your Girlfriend, Keisha Cheers In the Blood, Immortals Born by the Blood

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Eve Complex

Cultural Epistemology “Black feminist thought, like all specialized thought, reflects the interests and standpoint of its creators. Tracing the origin and diffusion of any body of specialized thought reveals its affinity to the power of the group that created it (Mannheim 1936).” (Collins, 1990, p. 201) I have used the Avatar, Documentaries around the continent of Africa and the African American Women Tales, “Her Stories” to examine the methods used to keep women of color in binaries that constrained them from questioning the practices and experiences of the male’s epistemology and dominance control over a woman’s body to be policies validated. Eve complex theory of finding life through knowledge of God begins this research as she complicates the experience of her social construction through the male’s standpoint.

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Cultural Poverty

One Chance Her hair sits on her head shares with her brain Her eyes look deeply intently as a spy Her breasts like apples forbidden in the garden Her vagina ravished as the harlot Her thighs marbled a stone prone to the cries she must bare Her skin amends, keeping the color blood “in” Her hips carrying heaven, earth, but steady she is ready Her ass the hour glass liberty she is free To be behind a garden embracing the environment her sister the tree As she stands right here, cleansing, cleaning, serving Invisible as a spirit, ghostly within a tease, at ease Male his tale; violently he has fail to embrace her identity Epistemology, Ideology, Methodology Stop Adam, at once, this very moment Shhhh, do not forget there is Eternity, Immortality, Infinity Is she, the power of equality, equity, sexuality, serenity To restore, birth, renew, explore, in a whisper her voice is waters, the storm and so much more She is complex but to Him simple at a glance using one moment, one single story Only if he knew her experience; One slim change The complexity of it all, Eve perfection buried in Pandora’s Box locked for the abyss Facing the natural process of the evolution of the male’s gaze Focus on one single kiss, his last chance to know her.

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Cultural Dominance Eve’s experience is the standpoint in this research. As an indigenous woman, her life was seen through a male gaze. The objectification of her body began the day that she was seen through Adam’s eyes. (Genesis 2:23 & 24) The man said, “This is now bone of my bones and flesh of my flesh; she shall be called woman, for she was taken out of man. For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh. The “white male” standpoint this interpretation of scripture shaped the globalization of objectifying women as body parts, the flesh.

Cultural Research Eve’s experience with God through her eyes was ignored first. The writer of this experience was not a female. Therefore, the standpoint of Eve’s experience contained in the language problematic of interpretation of how she felt and her own dreams of God, experiences with conversations with God through her own imagination. This is problematic as an indigenous research; the “outsider’s” view conceptualizes through one’s experience to create the evaluation of why a culture behaves a certain way. “As savages most indigenous is seen.” Depending on the viewpoint, it is ignored how the indigenous sees the outsiders. “Critical attention to ancient sources generally ignored by Pauline studies shows that rhetorical strategies of Roman maleness—bound up with friendship and military imagery—emphasize impenetrability, dominance over “the (female) other” through violence, and racial assertions denigrating “barbarians” including, importantly, Jews.” (Lopez, 2010, p. 370 and 371)

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These biblical accounts show racial, sexual and political aggression through the standpoint of a male’s experience. The quantitative model that will be to use is Isaac Newton, “The Laws of Motion,” and John Locke’s, “Laws of Revolution and Laws of Nature,” of theories to explain the woman’s standpoint through a male gaze. The qualitative model will be used to explain the cultural standpoint of the “white man” using Patricia Collins, “The Black Feminist Epistemology. In this examination cultural research of the indigenous creates a discourse around language and policies. (These conflicts may change the accuracy of women’s true reflections on what are her needs and the analysis will not be calculated without the woman’s standpoint. The woman’s standpoint is not theirs, but a programming conversation that these women are trained to speak and what to speak. These findings will lead us to a falsehood about women, and their true identity within the framework of men or centered on men.) (DeVault, pp. 66)

Cultural Analysis Eve’s performance was constructed by the male gaze. It is that social construction that created the binary gender role of sexual exploitation of the woman’s body parts. It was through that evidence of a male’s experience that she has been constructed through the male’s imagination of his experience with God. “Taken together, the double tradition of invisibility and palpable presence highlights the ambivalence of the biblical writers about representing God. The lack of consistency in biblical description of theophany is in itself an indication of the limitation s of language to capture the experience.” (Savran, 2009, p. 322) This is the case that I have explored that women are allowing men to rule over them based on an experience

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that men have with God. Carl Jung speaks often about dreams and the experience of a dream. Men have interpreted the biblical accounts based from the inspiration of God. The inspiration is the accumulation of imagination and the standpoint of a male’s experience with society, culture and politics. These biblical accounts are the shift that women experience God through their male counterpart or male dominance model. Cultural Identity “In other words, genres are no longer static entities to be classified but dynamic units that represent particular perspectives and worldviews.” (Claasens, 2009, p. 363) Identifying the female experience through a worldview religion and political obligation, this factor shapes the woman’s experience through her belief system to trust the male’s epistemology, “the experience he has with knowledge, other men and God.” “Scholars, publishers, and other experts represent specific interests and credentialing processes, and their knowledge claims must satisfy the political and epistemological criteria of the contexts in which they reside.” (Kuhn 1962; Mulkay 1979). As Collins, develop the bridge to the gap that complicates the relationship between one identity to another. It begins the construction of the women’s role as a gender. “Institutions, paradigms, and other elements of the knowledge validation procedure controlled by elite white men constitute the Eurocentric masculinist knowledge validation process. The purpose of this process is to represent a white male standpoint. Although it reflects powerful white males’ interest, various dimensions of the process are not necessarily managed by white men themselves.” (Collins, 1990, p. 203 In Avatar, media is used as a reinforcement to what Newton and Locke calculated in their theories of the natural process of behavior. It is within this natural process that reinforcement is used to create habits. Therefore these habits become a normalcy required by the construction of the population that becomes familiarized by its

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origins. In this process, the development of research is used to identify with observation the study of species and life processes. For this factor, researchers use their experiences to observe information through their natural senses. As bell hooks suggests that the construction of most research and standpoints are centered by a performance dictated by a process created by men by default. Women are eliminated from the experience because through the suggestion of male domination in the creation that God rejected women. Men rejected women. In this process of theory, God was a male therefore women are formed out of men. Episodes of biblical interpretation men derived by the senses that it is natural for women to be formed by a male though women natural birth men. It is a contradiction in the male’s interpretation that God would be a male, and that women were formed out of men as though she was birthed by the first man yet there is little to an absolute any evidence that men created women. Women do not question the scriptures due to the conditions they survive. Their violent domestication, sexual exploitation and psychological abuse oppresses their time to justify the woman’s experience may not appear the same as a man’s viewpoint. She is forced to ignore her own imagination and experiences with God because her knowledge is not part of the validation system in the world she must participate and perform her natural duties as a woman. Her gender role does not afford her to experience and have a standpoint that complicates or contradicts a male’s experience and expertise that comes from his own imagination and inspiration. These African documentaries are created by the diversity of identities that have allowed the audience to see through their eyes. The Indigenous people are observed through these gender social constructions that people perform and their interpretation of people, climate and environment outside of their own present moment, experience that may have been constructed through behavior by natural processes of habit and control.

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Eve was a resident of Africa, the continent that birthed all civilization, yet in its indigenous form inferior to the Western societies that had led conquests through its territories. It is within this framework that women would be used to silence men and enslave women as properties. “The book of Judges is the focus for a number of reasons, including: it is less recognizable to students; it contains absorbing and terrifying stories; it is about murder, death, betrayal, and war; and it deals with many women characters, including the violence they inflict and endure.” (Schneider, 2010, p. 364) This is the examination that narration and gender is the main point of formulating methodologies and social construction of race, gender, ideology and structures that dictate society and culture through narration of one’s experience or standpoint. This is the main point that will weave in Collins (2001) Black Feminist Epistemology that women are not validated in the “experience” of men. This book Judges were stories that have allowed men to “experience” a story through their standpoint. “The bible teaches that woman brought sin and death into the world that she precipitated the fall of the race, that she was arraigned before the judgment seat of Heaven, tried, condemned and sentenced.” (Shaw and Lee, 2008, Stanton, 1895, p 683) This God was a man. His authority explains his behavior and justifies the conditions of a woman through environmental racism, intuitions of oppression and violence in war and conflict against the woman’s body. Yet this is problematic when in fact that this biblical text is based from the figment of a man’s imagination and experience that was constructed by his own belief system. Still women are committed to the traditions because it is safe to their rite passage in life, death and thereafter. Dr. Martin Luther King Jr. made a claim as a black clergy, “Why We Can’t Wait,” the experience of a black man. It was a compilation of experiences that kept black men

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from equality in the society that had a standpoint that black men were inferior. In this standpoint, the white man viewed and observed this culture through the absence of their own comprehension of bicultural complexities of family and species in the laws of nature and taxonomy. It is not human species that are constructions but their natural process that became a reflection of that construction. Sovereignty and Agency In order for the moral code to change the writer must change. It is within this claim that the research of Eve is a complex suggestion that her experience was never told. Therefore, the sky is only half constructed and man’s God is only half experienced.( Kristof andWuDunn, 2009) In the end, the story is told half heartedly. It is within this notion that men cannot become complete and whole without manifestations of the totality of the experience of its equation of the woman’s standpoint. Liberia is one of my examples that demonstrate an iron leader that holds the position as a woman and cultural diversity. She performs the woman’s experience. Her standpoint shapes a society and culture. Her belief system dictates policy and reform. Finally, her epistemology begins to construct binaries in institution, government and privilege for race, sex and class. In this natural process, her experience transforms the methodology of an indigenous people that had performed their identity around a male’s gaze has now shifted into the woman’s viewpoint. “At the time my critique of biblical scholarly epistemology was one of the early attempts to resist mainstream (and male-stream) discourses of authoritative knowledge.” (Fuchs, 2010, p. 209) This androcentricism religion proves that the story of creation was based on a male centered idea. The feminist epistemology is the questioning and critique of the conventional norms and procedures that are interlocked

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with regimes of truth and the “objective phallacy” that knowledge is political and male centered. (Fuchs, 2010, p. 209 and 210) But if defending victims in the courts of the Islamic Republic has taught me anything, it is that a single case is rarely the real battle; a case is a symptom of an injustice embedded in the law itself. (Ebadi, Shirin, 2006, p. 211)

Shirin Ebadi (The word means “Sweets,” and shares an origin with my name.) (Ebadi, 6, 2007) Bittersweet Peace Shirin Ebadi is the winner of the Nobel Peace Prize. (Prologue XV) I blinked once, but it stared back at me from the page: “The next person to be killed is Shirin Ebadi.” Me. As I intently read this memoir, I realize I am reading about a woman that was much like those in the Civil Rights movement. I envisioned Martin Luther King Jr. and all those black, Native Americans and white victims that were lynched, killed and tortured by the hands of angry mobs that hated their existence because their presence reminded them that their season of hate has expired. These peacemakers reminded me of Shirin Ebadi. I kept longing for more of her truth about the “Iran Awakening.” “But they don’t fast anyway, the mercenary had argued: these people have divorced God. (Prologue XV) I knew that these complications for human rights were centered on the ability to keep victims safe from those who preyed for their deaths. I realized that the fear of these women and children were left in the hands of one woman. This is the moment that I realized that a

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woman was the link that separated the weapon of peace from the weapon of war. “How have I created such enemies, so eager to spill my blood that they cannot wait for Ramadan to end?” (Prologue XV) “The bitter taste of violence against the victim intersects with the sweet taste of defense for the victim is Shirim Ebadi.” (Keisha L. Merchant 2010) This book had me in tears crying, laughing for joy in her victories to stand against her fears that they would catch her before she was done with her work. One life and one bittersweet defense I will describe this Nobel peace prize winner in her “woman’s journey to reclaim her life and country in the Iran Awakening or as some would say, My Iran.” (Ebadi, 2007) Global Feminism is the transnational activism, organizing for human rights and progression for human safety from violence and discriminations that keep populations from health, wellness and security. (Ferree and Tripp, 2006) I will use this Global Feminism to link Shirin Ebadi presence in Iran and the States prominent Nobel Peace Prize recipient to explain feminism on the level of strategies that influence power relations. The foundations of good opportunities begin with direct involvement, clarity in goals and sustainability during impoverished seasons of international instabilities. (Ferree and Tripp, 157-159, 2006) These are the tactics that keep policy shifting and traditions’ complex practices and languages from recruiting those who are violence of war and instead hire those participants of developing relationships that network and implement an opportunistic approach for guaranteed organizational survival for humanity and our environment. (Ferree and Tripp, 146-159, 2006)

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“Thus, the women of the world must know that there is only one road to success, and that is to disregard obstacles and difficulties and to have a strong will for victory. There is no problem that cannot be solved.” (Ebadi, 218, 2006) Here is the States keeping progress by creating laws and policy from allowing women to express their stories of life and experience. It is within this story a woman shares the hidden agendas of power structures that slow down progress and liberation for those in need of it. “1953 CIA overthrow of a democratic government in Iran and its delayed response, the 1979 hostage siege of the US embassy in Tehran.” (Ebadi, 210, 2007) These complicated relationships with the states and Iran made me realize that our entanglement with others will not be reprimanded without our knowledge. It is the States duty to continue to expose their affairs with all international relations. It is evidence that the relationship with Iran was very controversial, and due to the secrecy of this relationship it has exploded to our present moment of conflict. These relationships cannot be ignored that the super power structures will make mistakes, but the people cannot afford to ignore the possibilities to correct our own errors of injustices to those neighboring populations. “The lack of honest exchange remains a dangerous habit for both countries.” (Ebadi, 211, 2006) Unless we understand the feminist model of donors and recipients, our need to be an intersection of global affairs will create a loss for the progress toward humanitarian aid. “It has led both to sustain traumas singular in their modern history: “I wanted to write a book that would help correct Western stereotypes of Islam, especially the image of Muslim women as docile, forlorn creatures.” (Ebadi, 211, 2007) In the states, our stereotypes have created social normalities that keep the Western mind blindfolded from access to humanitarian justice and

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prestigious peace for those who are refugees of war and violence. It is evident that throughout our history as a western mind, the colonization of the American leads us into a sheltered life that affords us to be numb to the urgency of international security for those that cannot defend themselves and powerless in the courts and in their private lives. “I lost my beloved job-my judgeship-as a result of the Islamic Revolution.” (Ebadi, 218, 2007) It is a scandal that as the states has afforded damaged products that is justice of peace. These global relations have demonstrated the off course with the Iranians that our jurisdictions have been damaged and the collision in its own scandal is swept under the carpet. A woman judge presented as an equal to sift through ethics and codes of justice has clearly proved that crossing the intersection of scandal and violence of war is the greatest enemy of our society to advance toward humanitarian aid. “It reminds me of a truth that I have learned in my lifetime, one that is echoed in the history of Iranian women across the ages: that the written word is the most powerful tool we have to protect ourselves, both from the tyrants of the day and from our own traditions.” (Ebadi, 209, 2007) The intersection of the two Western powers and the Mossadegh’s nationalization of Iranian oil, the entanglement of Teddy Roosevelt and the Kermit Roosevelt, grandson, humiliating moments for the Iranians that watched the United States intervene in their politics as if their country were some annexed backwater, under the whims of the American president and his CIA advisors. (Ebadi, 5, 2007) It was within this part I realize that the pride of Iran would be the greater defense against the forces of Western societies for intervening rather giving them personal space.

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This lawyer, judge, and woman activist is an amazing story that compels women to work within their own community and be fearless. “…or lawyers like me, who defend the powerless in courts, Iranian women have for centuries relied on words to transform reality.” (Ebadi, 209, 2007) It is within this framework I have learned that our weapons must exceed the powers of matter. These weapons must transform the barriers in the minds’ chaos. “Though words are peaceful weapons, over the past fifteen years I have been harassed, threatened, and jailed in the course of defending human rights and victims of violence in Iran.” (Ebadi, 209, 2007) I have touched on the trials of Iranians’ power structures and the two Western powers that have an intersection in the global tribulation of ethics and moral code for humanitarian management or the financial crisis of territorial wealth and access. “The Komiteh, or morality police, harassed all Iranians—Muslims as well as Iranian Christians and Jews, old people as well as the young—but they preyed upon women with a special enthusiasm.” (Ebadi, 96-97, 2007) It is not just the power structures that made this intersection complicated, but the individuals that struggled with their own personal ethics to keep the peace. I did not focus much on all the characters as the Taliban, Hussein Saddam, Javad, her daughters and the U.S. Embassy in Tehran, Ayatollah Khomeini, the radicals, the 60’s, MKO, educated middle class, Ali Shariati, Iraqui army, the regime, the cults, Fuad, Islamic Republic’s romance with its war, lawsuit, President Bush, Treasury Department in federal courts, and all the experiences she encountered as a woman of influence, power and honorary awards that exceed this reflection, but I have been empowered by her story, experience and personal journey to be courageous in the season of Iran’s Awakening and Revolutionary events that created this intersection with the Western minds. After receiving the award in 2003,”The captain announced that he was calling our journey the Flight of Peace, and he invited my daughter and me up to the cockpit.” (Ebadi, 203,

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2007) “Our struggling NGO could finally have office furniture…What would the Iranian government think...” (Ebadi, 204, 2007) Born a girl, 1947, this woman’s experience have shaped history for the women’s experience that life is beyond the international public opinion and their sacred defense.

Literature Review “There is no evidence of any such practice(s) as are described in this passage occurring in biblical times in Israel.” (Briggs, 2009, p. 296) The reason why I chose this passage is to clearly state how epistemology is created. It is not the evidence that drives our society and culture, but the ideas. The thoughts men produce is sometimes not questioned due to the theory that entails that most people do not examine the reasoning behind the understanding of man. Why would women take men’s word for their accusations and methods when in fact, they have not found any evidence that what they have said is concrete evidence that hold any weight. People die and that is our fact or evidence that what we have as a language is nothing more than an experimentation of our own background experience and appreciation for imagination and creativity. It is within this suggestion that I will examine the work of men through the religious communities to evaluate the weight of language in reinforcement of behavior and practice that creates a lifetime enforcement and social construction for women to follow. It is within my mind to delve into the approach that women are forced to believe in words that do not hold any weight in theory or evidence. It is within our

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programming that women are encouraged and sometimes brutally pressured to live out men’s accusations of ideas and verbal curses that have led women into oppression for centuries. “So much for the world behind the text. But what has been explained?” (Briggs, 2009, p. 299) It is within this evaluation that women are forced to continue a practice of “inferiority” due to the texts that disclosed what evidence that the world was not possible for women to move without the permission of men? It is within this regard that the natural and functional text in scripture has been used as an “offensive” approach to subject women and objectification of their value in society and culture by a mere word a male have implemented by his imagination. The interpretations have not been changed because men have been allowed to abuse power and privilege using the “words of the text” to subjective women as a law. The social position of women have become a security for men and forced arrangement by male suspicion of what the law should be asserted by enslaving women. (Briggs, 2009, p. 303) “Taken together, the double tradition of invisibility and palpable presence highlights the ambivalence of the biblical writers about representing God. The lack of consistency in biblical description of theophany is in itself an indication of the limitation s of language to capture the experience.” (Savran, 2009, p. 322) This is the case that I have explored that women are allowing men to rule over them based on an experience that men have with God. In that experience, the imagination and creativity has allowed men to make this experience into a law and therefore a fact. In this process of creating evidence based on experience men have afforded themselves power and privilege over women. In this experience, “the male gaze” has been birthed. In the ideology of the “male gaze” women have been oppressed by the abuse of men. This process is what created scientific evidence that it was permissible under the law to give men

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the right to violate women and in any case commit violence under the law. It was within this “evidence,” that an experience was made into an effect for a natural process that men were given the authority to subdue women by force by natural laws created by men. It was not questioned, examined nor rebutted by women due to that “experience,” and “word” by men that dominated their presence over women. Women as a nurturing component trusted men in their “word” and gave them by submission to that experience. In turn became the law, and so forth the women after each generation would not question the presence of God in the experience of men. “The divine is first glimpsed or perceived in some visual manifestation—a dream, which is followed by a verbal message which spells out the meaning and purpose of the theophany.” (Savran, 2009, p. 323 & 324) This will entail that women were not able to go into the throne room of God but men. This was the “dream” factor that turned into law, fact and evidence that would become scientific for men. This process would create practices and habits of behavior that allowed men to abuse women as part of the natural process of social relations with women. In the end, women were not able to receive authority under the law because men had “a dream” that experience was the authority of men. Women were not allowed to trust their own dreams. It was within their own dreams men would claim was not validated that God was talking to women. Women were not listened or validated in their experience due to the law that states women were not given the power or privilege to “experience” God. “Instead of understanding genre as fixed, biblical scholars have begun to view it as fluid.” (Classens, 2009, p. 363) Women are initiated in this process by the means of an “experience” that men has had with God that helped them create the law against taking care of women. It is

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within this experience that men created the laws that we are govern by today. In some sort of gesture that men are able to be violent against women and violate women as a commodity under the privilege and control of men. It is within this framework that the natural process begins with the suggestion of an experience by men. “In other words, genres are no longer static entities to be classified but dynamic units that represent particular perspectives and worldviews.” (Claasens, 2009, p. 363) Men are not evidence, but due to the “language” of men these laws were formulated by the “words” men associated themselves as authorities over women based on the evidence from a dream. In the imagination of a man, women were not given the permission to lead lives of authority because a law had been enacted against their freedom to practice authority with men. In this natural process as the laws of gravity, evidence are formulated by men and their creativity of their imagination has they allowed their authority to govern over women. “Chapter Two, “Critical Overview of Scholarship on Prominent Images in Philippians” provides a tour of recent Forschungbericht, highlighting scholarship on friendship and military images.” (Lopez, 2010, p. 369) Using the feminist lens, men were able to use their religious practices in government under the law of religious laws to formulate government laws. It is within this practice of state and religion that secular government was created under the law of men. The whole ideology around men and their imagination of authority over women came from a dream. The practice of God giving men authority to violate women came from a “word” created by a thought. This idea was used as an evidence to formulate a natural right over women. In fact, men were given this right over women by programming women to believe that their word is validated against their own.

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“Critical attention to ancient sources generally ignored by Pauline studies shows that rhetorical strategies of Roman maleness—bound up with friendship and military imagery— emphasize impenetrability, dominance over “the (female) other” through violence, and racial assertions denigrating “barbarians” including, importantly, Jews.” (Lopez, 2010, p. 370 and 371) Women were not validated or their “experience” ever validated because men were given authority over women through an experience they had with God. The evidence has never been provided for the account of the garden of Eden that Adam and Eve was in the garden hearing and seeing God together with the account that God told them that men would rule over women. This account has not been a historical artifact that women and men were in the garden with a omnipresent from another world to speak through them without a dream. This account of Eve starting the slavery process under the authority of men is an experience dictated by male writers that created this ideology of male domination over women. This experience has not been given any artifact that time has shown humanity that this “experience” existed. Personally, I am a Christian, and this research disturbs me due to the fact that I have never questioned this “experience.” But, in my research women are taught not to question the authority of men or their experiences with God and each other. “The book of Judges is the focus for a number of reasons, including: it is less recognizable to students; it contains absorbing and terrifying stories; it is about murder, death, betrayal, and war; and it deals with many women characters, including the violence they inflict and endure.” (Schneider, 2010, p. 364) This is the examination that narration and gender is the main point of formulating methodologies and social construction of race, gender, ideology and structures that dictate society and culture through narration of one’s experience or standpoint.

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This is the main point that will weave in Collins (2001) Black Feminist Epistemology that women are not validated in the “experience” of men. This book Judges were stories that have allowed men to “experience” a story through their standpoint. Women were therefore associated through these experiences through the “male gaze” and in that experience women were abused and laws were made to abuse them. This male’s “experience” had accounted women as a judge, Deborah, but she was not given the authority to govern men. She was used as a spy and women were not given the authority to govern men, but due to their cunningness and ability to break the law, women were able to afford themselves liberation as a criminal or rebel against the law. This suggestion that women had to give up approval and therefore in an experience with men, women were not able to validate themselves with men. “The first set of essays under the section on “biblical Interpretation” explores understanding of “creation.”” (Marbury, 2008, p. 383) These essays explain the trational models of leadership that had never been investigated by the socio-historical matrix of ancient Israel. (Marbury, 2008) It is within this discipline that men were taught to behave as leaders to denounce women liberation, equality and equity with their maleness. It is beyond the social scientific readings to associate research with indigenous people of the Cannanite and Hebrew nations in the ancient study of civilization. It is within the biblical context that people were researched by this text to understand history and society under the practices of laws and government. The moral formation of ancient Israel begins in the creation story of the Hebrew Bible text as Israelites practice a belief under the law.

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The contributions of social construction of ancient historical text have integrated the Genesis story in the contentment of Africa privilege of ethics and resistance. These texts were formulated by the elite class of consciousness of ideologies to fight against resistance and dominance uprising of the rebels. These texts began to dismantle the social locations of culture and societies that were known as the “elect” cultures to overthrow such practices of violence against women. These societies were classified as the non-violence societies that practiced dominance through equality. “If the project falls short in any measure, it is from a lack of methodological rigor in ethics.” This biblical proves that the violent elite groups were in war against the non-violent elite groups that formulated evidence of an “experience” that may have been ignored in the biblical texts.

“At the time my critique of biblical scholarly epistemology was one of the early attempts to resist mainstream (and male-stream) discourses of authoritative knowledge.” (Fuchs, 2010, p. 209) This androcentricism religion proves that the story of creation was based on a male centered idea. The feminist epistemology is the questioning and critique of the conventional norms and procedures that are interlocked with regimes of truth and the “objective phallacy” that knowledge is political and male centered. (Fuchs, 2010, p. 209 and 210) It is not an attack against the maleness of men and their society that is questioned, but the woman’s experience that position and her social location to create an identity that qualifies her as correct and the sexual politics around biblical implementation in government and society. It is within this academic feminism that epistemological domination is used to validate women through “malestream” scholarship and the perspective. In this “experience” men’s

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perspective has allowed their knowledge to become a scientific approach and a law through the natural laws of gravity and human rights for men only. It is within this framework that women and her experience is denied access to power and privilege by one word, the experience of God through the imagination of men. (Collins, 2008) The standpoint of “white men standpoint� is an experience that has afforded these men opportunity to write laws and govern by their imagination of what is ethic and true.

Word from Me I thought I would come by my MySpace journal, going public is hard. It seems as though when I write in my public journals it is therapeutic, for me only though. I hope what I write a year from now will be different. I hope I am in a different place. I hope my spirituality will be powerful, deeper and all aspects of my life would be better. Yes, race relations are one of the most important roles in my life. I suppose it is because I am a black woman, dark black woman, and the complexities and intersections of this will be a citizenship in the invisible society of why should we chat about it? I have learned that the only way hate is resolved is through therapy. It is through the rehabilitation that hurt is transformed into understanding. Sometimes my writings seem very harsh, and I believe it sometimes harsh as a coach training his or her team. My words are only in the intentions for therapy. I am not here to do anything else but write about stuff everyone deals with in the trenches, but no one willing to clean the trenches. I realize the journal is my therapy, but it is also my opportunity to give back to the community. I speak about the wealthy to give them a higher quest to change deserts into paradises, ghettos into parks and communities into resorts and everyone residents in a debt free and finally home at rest. It is only through race relations can we understand culture, society and co existence, but we must understand where we have come from before we are able to clean house, build it and decorate it. I think once we understand the pain and suffering behind our lack of

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responsibility and accountability we can then mature into greater stewards over people, information and resources/properties. Of course this always sound like an excuse to chat about supremacy, injustice, activism and freedom of speech abuse, power of abuse and finally oppression that is often time ignored and hushed, but it is a great opportunity to heal, recover, restore, regenerate, find salvation, sustainability and finally endurance into a better society that give culture an opportunity to be diverse and solace is the key to be in one another’s space without killing, stealing and destroying each other with thoughts, words and deeds. I am not perfect, but I am willing to strive toward perfection in love.

Safe Journeys Your Girlfriend, ď Škeisha

Proposal of Black Feminist Epistemology Thank you for taking the time to read my proposal. I wanted to personally say, thank you for all the hard work you do! I appreciate your sisterhood and presence on campus. I am speaking in terms of God, "white man" within the black epistemology standpoint only, and the academic scholars within the black epistemology standpoint only. I want to keep the research close to home. This will be compared to the Eve Complex within the scope of examining intelligence on three levels, religion, science and culture. I am only examining religion. This parallel research will compare and contrast Eve with the black epistemology only. I am not going to include black identity politics to the fullest, just the black epistemology. I will not include the whole religion community from historical of Rome and the Catholic Church, just the methodology of information production through the story of Eve, and the woman's experience. .. .. I want to keep this research manageable, so I will introduce the research with the framework of the Black Feminist Thought, Epistemology, Collins, then I will lead into the "white man's standpoint," according to the Black Feminist Epistemology, and then excavate these two with the methodology of the "behavior analysis" of Eve's behavior in the garden with the black woman's behavior of "forbidden intelligence," which will bring

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me to my claim and theory from the research that interpretation comes through identity, and how identity plays a huge role in scholarly journal from one standpoint to another, and how do we validate these interpretations? Who says a scholars work is credible from what standpoint, and why? .. .. Finally, my own theory that w omen's standpoint, only based from Black Feminist Epistemology that supports that gesture of my Eve's Complex interpretation of that woman's experience through a black woman's view, see half full, meaning Eve obtaining knowledge, true knowledge first, and gave it to man, and what if my theory was the accounted, and why not? I would show the framework that the scholars of Eve would dispute that to be false, and those theories would be dismissed because my identity directed to another calculation that one standpoint overlooked, or missed and even ignored. Regardless of the method, the new findings should become part of the process due to the "Black Feminist Epistemology," that validates my research as the scholars on this interpretation of this passage. How I am able to use this research to claim a new method that women are given validation, and the new evidence that she was authorized to give knowledge may be disputed, but my claim and research is the theory that how do we determine Eve's behavior to eat the fruit as a punishment or enlightenment. Do we determine if her experience is the model for women to be subjective to men standpoints or not. What conclusion do we arrive from as researchers in excavating evidence of interpretation and analysis? Do we arrive at a standpoint or an identity? If so, who's authorization and validation do we account for to permeate in the knowledge production? This passage is one of the famous passages that are used in religion to oppress women, so in language used to dictate over women, then why are we continually taught this passage as a punishment for women to yield her life to the abuse of men? It is my goal to keep it basic for this class, and not over generalize that is why I specifically chose Eve, the Black Feminist Epistemology and finally my supporting

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scholarly document, Mary Barbercheck, Science, Sex, and Stereotypical Images in Scientific Advertising to examine the historical value and modern age value of identity and standpoint. I will read over your suggestions and build on them as supporting evidence of my theory and claim to my research of behavior analysis of our identity and standpoint in the framework of Black Feminist Epistemology and the “White Man’s Standpoint” within the Black Feminist Epistemology. Thank you again for your feedback! Who validate us? Is the interpretation considered as twisted, taken out of context, or just analyzed through different set of eyes? Work in progress...please understand these are reflections of thoughts in progress, passing by thoughts, I love all people, and more, accountable and responsible people, but all people I love in Christ...challenged, but loved

The Eve Complex Phase II I. For the sake of argument in my research I have found that a woman “knows” is questioned in its entirety. The ideas and theories around women creditability have challenged men to approve women’s calculations in the educational and labor industries of producing information and management of resources and people. I question the black epistemology for only one reason alone is that black women are challenged when they face opposition that her voice is credible when in fact it stands “different.” Only when black women question the “social norm,” does her knowledge become invalid. In the process of examination, I will use interpretation, the woman’s experience, and epistemology to identify with the feminist model of research and integrity of excavating my conclusions that I develop from the woman’s experience. I will examine the historical value of Collins, “white man’s” standpoint to understand the complexity of why black women are denied access to “validation.” I think the reason for this project is to examine the process of the validation process through the lens of culture and society. In the end, I will argue that women’s experience is denied access to scientific value whereas a “white man’s” standpoint will be the validation process in

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culture and society. What is the problematic issue around race and gender? The final question will be addressed in this analysis that the methodology of behavioral analysis consist of interpretation, standpoint and identity. It is within this framework, we will find the same formula outlined in the religion platform in Christianity that was used to missionaries to colonize the world with “the knowledge of God.” Is the knowledge of God, a standpoint, if so, what makes this standpoint validated? What happens when people’s culture standpoint is different? What happens to that identity? I will address these three themes in my research, the black academic woman, the white men and the experts. • “Black women with academic credentials who seek to exert the authority that our status grants us to propose new knowledge claims about African-American women face pressures to use our authority to help legitimate a system that devalues and excludes the majority of Black women.” Epistemology • “When white men control the knowledge validation process, both political criteria can work to suppress Black feminist thought.” • “First, knowledge claims are evaluated by a community of experts whose members represent the standpoints of the groups from which they originate. Within the Eurocentric masculinist process this means that a scholar making a knowledge claim must convince a scholarly community controlled by white men that a given claim is justified.” • “Institutions, paradigms, and other elements of the knowledge validation procedure controlled by elite white men constitute the Eurocentric masculinist knowledge validation process. The purpose of this process is to represent a white male standpoint.” A small girl and her mother passed a statue depicting a European man who had barehandedly subdued a ferocious lion. The little girl stopped, looked puzzled and asked, "Mama, something's wrong with that statue. Everybody knows that a man can't whip a lion." "But darling," her mother replied, "you must remember that the man made

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the statue. --As told by Katie G. Cannon II. Interpretation (Stand Point) What is the “White Man Stand Point?” In the Christian religion, people understand that God punished women for “seeking knowledge.” What does this have to do with black epistemology and “white man stand point?” As Collins, demonstrate in her theory of validation and process of knowledge and identity. Religion is one ways of knowing. Science is another way of knowing and finally education is the third way of knowing. I will be focusing on the Christianity, religion aspect of “knowing.” I will use three interpretations of Christianity to discuss standpoint, identity politics and epistemology. The New International (Identity Politics) In the essence of research, I have learned that the underline message of science, education and capitalism have centered around the role of identity politics. The notion that people cannot have knowledge unless they eat the forbidden fruit in the Garden of Eden is challenged because how "experts" examine their conclusions. The role of these scriptures play into culture and society is that God as supreme justice accounts to one type of knowledge, and it was forbidden. It was “stolen” and forbidden. It is still today that these messages in “knowledge” have been forbidden for most women and some men. It is evident as the gender inequalities of our culture comes back to this one aspect of knowing, are we able to have access to this one type of knowledge and if so, what happens to our knowledge? What is our knowledge? I think in this research, I will use the woman’s experience, religion attributes that constitutes the social norms of our age, and finally, what will it take to have a feminist model of research of a woman’s experience to address social integrity and social validation for women alike men without the “forbidden” constructs of binaries that keep diversity from excelling into a process of validation and ethical contribution of access and identity. Genesis3:6 6 When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it.

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The Message 4-5 The serpent told the Woman, "You won't die. God knows that the moment you eat from that tree, you'll see what's really going on. You'll be just like God, knowing everything, ranging all the way from good to evil." 6 When the Woman saw that the tree looked like good eating and realized what she would get out of it—she'd know everything!—she took and ate the fruit (Darby Translation) 5but God knows that in the day ye eat of it, your eyes will be opened, and ye will be as God, knowing good and evil. 6And the woman saw that the tree was good for food, and that it was a pleasure for the eyes, and the tree was to be desired to give intelligence; and she took of its fruit, and ate, and gave also to her husband with her, and he ate. Hebrew Narration "You will not die; for God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil." (13) So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate; and she also gave some to her husband, who was with her, and he ate. (14) Then the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together and made loincloths for themselves. III. Analysis The analysis of this passage is that a black woman’s epistemology is that a black woman will not be able to receive “intelligence” unless she is given permission. The concept of validation comes through a set of standards and experts. In this passage, we demonstrate a tradition that is passed on many years to our girls that intelligence is not an interpretation, but a rite passage that is forbidden. In order for women to come into terms of validation she must be first “die” and that is the rite passage into this ritual of “knowledge.” In this simple story, it read to girls’ world wide. It is a final note that women are forbidden to have knowledge, but wait, men are forbidden as well. In this complex,

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Eve was the one who must subject herself to men as masters, yet men are free from that servitude. What is this saying to girls? What is this saying to all cultures in the aspect of the woman’s experience? It is in question in this research that a feminist model for research, a woman’s experience, the emotional interpretation that is excluded in research (DeVault, 2010) begins with the first word, forbidden. Resources The Black Epistemology, Patricia Collins ( International Bible Translation TheThe Message Interpretation Darby Translation Ruchama, A Jewish Feminist view of the creation,- February 04, 2009, Peterson, Jefferis, I1997 The Scholars Corner, Feminist Hermeneutics and The Bible, 2001-09,, WSU, 1998. .html Kent Brians,Paul

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Sunday, April 25, 2010

In the Fruits of the Spirit is Love Current mood:


Category: Writing and Poetry In today’s journey of the chat world, I wanted to bring up that love is centered on the fruits of the spirit. Galatians in the bible is an excellent journey of love, truth and forgiveness whether walking in the world of death or world of life. Sometimes people say the “flesh,” but I am changing the dynamics of flesh whereas it is something that confuses most of us, even I. I think the flesh is a 19th century word for death, temporary lifestyles of the body. The ways of the flesh is the way of

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death that destroys our house, the body. Sometimes, I read the scientific journals and medical journals about the body. The destruction of the body through aging begins with our lifestyles then principles. I think when Paul mentioned in the Ephesians of death in the body, he wanted us to pay attention to the warfare that we take on in the spirit world that sometimes is classified as the world of the unknown. It is obvious that we are living in two worlds. The world of the dead and the world of the living, it is arrogance when we chat about the dead is gone because we have proved evidence through science that biochemical are not temporary. It is fascinating to see what biochemical and biomaterial compositions begin in the life transformation of what we are familiar with and what we are not. I would like to estimate in my own observation that fighting against flesh and blood means the lifestyles we struggle in is not the issue, but the inner world when we face our thought life. Our principles are the cause of life and death. I think the whole idea of Jesus Christ is that principle factor of life and death. If this is something that most skeptics would argue, it would be what makes this one man principles leading to life and eternal life, as some mathematicians would argue, the life of infinity. The process or enduring life of an atom, or in our case, the body that we see as organization of organisms that function together to make up one embodiment of what we are familiar as, “me, myself and I,” concept. I suggest that we will ignore the possibility of infinity as the mathematician see the potential of who and what we are under the microscopic lens of “eternal” make up by suggestion. If that is the case, the authorship of Jesus Christ may be a possibility that some would claim as a “good investment” to risk looking into as a probably case for the body to live without aging and decay. Finally, death as the last enemy would become a figment of our imagination. What would happen to the elders those who have fallen asleep according to science and theory, we can suggest that those who have become part of the world unknown are in what some would say atoms limbo. Some would feel at peace to say at rest. While others are convinced that judgment should be for those who

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caused pain and suffering in the earth. It is argued that men and women did have their chance to learn how to live good and loving lives, but how are we to measure what is good and loving without a moral code? In Galatians, we journey into that moral code. It is argued the moral code is “us” and “them” and when do we become one? It is evidence that I could chat about this forever, but for today, let us leave with this thought, that reflection under the potential forecast of the future, that life is in the hands and authority of someone and it is not us, but some of us feel that we have that authority. Next time we will find the conclusive matter why we must believe in the “supreme justice” and I am not chatting about the United Nations. I am suggesting the universe concept of “supreme justice, life and critical piece of life after death, if this Christ evaluation and life model is bulls eye, we must examine the reason why it is necessary to study the life of Christ because as a scientist would say, observation is the key to power, and truth is the key to evidence. In the end only truth can give us understanding and progress. Safe journeys friends! ~ Your girlfriend, Keisha Wednesday, April 21, 2010

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Hela's Story, Skloot Current mood:


Category: Writing and Poetry The analysis of Rebecca Skloot’s book is that though she is a journalist she forgot to write the major role of feminist models, the focus point of oppression and systems of oppression. I felt that she left out major roles of women issues in her book due to the fact science was the big selling point of her book, but I felt as a prior journalist, she would have been sensitive to giving the forefront to her book of “HENRIETTA LACKS” a well rounded feminist lens on science, oppression, injustice, and claim of those oppressions in that system of science. I thought for her to ignore those issues were very unethical as a feminist model, and her true intentions to play a role of using the “Hela” story to justify women in history was somewhat vague and pretentious. It was ambiguous because she left out the whole role of oppression as an excused component to science. I thought I was listening to a male at one point when she said, offering her family money is not ethical according to the solicitation of their story. My examination of her scholarship was calculated through my black female experience and science background in knowing the interview process, experimentation of specimen, and finally

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the whole feminist model of social change. How can we be effective if we are not ready to practice our “feminist models” when the time is right? It took her eleven years of interviewing and connecting with “Hela’s” family yet she not once mentioned in her discussion that she contemplated the process of oppression that the Hopkins played a huge role in their lives yet ignored the questions that addressed those concerns as though she overlooked that fact. She was not sensitive to their needs as an “ethical interviewer” that as researchers and scientists we often use the model of science to arrive at our calculations instead of the feminist model of ethics in caring. (Collins) I would have surveyed as a researcher and writer that oppression side of “Hela’s” story because the whole point of her book is a forgotten legend, immortal significance in science. I think Skloot’s absence of oppression in discussion is due to her race as a black woman that she did not afford herself justice and integrity of her racial conflict with “Hopkins Laboratory as an experiment without permission.” It amazes me how in our readings Keller (Keller, pp. 245, 255, 2009) speaks about these issues of ignorance and integrity that women are faced with as scholars in the field of science, yet ignored as an oppressed group. Now to delve deeper their specimens, what are we going to do

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with that level of “equality” of denied integrity and justice in that field if their specimens deal with race, class and gender? Now “Hela” had three knocks against her, yet Skloot being the author of this book demonstrated how black women is still not able to write books as Skloot to bring to the forefront our issues of race, class and gender issues under the umbrella of oppression in fields of science. It bothers me to sit and see Skloot get the opportunity to arrive at the conclusion that this black woman saved billion if not more lives in the use of her cells, yet her family walked away with terrorism, oppression, poverty, prison and finally death without education to the third generation. It saddens my heart, and I find that my legendary struggle to progress is just a figment of my imagination because where will we get the podium to truly speak on the level of examination on our laments of “in the name of science” must we carry the world on our shoulders without justice. In my last point in this paper, I found that Skloot excused the ideas of social change and justice when she commented on George Guy volunteer work of funding his own inventions to supply to the Hopkins laboratories for the name of progress. I found that a little demeaning to the point of her work because it was evident she was still caught up in the moment of where is the justice for this family. As though she wanted to walk away

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thinking her foundation was enough, more than enough. I thought her life as a writer showed some regression in the fact that as a scientist, writer, activist, feminist and journalist, she ignored the fact that this family was not funding any research. This was not a family that was in a position of power and privilege to “volunteer” their lives for the progress of their country. It was a dying woman, mother who was not saved in the hands of science, and exploited for the world to find cures, vaccines, and other methods in the name of oppression, her family was tormented that they were next. Does she not understand what she wrote? Was her journey for the last eleven years cast to the way side? Was it evident that her analysis missed what most scholars and scientists miss? The humanity and the rights of black women and their descendents that reaped the harvest of abuse for the name of progress to a generation of racists that did not give them a cent because they were not seen as equals or valuable enough to include in their textbooks, history. I am glad I had the chance to be in the Skloot’s discussion, watch, observe, learn and listen to her flaws, progress and opportunity that I will be ready to have as a scientist, professor and writer, one day. In the Ms. Magazine I chose this article, “The Global Pandemic of Rape” by Donna Brazile because” it explains the violence against women

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and impunity for their assailants” (Brazile, 63, Winter, 2010) I thought that women were compared from military stance of sexual violence is appropriate to the parallel of “Hela” with the Hopkins Laboratory for her opportunity to live was denied. It was in their reasoning that she could not be helped, but my question is how much is that true when she was a black woman during the time of racism? How is rape equivalent to this research and author’s book of “Hela?” What is the relationship that these two oppressions have in common of science and military? It is in the Department of Defense that rates more than half of the soldiers’ accused of rape or sexual assault without any disciplinary action. Ninety percent is the statistics that women are raped by military men and all are able to walk away without penalty. As I stare in Skloot’s eyes, she has confirmed these statistics on so many levels that as a feminist I thought she would have stepped on the podium with a different claim. I thought she was going to attack the Hopkins Laboratory for their “rape.” I thought she wanted to find social justice not only in the “awareness,” but also in the language, methodology and finally the social justice for her own accountability and witness of oppression to “Hela’s” descendents, but I should not expect too much from a writer, feminist, activist, scientist and journalist that just found the story. In my personal conclusion and

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aspirations of becoming a scientist, I was very disappointed that I felt the need to bow in the honor of “Hela,” because I felt Skloot still missed the point of her eleven year journey. Social justice does not mean bringing the story to the “forefront” it means being the story teller that correctly examines the story by claiming all the parts that were left out. As a scientist, and female, I think Skloot had missed the mark to why she was sent to “Hela’s” home. Researchers always interview on the one level that we dismiss as a feminist model, the level of getting the evidence. I had hoped she added the real reason of social change. Resources Brazille, Donna, The Global Pandemic of Rape, Ms. Magazine, 2010. Keller, Evelyn, Chapter 17, Women Science and Technology, 2010. Rebecca Skloot, The Immortal Cell, MU Lounge, 2010. Collins, Patricia, The Black Epistemology, 1990 2000.

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The Color Purple My chosen memoir novel is “The Color Purple,” by Alice Walker. I chose this book because the language in this story creates a strong emphasis on race, sex, class and identity. I suggest that Celie, Shug and Sofia are the women that represent that struggle of culture that most women have in the patriarchy society. I use the “Dear God,” format to explain the underline message of who will save us? The history of mankind… (Freedman, pp. 17)…denied women education, property rights and self-esteem. I know in my own life the education system for black women contemplated whether or not it was responsible or accountable for black women’s identity in society. I understand the factor that black women were not only properties, but also animals. In this story, we see Celie in the black community show the lack of education in her community to learn. In her humble beginnings, she relied on God to teach her and bring her salvation, her sister.

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It was nothing less then faith that created a major role in Celie’s life as she write the love letters in a journal to God that she was put on this earth to believe. In the challenges of race, the racism show itself through the theme of the book that whites were creating the justice for blacks. It was not black men that fought for black women, but black women had to be the head of the household. Black men left black women behind as though they were plagued with the white man’s racism that black women were nothing more than animals and properties. As though, they forgot they were one in the same blood with their mothers, sisters and daughters, they lived a life destroying the black woman. “Dear God, us sleep like sisters, me and Shug.” (Walker,pp.152) What does it mean to be sister? In this idea of sisterhood, the black woman did not have any movements. They did not have any feminism, or creative thought process that landed them on rights, freedom and justice. A black woman only had herself, her sisters and finally sex. She was based on the notion of domestic violence. Her freedom was the ability to breathe when she woke up, and if she wasn’t found dead, in prison, and strung out in the streets, the black woman solace was nothing more than a whisper to a God that ruled her understanding of what it meant to be loved. “Dear God, pretty soon it be time for Shug to go. S he sing every week-end now at Harpo’s.” (Walker, pp. 78) It is not enough to have self-esteem because self-esteem meant arrogance, rebellious and disrespectful. Celie found herself yielding to serve everyone but herself. Shug was the free woman, but what was free? In the historical factor of patriarchy, a black woman’s freedom was in her ability to entertain, her beauty and sexuality to perform in that beauty. In the end of the day, the black woman’s confidence was through keeping the attention of the white audience in entertainment and in the bedroom. This was the black woman’s career and expertise in order for her to survive. Self-esteem was not a degree of self, but a service to others. I think she was not valued. This novel is such an excellent book because it has outlined most of the feminist models

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of systems of oppression. The ideas that black women could be hated by their black men, the yearning and need for intimacy, the injustice of rights and property, and finally, the turning of heads when she is seen downtrodden as Sofia demonstrated in her character so well. The idea that she was made to pay her dues after the fact her injustices afforded her a life of imprisonment without her dignity as a woman, she was silenced that day, when she let go, as mad, angry black, but why? “Won’t you have a seat? I ast, pushing him up a chair.” (Walker, pp. 56) I found that small conversations as such are what create this dynamic language of culture and diversity. In feminism the binaries that shape and shift us fall in lines of language, communication and intelligence. I find that in this novel, Walker shaped Sofia with complexity, brilliance, and without a shadow of doubt, it was that moment, the reader experienced the raw emotion that changed our lives forever, that moment of insanity. What if we realized our power? What if? (Seely, pp. 9) I think that race is a complex issue in feminism because we continue to ignore the standpoint of black women. I think when black women lament they find themselves punished. I know that Celie in Walker’s novel found her salvation. At the end of her life, between her peers she found property, integrity, selfesteem, freedom, education, and her way home. I do not understand why Walker chose to give this novel a happy ending because it made a righteous pathway into the patriarchal society as though if we all hang in there we too will be approved. It justifies the need for the abuse, the imprisonment and chaos in misogyny. I challenge this part in my response because it is deemed worthy for black women to accept their role. In this book, it appeared as though we accepted our role as though everything will work itself out in due season if we survive. I find that problematic because it gives people the privilege to continue their abuse until their lives are done. I find that the accountability is lost. The responsibility becomes a Samaritan hidden treasure, and we are bound to the fallacies of black rituals of a God that we claim saves us by

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keeping us alive to see our promise to be approved. I think it is God that black women so ingrained to rely on that we do not rely on our own power. It is within feminism that white middle class women are taught to draw on their own strength, intelligence and properties, but the black woman has nothing to give when all is lost in the fire. “Dear God, Shug Avery is coming to town! She coming with her orchestra. (Walker, pp. 25) It is within this knowing, black epistemology that we as black women face the naked truth yet doubt ourselves that God loves us as who we truly are, or are we missing out? “I think she mine. My heart say she mine. But I don’t know she mine.” (Walker, pp. 14) Walker did an excellent job in relating the confusion of the black woman’s mind in the struggle to survive the institutions against her on leveling of others. It is that day that white women, indigenous women and international women immigrate to the one truth that “Dear God,” means something different to each individual. I am very moved by the conclusion that Walker shared the Sofia, Celie and Shug character of black relations in identity and race to explain poverty, sexism and self denial they must carry their own cross, and others. In this their acknowledgement and thanks is that they are angry and mad. “Dear God, 6 months after Mary Agnes went to git Sofia out of prison, she begin to sing.” (Walker, pp. 103) I appreciate Walker keeping the dialog real and raw. As an educated woman she could have taken these women experiences to a level of perfect, standard and proper English to get the approval of her colleagues, and institutional validation of her intelligence, but she let the raw verbal abuse to be heard as it should be, in the naked eye and truth that people are not perfect, and neither should our lives cover up our irresponsibility to heal the black


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Ida, What Happened? Although lynchings have steadily increased in number and barbarity during the last twenty years, there has been no single effort put forth by the many moral and philanthropic forces of the country to put a stop to this wholesale slaughter. Ida B. Wells What is fighting for Rights mean? In the “Crusade for Justice� Ida B. Wells begin her journey as a woman that saw the struggle of blacks through the shortcomings at home. As she was forced to raise her siblings, Wells became a teacher to support her family financially. She fought to survive as a young girl by playing a role as an adult that lead her to her calling to be a ambassador for black families and the struggle against white supremacy and lynching practices. Wells speeches on lynch laws explain her views on abolishing lynching, and why she wants to abolish these laws. (Wells, pp. 180-90) Wells opportunity of power and privilege through journals. The newspaper was her vehicle in educating her audience to learn empathy and remorse. Wells life carried a torch of significance in the black communities in the south and Chicago as the north. The work Wells done through her convictions to stop lynching brought opportunity and justice for black men and women. How did her work impact my life? Brave men do not gather by thousands to torture and murder a single individual, so gagged and bound he cannot make even feeble resistance or defense. Ida B. Wells

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In 1974, I was born to a Black Panther father and military family mother. I think Ida B. Wells autobiography showed me that the impact that lynching had on black communities were a form of genocide. I remember having my own fears growing up with the backlash of lynchings during the 70’s and early 80’s that as a child I was afraid of the lynchings, so reading her testament and struggle to stop lynching have been a huge contribution to our country for equality and justice. In many ways, she was not only an educator, but a judge herself fighting for legal rights for blacks to have fair trial under the law and to put down the mobs rights to do crime as an internal institutionalized racial genocide which I am slowly learning could be also called a cultural hegemony. How did she change the racial tides of lynching to compromise? I had an instinctive feeling that the people who have little or no school training should have something coming into their homes weekly which dealt with their problems in a simple, helpful way... so I wrote in a plain, common-sense way on the things that concerned our people. Ida B. Wells Wells had to change the ideology of the church. (Wells, pp. 189) The Christian, moral, and social forces of Great Britain had nobly responded to our appeal, and caused the whole civilized world to acknowledge that it was the duty of civilized nations to exert moral force against the lynching evil. Wells had to speak in the pulpit about opportunity to live ethical lives as Christians. She had to question and challenge the morality of the church. Wells could not possibly ignore the condition of the church because the church played a significant role in the education and justice system of ethics and compromise. The conscious of whites had to be

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questioned. Wells support from the British Isles had a pivotal revolutionary role in influencing the United States for conscious and self awareness evaluations for what role will this country have on a global perspective? What fears must Wells address before public opinion moves? If this work can contribute in any way toward proving this, and at the same time arouse the conscience of the American people to a demand for justice to every citizen, and punishment by law for the lawless, I shall feel I have done my race a service. Ida B. Wells The gifted had to question themselves and their role of power and influence when Wells brought strategic and brilliant thought provoking challenges to the forefront with her caliber and esteem as a woman and intellect that I find that men could not deny the fact that she was a force that could not be ignored. (Wells, pp. 200) pp. 209 ‌the fact is, Miss Willard is no better or worse than the great bulk of white Americans on the Negro question. They are all afraid to speak out, and it is only British public opinion which will move them, as I am thankful to see it has already begun to move Miss Willard. Blacks were kept from political and capital power in the United States. It was not enough that Blacks were kept from employment, housing, and dehumanization of character and livelihood; they were facing the challenges of lychings and oppression from the horrific fears of brutality that these mobs made reality a hardship for blacks in the United States. Wells demonstrated a fearless political stance that brought people to awareness of the issues of black oppression and slaughtering of blacks with her written voice and

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addresses. She strongly urged these men and women to seize responsibility and accountability of their ethics that was ignored due to race and class. In fact, for all kinds of offenses - and, for no offenses - from murders to misdemeanors, men and women are put to death without judge or jury; so that, although the political excuse was no longer necessary, the wholesale murder of human beings went on just the same. Ida B. Wells Finally, Wells could not grow weary due to the lack of capital power. Her support system had become one of her biggest issues to moving the war against lynching. In the end, her work could not be accomplished without the capital power that she well deserved to move her vision forward in eliminating lynching permanently against blacks. Wells work in London had an impact in the States. She was a persuasive movement for newspapers editors and publishers to collaborate together in unity to address issues of lynching and ethics, or coding of laws with ethics. “African women and Their Progress” was not addressing the true work of black women who had their work done along side of Wells as her dear friends. The list of allies and influential people… (pp. 216 and 217) What will happen now? No nation, savage or civilized, save only the United States of America, has confessed their inabilities to protect its women save by hanging, shooting, and burning alleged offenders. Ida B. Wells My father was spared because he was not lynched in his life time, so in that her work was completely accomplished. Though my father heart, mind and spirit was broken by the oppression that fear caused him to never arrive in his own liberation and justice. The brutality of

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police and the police force became the new day lynching, but Wells had the opportunity to put a shift in our society. Due to the hearts, and cruelty of men, police still found ways to lynch black men in other ways. My father would spend most of his life in the Lansing and Leavenworth Penitentiary in Kansas. He would spend more than ten years of his life fighting police brutality. I would be a child raised in a family of a “wanted man” because he was black. I would live a life of fear during my childhood whether or not I would have to sneak to watch my mother aid my father with soap and water for his wounds. It would take me my childhood to watch white supremacy use legal matters to “offend” black men. I had to watch my father get denied employment because he was a black man. I had to watch my father get denied education because he was a black man. Yes, in the 70’s, 80’s and touching the 90’s I had to watch a black man, my father, become an invisible target. I could not replace the memories of his strength fighting police brutality. I could not replace the memories of visiting him in the penitentiary. I will not be able to change the memories of watching him get sentenced. I would watch my mother fight for his rights of innocence and the word of a white police officer. I would watch police men attack my father in his home. And finally, beat him, drag him and leave us as children wondering what happened? Our country's national crime is lynching. It is not the creature of an hour, the sudden outburst of uncontrolled fury, or the unspeakable brutality of an insane mob. Somebody must show that the Afro-American race is more sinned against than sinning, and it seems to have fallen upon me to do so. Ida B. Wells Wells had done the work that gave him a chance to live? Did he live? Or have a chance to live? Some would argue why would some black men become enlightened vanguards and elites while

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others become hitting targets for police brutality, lynching and barbaric cruelty done to them and against their family. I question and challenge the education system, the capital system that allows men and women to be irresponsible and unaccountable for their wrongful actions against humanity. First, they must see it as a wrongful act which is evidence that during Wells time whites did not see any ethical concerns against blacks in their brutality and lynchings against their families and children. The dehumanization that my father had to endure was not his fight, but he chose to fight to survive. Did he survive? My father died at a young age of 49 due to his hard life. He would be the only person that would look me in the eye and say, the only regret he had was not being able to take care of his family. I am not a woman that lived during the time of Wells nor understand the complete terror that lynching had brought to the black community, but in my own lifetime I have tasted white supremacy, police brutality, dehumanization against blacks and their families and finally the struggle to be equal in the crusade for justice. I know that race make life complicated, and in that complexity, race and shades of race determines the political and capital power of that person. I do know that it is not long ago that race was a factor, and still today, we find that dark shades of race still hold some factors to how culture value that person. The white man's victory soon became complete by fraud, violence, intimidation and murder. There is nothing we can do about the lynching now, as we are out-numbered and without arms. Ida B. Wells As a dark skinned black woman, I know that Ida B. Wells as a woman played a role in the British Isles, but as a dark skinned woman I questioned her work if it would have been accomplished. As dark skinned women would not

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have been afforded the opportunity to pass through privilege or power to speak in white communities as Ida B. Wells had been given the rite passage. I know that all these men and women that we studied this term all happened to be mulattos. They were all fair complexioned men and women that were more susceptible to privilege. I argue whether or not our progress could have made on levels of darkness or would those men and women be ignored. I am thankful that God made all shades of complexion that we as a culture of black could afford to have ambassadors to speak for those of us, dark skinned clients’ passage into liberation. It is ironic that whites gave passage to the fair skinned blacks as Dubois, Washington, Wells, Giddings and so forth, and without a doubt they were strong enough to give the darker skinned men and women passage as well. Or did they? I argue they did not. Still to this day, most blacks that are in prison, killed, and highly targeted are dark skinned blacks. Though some are in the spot light, they do not hold any political or capital power that would increase in mobility, social change or equality toward black culture and therein. I challenge Wells because it is evidence that she was only able to do so much. Even her work was limited in helping the surface of blacks in America. She was not able to give justice to many of the dark skinned people in our communities. I question even blacks that weren’t dark skinned but those that fell through the cracks of liberation and equality, Wells had become that gate keeper choosing who she could assist and who she had to deny services for. I am not upset nor am I afraid to recognize her limited power of assistance, she

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did what she could. Wells support to bring organizations into existence as a means of equality. (Wells, chapter 35) Thus lynch law held sway in the far West until civilization spread into the Territories and the orderly processes of law took its place. The emergency no longer existing, lynching gradually disappeared from the West. What becomes a crime deserving capital punishment when the tables are turned is a matter of small moment when the Negro woman is the accusing party. Ida B. Wells I may not know black history by name and language, and I may not be a vanguard, idealist, materialist, elitist, or intellect for political thought, but I have lived their stories for my complexion will not afford me unspoken privileges that once were given freely before it all began. Before that day before privilege was legally given… First, beginning with the Plessy v. Ferguson Supreme Court decision of 1896 (separate but equal) Black Americans were faced with the constant downward pressure of the dominant White group to low and lower levels in the social, political, and economic life in the United States, particularly in the South. (Dr. Thompson, Syllabus) “The depths of darkness fail to breed the lightness passage for justices for all.” Keisha L. Merchant, Reflections African American Political, Social, and Cultural Thought in the Early 20th. Century

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Thursday, April 08, 2010

Dear President Obama Current mood: accomplished Category: Writing and Poetry .................... Dear President Obama: I am taking the time to write this letter hoping you will get this. I am not for sure where to start, but let me begin with the conditions of this country. I know you realize the poor state of this society and culture due to racism, sexism, classism, and all. I know you realize the systems of oppression are not abolished. I know you realize that women are still face with violence. It is evident that the banks are still repossessing people's transportations, homes, and belongings, yet harassing them and taking them to court after confiscating all their belongings, plus getting the interests, and money they do not deserve because the customer do not have a product in their hand. I wanted to address these issues because as you know that people that are wealthy live freely in access to power, privilege, food, shelter, clothing, leisure, education, and everything is at their disposal, but the poverty of our country is stricken with debt, medical bills, health issues, lack of child care, housing rehabilitation, community rehabilitation, and transportation systems are very poor due to the capitalism approach to strategic planning of the haves and have's not. I think that the position of our country will face violence and crime due to the uproar that the division of the haves and have not’s, the war will be to terminate one or the other. It will be another civil war because the wealthy will prey on the poor. The poor will die due to decay and disease, neglect and abuse. So, in the future, it is evident that peace will not come without an out of space encounter by existences beyond our years, maybe even light years according the fiction and faith communities of higher existences that are sophisticated to our own species. Otherwise, we risk losing all we know as an endangered species of a wipe out because of our neglect, greed and eventually cost of preying on each other.

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It is that one idea that if our house is divided we will not stand. The work of the elective office is nothing more than a godly counsel that time is running out that people are faced with the bone yard of remorse and regret. The wealthy and poor cannot beat or defeat death, decay and disease. These viruses are unclean species that feed off of "pollution, wastes, and uncleanliness," Our government cannot expect the poor to have the money to be managers over housing, food, clothing, industries that waste and squander what is good and resourceful. It is evident the responsibility is on the shoulders of the wealthy. It is to my mind that execution of laws and bills will not be what will make the revolutionary move toward racial, sexual and environmental justice that binds us to the decay we stink in. I think that the wealthy have the stewardship role to duplicate their lifestyles among all properties. If they live in paradise, so should their workers, slaves, and so forth. What water they drink, should be offered as equally freely to those who struggle with health. This is not just ethics of equality, but integrity of the collapse of a great dynasty that is approaching if we do not adjust and adapt to the mastery of what environment has created. Species that are eating us alive, and that is what creates health problems. The wealthy will be infected, and all will be devastated by the outspread of species smaller than a speck or sand on the beach. I would encourage the transformation by setting up programs that eliminate the middle man, capitalist society. Put more money in the hands of the people by giving them rights to keep their stuff if they pay it or not. It is not right for doctors to charge and finally education should be free because the teachers are not experts to deserve to grade or evaluate someone's work. The calculations of my own ideas are that death is the greatest enemy of us all, and not one person has the knowledge, expertise, and certainly have been able to master the graveyard, so the capitalism society is not a good technique. It is not the reason that this country became great. This country became great by "criminal" activity. It is no wonder that we have a country of not the brave but of criminals. We have spies, we have haves and haves not’s, we have poverty, we have malnutrition, disease, and citizens without rights, privileges, power, we have greatest and the least, we have all the symptoms of "crime" within us all, so what do we do now? I think in order for us to become a nation of "brave" courageous infected people as a nation, it will begin with decision making that will show "rehabilitation, restoration, resurrection" of people

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joining forces to give free access to water, food, shelter, clothing, transportation, and sorts." It is not waiting for the wealthy to argue with the working class. It is not waiting for the poor to starve to death. It is doing something now to say that this moment is historical, and the time is now, "today." I wish you and your family well because it is only one person right now that has been given the election to be historical to set our paths to higher grounds with the universe and societies of the universe, or we will remain here in the ground with the dead. The wealthy cannot see they sleep in corpse for under their beds lies dead bodies in the earth, what difference is one property from another when all of our grounds are tombs of the dead, so with that said, we have much to do, but let's start with Isaiah 55 and 58, and build up. Start with simple bills on the table Mr. President, everything is “free” no costs, access to all resources must be given free. Make it an emancipation day, and let that bill manifests. There’s one thing about writing a statement, it is a vision that cannot be destroyed especially when you have the opportunity to do so. All the men before you got that chance to live out their dreams, now it is your turn to live out yours, and I hope your dream is the same as mine. One statement can change the world. It is only you that can make, sign and write that statement, “Yes, we can.” I just had to write. I get these letters by Fireside Bank that sold my car, repossessed it, and then threatened me to send me to court. Destroyed my credit, then tell me that I owe them money. The manipulated their contract, abandoned it because they could, and then think I am stupid that I do not know that what they have done, they cannot get caught because the laws protect them and not me. Yes, your bail out will be remembered; now I hope you will make a statement to the people. I think we would appreciate this statement. “All services in this country must be given without cost.” The debt is the governments, since this is a time of war. That would be a good statement, and all companies will be penalized, and in threat of losing their ability to stay open if ignored. Be the “Esther” it is the time as this for you to set all free from their debt, “bail out for the people.” Blessings,

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The Physician Luke met this woman who was very beautiful. She was plain to the world. She wasn't the type with gems, locks and she did not carry any sexual scents. She was just a plain ole woman in her 40's. She did not have the popular crowd because she was a spirited girl they said. Luke was this famous physician. Most women adored his position. He wasn't a virgin, and yes, he was a lover. He met many women around the world, but he was able to access anyone because his beauty was mesmerizing. He knew he could have any woman he chose, asked for and laid down with, but something was different this time around. In the fields, this woman, they called her Mary, for most women in this town named was Mary. She was sitting under a tree. She was in her long dress way passing the knees. She was covered up no one did she look like an Egyptian princess, but she was listening to a man of ..Galilee... She was so in tuned; she would come in and out to his muse. She was entranced by his words, his voice, that she hadn't notice it was past her curfew for women. She told her mother she had not eaten for awhile, and her stomach was sick, and she wanted to lie down. Her mother thought she was a little strange, so she took her home as though she needed some rest. Mary, fell asleep, but it was not the sleep that she could awaken, she fell in a deep sleep, and no one was able to awaken her. The next week, her mother pleaded, doctors to come to her aid. Her mother was not a follower of Jesus, nor did she care what he had to say. She cried as though her daughter was dying, but she knew that if she could convince a doctor, her daughter would be healed. Of course no doctor would come, she was a poor woman without money, power and any sons. She sat under this tree of her daughters, and petted the tree as though it had some magic to its bark, but nothing happened except her hands became rough for trying so long. A man was passing by, and he was covered as though he was just looking for someone. The mother cried, and he asks why? She said, my daughter is dying, and I cannot find a doctor. This man said, I know of a doctor who will care for your daughter, he will keep her company, make her laugh, show her the way, truth and life. The mother was upset, and said, listen, I am not a follower of Jesus, and I do not want him near my child. The man retorted, you foolish lady, why would you keep a healer from your daughter. Is her life more important than your opinion? The mother stood up, and ran, because she knew she would be brainwashed with this man's ideas. She went home, and her daughter had died. She cried, and told her friends, that now she was done, and no one can save her. This same man came over, and he said, what happened? She said, you must leave, and please shut the door behind you. She was so furious, she began to scream. Leave, I said, Leave. The man left. He came back and said I do not understand why you won't give this man a chance. She said, I've been burned too many times to trust these magicians that claim to be a messiah, and I do not need another liar playing games with my heart, mind and soul. I just wanted a good man to show my daughter some love. This man bowed his head, touched her hands, and kneeled to the ground, with a tear; he wiped his hair on her hands, and kissed her gently as though he cared. I wish I could have been that man to have loved your daughter, healed your daughter, and so showed you that not all of us are made of the same blood. The mother cried quietly too late, and it is not your fault, if I wanted to talk to this Jesus, it would be too late to even given him a chance. This man began to cry bitterly, and told the mother that it is never too late to find a good man that will love, cherish and honor your daughter for who she is and

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who she will become, and whether she is sick or healthy, dead or alive, there is a man that she can confide in, and there's no lie in him. The mother said, please stop, my daughter is dead, and my heart can't take it no more. The man kissed the mother on the neck, lifted her head to his eyes, and said, tomorrow your daughter will be visited by a doctor, and he will heal her and tomorrow, you will know who I am. The next day, Luke came in, he said, I was told a woman needed a physician. The woman cried, did this man send you, and did he tell you that my daughter is dead, up in the room. Luke said, no, but I am here for a daughter who is ill, and need me to heal her. The mother cried, and said, go upstairs, and do what you feel is right. Luke went upstairs, and saw a plain girl with no beauty but he could tell that her heart was bright as the morning star because her body had been shining as though it was touched by angels. He bent over and he could smell a sweet aroma, and he whispered in her ears, I love you, and I know you are the one. I've been searching for you all my life, and I've been foolish. I am asking you to forgive me, and to come back to me. Nothing happened. Nothing happened. Luke thought of Jesus, went to Jesus and said, there's a woman sleeping, and I can't wake her up. Jesus turned around, and said, do you mean your wife? She is well now, go and marry her. Luke laughed and said, I am a single man, you know this, and Jesus turned and said, sin no more Luke, and go follow her. Luke cried, and said, no my Lord, I am your disciple, I will follow you. Jesus said, no, go and follow her. Luke cried bitterly as though he wanted to stay by the master's table, and left his presence. He returned to the daughter, and she was drinking tea. The mother was singing songs, combing her hair, and he walked in to share, that I am now your son. The daughter walked away as though she wasn't impressed or didn't care to say, thank you. Luke followed her, and she traveled down the road, and saw a man in the sunset. She bowed at his knees, and asked him please, what I to do now am. The man said, follow me. Luke saw his new wife following a man. He began to worry because he thought it was unusual for a woman to follow men. He ran closer and as he arrived, he saw a man under a dark cloak, and in his secret garden, the man unveiled himself. Luke said, my Lord. The daughter turned around, and took her hands on solid ground, and worshipped that day, met his pleasures and took him to the ground, and Luke followed her all the days of his life.

This story is about the symbols of love, equity and equality, Christianity, Native American belief structure of healing, relationship to the earth, and nature in significance of holistic healing versus scientific healing. This story is the disbeliefs of holistic healing of earth through the Native American culture and science, and the belief in spirits as guardians, guiders of life.

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Wishing Upon Your Star by Keisha Merchant I pray that your dreams come Though, life is showing biasm I know that your dreams can't be far Loving and wishing upon your star I know that Eternal life isn't far I am looking upon that special star At the same time, dealing with biasm I am wishing upon your star.

Your love sign compatibility, also known as your astrological compatibility, shows how compatible your zodiac sun sign matches with another individual's zodiac sign. Relationship astrology experts state that each person is compatible or incompatible with other people based on their birth dates and zodiac signs. To define this compatibility, we generally compare your element group to the other element groups in the zodiac chart. Zodiac Elements and their Effect on Love Sign Compatibility The four elements of the zodiac define the temperament and orientation of each zodiac sign. Because these elements are rooted in your personal characteristics, they have a strong effect on your romantic compatibility. You tend to very comfortable with those that share your element. By comfortable, we mean that friendships between signs that share elements are formed easily, though this doesn't necessarily translate into romantic compatibility. First, the elements are: Fire: Aries, Leo, Sagittarius Earth: Taurus, Virgo, Capricorn Air: Gemini, Libra, Aquarius Water: Cancer, Scorpio, Pieces Fire represents enthusiasm, urge, and strong wills. Earth represents practical, more material concerns. Air represents abstract thought. Water represents feelings, emotions, and empathy. Fire and Earth elements primarily focus on self, while Air and Water tend to focus more on others. Fire and Air tend to be extroverts, optimistic, and free, while Earth and Water are introverts, pessimistic, passive, and secure. Your Love Match When analyzing your compatibility, you tend to be most comfortable with those that share your element, though in some cases this does not translate into romantic compatibility. Your best love matches fall into your shared

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element or into the element that matches with your element. For example, fire is most compatible with the element air and earth is most compatible with water.

Black Women Diaspora What are your central research questions? What is the “Black Woman’s First Estate?” What is the Black Woman’s Plantation?” What specific readings and sources will allow you to explore these questions? Patricia Collins, Audre Lourde, bell hooks, Andrea Smith, will address the silencing and genocide around her

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“property, plantation loss.” Then I will build it on the foundation of getting the property, plantation, her first estate. What specific methods and methodologies will you employ, and why? The methodologies of archiving, quantitative analysis, quantitative analysis of behavior, mathematical principles of reinforcement, Rate of response, and finding the access to data that show statistics of plantation ownership, benefits, government cases of property loss and the black woman conditions of getting property value from state, federal and corporate, private. And what will the final project look like? The “Black Woman’s Plantation will be the research of what will be the informative piece of what will it take for her to get her home back from the state, federal, corporate and finally, rest from exile life. I will give relationship of religion in the colonization of state and religion that exiled her into the citizenship as a Diaspora race. In order for the black woman to come home, truly, she must obtain rights of her home, and then claim her territory, and finally, build a new system on that “plantation” as owner and not slave. “In the eyes of a black woman, she faces poverty, disease, and without a home, she is classified as the mad black woman.” This is a research on the black woman. This research begins with the question where is the black woman’s home? As a Diaspora race, the black woman is misplaced. In the beginning as a slave, a black woman begins her journey in Africa, as she is sold into slavery, she comes to the Americas. In her journey, she faces her life with the psychological oppression that she is owned by men. As property, she is faced with rape, violence, illiteracy, and her children sold into the slave trade. This black woman is faced with her mistress as Hagar, the black woman is sent into starvation, malnutrition, and finally ripped from her language, community and family, she is alone in the new lands.

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This claim of this Diaspora race, the black woman is rejected rights for ownership until the abolishment of slave trade but as she continue as a property, sold into employment, violently remain as a property, and given lack of ownership of land, the black woman does not own her own piece of land until, 1920’s through her husband, she is still not allowed to own any land. In the 21st century, the black women are not able to collect any land. Still without a community, a black woman owns less than 5 acres of land. With the percentage of 0% black women landowners are scarce and rare, and if she owns land, she is not able to have the acreage which is sold to the Federal or taken away by the government. Why is this? The black woman still remains as a renter and her community of black women is not able to possess any ownership of land and property. What does plantation has to do with the land ownership of black women? Black women are a Diaspora race and gender. Why do I claim that black women do not have rights in the access to property, privilege and power that is centered on property and location? In the history of land ownership, people who owned land were given rights of government and civilization authority to delegate law, policy, and ordinances. People were given the right to dictate education, economy, bargaining, and so the black woman in the dynasty years of Cushitic empires, black women were owners of dynasties, and empirical territories through their widow inheritances, but as the hegemony and stratification of ownership of land through the dynamics of institutional racism, black women are not given any properties as free inheritance property owners.

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Is plantation ownership the goal here? The reason why plantation ownership is necessary in this research is because property ownership is not enough to gain equality and liberation from the systems of oppression that becomes the foundation of Western thought in the colonization of what most cultures remain in

bondage of

stratifications of class, race,

and gender. The

taxonomy of globalization

becomes an

order of systems. In the

understanding of

systems of oppression race is

not just the color

of the skin. Gender is not just

the sexuality of

the biology of a living species.

In the

justification of class, poverty is

not a status of

lower economic labor ethic,

but within this

complex system, the


birthright is property. Though property is still not enough, the territorial rights of ownership to dictate who’s on property, affairs on that property, and who resides on that property is the root to all links to race, class and gender that contains the validation of why black women are the highest rate in deaths in AIDS, starvation, poverty and homelessness. With this view, this research proposal is to compare and contrast the issues around race and gender within the boundaries of property. Plantation rights are called in the 21st century is globalization, corporation and governmental policies. In this process, black women are not one of those select few who own these properties. This is what is classified as “Plantation Benefits, Ownership and Privilege.”

In the unspoken truths, education breeches the ability to reveal hidden privileges of

power to race, gender and class that base all fundamentals rights on ownership. In the process of

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genocide and hegemony, black women are silenced by the denied access to “plantation ownership” that is the environmental racial discrimination of ghetto life. In the ghetto life, the highest population in the U.S., blacks are the population of prisons, ghettos, and finally, renters, but as a representation of “plantation ownership” black women are missing from the table. What is “plantation ownership?” It is the ability to own property greater than 2,000 acres. Most farming properties are classified as plantation, “product” plantations are considered, hardwoods, softwoods, trees, crops, corporation or developers, and finally government, a body of people that own land, and within that ownership of that land make decisions based on that land. The U.S. is consideration as a plantation in the eyes of property ownership and territorial rights. Who owns the “property” of the United States is the example of family rights, fundamentals rights of authority and policy making that lead to residency, stakeholders, and building of systems of education, labor and security. In this research, I will focus on the black woman’s estate. The plantation value of that state will be compared to her competition owners, and finally that black woman’s future forecast of “Will” of power and trustees.

Magazine & Journal Editor’s Edition Summer

The Photo of of Color!

2010 | 66

Gallery Women

Sometimes you may cry, but in the end you must shine!

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Tell me your secrets, beautiful one, the one that lives as you are!

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I know you may be heartless, but be honest, look deep in my eyes and tell me that you can’t see a miracle, return to your first love, that is loving others!

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Be Courageous! Be Bold, Embrace the beauty of color!

Without Diversity, we will live in a such boring world, embrace diversity, today!

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Magazine & Journal Editor’s Edition Summer

2010 | 72, marc Gagnon, photographic artist

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Exploitation and Objectification?!

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Mae Jemison Why did I choose Mae Jemison? I felt that she followed her heart. She was a girl once. It was through her opportunity that she has contributed to our society. It saddened me that I could find Neal Armstrong everywhere, but it was very little to none about Mae Jemison. These two astronauts were equal in position and credibility. It proves what we have learned through all term that a male’s standpoint and epistemology is validated through print and exposure. Jemison, Mae C. First Famous Black Female Scientist: NASA Astronaut No Academic Journals were found. Hawthorne, Douglas B., Men and Women of Space, Univelt, 1992, pp. 357-359. “When Jemison was chosen on June 4, 1987, she became the first African American woman ever admitted into the astronaut training program. After more than a year of training, she became an astronaut with the title of science-mission specialist, a job which would make her responsible for conducting crew-related scientific experiments on the space shuttle.” This book is used to demonstrate the struggle of black women in United States society as a scientist and gender. This institution of race, class and sex has left black women outside from opportunity and privilege. Jemison is considered as the first famous black female scientist and astronaut yet very few college students even know her name. What is the difference between African American women and European American women? Smith, Jessie Carney, editor, Notable Black American Women, Gale, 1992, pp. 571-573. “Throughout her early school years, her parents were supportive and encouraging of her talents and abilities, and Jemison spent considerable time in her school library reading about all aspects of science, especially astronomy.” This is about a young girl who was interested in science and the stars. Her parents encouraged her to follow her dreams, but in the process of her reaching her dreams Jemison had to find her identity and courage to build her talents and abilities when doors are closed. She had to believe in herself. Blue, Rose J. Mae Jeminson: Out of this World, Millbrook Press, 2003 - ISBN 0761325700 “When I was a little girl, I just wanted to know what was going on in the world.” Of course this is not a scholar document. Due to the production of information, this woman was not found at all in the scholarly journals to acknowledge her work as a scientist, medical practitioner or any of her accomplishments. I could not find any of her work online in a scholar journal, but in the global media I found her work. This is a child book that I found that the next generation will be more inclined in the approval of black female scientists then the generations before them. Burby, Liza N. Mae Jemison: The First African American Woman Astronaut, The Rosen Publishing Group,

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1997 - ISBN 0823950271 Canizares, Susan. Voyage of Mae Jemison, Sagebrush Education Resources, 1999 - ISBN 0613225775 Ceaser, Ebraska D. Mae C. Jemison: 1st Black Female Astronaut, New Day Press, 1992. Polette, Nancy. Mae Jemison, Scholastic Library Pub., 2003 - ISBN 0516277839 Raum, Elizabeth. Mae Jemison, Heinemann Library, 2005 - ISBN 1403469423 Sakurai, Gail. Mae Jemison: Space Scientist, Scholastic Library Publishing, 1996 - ISBN 0516441949 Yannuzzi, Della A. Mae Jemison: A Space Biography, Enslow Publishers, 1998 - ISBN 0894908138 Ms Magazine Journal Winter 2010 O’Brien, Jon, Bishop Lose the Faith(ful), Ms. Magazine 2010. This is how the catholic bishop is losing the congregation. The people is losing faith in the church. It is that religion that kept men in power for so many years that the church is falling apart due to the privilege men have abused over the years. This will be applied that black female scientists are not in that right to have privilege, but if they were what effect in society would they have in the society and culture. Readings: Race: The power of an illusion Women Science, and Technology (2008), 2nd Edition. Wyer, Barbercheck, Giesman, Ozturk, and Wayne. • Barbercheck, 2008, p 118-132 • Faulker, 2008, 143-156 • Environmental racism, 2008, 326-334 Excerpt from week one homework for annotated bib. Chapter 10 Science, Sex, andStereotypical Images in scientific Advertising, Mary Barbercheck These are the main themes for the chapter that I felt explained these issues of science, sex and stereotypical images in scientific advertising. I think that the critique of this piece is the hidden skills of women will not be respected on the level of men. But I ask the stereotypes of men have been a deterrent as well. • “I the deficit model it is assumed that women do not learn the “hidden” skills essential for a successful science career.” (Barbercheck, pp. 118) • Even as rigid gender-role socialization declines, social practices still reinforce the image of the aggressive, successful man and the nurturing, supportive woman (Valian 1988) (Barbercheck, pp.119) • “In this sense, then, neither model adequately takes into account the force of stereotypes, gender schemas, and images that surround us but do not seem to have the direct or concrete power to shape an individual’s choices.” (Barbercheck, pp. 119) • “Cultural beliefs about the masculine nature of scientists and science abound and may distance women from the field.” (Barbercheck, pp.119) • “The mass media, especially advertising, sends strong cultural messages about desirable roles for women and men.” (Barbercheck, pp. 119)

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Section II Stereotypes, Rationality, and Masculinity in Science and Engineering (pp.93) I think these sentences demonstrate the bottom line of this section because it is true that women are stereotyped more than men, or what I should say, negative and destructive stereotypes that do not give empowerment or some sense of “ego” for women to thrive in. • “Popular culture images of women as either whores or virgins, as either villains or victims, prevail, most recently on the internet as a cyber Barbie or cyber-warrior.” (pp. 95) • “If women are represented as scientists or engineers at all, they are portrayed as routinely compromised by the conflict between their obligations to femininity and their commitments as professionals.” (pp. 95) Chapter 12 The Power and the Pleasure? Wendy Faulkner I think that relationships with gender and engineering knowledge practice begins to deteriorate when technologies of science when women are labeled for their contributions. • “Paradoxically, while men’s relationships with artifacts can be cast as instrumental in the sense of being task rather than people centered, it is also expressive.” (Falkner, pp. 145) • “Hacker’s academic elite are probably an extreme case in terms of the mind-body split, given the evidence cited above for the prominence of concrete approaches and of displays of technical competence in engineering work in industry.” (Falkner, pp. 145) • “The radical discourse within technology studies is an extension of social constructivism, which carries the possibility that technological artifacts, once deconstructed, can be reconstructed (e.g., Bijker and Law 1992) or, to use the language of social shaping, that there are “roads not taken” that could in principle be followed (MacKenzie and Wajcman 1985).” (Falkner, pp. 145) Environmental Racism (326-334) BB I chose this main thesis for this piece to underline the main focus on our generation’s issues of freedom movements in this age. It is that we have the environment to be concerned about in this age that affects our global impact as a race, sex and class. • "We're very interested in issues at two ends of the spectrum: global warming, the ozone layer, depletion • of global resources-and the negative environmental impacts on communities of poor people and people of color. In order to bring these two concerns together,” (pp. 334) • "1 think when we define the freedom movement, it now includes the environmental • issues," says Reverend Chavis. "We now understand the insidious nature • of racism. Wyer,Mary, Barbercheck, Mary, Giesman, Donna,Ozturk, Hatice Orun, Wayne, Marta, Women, Science, and Technology, Routledge,Taylor & Francis Group, New York and London, 2009. Environmental Racism, (326, 334)

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SISTERS & BROTHERS Sisters and Brothers Spring 2010 Welcome! This is the spring issue 2010. Those who want to contribute, please feel free to include your voice. In the spirit of Harriet Tubman and Sojourner Truth, you will be given the naked truth. The voice without edited or censored, these writers are intellectual artists painting on all hearts, as they see fit. They have the graffiti style to misspell words, grammatical errors, and whatever style they choose to rely their message as a poet, artist, and artitecture. It will be up to you to understand the riddles of the soul, spirit and infinity hope of unity in diversity and truth. We all have our own song, and for this opportunity alone, you have the right and privilege to walk away from the naked story of diversity, but as invincible giants, we are here, each one of us. We all are here. Angels are among you, but it is up to you to see them, hear them, and recognize their presences. Now welcome into paradise where all walk free‌ur girl, Keisha This magazine is a collision of popular culture, academia culture, urban culture, and finally the privilege culture coming together to formulate the culture of women of color and allies. Come as you are, we are all welcomed in this paradise as equals and mutuality collaboration is our song. Safe Journeys! Much Love, Beauty and Happines, Your Sister Keisha, Founder, Editor and Contributor

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Translations: VIA WEB/Please Forgive Me If Your Translation is not CORRECT, I DID THE BEST I COULD! HELP A SISTER OUT IF I NEED CORRECTION! Monday, September 07, 2009 My Own Signature Current mood: accomplished Category: Writing and Poetry In my journal, I like to add sometimes my own personal and private faith since I am going public with the chat arena... I was raised as a christian. My mother was a christian, and my stepfather, who I called dad, was a muslim. I was very fortunate to understand the difference between science and religion. I was raised to believe in many ideas, systems and the favorite one was the system of oppression. I understood as a child that sometimes faith was the supernatural glue that tied equality from faith to reality and injustice to love. I know very is a hard concept to articulate, but what I am trying to say, sometimes we could not live on bread alone, but by words of I remember as a child when we didn't have food to eat, we had song and faith to feed us. When we had to watch injustice happen we didn't have lawyers, doctors, medication, and education system that supported us, protected us and lead us to safe waters, but we had angels pierce the sky, giants moving mountains, and an imagination to lay our heads to safety. I know in my heart, a childhood goggles sometimes mean a mind running wild, but as a child, I knew that faith was my leading rod, and sometimes only teacher. My mother is a good woman, and she played a provider and nurturer role, and sometimes the ideas of having no god meant having no life but the life that was dished out to you...and in my case it was a life of oppression. I was set free from this life of oppression through dreams, fantasies, and fictional characters that most people would call mad, but it is the very path that I had to tread on for those many years... Hebrew 11, and John 11, that summarizes that sometimes faith is a type of formula that wakes up the dead, not formulas of (seen) man, but formulas of the unknown (not like man), which we give title of God, and for those like myself Christ pupils, we call salvation given freely...Isaiah 55 and 58. (Not all faiths are healthy and not all faiths are dysfunctional, likewise all systems).

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I suppose to those that are "outside" which sometimes are seen as the privileged or those outside of the systems of oppression, cannot fathom the idea of faith because everything may be or may not be of rights, and not a privilege and as some, a dream. Some rights are not given to others, so what do you have two worlds functioning under one house. You have the outdoor slaves and the indoor have the good slave masters and the dysfunctional slave masters...and the list of taxonomy within human species...but in this age of information we call ourselves union and labors of that union, and the other world we call capitalist and corporates and states, (nations), so here we are again, systems of oppression and systems of privilege. Now whether it has anything to do with race, sex, sexual orientation and class, it has everything to do with how we function and survive. Now within this statement of faith, i have a peculiar faith in christ...for i am somewhat privileged and somewhat ....i have one foot in the water and one foot in the desert storms...and that leads me to drinking a bittersweet anointing oil...and that is what cause some controversy and contradiction to what some would say i speak under as maybe confused or completely disturbed...all in all, i have achieved many victories, and i have my own success stories as well as failures and disappointments but at the end of the day, i've had an abundant life, and now it is time and the season to draw my story, artistically in writing, my own expression of this splattered love. I am a pupil of christ, but since i've lived in the world i find myself in it sometimes and not of it other times, whether as free or as a symbol slave, no matter what the experience has lead me to this day, and this is my expression the word art on my heart, mind, soul, spirit and body, that speaks of riddles, perceptions, illustration and hopefully treading depth of love that will be a friendly guiding light to those that need company or a journey my friends, to those who know me and those who do not... may we all find safe journey to the bread we eat, beds we sleep and clothes we travel in, until we enter into our paradise, the journey must be taken one step at a time...:) ur girl, Keisha Monday, September 07, 2009 ‫توقيعي عون‬ Current mood: accomplished Category: Writing and Poetry

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‫جريدتي ‪ ،‬أود أن أضيف بعض الأحيان التزامي الشخصي والخاص منذ الايمان وانا ذاهب مع الجمهور‬ ‫في‬ ‫الساحة‪ ...‬أنا أثير كمسيحي‪ .‬الدتي كان مسيحيا ‪ ،‬وزوج امي ‪ ،‬الذي دعوت يا أبي ‪ ،‬كان مسلم‪ .‬كنت‬ ‫دردشة‬ ‫محظوظة جدا لفهم الفرق بين العلم والدين ‪ ،‬وأنا أثير للاعتقاد في العديد من الأفكار والنظم واحد‬ ‫هو نظام القمع ‪ ،‬وفهمت كطفلة في بعض الأحيان أن الإيمان هو الغراء الذي يربط خارق من الإيمان‬ ‫المفضل‬ ‫والظلم الواقع على الحب‪ .‬مربكة جدا وأنا أعلم‪...‬وإنما هو مفهوم صعوبة في التعبير ‪ ،‬ولكن ما‬ ‫إلى المساواة‬ ‫أن أقول ‪ ،‬في بعض الأحيان نحن لا يمكن ان نعيش على الخبز وحده ‪ ،‬ولكن من كلام الله‪ ...‬الايمان‪.‬‬ ‫أحاول‬ ‫عندما كنت طفلا عندما لم يكن لدينا طعام نأكله ‪ ،‬كانت لدينا أغنية والإيمان لتغذية لنا ‪ ،‬وعندما‬ ‫أتذكر‬ ‫لدينا لمشاهدة الظلم يحدث لم يكن لدينا المحامين والأطباء والأدوية ‪ ،‬ونظام التعليم التي قدمت لنا‬ ‫كان‬ ‫والحماية لنا وتقودنا إلى المياه المأمونة ‪ ،‬ولكن كان علينا الملائكة يخترق السماء ‪ ،‬عمالقة تحريك‬ ‫الدعم‬ ‫‪ ،‬وخيال لوضع رؤوسنا إلى بر الأمان‪.‬وأنا أعلم في قلبي ‪ ،‬والطفولة نظارات أحيانا يعني يشغل‬ ‫الجبال‬ ‫البرية ‪ ،‬ولكن عندما كان طفلا ‪ ،‬وكنت أعرف أن الإيمان كان لي قضيب مما يؤدي ‪ ،‬في بعض الأحيان‬ ‫البال‬ ‫الوحيد‪ .‬أمي امرأة طيبة ‪ ،‬وانها لعبت دور الراعي ومزود ‪ ،‬وأحيانا من وجود أفكار لا إله يعني عدم‬ ‫‪ ،‬والمعلم‬ ‫حياة لكن الحياة التي كانت وزعته على ولكم‪ ...‬في حالتي كانت حياة القهر‪ .‬تم تعيين لي خال من‬ ‫وجود‬ ‫من القهر من خلال الأحلام والأوهام ‪ ،‬وشخصيات خيالية أن معظم الناس سيدعو جنون ‪ ،‬ولكن ذلك هو‬ ‫هذه الحياة‬ ‫الطريق للغاية أن أتيحت لي أن يدوس على تلك لسنوات عديدة‪...‬‬ ‫‪ ،‬ويوحنا ‪ ، 11‬ويلخص ذلك في بعض الأحيان أن الإيمان هو نوع من الصيغة التي يستيقظ‬ ‫‪ 11‬العبرية‬ ‫‪ ،‬وليس من الصيغ )المشاهدة( الرجل ‪ ،‬ولكن الصيغ من المجهول )وليس مثل الرجل( ‪ ،‬والذي نعطي‬ ‫الموتى‬ ‫الله ‪ ،‬و بالنسبة لأولئك أمثالي تلاميذ المسيح ‪ ،‬فإننا ندعو الخلاص تعطى بحرية‪ ...‬اشعياء ‪55‬‬ ‫عنوان‬ ‫)وليس جميع الديانات يتمتعون بصحة جيدة وليس جميع الديانات هي المختلة وظيفيا ‪ ،‬وبالمثل‬ ‫و ‪. 58‬‬ ‫جميع النظم(‪.‬‬ ‫أن تلك التي هي "في الخارج" في بعض الأحيان هي التي ينظر إليها على أنها متميزة أو من هم‬ ‫أنا أفترض‬ ‫لأنظمة القمع ‪ ،‬لا يمكن فهم فكرة الإيمان لأن كل شيء قد يكون أو قد لا يكون من حقوق ‪ ،‬وليست‬ ‫خارج‬ ‫‪ ،‬وبعض النحو ‪ ،‬حلم بعض الحقوق لا تعطى للآخرين ‪ ،‬وذلك ما لديكم عالمين يعمل تحت منزل‬ ‫امتيازا‬ ‫لقد العبيد في الهواء الطلق وداخل المباني العبيد‪ ...‬لديك أسياد العبيد الرشيد ‪ ،‬وأسياد العبيد‬ ‫واحد‪.‬‬

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‫قائمة التصنيف في إطار الجنس البشري‪...‬ولكن في عصر المعلومات هذا فإننا ندعو أنفسنا‬ ‫واختلال‪...‬‬ ‫العمال لهذا الاتحاد ‪ ،‬ونحن ندعو سائر العالم الرأسمالي والشركات والدول ‪) ،‬الأمم المتحدة( ‪ ،‬لذلك‬ ‫واتحاد‬ ‫هنا مرة أخرى ‪ ،‬وأنظمة القمع ‪ ،‬ونظم للامتياز ‪ ،‬والآن ما إذا كان قد أي شيء له علاقة العرق أو الجنس أو‬ ‫نحن‬ ‫التوجه الجنسي والطبقي ‪ ،‬فقد تفعل كل شيء مع طريقة عملنا والبقاء على قيد الحياة‪.‬‬ ‫ضمن هذا البيان من الايمان ‪ ،‬ولدي إيمان غريب في المسيح‪ ...‬لأني مميزة نوعا ما والى حد ما‪ ...‬لذلك‬ ‫الآن‬ ‫لقد قدم واحدة في المياه ‪ ،‬وقدم واحدة في عواصف الصحراء‪ ...‬وهذا يقودني إلى شرب حلو ومر‬ ‫المظلوم‪....‬‬ ‫النفط‪ ...‬وهذا ما سبب بعض الجدل والتناقض على ما يقول البعض وأنا أتكلم تحت وربما الخلط أو‬ ‫الدهن‬ ‫تماما‪...‬جميع في كل شيء ‪ ،‬لقد حقق العديد من الانتصارات ‪ ،‬وعندي قصص النجاح الخاصة بها ‪،‬‬ ‫منزعجة‬ ‫عن الفشل والإحباط ولكن في نهاية اليوم ‪ ،‬لقد كانت حياة وفيرة ‪ ،‬والآن حان الوقت وموسم لرسم‬ ‫فضلا‬ ‫بلدي القصة ‪ ،‬وفنيا في الكتابة والتعبير الخاص بي هذا الحب تناثر‪.‬‬ ‫تلميذ المسيح ‪ ،‬ولكن منذ ان كنت تعيش في العالم ‪ ،‬وأنا أجد نفسي في بعض الأحيان وليس لها‬ ‫أنا‬ ‫أخرى ‪ ،‬سواء كانت مجانية أو على اعتبار أنه رقيق ورمزها ‪ ،‬ومهما كانت التجربة قد يؤدي بي إلى هذا‬ ‫أوقات‬ ‫اليوم ‪ ،‬وهذا هو التعبير عن فن الكلمة على قلبي ‪ ،‬والعقل والنفس والروح والجسد ‪ ،‬أن يتحدث عن‬ ‫‪ ،‬والتصورات ‪ ،‬والتوضيح ‪ ،‬ونأمل وطئ عمق المحبة التي سيتم على ضوء توجيه ودية لتلك‬ ‫الأحاجي‬ ‫تحتاج الشركة أو شاهدا‪ ... .‬رحلة آمنة أصدقائي ‪ ،‬لأولئك الذين يعرفونني وأولئك الذين لا‪...‬ونحن‬ ‫التي‬ ‫كل رحلة آمنة إلى الخبز الذي نأكله ‪ ،‬وأسرة النوم والملابس أننا كنا في سفر ‪ ،‬حتى ندخل الجنة‬ ‫قد يجد‬ ‫لنا ‪ ،‬ويجب أن تؤخذ هذه الرحلة خطوة واحدة في وقت واحد‪ (:...‬اور الفتاة ‪ ،‬كيشا‬ ‫‪Monday, September 07, 2009‬‬ ‫‪我自己的签名‬‬ ‫‪Current mood: accomplished‬‬ ‫‪Category: Writing and Poetry‬‬ ‫‪我的日记,我想补充,有时我自己来聊天舞台...我是个基督教提出的个人和私人的信仰,‬‬ ‫‪因为我上‬‬ ‫‪市。我的母亲是一个基督徒,我的继父,我打电话给爸爸谁是一个穆斯林。我很幸运地理‬‬ ‫‪解科学与‬‬ ‫‪宗教的差别。我从小就相信在许多思想,制度和最喜爱的之一是压迫制度。我作为一个孩‬‬ ‫‪子的理解‬‬ ‫‪,有时是超自然的信仰胶绑从信仰平等现实,不公平的爱。我知道很混乱...这是一个艰难‬‬ ‫‪的概念阐‬‬

Magazine & Journal Editor’s Edition Summer

2010 | 82

述,但我想说,有时我们不能光靠面包而活的,而是由上帝的信仰的话...。我小时候记得 ,当我们 没有饭吃,我们有信心歌曲和饲料我们。当我们看不公正发生,我们没有律师,医生,医 药,教育 系统,支持我们,保护我们,使我们的安全水域,但我们还天使刺穿天空,巨人开山,以 及想象力 集思广益安全。我在我的心都知道,童年的护目镜,有时意味着头脑十分猖獗,但作为一 个孩子, 我知道我的信念是领导棒,有时甚至只有教师。我的母亲是个好女人,她扮演的提供者和 培育者的 角色,有时无的神的观念意味着有没有生命,但认为出笼给您的生活...我的情况和它是一 种压迫的 生活。我摆脱了压迫,通过这个梦想,幻想的生活,和虚构的人物,大多数人称之为疯狂 ,但它是 非常的道路,我不得不为那些踏多年... 希伯来语11,约翰11,即总结,有时信仰却是一个公式,死唤醒了,而不是公式的(见过 型)的人 ,但未知(不喜欢的人),我们给上帝的称号,和公式对于那些像我一样基督的学生,我 们呼吁拯 救给予自由...以赛亚55和58。 (并非所有的信仰是健康的,并不是所有的信仰都是正常的,同样的系统)。 我想那些“不属于”,这有时被认为是特权或那些受压迫的系统之外,还无法领会的想法, 因为信仰 的一切可能是也可能不是权利,而不是一种特权,而部分,一个梦想。有些权利不给别人 ,那么你 有一所房屋下的两个世界的运作。您有室外和室内奴隶的奴隶...你有良好的奴隶的主人和 奴隶的主 人...失调和内人类列表分类...但是在这个信息我们称自己为联盟和该联盟劳动力的年龄, 以及世界 其他资本主义,我们呼吁企业和国家,(国家),所以这里我们再次,压迫和特权系统的 系统。现 在有否任何与种族,做性别,性取向和阶级,它事关我们如何运作和生存。 现在,在这个信念的发言,我因为我在基督信仰... 特殊的荣幸,我有点...有点压迫,使....我在水中一,一脚在沙漠风暴脚...这使我喝苦涩膏 油...而这 正是引起一些争议和矛盾,什么有些人会说我根据的可能混淆或完全扰乱发言...总而言之 ,我已经 取得了许多胜利,我有我自己的成功故事,也有失败和挫折,但在一天结束时,我已经经 历了一场

Magazine & Journal Editor’s Edition Summer

2010 | 83

丰盛的生命,现在是时间和季节吸引我的故事,艺术以书面形式表达自己的爱本散落。 我是基督的学生,但由于我在我生活的世界中找到自己有时它,而不是它的其他时候,不 管是免费 或象征奴隶,无论什么经验,使我这一天,这是我表达对我的心脏,头脑,灵魂,精神和 身体的艺 术字,即谜语,看法,希望踩插图和深度的爱将一个友好的指路明灯那些需要公司或证人 发言。一 路平安...我的朋友,对那些谁知道我和那些谁不...可能大家都觉得安全的旅程,我们吃的 面包,我 们睡觉的床铺和衣服,我们旅行,直到我们进入到我们的乐园,车程必须采取一步一个脚 印...:)乌 拉圭回合的女孩,凯沙 My Own Signature Current mood: accomplished Category: Writing and Poetry Sa aking journal, nais kong idagdag ang paminsan-minsan ng aking sariling mga personal at pribadong pananampalataya dahil ako ay pupunta ng publiko sa chat arena ... ako ay itataas bilang isang kristiyano. Ang aking ina ay isang kristiyano, at ang aking tiyuhin, na tinatawag kong ama, ay ng isang Muslim. ako ay tunay maligaya upang maunawaan ang pagkakaiba sa pagitan ng agham at relihiyon. ako ay itataas sa naniniwala sa maraming mga ideya, mga sistema at ang mga paboritong isa ay ang sistema ng pang-aapi. naiintindihan ko bilang isang anak na paminsan-minsan ng pananampalataya ay ang kahimahimala pandikit na nakatali pagkakapantay-pantay mula sa pananampalataya sa katotohanan at kawalan ng katarungan sa pag-ibig. Alam kong napaka-nakalilito ...ito ay isang matigas na konsepto nakapagsasalita, ngunit kung ano ako ay trying sa sabihin, kung minsan ay hindi namin magagawang mabuhay sa tinapay lamang, ngunit sa pamamagitan ng salita ng Diyos ... pananampalataya. matandaan ako bilang isang bata kapag hindi kami magkaroon ng pagkain sa kumain, kami ay nagkaroon ng song at ng pananampalataya sa feed sa amin. Kapag kami ay upang makapanood ng kawalan ng katarungan mangyari hindi kami magkaroon ng abogado, doktor, mga gamot, at ang sistema ng edukasyon na sinusuportahan sa amin, na protektado sa atin at humantong sa amin upang ligtas na tubig, ngunit kami ay mga anghel na lagusan ng

Magazine & Journal Editor’s Edition Summer

2010 | 84

langit , higante paglipat ng bundok, at ng isang likhang-isip na itaya ang buhay ng aming mga ulo sa kaligtasan.Alam ko sa aking puso, pagkabata ng isang salaming de kolor minsan ibig sabihin ng isip ng isang ligaw na tumatakbo, pero bilang isang anak, alam ko na ang pananampalataya ay ang aking mga nangungunang mga kamay, at paminsan-minsan lamang sa guro. Ang aking ina ay isang mabuting babae, at siya ay nilalaro sa isang provider at nurturer papel , at kung minsan ang mga ideya ng pagkakaroon ng walang diyos ibig sabihin walang buhay ngunit ang buhay na dished out sa iyo ... at sa aking kaso, ito ay isang buhay ng pang-aapi. ako ay palayain mula sa buhay na ito ng mga pang-aapi sa pamamagitan ng dreams, fantasies, at fictional character na ang karamihan sa tao ay galit na galit na tawag, ngunit ito ay ang tunay na landas ko ay upang sumunod sa mga maraming mga taon ... Hebreo 11, at Juan 11, na summarizes na kung minsan ang pananampalataya ay isang uri ng formula na wakes up sa mga patay, hindi formula ng (nakakita) ng tao, ngunit ang formula ng mga hindi kilala (hindi katulad ng tao), na bigyan kami ng pamagat ng Diyos, at para sa mga tulad ng sarili ni Kristo nag-aaral, tawag namin sa kaligtasan na ibinigay malayang ... Isaias 55 at 58. (Hindi lahat ng faiths ay malusog at hindi lahat ng faiths ay dysfunctional, gayon din naman ang lahat ng mga sistema). Ipagpalagay na ko sa mga na "labas" na kung minsan ay nakita bilang privileged o ang mga nasa labas ng mga sistema ng pang-aapi, hindi arukin ang lalim sa ideya ng pananampalataya dahil sa lahat ng bagay ay maaaring o hindi maaaring ng mga karapatan, at hindi isang pribilehiyo at bilang ng ilang, isang panaginip. Ang ilang mga karapatan ay hindi ibinibigay sa iba, kaya kung ano ang ikaw ay may dalawang mundo gumagana sa ilalim ng isang bahay. Ikaw ang panlabas na mga alipin at ang panloob na mga alipin ... ikaw ay may mabuting Masters alipin at ang alipin dysfunctional Masters ... at ang listahan ng taxonomy ng tao sa loob ng uri ng hayop ...ngunit sa ganitong edad ng impormasyon, tawagan kami sa ating sarili at unyon ng mga labors na unyon, at ang ibang mundo na tawag namin sa kapitalista at Corporates at estado, (bansa), kaya dito kami muli, ang mga sistema ng pang-aapi at mga sistema ng mga pribilehiyo. Ngayon,

Magazine & Journal Editor’s Edition Summer

2010 | 85

kung ito man ay kahit na ano ang gagawin sa lahi, kasarian, sexual orientation at klase, ito ay lahat ng bagay na gawin sa kung paano ang function namin at matirang buhay. Ngayon, sa loob ang pahayag na ito ng pananampalataya, ako ay may kakaiba ng pananampalataya kay Cristo ... para sa ako medyo privileged at medyo nabibigatan ... kaya .... ako ay may isang paa sa tubig at isa sa paa sa storms disyerto ... at ang nangunguna ako sa pag-inom ng isang bittersweet anointing oil ... at na kung ano ang sanhi ng ilang mga kontrobersiya at pagsalungat sa kung ano ang ilang Gusto sabihin ako makipag-usap sa ilalim bilang marahil nalilito o ganap na nabalisa ...lahat sa lahat, ako ay may nakamit na mga victories, at ako magkaroon ng aking sariling mga kuwento ng tagumpay pati na rin ang pagkabigo at disappointments pero sa katapusan ng araw, ako ay nagkaroon ng abundant buhay, at ngayon ito ay ang panahon at ang mga panahon na gumuhit sa aking story, artistically sa pamamagitan ng pagsulat, ang aking sariling pagpapahayag ng mga ito splattered pag-ibig. Ako ay isang mag-aaral ni Cristo, ngunit dahil ko na nanirahan sa mundo ko mahanap ang aking sarili sa mga ito paminsan-minsan at hindi ng mga ito sa ibang panahon, kung ang bilang ng libreng o bilang isang simbolo ng alipin, kahit ano ang karanasan ay humantong ako sa araw na ito, at ito ay ang aking mga expression sa sining ng salita sa aking puso, isip, kaluluwa, espiritu at katawan, na nagsasalita ng Riddles, perceptions, larawang-guhit at sana tuntong lalim ng pag-ibig na iyon ay isang friendly na giya liwanag sa mga kailangan ng kumpanya o ng isang saksi. ... ligtas na paglalakbay ng aking mga kaibigan, sa mga taong alam sa akin at sa mga taong hindi ...namin maaaring makahanap ng lahat ng mga ligtas na paglalakbay sa tinapay na kinakain natin, kama pagtulog namin at mga damit sa paglalakbay namin, hanggang sa ipasok namin sa aming paraiso, paglalakbay ay dapat ay dadalhin sa isang hakbang sa isang panahon ...:) ur girl, keisha Monday, September 07, 2009 Ma propre signature Current mood: accomplished Category: Writing and Poetry Dans mon journal, je tiens ?ajouter parfois mon propre foi personnelle et public-priv?puisque je

Magazine & Journal Editor’s Edition Summer

2010 | 86

pars avec le chat Arena ... J'ai 閠?閘ev?en chr閠ien. Ma m鑢e 閠ait chr閠ienne, et mon beaup鑢e, que j'ai trait?de papa, a 閠?un musulman. J'ai eu la chance de comprendre la diff閞ence entre la science et la religion. J'ai 閠?閘ev閑 ?croire ?beaucoup d'id閑s, les syst鑝es et la favorite on 閠ait le syst鑝e d'oppression. Je pensais comme un enfant que, parfois, la foi surnaturelle est la colle qui reliait l'間alit?de la foi ?la r閍lit?et l'injustice ?l'amour. Je sais tr鑣 d閞outant ...C'est un concept difficile ?d閒inir, mais ce que j'essaie de dire, parfois on ne pouvait pas vivre de pain seulement, mais par des mots de Dieu ... la foi. Je me souviens comme un enfant quand nous n'avions pas de nourriture ?manger, nous avons eu le chant et la foi pour nous nourrir. Lorsque nous avons dû regarder les injustices se produisent, nous n'avions pas les avocats, les m閐ecins, les m閐icaments, et le syst鑝e d'閐ucation qui nous a soutenu, nous a prot間閟 et nous entra頽ent dans des eaux s鹯es, mais nous avions anges percer le ciel , les g閍nts de d閜lacer des montagnes, et une imagination pour reposer nos t阾es ?la s閏urit?Je sais dans mon coeur, une enfance lunettes parfois signifier un esprit Running Wild, mais comme un enfant, je savais que la foi est ma canne à p阠he de premier plan, et parfois seul professeur. Ma m鑢e est une bonne femme, et elle a jou?un prestataire et le r鬺e nourricier , et parfois les id閑s de ne pas avoir Dieu voulait avoir aucune vie mais la vie qui a 閠?prodigu閑s ?vous ... et dans mon cas, c'閠ait une vie d'oppression. J'ai 閠é lib閞閑 de cette vie d'oppression ?travers les r陃es, les fantasmes, et des personnages de fiction que la plupart des gens appellent fou, mais c'est la voie m阭e que je devais agir pendant ces nombreuses ann閑s ... H閎reu 11, et Jean 11, qui r閏apitule que, parfois, la foi est un type de formule qui formules r関eille les morts, pas de (voir) l'homme, mais les formules de l'inconnu (pas comme l'homme), dont nous donnons le titre de Dieu, et pour ceux qui comme moi le Christ 閘鑦es, nous appelons salut donné librement ... Esa飁 55 et 58. (Non toutes les religions sont en bonne sant?et non pas toutes les croyances sont dysfonctionnelles, de m阭e tous les syst鑝es). Je suppose que pour ceux qui sont 玡n dehors? qui sont parfois consid閞閟 comme des privil間i閟 ou ceux en dehors des syst鑝es d'oppression, ne peut pas comprendre l'id閑 de la foi parce que tout 阾re mai ou mai ne pas 阾re de droits, et non un privil鑗e et, comme certains, un r陃e. Certains droits ne sont pas communiqu閑s ?des tiers, alors qu'est-ce que vous avez deux mondes fonctionnant sous une seule maison. Vous avez les esclaves et les esclaves en plein air int閞ieur ...

Magazine & Journal Editor’s Edition Summer

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vous avez le bon esclave des ma顃res et les ma顃res d'esclaves ... et dysfonctionnelle la liste de la taxonomie au sein de l'esp鑓e humaine ...mais dans cette 鑢e de l'information nous nous appelons l'union et les travaux de cette union, et l'autre monde capitaliste, et nous appelons les entreprises et les Etats (nations), et nous voici donc ?nouveau, les syst鑝es d'oppression et de syst鑝es de privil鑗e. imm閐iat si elle a rien ?voir avec la race, le sexe, l'orientation sexuelle et la classe, il a tout ?voir avec la fa鏾n dont nous fonctionnons et survivre. Maintenant, dans cette d閏laration de foi, j'ai une foi particuli鑢e dans le Christ ... car je suis un peu privil間i閑 et un peu opprim?... alors .... j'ai un pied dans l'eau et un pied dans les temp阾es du d閟ert ... et cela m'a conduit ?boire une onction d'huile douce-am鑢e ... et c'est ce qui cause une certaine controverse et la contradiction ?ce que certains diraient que je parle sous le plus confus ou peut-阾re compl鑤ement d閞ang?...Dans l'ensemble, j'ai r閍lis?de nombreuses victoires, et j'ai mes propres histoires ?succ鑣 comme les 閏hecs et de d閏eptions, mais ?la fin de la journ閑, j'ai eu une vie abondante, et maintenant il est temps et la saison pour attirer mon histoire, artistiquement par 閏rit ma propre expression de cet amour 閏labouss? Je suis une 閘鑦e de Christ, mais parce que j'ai v閏u dans le monde, je me retrouve parfois en elle et non pas de celui d'autres moments, que ce soit gratuitement ou en tant qu'esclave symbole, peu importe ce que l'exp閞ience m'a conduit ?ce jour, et c'est mon expression le mot 玜rt?sur le coeur, l'esprit, 鈓e, esprit et corps, qui parle d'閚igmes, de perceptions, de l'illustration et au pi閠inement, esp閞ons profondeur de l'amour qui sera un phare amical ?ceux qui ont besoin de compagnie ou d'un t閙oin. ... Bon voyage mes amis, ?ceux qui me connaissent et ceux qui n'en ont pas ...mai nous avons tous du voyage de retour vers le pain que nous mangeons, nous dormons lits et les v阾ements que nous Voyage, jusqu'?ce que nous entrons dans notre paradis, le voyage doit 阾re pr閘ev?une 閠ape ?la fois fille ur ...:), Keisha Monday, September 07, 2009 My Own Unterschrift Current mood: accomplished Category: Writing and Poetry In meinem Tagebuch, m鯿hte ich manchmal meine eigenen pers鰊lichen und privaten Glauben, da

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werde ich mit den 鰂fentlichen Chat-Arena ... war ich als Christ angesprochen hinzuzuf黦en. Meine Mutter war Christin, und mein Stiefvater, den ich als Vater wurde ein Muslim. Ich war sehr gl點klich, den Unterschied zwischen Wissenschaft und Religion zu verstehen. ich aufgewachsen bin, in vielen Ideen, Systeme und der Liebling man glauben, war das System der Unterdr點kung. verstand ich wie ein Kind, dass manchmal der Glaube, dass das 躡ernat黵liche Leim gebunden Gleichstellung aus dem Glauben an die Wirklichkeit und Ungerechtigkeit zu lieben. Ich wei? sehr verwirrend ...Es ist ein schwieriges Konzept zu artikulieren, aber was ich will damit sagen, manchmal k鰊nen wir nicht vom Brot allein, sondern durch Worte Gottes Glauben .... Ich erinnere mich, wie ein Kind, wenn wir nicht haben, zu essen, Wir hatten Gesang und den Glauben an uns zu ern鋒ren. Als wir zu Unrecht geschehen, wir hatten keine Anw鋖te zu sehen, 膔zten, Medikamenten und Bildungssystem, die uns unterst黷zt, uns besch黷zt und uns zu sauberem Wasser, aber wir hatten Engel den Himmel zu durchbohren , Riesen Berge versetzen, und eine Phantasie, um unsere K鰌fe, um die Sicherheit zu legen.Ich wei?in meinem Herzen, Brillen eine Kindheit manchmal bedeuten, einen Geist running wild, aber als Kind wusste ich, dass mein Glaube f黨renden Stab, und manchmal nur Lehrer. Meine Mutter ist eine gute Frau, und sie spielte ein Anbieter und Pfleger Rolle und manchmal auch die Ideen der unter keinen Gott bedeutete, kein Leben, sondern das Leben, das angerichtet wurde zu Ihnen ... und in meinem Fall war es ein Leben in Unterdr點kung. Ich war frei von diesem Leben der Unterdr點kung durch Tr鋟me, Phantasien gesetzt, und Romanfiguren, dass die meisten Menschen nennen w黵de verr點kt, aber es ist der Weg sehr, dass ich auf viele Jahre f黵 die Lauffl鋍he ... Hebr鋓sch 11 und Johannes 11, dass fasst, dass manchmal der Glaube eine Art Formel, weckt die Toten, keine Formeln von (zu sehen ist) Mann, aber Formeln der unbekannten (nicht wie der Mensch), die wir geben, Titel von Gott, und f黵 die Sch黮er, wie ich Christus, wir rufen Heil frei gegeben ... Jesaja 55 und 58. (Nicht alle Glaubensrichtungen gesund sind und nicht alle Glaubensrichtungen dysfunktional sind, ebenso alle Systeme). Ich nehme an, denen, die "drau遝n", die manchmal als bevorzugter oder au遝rhalb der Systeme der Unterdr點kung angesehen wird, kann nicht ergr黱den, die Idee des Glaubens sind, weil alles kann

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oder auch nicht von Rechten, und nicht ein Privileg und wie einige ein Traum. Einige Rechte werden nicht an Dritte weitergegeben, so was haben Sie zwei Welten Funktionieren unter einem Haus. Sie haben die Outdoor-Slaves und die Indoor-Sklaven ... Sie haben das gute Sklavenhalter, und die gest鰎te Sklaven und Herren ... die Liste der Taxonomie innerhalb der menschlichen Spezies ...aber in diesem Zeitalter der Information nennen wir uns Gewerkschaft und Arbeit dieser Gewerkschaft, und die andere Welt, die wir nennen kapitalistischen und Unternehmen und Staaten (Staaten), so dass wir wieder hier sind, Systeme der Unterdr點kung und Systeme der Privileg. nun, ob es nichts mit der Rasse, nicht des Geschlechts, der sexuellen Orientierung und der Klasse, es hat alles damit zu tun, wie wir funktionieren und zu 黚erleben. Jetzt in dieser Aussage des Glaubens, ich habe eine besondere Glauben an Christus ... denn ich bin ein wenig privilegierten und etwas bedr點kt ... so .... ich habe mit einem Bein im Wasser und mit einem Fu?in der W黶te, St黵me ... und das hat mir zu trinken, eine bitterse Salb鰈 ... f黨rt und dass das, was Ursache einige Kontroversen und Widerspruch zu dem, was manche w黵den sagen: Ich spreche im Rahmen, wie vielleicht verwirrt oder v鰈lig gest鰎t ist ...Alles in allem habe ich viele Siege erreicht, und ich habe meine eigenen Erfolge als auch Misserfolge und Entt鋟schungen, aber am Ende des Tages, habe ich ein erf黮ltes Leben hatte, und nun ist es Zeit und die Jahreszeit zu zeichnen meine Geschichte, k黱stlerisch schriftlich, meinen eigenen Ausdruck dieser Liebe spritzte. Ich bin ein Sch黮er von Christus, aber seit ich in der Welt lebte ich befinde mich in sie und manchmal nicht daran anderen Zeiten, ob als freie oder als Slave-Symbol, egal, was die Erfahrung hat dazu gef黨rt, mich bis zum heutigen Tag und dies ist mein Ausdruck das Wort Kunst auf mein Herz, Geist, Seele, Geist und K鰎per, die von R鋞seln, Wahrnehmungen, Illustration und hoffentlich treten Tiefe der Liebe, dass eine g黷liche Leitstern f黵 diejenigen, die Firma oder einen Zeugen brauchen werden spricht. ... gute Reise meine Freunde, zu denen, die mich kennen und diejenigen, die nicht ...k鰊nen wir alle finden, gute Reise, um das Brot, die wir essen, Betten und schlafen wir Kleider, die wir reisen, bis wir in unser Paradies zu kommen, muss die Reise mitgenommen werden, ein Schritt zu einer Zeit ...:) ur M鋎chen, Keisha

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Monday, September 07, 2009 मेरे अपने हस्ता󲐀र Current mood: accomplished Category: Writing and Poetry मेर󲐀 प󲐀त्रका म󲐀, म󲐀 मैदान चैट ... म󲐀 एक ईसाई के रूप म󲐀 क󲐀 गई थी के साथ अपने ह󲐀 कभी कभी जोड़ने के

िव्यक्तगत और 󲐀नजी 󲐀वश्वास के बाद से म󲐀 जा रहा हूँ जनता पसंद है. मेर󲐀 माँ एक 󲐀�क्रश्चयन था, और मेरा

सौतेला बाप, जो म󲐀 󲐀पताजी को फोन 󲐀कया था एक मुि◌ स्लम बहुत 󲐀व󲐀◌ ान और धमर् के बीच अंतर समझ म󲐀

भाग्यशाल󲐀. म󲐀 गया था. म󲐀ने कई 󲐀वचार󲐀, 󲐀सस्टम और एक पसंद󲐀दा म󲐀 󲐀वश्वास उठाया था दमन

क󲐀 व्यवस्था

थी. म󲐀 एक बच्चे के रूप म󲐀 समझा है 󲐀क कभी कभी 󲐀वश्वास अलौ󲐀कक ग󲐀द है 󲐀क करार 󲐀कया गया 󲐀वश्वास से

वास्त󲐀वकता और अन्याय को समानता प्यार करता हू.ँ म󲐀 बहुत भ्र󲐀मत करने के 󲐀लए पता है ...यह एक क󲐀ठन

अवधारणा को स्पष्ट है, ले󲐀कन म󲐀 क्या कहने क󲐀 को󲐀शश कर रहा हूँ, कभी कभी हम रोट󲐀 पर अकेला नह󲐀◌ ं रह

सकता है, पर भगवान के शब्द ... 󲐀वश्वास से. म󲐀 एक बच्चे के रूप म󲐀 याद है हम खाना खाने के 󲐀लए जब नह󲐀◌ ं था,

हम गीत और 󲐀वश्वास हमारे फ़󲐀ड था. जब हम साथ अन्याय हम वक󲐀ल नह󲐀◌ ं 󲐀कया होगा घड़ी थी,

डॉक्टर, दवाई, ME A M a g a z i n e& J o u r n a l Page|9 9 और 󲐀श󲐀◌ ा प्रणाल󲐀 का समथनर् 󲐀कया है 󲐀क हम󲐀, हम सुर󲐀󲐀त ह󲐀 और हम󲐀 सुर󲐀󲐀त पानी के 󲐀लए सीसा, ले󲐀कन हम

स्वगदूर्त󲐀 आकाश प्रवेश करना था , 󲐀दग्गज पहाड़󲐀 चलती है, और एक कल्पना क󲐀 सुर󲐀◌ ा के 󲐀लए हमारे 󲐀सर

रखना.म󲐀 अपने 󲐀दल म󲐀 पता है, एक बचपन चश्म󲐀 कभी कभी मतलब एक मन जंगल󲐀 चल रहे ह󲐀, ले󲐀कन एक बच्चे

के रूप म󲐀, म󲐀 जानता था 󲐀क 󲐀वश्वास था मेरे अग्रणी छड़ी, और कभी कभी ह󲐀 󲐀श󲐀क. मेर󲐀 माँ एक अच्छ󲐀 औरत है,

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और वह एक प्रदाता और nurturer भू󲐀मका 󲐀नभाई और कभी कभी कोई देवता होने के 󲐀वचार󲐀 का कोई जीवन पर

जीवन है 󲐀क आप के 󲐀लए बाहर dished था ... और मेरे मामले म󲐀 यह दमन का जीवन होने का मतलब

था म󲐀.

मुक्त सपने, फंता󲐀सय󲐀 के माध्यम से इस उत्पीड़न के जीवन से स्था󲐀पत 󲐀कया गया था, और

काल्प󲐀नक पात्र है

󲐀क ज्यादातर लोग󲐀 को फोन करेगा पागल हो, ले󲐀कन यह बहुत ह󲐀 रास्ता है 󲐀क म󲐀 उन कई वष󲐀 के

󲐀लए पर चलना

पड़ा है ...

11 󲐀हब्रू, और 11 जॉन) 󲐀क summarizes है 󲐀क कभी कभी 󲐀वश्वास है 󲐀क फामूलार् के मर जाग, नह󲐀◌ ं फ़ामुरल ् 󲐀 देखा

(का एक प्रकार है आदमी, ले󲐀कन (आदमी क󲐀 तरह नह󲐀◌ ं ) अ󲐀◌ ात है, जो हम परमेश्वर के शीषकर्, और देने के

फामूल� अपने आप को ऐसे लोग󲐀 के 󲐀लए मसीह के 󲐀वद्या󲐀थयर्󲐀, हम फोन स्वतंत्र रूप से मुि◌ क्त दे द󲐀 ... यशायाह

55 और 58. (सभी धम󲐀 स्वस्थ नह󲐀◌ ं है और सभी धम󲐀 बेकार हो रहे ह󲐀, वैसे ह󲐀 सारे 󲐀सस्टम).

म󲐀 उन है 󲐀क कर रहे ह󲐀 "" जो कभी कभी 󲐀वशेषा󲐀धकार प्राप्त या उत्पीड़न के प्रणा󲐀लय󲐀 के उन लोग󲐀

के बाहर के

रूप म󲐀 देखा, थाह आस्था का 󲐀वचार नह󲐀◌ ं कर सकते ह󲐀 बाहर के 󲐀लए लगता है, क्य󲐀󲐀क सब कुछ हो या हो,

अ󲐀धकार󲐀 क󲐀 नह󲐀◌ ं हो सकता है और नह󲐀◌ ं एक 󲐀वशेषा󲐀धकार है और कुछ के रूप म󲐀 कर सकते ह󲐀,

एक सपना है. कुछ

अ󲐀धकार 󲐀दए गए अन्य लोग󲐀 को नह󲐀◌ ं ह󲐀, तो क्या तुम एक घर म󲐀 दो कामकाज दु󲐀नया है. तुम

आउटडोर दास और

इनडोर दास है ... आप अच्छे दास स्वामी और दास स्वामी बेकार है ... और मानव प्रजा󲐀त के भीतर वग󲐀करण क󲐀

सूची ...ले󲐀कन जानकार󲐀 हम संघ और संघ के labors फ़ोन के इस युग म󲐀, और दूसर󲐀 दु󲐀नया हम पूंजीवाद󲐀 और

कंप󲐀नय󲐀 और राज्य󲐀, राष्ट्र󲐀 (फोन), तो यहाँ हम 󲐀फर कर रहे ह󲐀, दमन और 󲐀वशेषा󲐀धकार का 󲐀सस्टम क󲐀

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व्यवस्था है. अब चाहे वह है कुछ भी जा󲐀त, के साथ यौन संबंध है, यौन अ󲐀भ󲐀वन्यास और क󲐀◌ ा , यह सब कुछ

󲐀कया है के साथ कैसे हम समारोह और जी󲐀वत रहते ह󲐀.

अब 󲐀वश्वास के इस बयान के भीतर, म󲐀 मसीह म󲐀 एक अजीब 󲐀वश्वास है ... म󲐀 कुछ के 󲐀लए 󲐀वशेषा󲐀धकार प्राप्त

कर रहा हूँ और कुछ हद तक दु: ख ... तो .... म󲐀 पानी म󲐀 एक पैर ह󲐀 और रे󲐀गस्तान तूफान म󲐀 एक पैर

... और 󲐀क

मुझे एक तेल अ󲐀भषेक bittersweet ... पीने क󲐀 ओर जाता है और जो कुछ 󲐀ववाद और जो कुछ कहना है

तो म󲐀

󲐀वरोध का कारण के रूप म󲐀 भ्र󲐀मत हो सकता है या पूर󲐀 तरह से परेशान अंतगतर् बात है ...सभी के सभी, म󲐀 बहुत से

जीत हा󲐀सल क󲐀 है, और म󲐀 अपनी सफलता क󲐀 कहानी है और साथ ह󲐀 असफलताओं और 󲐀नराशाओं ले󲐀कन 󲐀दन

के अंत म󲐀, म󲐀 एक प्रचुर मात्रा म󲐀 जीवन 󲐀मला है, और अब यह समय और मौसम के 󲐀लए तैयार है मेरा


󲐀ल󲐀खत रूप म󲐀 कलात्मक, मेर󲐀 इस splattered प्यार क󲐀 ह󲐀 अ󲐀भिव्यक्त है.

म󲐀 मसीह के एक 󲐀शष्य हू,ँ ले󲐀कन जब से म󲐀 दु󲐀नया म󲐀 रहता हूँ म󲐀 अपने आप को इस म󲐀 कभी कभी खोज और

अन्य बार क󲐀 नह󲐀◌ ं , या मुक्त प्रतीक के रूप म󲐀 एक दास के रूप म󲐀, कोई बात नह󲐀◌ ं क्या अनुभव ने मुझे इस 󲐀दन के

󲐀लए सीसा, और यह मेर󲐀 अ󲐀भिव्यक्त मेरे 󲐀दल, मन, आत्मा, आत्मा और शर󲐀र पर शब्द कला, 󲐀क पहे󲐀लय󲐀,

󲐀वचार󲐀, 󲐀चत्र और उम्मीद है 󲐀क प्यार क󲐀 गहराई चल 󲐀क एक 󲐀मत्र जो 󲐀क कंपनी या एक गवाह क󲐀 जरूरत है

मागदर्शर्क प्रकाश होगा क󲐀 बात है. ... मेरे दोस्त सुर󲐀󲐀त यात्रा, जो लोग मुझे जानते ह󲐀 और जो नह󲐀◌ ं है ...हम सब

क󲐀 रोट󲐀 खाने के 󲐀लए हम सुर󲐀󲐀त यात्रा 󲐀मल सकता है, सो हम 󲐀बस्तर और कपड़े हम म󲐀 यात्रा, जब तक हम

स्वगर् म󲐀 प्रवेश, यात्रा एक समय म󲐀 एक कदम होगा ...:) उर लड़क󲐀, keisha 󲐀लया Monday, September 07, 2009 My Own Signature Current mood: accomplished

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Category: Writing and Poetry Dalam jurnal saya, saya ingin menambahkan pribadi kadang-kadang saya sendiri dan iman pribadi karena saya go public dengan arena chatting ... Aku dibesarkan sebagai christian. Ibuku adalah seorang christian, dan ayah tiri saya, yang saya menelepon ayah, adalah seorang muslim. Saya sangat beruntung untuk memahami perbedaan antara sains dan agama. Saya dibesarkan untuk percaya dalam banyak ide-ide, sistem dan salah satu favorit adalah sistem penindasan. aku dipahami sebagai seorang anak yang kadang-kadang iman adalah lem yang mengikat supranatural kesetaraan dari iman kepada realitas dan ketidakadilan untuk mencintai. Aku tahu sangat membingungkan ...itu adalah konsep yang sulit untuk mengartikulasikan, tapi apa yang saya coba katakan, kadangkadang kita tidak bisa hidup dari roti saja, tetapi dari firman Tuhan ... iman. Aku ingat ketika masih kecil ketika kami tidak memiliki makanan untuk dimakan, kami punya lagu dan iman untuk memberi kami makan. Ketika kami harus melihat ketidakadilan terjadi kami tidak punya pengacara, dokter, obatobatan, dan sistem pendidikan yang mendukung kita, melindungi kita dan membawa kita ke air yang aman, tetapi kita telah menembus langit malaikat , raksasa bergerak pegunungan, dan imajinasi untuk meletakkan kepala kita ke tempat yang aman.Aku tahu dalam hatiku, kacamata masa kanakkanak kadang-kadang berarti pikiran liar berlari, tetapi sebagai seorang anak, saya tahu bahwa iman adalah batang utama, dan kadang-kadang hanya guru. Ibuku adalah seorang perempuan yang baik, dan ia memainkan peran penyedia dan pengasuh , dan kadang-kadang ide-ide yang tidak memiliki tuhan berarti tidak memiliki kehidupan kecuali kehidupan yang dished kepada Anda ... dan dalam kasus saya ini adalah kehidupan penindasan. aku dibebaskan dari kehidupan ini penindasan melalui mimpi, fantasi, dan karakter fiksi bahwa kebanyakan orang akan menyebutnya gila, tetapi itu adalah sangat jalan yang aku harus menginjak bagi mereka bertahun-tahun ... Ibrani 11, dan Yohanes 11, yang menyimpulkan bahwa kadang-kadang iman adalah jenis susu formula yang membangunkan orang mati, bukan rumus dari (melihat) laki-laki, tetapi formula yang tidak diketahui (tidak seperti manusia), yang kita berikan gelar Tuhan, dan untuk orang-orang seperti saya murid-murid Kristus, keselamatan yang diberikan kita sebut dengan bebas ... Yesaya 55 dan 58. (Tidak semua agama yang sehat dan tidak semua agama tidak berfungsi, juga semua sistem). Saya kira untuk mereka yang "di luar" yang kadang-kadang dipandang sebagai hak istimewa atau orang-orang di luar sistem penindasan, tidak dapat membayangkan gagasan iman karena segala

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sesuatu yang mungkin atau mungkin tidak hak, dan bukan hak istimewa dan beberapa, mimpi. Beberapa hak-hak yang tidak diberikan kepada orang lain, jadi apa yang Anda memiliki dua dunia yang berfungsi di bawah satu rumah. Anda memiliki outdoor dan indoor budak budak ... Anda memiliki majikan yang baik dan Slave Slave disfungsional master ... dan daftar taksonomi spesies manusia dalam ...tetapi di usia ini informasi yang kami menyebut diri serikat pekerja dan serikat buruh itu, dan dunia lain yang kita sebut kapitalis dan korporat dan negara, (bangsa), jadi di sini kita lagi, sistem sistem penindasan dan hak istimewa. Sekarang apakah telah ada hubungannya dengan ras, jenis kelamin, orientasi seksual dan kelas, itu memiliki segala sesuatu yang berkaitan dengan bagaimana kita fungsi dan bertahan. Sekarang dalam pernyataan iman ini, saya memiliki iman aneh christ ... untuk i am agak khusus dan agak tertindas ... jadi .... i memiliki satu kaki di air dan satu kaki di gurun badai ... dan yang membuat saya untuk minum minyak pengurapan yang pahit ... dan itulah yang menyebabkan beberapa kontroversi dan bertentangan dengan apa yang sebagian orang akan mengatakan saya berbicara di bawah sebagai mungkin bingung atau terganggu sama sekali ...semua dalam semua, saya telah mencapai banyak kemenangan, dan saya punya cerita sukses sendiri serta kegagalan dan kekecewaan, tapi pada akhir hari, aku punya kehidupan yang berlimpah, dan sekarang adalah waktu dan musim untuk menarik saya cerita, artistik secara tertulis, saya sendiri cipratan ini ekspresi cinta. Saya seorang murid kristus, tapi karena aku sudah tinggal di dunia ini saya menemukan diri di dalamnya kadang-kadang dan tidak itu lain kali, apakah sebagai bebas atau sebagai simbol budak, tidak peduli apa pengalaman yang telah menyebabkan saya sampai hari ini, dan ini adalah kata ekspresi seni di hati, pikiran, jiwa, roh dan tubuh, yang berbicara tentang teka-teki, persepsi, ilustrasi dan mudah-mudahan menginjak kedalaman cinta yang akan menjadi cahaya penuntun ramah kepada orang-orang yang perlu teman atau saksi. ... aman perjalanan teman-teman saya, untuk orang-orang yang mengenal saya dan orang-orang yang tidak ...mungkin kita semua aman perjalanan untuk menemukan roti yang kita makan, tempat tidur kita tidur dan pakaian kami di perjalanan, sampai kita masuk ke dalam surga kami, perjalanan harus diambil satu langkah pada satu waktu ur ...:) gadis, Keisha Monday, September 07, 2009 La mia firma Current mood: accomplished Category: Writing and Poetry Nel mio diario, mi piace aggiungere a volte il mio personale e privato la fede pubblica, poichĂŠ sto

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andando con la chat arena ... Sono stato allevato come cristiano. Mia madre era una cristiana, e il mio patrigno, che ho chiamato papà, è stato un musulmano. Sono stato molto fortunato a capire la differenza tra scienza e religione. ho imparato a credere in molte idee, dei sistemi e il favorito era il sistema di oppressione. ho capito come un bambino che a volte la fede è il collante che lega soprannaturale la parità dalla fede alla realtà e l'ingiustizia di amare. so molto confuso ...E 'un concetto difficile da articolare, ma quello che sto cercando di dire, a volte non abbiamo potuto vivere di solo pane, ma con le parole di Dio ... la fede. Mi ricordo come un bambino quando non avevamo da mangiare, abbiamo avuto il canto e la fede per nutrire noi. Quando abbiamo dovuto guardare l'ingiustizia accadere non avevamo avvocati, medici, farmaci, e il sistema di istruzione che ci ha sostenuto, protetto di noi e guidaci nelle acque sicure, ma abbiamo avuto angeli perforare il cielo , i giganti spostare le montagne, e una fantasia per fissare le nostre teste per la sicurezza.So che nel mio cuore, una infanzia occhiali a volte significa una mente Running Wild, ma come un bambino, sapevo che la fede era la mia asta principale, e talvolta solo maestro. Mia madre è una brava donna, e lei ha svolto un ruolo di prestatore di servizi e nutrice e, talvolta, le idee di Dio, che non significava che non la vita ma la vita che è stata elargiti a te ... e nel mio caso era una vita di oppressione. ero liberato da questa vita di oppressione attraverso i sogni, fantasie, e personaggi di fantasia che la maggior parte delle persone avrebbe chiamato folle, ma è la strada stessa che ho dovuto calpestare per coloro che da molti anni ... Hebrew 11, e Giovanni 11, che riassume la fede che a volte è un tipo di formula che risveglia i morti, non di formule (visto) l'uomo, ma le formule dello sconosciuto (non come l'uomo), che danno titolo di Dio, e per quelli come me, gli alunni di Cristo, che noi chiamiamo salvezza donata liberamente ... Isaia 55 e 58. (Non tutte le fedi sono sani e non tutte le fedi sono disfunzionali, allo stesso modo tutti i sistemi). Suppongo che a quelli che sono "fuori" che a volte sono visti come dei privilegiati o quelli al di fuori dei sistemi di oppressione, non può capire l'idea della fede, perché tutto può essere o non può essere dei diritti, e non un privilegio e come alcuni, un sogno. Alcuni diritti non vengono ceduti ad altri, così che cosa ci sono due mondi che opera sotto una casa. Hai gli schiavi all'aperto e gli schiavi indoor ... avete la buoni maestri slave e maestri disfunzionali schiavo ... e l'elenco delle tassonomia

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all'interno della specie umana in questa epoca di informazioni ci chiamiamo unione e fatiche di tale unione, e l'altro mondo che chiamiamo capitalismo e le imprese e gli Stati, (le nazioni), quindi siamo ancora qui, i sistemi di oppressione e di sistemi di privilegio. Ora se è niente a che fare con la razza, sesso, orientamento sessuale e di classe, ha tutto a che fare con il modo in cui la funzione e sopravvivere. Ora all'interno di questa dichiarazione di fede, ho una fede particolare in Cristo ... perché io sono un po 'privilegiata e un po' oppressi ... così .... ho un piede in acqua e un piede nelle tempeste del deserto ... e che mi porta a bere un agrodolce unzione di olio ... e questo è ciò che causa qualche polemica e contraddizione con ciò che alcuni direbbero i parlare sotto come forse confusi o completamente disturbato ...Tutto sommato, ho ottenuto molte vittorie, e io ho le mie storie di successo proprio come i fallimenti e delusioni, ma alla fine della giornata, ho avuto una vita abbondante, ed ora è il tempo e la stagione per richiamare la mia storia, artisticamente in forma scritta, la mia espressione proprio di questo amore schizzato. Sono un allievo di Cristo, ma dal momento che ho vissuto nel mondo, mi trovo a volte e non di altre volte, sia come libero o come simbolo di uno schiavo, non importa ciò che l'esperienza mi ha portato a questo giorno, e questa è la mia espressione l'arte delle parole nel mio cuore, mente, anima, spirito e corpo, che parla di enigmi, percezioni, illustrazione e, auspicabilmente, calpestando la profondità di un amore che sarà una luce amica guida a coloro che hanno bisogno di compagnia o di un testimone. ... buon viaggio di ritorno i miei amici, a quelli che mi conoscono e quelli che non ...possiamo trovare tutti viaggio sicuro per il pane che mangiamo, dormiamo letti e vestiti viaggiamo in, fino a quando non entra nel nostro paradiso, il viaggio deve essere fatto un passo alla volta ragazza ur ...:), Keisha Monday, September 07, 2009 私自身の署名 Current mood: accomplished Category: Writing and Poetry 私 のジャーナルでは、私は時々私自身は、アリーナのチャット...私はクリスチャンとして 提起されたとの個人的な信仰、民間から行くつもり公開を追加した い。私の母はクリスチャン、私のお父さんたちと呼ばれる自分の継父、だったイスラム 教徒は非常に科学と宗教の間の違いを理解する幸運な私だった。私は、多 くのアイデア、システム、およびお気に入りの1つを信じるように育てられた抑圧のシ ステムだった。私は子供のように時々の信仰は超自然的な接着剤は、縛ら れて理解現実と不公平にならないよう、信仰から平等への愛を、私は非常に混乱を知っ ている...それを明確にするハードのコンセプトですが、私は言って、

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時々パンの上に一人で生きていないことが、何しようとしていますが、神の言葉を...信 仰によって、私の子供のときに私達が食べる食べ物を持っていなかっ た覚えて、私たちの歌と信仰私たちのフィードがあったとき我々不公平我々の弁護士を 持っていなかったどう見ていたが、医師、薬、そして私たちがサポート教 育システムを、私たち保護され安全な水域に導いて、私たちの天使が空を貫通した、巨 人、と想像力を安全に頭を置くの山を移動する。私の心に知っている子供 も心の野生が、実行している子供の頃、私は、時には唯一の先生が私の主要な棒は、信 仰を知っていたことを意味ゴーグル私の母はしっかりした女性であり、彼 女はプロバイダと子育てする人な役割を果たし、時々は神を持つことのアイデアは生活 が、あなたにくぼみされた生活を...と私の場合には抑圧の人生だった ことを意味した。私は無料で、夢、空想を介して弾圧は、この生活からは、設定されて と、架空の文字は、ほとんどの人を呼び出すと狂牛病が、それは私はそれ らの多くの年を踏む必要があった、非常にパスです... ヘブライ語11、ヨハネ11日、その時々の信仰数式の死者の目覚めではなく、 数式(に見られるタイプです要約)のマニュアルが、男性(ない)のように、未知の我 々は神のタイトル、およびこれを与えるの数式これらの私のようにキリス トの弟子、我々の呼び出しの救いを自由に指定...イザヤ書第55 58。 (すべての宗教ではなく、すべての宗教の機能不全が、同様にすべてのシステム)、元 気です。 私はそれらが""は、時にはや抑圧のシス テムでは、これら以外の特権として、信仰のアイデアを、理解できないことを見て外に すると仮定しますので、すべての可能性がありますかされる権利、および 特権とはされない可能性のあるとして、夢の一部の権利を他人にそうすれば、1つの家 の下に2つの世界機能を持って与えられていない。現在は、屋外のスレー ブと屋内のスレーブが...あなたの良いスレーブマスタと機能不全のスレーブマスタが... とヒト種内の分類の一覧を...しかし、私たち資本家や企業や 国家、(国の呼び出しは、他の世界の私たちが労働組合と労働組合の労働者のコール情 報の時代とで)ので、ここで我々は再びは、抑圧と特権のシステムのシス テムを、今かどうかがレースとセックスをするには何も、性的指向やクラス、それをど のように機能し、存続するためにすべてをしています。 や や光栄の信仰は、このステートメントを今すぐに、私はキリストの独特の信仰をもって ... ...私は多少虐げられた... ...だから.... iは水には、砂漠の嵐で1足1足が...とほろ苦い油塗油...酒を飲みながら私をリードし、何 が正しくない、または混乱を完全に邪魔で話すいくつかの論 争と私はいくつかの言うことに矛盾を引き起こす...です全部で、私は多くの勝利を達成 しており、私だけでなく、障害を自分自身の成功物語があると失望 が、一日の終わりに、私は、豊かな生活を送ってきた今、それを描画に時間が、今シー ズンは私の書面での話、芸術、この飛び散った愛の自分自身の表現。 私

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はキリストの弟子が、午前以来、私は世界のiに住んでてそれにも、それの他の回かど うかは自由では自分自身を見出すかの経験をこの日に私にリードしている に関係なく、シンボルのスレーブとして、これはその謎を、認識、画像、できれば、そ れらは、企業や証人が必要にやさしい導光される愛の深さ足踏みのことを 話す私の式は私の心、心、魂、精神と体には、ワードアートです。 ...安全な旅を私の友達、人と私の知っている人はありません...我々のすべての私達が食 べるパンを安全な旅を見つけるかもしれないが、ベッドは睡眠 と、私たちの旅行の服まで、我々の楽園に入ると、旅を一度に...:)ウルの少女ケイシャ 一歩を踏み出したする必要があります Mój własny podpis Current mood: accomplished Category: Writing and Poetry W moim dzienniku, chciałbym dodać czasami moje osobiste i prywatne wiary, ponieważ będę publicznej chat Arena ... Wychowałem się jako chrześcijanin. Moja matka była chrześcijańska, a mój ojczym, który nazwałem tata był Muzułmanin. Byłem bardzo szczęśliwy, aby zrozumieć różnicę między nauką a religią. Wychowałem się wierzyć w wielu idei, systemi jednego ul ubionego był system ucisku. Zrozumiałem, jak dziecko, które czasami wiara nadprzyrodzonym kleju, który związany równości z wiary w rzeczywistość i niesprawiedliwości do miłości. Wiem, że bardzo mylące ...jest to trudne do pojęcia artykułować, ale staram się powiedzieć, że niekiedy nie może żyć samym chlebem, lecz słowa Boga ... wierze. Pamiętam, że jako dziecko, kiedy nie mam do jedzenia pokarm, mieliśmy pieśni i wiary w nas wyżywić. kiedy musieliśmy oglądać niesprawiedliwości stało nie mamy prawnik, leka rzy, lekarstw i systemu edukacji, które wspierały nas się nam i prowadź nas do czystej wody, ale mieliśmy aniołów przebić niebo , giganci poruszać góry, i wyobraźni, by określić nasze głowy bezpieczeństwa.Wiem, że w moim sercu, dzieciństwa okulary czasami oznacza umysł Running Wild, ale jako dziecko wiedziałem, że moja wiara prowadzi prętem, a czasami jedynym nauczycielem. Moja matka jest dobrą kobietą i grała usługodawcy i rolę nurturer , a czasami pomysły, które nie służy Bogu, które nie mają życia, ale życia, które było aplikował do ciebie ... w moim przypadku to był okres ucisku. byłem zwolniony z tego życia ucisku przez sny, fantazje, i fikcyjne, że większość ludzi nazwałbym szalona, ale jest bardzo drogi, że musiałem stąpać po tych wielu lat ... Hebrajski 11 i Jana 11, który podsumowuje, że czasem wiara jest typu formuła, która budzi się martwe, a nie formuły (logowanie) człowiek, ale formuły nieznana (nie tak jak człowiek), które podajemy tytuł Boga, dla takich jak ja, uczniów Chrystusa, nazywamy zbawienia dobrowolna ... Izajasza 55 i 58. (Nie wszystkie wyznania są zdrowe i nie wszystkich wyznań są dysfunkcjonalne, również wszystkie systemy). Przypuszczam, że do tych, które są "na zewnątrz", które czasem są postrzegane jako uprzywilejowane lub nieobjętych systemy ucisku, nie może pojąć ideę wiary, bo wszystko może być lub nie mogą być prawa, a nie przywilejem, a niektóre, sen. Niektóre prawa nie są przekazywane osobom trzecim, więc co masz dwa światy funkcjonowanie w jednym domu. Masz na zewnątrz i wewnątrz pomieszczeń niewolników niewolników ... masz dobre mistrzów niewolnikami i dysfunkcyjnych panów i niewolników ... Lista taksonomii w gatunku ludzkiego ...ale w tym wieku informacji nazywamy się Unii i trudy tego związku, a drugą na świecie nazywamy kapitalistycznych i przedsiębiorstw i państw (narodów),

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tak oto znowu, systemy ucisku i systemy uprawnień. teraz, czy ma on nic wspólnego z rasy, płci, orientacji seksualnej i klasy, ma on wszystko, aby z tym, jak działamy i przeżyć. Teraz w tym wyznanie wiary, mam szczególną wiarę w Chrystusa ... bo jestem nieco uprzywilejowane i nieco uciśnionych ... tak .... mam jedną nogą w wodzie i jedną nogą w burze pustynne ... a to prowadzi mnie do picia gorzkiej olej namaszczenia ... i to, co powoduje pewne kontrowersje i sprzeczności, co niektórzy twierdzą i mówią, jak w pełni może mylić lub zaburzenia ...All in all, i osiągnęliśmy wiele zwycięstw i mam własne sukcesy, jak i niepowodzeń i rozczarowań, ale na koniec dnia, miałam bogate życie, a teraz jest czas i pora na jakąś historia, artystycznie na piśmie, moim wyrazem Splattered miłości. Jestem uczniem Chrystusa, ale ponieważ żyłem w świecie i znaleźć się w nim czasem nie i to innym razem, czy za darmo lub za niewolnika symbolem, bez względu na doświadczenia prowadzą mnie do tego dnia, i jest to moją sztukę słowa na moje serce, umysł, duszę, ducha i ciała, która mówi o zagadki, postrzeganie, ilustracji i miejmy nadzieję, depcząc głębię miłości, które będą przyjazne Guiding Light do tych, które potrzebują firmy lub świadka. ... bezpiecznej podróży moich przyjaciół, dla tych, którzy mnie znają i tych, którzy nie ...wszyscy możemy znaleźć bezpieczną podróż do chleba jemy, śpimy łóżka i ubranie się w podróży, aż wejdzie w naszym raju, podróż należy wziąć jeden krok w czasie ...:) dziewczyna ur Keisha Monday, September 07, 2009 Minha assinatura Current mood: accomplished Category: Writing and Poetry No meu jornal, eu gostaria de acrescentar algumas vezes a minha prria f ・p炻lica e privada desde que eu estou indo com o bate-papo arena ... Eu fui criado como um crist縊. Minha m綟 era uma crist・ e meu padrasto, que me ligou para o pai, foi um mu輹lmano. Fiquei muito feliz por compreender a diferen軋 entre ci麩cia e religi縊. fui criado para acreditar em muitas id駟as, sistemas e um favorito era o sistema de opress縊. compreendi como um filho que 灣 vezes a f・era a cola sobrenatural que amarrado igualdade de f・com a realidade da injusti軋 e ao amor. eu sei muito confuso ...ノ um conceito dif兤il de articular, mas o que eu estou tentando dizer, 灣 vezes nn 縊 poderia viver s・de p縊, mas pelas palavras de Deus ... f・ Lembro-me como uma crian軋 quando n縊 t匤hamos o que comer, tivemos m俍ica e f・para nos alimentar. Quando ntivemos que assistir a injusti 軋 acontecer n縊 t匤hamos advogados, m馘icos, medicamentos, e um sistema de educa鈬o que nos apoiaram, nos protegeu e nos levam para 疊uas seguras, mas tivemos Pierce anjos do c騏 , gigantes movendo montanhas, e uma imagina鈬o para colocar nossas cabe軋s para a seguran軋.Eu sei que no meu cora鈬o, um  ulos de prote 鈬o da inf穗cia 灣 vezes significar uma mente Running Wild, mas como uma crian軋, eu sabia que a f・era minha haste principal, e 灣 vezes 佖ico professor. Minha m綟 ・uma boa mulher, e ela jogou um papel de provedor e nutriz e, 灣 vezes as id駟as de n縊 ter Deus significava n縊 ter vida, mas a vida que foi tornado ccavo para fora de si ... e no meu caso era uma vida de opress縊. eu era libertar dessa vida de opress縊 atrav駸 de

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sonhos, fantasias, e personagens fict兤ios que a maioria das pessoas chamaria de louco, mas ・o mesmo caminho que eu tinha que pisar para aqueles que h・muitos anos ... Hebraico 11, e Jo縊, 11, que resume que 灣 vezes a f・・um tipo de fmula que acorda os mortos, n縊 fmulas de (vi) o homem, mas as fmulas do desconhecido (e n縊 como o homem), que d縊 t咜ulo de Deus, e para aqueles que como eu, os alunos Cristo, que chamamos de salva鈬o dado livremente ... Isa僘s 55 e 58. (Nem todas as f駸 s縊 saud疱eis e n縊 s縊 todas as cren軋s disfuncionais, como de todos os sistemas). Suponho que para aqueles que est縊 "fora" que 灣 vezes s縊 vistos como privilegiados, ou aqueles que est縊 fora dos sistemas de opress縊, n縊 pode imaginar a id駟a de f・ porque tudo pode ser ou n縊 ser de direitos, e n縊 um privil馮io e como alguns, um sonho. Alguns direitos n縊 s縊 dadas a outros, de modo que voc・tem dois mundos, que funcionar・sob uma casa. Voc・tem os escravos ao ar livre e os escravos interior ... voc・tem os senhores de escravos bons e os senhores de escravos e disfuncional ... a lista de taxonomia dentro da esp馗ie humana ...mas nesta era da informa鈬o nos chamamos Uni縊 e trabalhos dessa uni縊, e do outro mundo que chamamos de capitalismo e empresas e estados, (Na鋏es Unidas), por isso aqui estamos nde novo, os sistemas de opress縊 e de sistemas de privil馮io. Agora se tem nada a ver com ra軋, sexo, orienta鈬o sexual e classe, ele tem tudo a ver com o modo como n funcionamos e sobreviver. Agora dentro desta declara鈬o de f・ eu tenho uma f・peculiar em Cristo ... porque eu sou um pouco privilegiada, e um pouco oprimidos ... por isso .... eu tenho um p・na 疊ua e um p・nas tempestades do deserto ... o que me leva a beber um agridoce un鈬o do eo ... e ・isso que causa alguma controv駻sia e contradi鈬o com o que alguns diriam que eu falo em como confusa ou talvez completamente perturbado ...apesar de tudo, tenho conseguido muitas vit ias, e tenho as minhas prrias histias de sucesso, assim como fracassos e decep鋏es, mas no final do dia, eu tive uma vida abundante, e agora ・hora ea esta鈬o de chamar a minha histia, artisticamente, por escrito, a minha prria express 縊 desse amor salpicada. Eu sou um disc厓ulo de Cristo, mas desde que eu vivi no mundo eu me encontrar algumas vezes e n縊 ・de outros tempos, se t縊 livre como um escravo ou s匇bolo, n縊 importa o que a experi麩cia levou-me a este dia, e esta ・a minha express縊 a arte de palavra no meu cora鈬o, mente, alma, esp叝ito e corpo, que fala de charadas, percep鋏es, ilustra鈬o e esperamos trilhar profundidade do amor que vai ser uma luz amiga guiando para aqueles que precisam de companhia ou de uma testemunha. ... boa viagem meus amigos, para aqueles que me conhecem e aqueles que n縊 ...Que todos n possamos encontrar caminho seguro para o p縊 que ncomemos, dormimos camas e roupas de viagem em que, at・que entra em nosso para﨎o, a viagem deve ser tomado um passo de cada vez ur girl ...:), Keisha Monday, September 07, 2009 Моя собственная подпись

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Current mood: accomplished Category: Writing and Poetry В моем журнале, я хотел бы добавить иногда мою личную и частную веру, поскольку я собираюсь общественности чат арене ... я был воспитан как христианин. Моя мать была христианкой, и мой отчим, который я назвал папа, было Мусульманский. Мне очень повезло понимать разницу между наукой и религией. Я был поднят верить во многих идей, систем и любимая была система угнетения. Я понял, как ребенок, что иногда веры сверхъестественного клей, который связан равенство от веры в реальность и несправедливость по отношению к любви. Я знаю, непонятно ...Это жесткий, чтобы сформулировать концепцию, но то, что я хочу сказать, иногда мы не могли жить на хлебе, но слова Бога верю .... Я помню, как в детстве, когда мы не есть пища, мы песню и веру в нас накормить. Когда нам пришлось наблюдать несправедливость происходит у нас не было адвокатов, врачей, лекарств, и системе образования, которые поддержали нас, защищали нас и привести нас к безопасной воде, а мы были ангелами пронзить небо , гиганты двигать горы, и воображение, чтобы заложить головы в безопасное место.Я знаю, в моем сердце, детство очки иногда означать ум Running Wild, но будучи ребенком, я знал, что моя вера была ведущей стержня, а иногда и единственным учителем. Моя мать хорошая женщина, и она сыграла провайдера и nurturer роль , а иногда и идей, не имеющие Бога означает не имея жизнь, а жизнь, которая была выпуклой к вам ... и в моем случае это была жизнь угнетения. Я был освобожден от этой жизни, угнетения через сны, фантазии, и вымышленные персонажи, что большинство людей назвали бы сумасшедшим, но это самый путь, который я должен был наступить для тех, кто много лет ... Иврит 11, 11 и Иоанна, что краткая, что иногда вера является одним из видов формула, которая просыпается мертвым, а не формулами (видел) человек, а формулы неизвестны (не как человек), которое мы даем названия Богу, и для тех, кто, как я Христу учеников, мы призываем спасению, свободно ... Исаии 55 и 58. (Не все религии являются здоровыми, а не всех конфессий не функционируют, тоже для всех систем). Я полагаю, для тех, кто "снаружи", которая иногда рассматривается в качестве привилегированного или за пределами системы угнетения, не могу понять идею веры, потому что все может быть или не быть прав, а не привилегией, а также некоторые, мечты. Некоторые права не дано другим, так что у вас есть два мира функционирования в одном доме. Вы имеете Открытый рабы и рабы ... крытый у вас есть хорошие мастера славянский и неблагополучных мастера и раба ... Список таксономии в рамках человеческого вида ...но в наш век информации, которую мы называем себя союзом и труды этого Союза, а другой мир мы называем капиталистическими и корпораций и государств (народов), так что здесь мы снова, системы угнетения и системы привилегий. Теперь имеет ли он ничего общего с расой, полом, сексуальной ориентацией и класса, он имеет все, чтобы сделать с тем, как мы функцию и выжить. Теперь в это Заявление о вере, у меня есть своеобразная вера в Христа ... потому что я несколько привилегированных и несколько угнетенным ... так .... я

Magazine & Journal Editor’s Edition Summer

2010 | 102

одной ногой в воде, и одной ногой в пустыне грозы ... и это приводит меня к питьевой Bittersweet елей ... и это то, что вызвать некоторые споры и противоречия к тому, что некоторые сказали бы я говорю по качеству, может быть, смущение или полностью нарушается ...В общем, я добился многочисленных побед, и у меня есть своя история успеха, а также неудачи и разочарования, но в конце концов, у меня была жизнь с избытком, и теперь настало время и сезон, чтобы обратить мое история, художественно в письменном виде свое выражение этого забрызгали любви. Я ученик Христа, но, поскольку я жил в мире, я нахожу в ней иногда и не от другой раз, будь то в качестве бесплатной или как символ славянский, независимо от того, какой опыт привел меня в этот день, и это мое выражение искусства слова в моем сердце, разум, душа, дух и тело, что говорит о загадках, восприятие, иллюстрации и, надеюсь, ступая глубины любви, который будет дружественным путеводной звездой для тех, которые нуждаются компании или свидетеля. ... Счастливого пути мои друзья, те, кто знают меня, и тех, кто не ...Желаю всем нам найти безопасное путешествие на хлеб мы едим, спим кровати и одежду мы едем в, пока не вступит в наш рай, путь должен быть один шаг в то время ...:) Девочка Ура, Keisha Monday, September 07, 2009 Mi propia firma Current mood: accomplished Category: Writing and Poetry En mi diario, me gustar僘 adir algunas veces mi propio p 炻lico, ya que voy personal y privado, la fe en el chat de arena ... me criaron como cristiano. Mi madre era una cristiana, y mi padrastro, a quien llama pap・ es un musulm疣. Fui muy afortunado de entender la diferencia entre ciencia y religi. Yo me cri・a creer en muchas de las ideas, los sistemas y el favorito era el sistema de opresi. entend・como un nique a veces la fe sobrenatural era el pegamento que empat ・la igualdad de la fe a la realidad y la injusticia al amor. Yo s・muy confuso ...Es un concepto dif兤il de articular, pero lo que estoy tratando de decir, a veces no podemos vivir so de pan, pero por las palabras de Dios ... la fe. Recuerdo que cuando era ni, cuando no ten 僘mos que comer, ten僘mos la canciy la fe para alimentar a nosotros. Cuando tuvimos que ver pasar la injusticia que no tiene abogados, m馘icos, medicamentos, y el sistema de educacique nos apoyaron, nos proteg 僘 y nos llevan a aguas seguras, pero tuvimos que atravesar el cielo de 疣geles , los gigantes de mover montas, y una imaginaci para sentar la cabeza a la seguridad.Yo s・en mi coraz, una infancia gafas a veces significa una mente Running Wild, sino como un ni, yo sab 僘 que la fe era mi barra principal, ya

Magazine & Journal Editor’s Edition Summer

2010 | 103

veces 佖ico maestro. Mi madre es una buena mujer, y ella jug・un papel de proveedor y criadora y, a veces las ideas de no tener a Dios significa no tener vida, pero la vida que fue repartido a usted ... y en mi caso fue una vida de opresi.fui liberado de esta vida de opresi a trav 駸 de sues, fantas僘s, y personajes de ficcique mucha gente llama loco, pero es el camino mismo de que ten僘 que trazar para los que en muchos as ... Hebreo 11, y Juan 11, que resume la fe que a veces es un tipo de fmula que despierta a los muertos, no de fmulas (ver) hombre, pero las fmulas de lo de sconocido (no como el hombre), que dan t咜ulo de Dios, y para los alumnos como yo de Cristo, pedimos la salvacidada libremente ... Isa僘s 55 y 58. (No todas las religiones son sanos y no todas las religiones son disfuncionales, así como a todos los sistemas). Supongo que a los que est疣 "fuera" que a veces se ven como los privilegiados o los que est疣 fuera de los sistemas de opresi, no puede comprender la idea de la fe, porque todo puede ser o no ser de los derechos, y no un privilegio, y como algunos, un sue. Algunos derechos no son dados a los dem疽, ソqu・tiene usted dos mundos que funcionan bajo una casa. Usted tiene los esclavos de los esclavos al aire libre y bajo techo ... usted tiene los amos de esclavos y el buen amos disfuncional ... y de la lista de la taxonom僘 dentro de la especie humana ...pero en esta era de la informaci que nos llamamos Uniy los trabajos de la Uni, y el otro mundo que llamamos capitalismo y empresas y estados, (naciones), por lo que aqu・estamos de nuevo, los sistemas de opresiy de los sistemas de privilegio. Ahora, si se ha nada que ver con la raza, sexo, orientacisexual y clase, tiene todo que ver con la manera en que funcionamos y sobrevivir. Ahora dentro de esta declaracide fe, tengo fe en Cristo peculiar ... porque y o soy un poco privilegiados y oprimidos ... algo as・.... tengo un pie en el agua y un pie en el desierto, las tormentas ... y que me lleva a tomar un sabor agridulce aceite de la unci... y eso es lo que causa cierta controversia y la contradiccia lo qu e algunos dicen que hablo como tal en virtud de confundir o completamente perturbada ...con todo, he conseguido muchas victorias, y yo tengo mis propios 騙itos y fracasos y decepciones, pero al final del d僘, he tenido una vida abundante, y ahora es el momento y la temporada de selar a mi historia, art 﨎ticamente por escrito, mi propia expresi de este amor salpicada.

Magazine & Journal Editor’s Edition Summer

2010 | 104

Yo soy un disc厓ulo de Cristo, pero desde que he vivido en el mundo me encuentro a m・mismo en 駘 a veces no y de que otras veces, ya sea como libre o como un s匇bolo de esclavitud, no importa lo que la experiencia me ha llevado a este d僘, y esta es mi expresidel arte de la palabra en mi coraz, mente, alma, esp 叝itu y cuerpo, que habla de los enigmas, las percepciones, la ilustraciy espero pisar a fondo de amor que ser・una luz que gu僘 amigable para aquellos que necesitan compaa o de un testigo. ... buen viaje a mis amigos, a los que me conocen y los que no ...podemos encontrar todo viaje seguro para el pan que comemos, dormimos, camas y ropa viajamos en, hasta que entramos en nuestro para﨎o, el viaje debe ser dado un paso en un momento ur girl ...:), Keisha Monday, September 07, 2009 ลาย เซ็น ของ ฉัน เอง Current mood: accomplished Category: Writing and Poetry ใน บันทึก ประจํา วัน ของ ฉัน ฉัน ต้องการ เพิ󲐀ม บาง ครั󲐀ง ประชาชน ของ ตัว เอง ตั󲐀งแต่ ฉัน ไป ส่วนตัว และ ส่วนตัว เชื󲐀อ กับ การ สนทนา เวที ... ฉัน ถูก ยก เป็น คริสเตียน. แม่ ของ ฉัน เป็น คริสเตียน และ พ่อเลี󲐀ยง ที󲐀 ฉัน เรียก พ่อ ของ ฉัน คือ มุสลิม. ฉัน ถูก โชค ดี มาก เข้าใจ ความ แตก ต่าง ระหว่าง วิทยาศาสตร์ และ ศาสนา. ฉัน ถูก ยก ให้ เชื󲐀อ ใน ความ คิด หลาย ๆ ระบบ และ โปรด หนึ󲐀ง คือ ระบบ การ บีบ. ฉัน เข้าใจ เป็น เด็ก ที󲐀 บาง ครั󲐀ง เชื󲐀อ เป็น กาว มหัศจรรย์ ที󲐀 ผูก เสมอภาค จาก ศรัทธา ใน ความ เป็น จริง และ เป็น ธรรม เพื󲐀อ ความ รัก. ฉัน รู้ สับสน มาก ...มัน เป็น ความ คิด อย่าง หนัก เพื󲐀อ เป็น ข้อ แต่ สิ󲐀ง ที󲐀 ฉัน พยายาม พูด บาง ครั󲐀ง เรา ไม่ สามารถ อยู่ บน ขนมปัง คน เดียว แต่ ตาม คํา ของ พระเจ้า ... ศรัทธา. ฉัน จํา เป็น เด็ก เมื󲐀อ เรา ไม่ ได้ มี อาหาร กิน, เรา มี เพลง และ ศรัทธา ให้ อาหาร เรา. เมื󲐀อ เรา ได้ ชม ความ อ ยุติธรรม เกิด ขึ󲐀น เรา ไม่ ได้ มี ทนายความ, แพทย์, ยา และ ระบบ การ ศึกษา ที󲐀 สนับสนุน เรา คุ้มครอง เรา และ ทําให้ เรา นํ󲐀า ปลอดภัย แต่ เรา มี ม ลา อิ กะ เจาะ ฟ้า , giants ย้าย ภูเขา และ จินตนาการ ที󲐀 จะ วาง หัว ของ เรา ปลอดภัย.ฉัน รู้ ใน หัวใจ ของ ฉัน เด็ก goggles บาง ครั󲐀ง หมาย ถึง ใจ ทํางาน เสริม แต่ เป็น เด็ก ฉัน รู้ ศรัทธา ที󲐀 แกน นํา ของ ฉัน และ บาง ครั󲐀ง ครู เท่านั󲐀น. แม่ ของ ฉัน เป็น หญิง ที󲐀 ดี และ นาง เล่น ให้ บริการ และ บทบาท nurturer และ บาง ครั󲐀ง ความ คิด ของ การ มี พระเจ้า อื󲐀น ใด หมายความ ว่า มี ชีวิต แต่ ไม่มี ชีวิต ที󲐀 dished out ให้ คุณ ... และ ใน กรณี ของ ฉัน มัน เป็น ชีวิต ของ

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การ กดขี󲐀. ฉัน ได้ เป็น อิสระ จาก โลก นี󲐀 ของ การ กดขี󲐀 ทาง ฝัน fantasies, และ ตัว อักษร สมมติ ว่า คน ส่วน ใหญ่ จะ เรียก บ้า แต่ เส้นทาง อย่าง ที󲐀 ฉัน ได้ ไป เหยียบ ย่าง มา หลาย ปี ที󲐀 ... Hebrew 11 และ John 11 สรุป ว่า เชื󲐀อ ว่า บาง ครั󲐀ง เป็น ชนิด ของ สูตร ที󲐀 สูตร wakes up ตาย ไม่ใช่ ของ (เห็น) คน แต่ ไม่ ทราบ สูตร ของ (ไม่ เหมือน คน) ซึ󲐀ง เรา ให้ ชื󲐀อ ของ พระเจ้า และ สําหรับ ผู้ ที󲐀 ต้องการ ฉัน นักเรียน คริสต์ ช่วย ชีวิต เรา เรียก ร้อง ให้ อิสระ ... Isaiah 55 และ 58. (Faiths ไม่ ทั󲐀งหมด สุขภาพ และ faiths ไม่ ทุก dysfunctional ระบบ เดียวกัน ทั󲐀งหมด). ฉัน นึก ผู้ ที󲐀 มี "นอก" ซึ󲐀ง บาง ครั󲐀ง จะ เห็น เป็น สิทธิ พิเศษ หรือ นอก ระบบ ของ การ กดขี󲐀 เหล่า นั󲐀น ไม่ สามารถ เข้าใจ แนวคิด ของ ศาสนา เพราะ ทุก อย่าง อาจ จะ หรือ ไม่ อาจ มี สิทธิ และ ไม่มี สิทธิ󲐀 และ เป็น บาง ฝัน. สิทธิ บาง คน ไม่ ให้ คน อื󲐀น ๆ ดังนั󲐀น สิ󲐀ง ที󲐀 คุณ มี สอง โลก การ ทํางาน ใน บ้าน หลัง หนึ󲐀ง. คุณ บ่าว กลางแจ้ง และ ใน ร่ม บ่าว ... คุณ โท ทาส ดี และ โท ทาส dysfunctional ... และ ราย ชื󲐀อ ของ อนุกรม วิธาน ภายใน ชนิด มนุษย์ ...แต่ ใน ยุค ของ ข้อมูล ที󲐀 เรา เรียก ว่า สหภาพ เอง และ labors ของ สหภาพ ที󲐀 นี󲐀 และ โลก อื󲐀น ๆ ที󲐀 เรา โทร (ประเทศ มั󲐀งคั󲐀ง และ corporates และ รัฐ) ดังนั󲐀น ที󲐀 นี󲐀 เรา อีก ครั󲐀ง ระบบ การ กดขี󲐀 และ ระบบ สิทธิ󲐀. ตอน นี󲐀 ไม่ ว่า จะ มี สิ󲐀ง ที󲐀 จะ ทํา อย่างไร กับ เชื󲐀อชาติ เพศ ทาง เพศ และ ชั󲐀น เรียน ก็ มี ทุก สิ󲐀ง ที󲐀 จะ ทํา ใน วิธี ที󲐀 เรา ทํางาน และ อยู่ รอด. ขณะ นี󲐀 อยู่ ใน งบ ของ ศรัทธา นี󲐀 ฉัน มี ศรัทธา เฉพาะ ใน คริสต์ ... สําหรับ ฉัน ค่อนข้าง ด้อย และ อ่อนแอ บ้าง ... เพื󲐀อ .... i มี เท้า ใน นํ󲐀า และ เท้า หนึ󲐀ง ใน พายุ ทะเลทราย ... และ ที󲐀 นํา ฉัน ไป ดื󲐀ม bittersweet anointing นํ󲐀ามัน ... และ นั󲐀น คือ สิ󲐀ง ที󲐀 ทําให้ เกิด ถกเถียง และ โต้แย้ง บาง สิ󲐀ง บาง อย่าง จะ กล่าว ว่า ฉัน พูด ตาม ที󲐀 อาจ จะ สับสน หรือ กระวนกระวาย ใจ ทั󲐀งหมด ...ทั󲐀งหมด ใน ทุก ฉัน มี ความ victories มาก และ ฉัน มี เรื󲐀องราว ความ สําเร็จ ของ ฉัน เอง เป็น ความ ล้ม เหลว และ ท้อแท้ แต่ ท้าย วัน นี󲐀 เรา ได้ มี ชีวิต มากมาย และ ตอน นี󲐀 เป็น เวลา และ ฤดูกาล ใน การ วาด ของ ฉัน เรื󲐀องราว, artistically ใน การ เขียน การ แสดงออก ของ ฉัน เอง รัก splattered นี󲐀. ฉัน เป็น นักเรียน ของ พระ เยซู แต่ เนื󲐀องจาก เรา ได้ อาศัย อยู่ ใน โลก i พบ ตัว เอง ใน บาง ครั󲐀ง ก็ ไม่ มัน เท่า อื󲐀น ๆ ไม่ ว่า จะ เป็น ฟรี หรือ เป็น ทาส สัญลักษณ์ ก็ตาม สิ󲐀ง ที󲐀 พบ ได้ นํา ฉัน ไป ที󲐀 วัน นี󲐀 ไม่มี และ นี󲐀 คือ การ แสดงออก ศิลปะ คํา ใน หัวใจ ใจ ชีวิต ของ ฉัน, วิญญาณ และ ร่างกาย ของ ฉัน ที󲐀 พูด ของ riddles, รูส้ ึก, ภาพประกอบ และ หวัง treading ลึก ของ ความ รัก ที󲐀 จะ เป็น แสงสว่าง นําทาง เป็น มิตร กับ ผู้ ที󲐀 ต้องการ บริษัท หรือ พยาน. ... เดินทาง ปลอดภัย เพื󲐀อน ของ ฉัน ผู้ ที󲐀 รู้ ฉัน และ บรรดา ผู้ ไม่ ...เรา ทั󲐀งหมด อาจ เดินทาง ปลอดภัย ขนมปัง เรา กิน ที󲐀 เรา

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เตียง นอน และ เสื󲐀อผ้า ที󲐀 เรา เดินทาง จน เรา เข้าไป ใน สวรรค์ ของ การ เดินทาง จะ ต้อง ดําเนิน การ ขั󲐀น ตอน หนึ󲐀ง ใน เวลา สาว ur ...:), keisha Monday, September 07, 2009 Моя власна підпис Current mood: accomplished Category: Writing and Poetry У моєму журналі, я хотів би додати іноді мою особисту і приватну віру, оскільки я збираюся громадськості чат арені ... я був вихований як християнин. Моя мати була християнкою, і мій вітчим, який я назвав тато, було Мусульманський. Мені дуже пощастило розуміти різницю між наукою і релігією. Я був піднятий вірити в багатьох ідей, систем та кохана була система гноблення. Я зрозумів, як дитина, що іноді віри надприродного клей, який пов'язаний рівність від віри в реальність і несправедливість по відношенню до любові. Я знаю, незрозуміло ...Це жорсткий, щоб сформулювати концепцію, але те, що я хочу сказати, іноді ми не могли жити на хлібі, але слова Бога вірю .... Я пам'ятаю, як у дитинстві, коли ми не є їжа, ми пісню і віру в нас нагодувати. Коли нам довелося спостерігати несправедливість відбувається у нас не було адвокатів, лікарів, ліків, і системі освіти, які підтримали нас, захищали нас і привести нас до безпечної воді, а ми були ангелами пронизати небо , гіганти рухати гори, і уяву, щоб закласти голови в безпечне місце.Я знаю, в моєму серці, дитинство очки іноді означати розум Running Wild, але будучи дитиною, я знав, що моя віра була провідною стрижня, а іноді і єдиним вчителем. Моя мати гарна жінка, і вона зіграла провайдера і nurturer роль , а іноді і ідей, що не мають Бога означає не маючи життя, а життя, яка була опуклою до вас ... і в моєму випадку це було життя гноблення. Я був звільнений від цього життя, гноблення через сни, фантазії, і вигадані персонажі, що більшість людей назвали б божевільним, але це самий шлях, який я повинен був наступити для тих, хто багато років ... Іврит 11, 11 та Івана, що коротка, що іноді віра є одним з видів формула, яка прокидається мертвим, а не формулами (бачив) чоловік, а формули невідомі (не як людина), яке ми даємо назви Бога, і для тих, хто, як і я Христа учнів, ми закликаємо порятунку, вільно ... Ісаї 55 і 58. (Не всі релігії є здоровими, а не всіх конфесій не функціонують, теж для всіх систем). Я вважаю, для тих, хто "зовні", яка іноді розглядається як привілейованого або за межами

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системи гноблення, не можу зрозуміти ідею віри, тому що все може бути або не бути правий, а не привілеєм, а також деякі, мрії. Деякі права не дано іншим, так що у вас є два світи функціонування в одному будинку. Ви маєте Відкритий раби та раби ... критий у вас є хороші майстри слов'янський і неблагополучних майстра і раба ... Список таксономії в рамках людського виду ...але в наше століття інформації, яку ми називаємо себе союзом і праці цього Союзу, а інший світ ми називаємо капіталістичними і корпорацій і держав (народів), так що тут ми знову, системи гноблення і системи привілеїв. Тепер чи має він нічого спільного з расою, статтю, сексуальною орієнтацією і класу, він має все, щоб зробити з тим, як ми функцію і вижити. Тепер у це Заява про віру, у мене є своєрідна віра в Христа ... тому що я кілька привілейованих і кілька пригніченим ... так .... я однією ногою в воді, і однією ногою в пустелі грози ... і це приводить мене до питної Bittersweet ялин ... і це те, що викликати якісь суперечки і протиріччя до того, що деякі сказали б я кажу за якістю, може бути, збентеження або повністю порушується ...Загалом, я домігся численних перемог, і у мене є своя історія успіху, а також невдачі і розчарування, але врешті-решт, у мене було життя з надлишком, і тепер настав час і сезон, щоб звернути моє історія, художньо письмово своє вираження цього заляпали любові. Я учень Христа, але, оскільки я жив у світі, я знаходжу в ній іноді і не від іншим разом, чи то в якості безкоштовної або як символ слов'янський, незалежно від того, який досвід привів мене в цей день, і це мій вираз мистецтва слова в моєму серці, розум, душа, дух і тіло, що говорить про загадки, сприйняття, ілюстрації і, сподіваюся, ступаючи глибини любові, який буде дружнім провідною зіркою для тих, які потребують компанії або свідка. ... Щасливої дороги мої друзі, ті, хто знають мене, і тих, хто не ...Бажаю всім нам знайти безпечну подорож на хліб ми їмо, спимо ліжка та одяг ми їдемо в, поки не вступить в наш рай, шлях повинен бути один крок у той час ...:) Дівчинка Ура, Keisha Monday, September 07, 2009 Chữ ký riêng của tôi Current mood: accomplished Category: Writing and Poetry

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Trong nhật ký của tôi, tôi muốn thêm đôi khi cá nhân của riêng tôi và tư nhân đức tin công cộng kể từ khi tôi sẽ trò chuyện với các trường ... Tôi đã lớn lên như một christian. Mẹ tôi là một christian, và cha dượng của tôi, những người tôi gọi là cha, là một muslim tôi. rất may mắn để hiểu được sự khác biệt giữa khoa học và tôn giáo. tôi đã được nâng lên để tin rằng trong nhiều ý tưởng, các hệ thống và được yêu thích của một hệ thống áp bức. Tôi hiểu là một đứa trẻ mà đôi khi đức tin là keo siêu nhi麩 m・gắn liền bình đẳng từ đức tin vào thực tế và bất công cho tình yêu. Tôi biết rất bối rối ...nó l・một khái niệm khó rõ, nhưng những g・tđang c ố gắng để nói, đôi khi chúng ta không thể sống một mình trên bánh mì, nhưng theo lời của đức tin Thiên Chúa ... Tôi nhớ như một đứa trẻ khi ch佖g tkhg c ・thức ăn để ăn,. chúng tôi đã có bài hát và niềm tin để nuôi chúng tôi Khi chúng tđ・c・để xem bất công xảy ra, chúng tôi không có luật sư, bác sĩ, thuốc men, và hệ thống giáo dục m・ch佖g th ỗ trợ, bảo vệ chúng tôi và dẫn chúng tôi đến vùng nước an toàn, nhưng chúng tôi đã c・thi麩 thần khoan bầu trời. , gã khổng lồ di chuyển núi, và tưởng tượng một để lay đầu của chúng tôi để an toàn.Tôi biết trong trái tim của tôi, thời thơ ấu một kính đôi khi có nghĩa là một cái tâm chạy hoang dã, nhưng như một đứa trẻ, tôi biết rằng đức tin là cây gậy hàng đầu của tôi, và đôi khi chỉ có giáo viên. Mẹ tôi là một người phụ nữ tốt, và cô ấy đã đóng một vai trò nhà cung cấp và nurturer , và đôi khi những ý tưởng của thần không có nghĩa là không có cuộc sống nhưng cuộc sống đ・được dished ra cho bạn ... và trong trường hợp của tôi đó là một cuộc sống của tôi đã được áp bức. đặt miễn phí từ này cuộc sống của áp bức thông qua những giấc mơ, tưởng tượng, và các nhân vật hư cấu rằng hầu hết mọi người sẽ gọi điên, nhưng nó là con đường rất rằng tôi đã phải tread ng炸 cho những người trong nhiều năm qua ... 11 tiếng Do Thái, và John 11, mà đôi khi tóm tắt rằng đức tin là một loại sữa bột mà tỉnh dậy trong kẻ chết, không phải công thức của (xem) người đàn ông, nhưng công thức của không biết (không thích người đàn ông), mà chúng tôi cung cấp cho tiêu đề của Thi麩 Ch俉, v・cho những học sinh như bản thân mình Chúa Kitô, chúng ta gọi là sự cứu rỗi cho tự do ... Isaiah 55 và 58. (Không phải tất cả các tôn giáo được khỏe mạnh và không phải tất cả các tôn giáo là khác thường, vậy tất cả các hệ thống).

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Tcho r ằng những người được "b麩 ngo瀛" mà đôi khi được xem là đặc quyền hoặc những người b麩 ngo瀛 của các hệ thống đàn áp, khg th ể ôm chặt ý tưởng của đức tin bởi vì tất cả mọi thứ có thể được hoặc có thể không có quyền, và không phải là một đặc ân và như một số, một giấc mơ. Một số quyền không được trao cho những người khác, vậy điều gì làm bạn có hai thế giới hoạt động dưới một căn nhà. Quý vị có nô lệ ngoài trời và những nô lệ trong nhà ... bạn có thạc sĩ là nô lệ tốt và thạc sĩ nô lệ và sự tê liệt ... danh mục phân loại trong loài người ...nhưng ở tuổi này các thông tin ch佖g tg ọi là bản thân công đoàn và lao động của công đoàn đó, và trên thế giới khác mà chúng tg ọi tư và doanh nghiệp và tiểu bang, (nước), do đó, ở đây chúng tôi là một lần nữa, hệ thống của đàn áp và hệ thống các đặc quyền. Now cho dù nó có bất cứ điều gì để làm với chủng tộc, giới tính, khuynh hướng tình dục và các lớp học, nó có mọi thứ để làm với cách thức chúng tôi chức năng và sống sót. B窕 giờ trong tuyên bố này của đức tin, tôi c・một niềm tin riêng trong Christ ... cho i am hơi đặc quyền và phần nào bị áp bức ... do đó .... tôi có một chân trong nước và một chân trong cơn bão sa mạc ... và dẫn tôi để uống một bittersweet anointing dầu ... và đó là những gì gây ra một số tranh c緤 v・m穹 thuẫn với những gì một số sẽ nói tôi nói nhỏ như có thể nhầm lẫn hoặc hoàn toàn băn khoăn ...tất cả trong tất cả, tôi đã đạt được nhiều chiến thắng, và tôi có câu chuyện thành công của chính tcũng như thất bại và thất vọng nhưng cuối cùng trong ngày, tôi đ・c・một cuộc sống phong phú, v・b窕 giờ là thời gian và mùa để vẽ của tôi câu chuyện, nghệ thuật bằng văn bản, tôi biểu hiện của t・h y黏 n炸 splattered. Tl ・một học trò của Christ, nhưng kể từ khi tôi đã sống trong thế giới tôi thấy mình ở trong đó và đôi khi không phải của nó lần khác, cho dù là miễn phí hoặc như là một biểu tượng nô lệ, không có vấn đề gì kinh nghiệm đã dẫn tôi đến ngày nay, và đây là biểu hiện của tôi về nghệ thuật từ trái tim, t穃 tr・của tôi, linh hồn, tinh thần và cơ thể, m・nc ủa riddles, nhận thức, minh họa và hy vọng sự gi穃 l麩 chiều sâu của tình yêu đó sẽ là một hướng dẫn thân thiện ánh sáng cho những người cần cg ty ho ặc một nhân chứng. ... an toàn hành trình bạn bè của tôi, để những người biết tôi và

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những người không ...tất cả chúng ta có thể thấy cuộc hành trình an toàn cho chúng tôi ăn bánh mì, giường ngủ, quần áo chúng tôi, chúng tôi đi du lịch trong, cho đến khi chúng tôi nhập vào thiên đường của chúng tôi, những cuộc hành trình phải được thực hiện một bước vào thời gian một cô gái ur ...:), Keisha__ Until We Meet Again~ As the Old School Would Say…Amen! In the Words of the Yoga, Enoch, Everlasting Covenant

Monasteries of Immortality/Infinity: Aphrodite Section I. Chapters I-XXXVI INTRODUCTION [Chapter 1] 1 The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be 2 living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is 3 for to come. Concerning the elect I said, and took up my parable concerning them: The Holy Great One will come forth from His dwelling, 4 And the eternal God will tread upon the earth, (even) on Mount Sinai, [And appear from His camp] And appear in the strength of His might from the heaven of heavens. 5 And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth. 6 And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame 7 And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men). 8 But with the righteous He will make peace.

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And will protect the elect, And mercy shall be upon them. And they shall all belong to God, And they shall be prospered, And they shall all be blessed. And He will help them all, And light shall appear unto them, And He will make peace with them'. 9 And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly: And to convict all flesh Of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him.

Spiritual History: John Pratt Jesus Christ and his apostles quoted from the Book of Enoch (also called 1 Enoch) as authentic scripture. It was once in the Bible and was accepted as having been written by Enoch himself, the majestic antediluvian prophet who was translated into heaven without tasting death (Heb. 11:5). During the Third and Fourth Centuries AD the book fell into disfavor and was removed from sacred canon, destined to become one of the "lost books" of the Bible. It was rediscovered in 1773 in Ethiopia and is now readily available in English, but is still largely unappreciated. Before looking at the calendar it describes, let us briefly review how it contains doctrines or phrases of the Savior, which are apparently examples of the Savior quoting Enoch.

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Aphrodisiac: Food For Thought Spiritual Enlightenment of Faith, Hope and Passions Syncretic View of the Gospel of Mary Magdalene The Gospel of Mary Magdalene has Taoist and Buddhist concepts presented in first century Christian Semantics.

Jesus is quoted as saying that "All natures, all formed things, all creatures exist in and with one another and will again be resolved into their own roots, because the nature of matter is dissolved into the roots of its nature alone." This is very similiar to the Taoist concept of Oneness as expressed in Chapter 34 of Tao Teh Ching, Speaking of the Tao it says "All things derive their life from it [Tao] All things return to it, and it contains them." Another portion of The Gospel of Mary Magdalene describes a soul's journey after death and the challenges it overcomes. These passages are much like The Tibetan Book of the Dead which reveals the Peaceful and Wrathful Dieties a soul encounters during its journey after it has separated from the body at death. This is very similiar to this portion of the Gospel of Mary Magdalene, " When the soul had overcome the third power, it went upwards and saw the fourth power, (which) took seven forms. The first form is darkness, the second desire, the third ignorance, the fourth is the excitement of death, the fifth is the kingdom of the flesh, the sixth is the foolish wisdom of flesh, the seventh is the wrathful wisdom. These are the seven {powers} of wrath. Although not considered canon, these ancient texts are part of the heritage of Judaism and Christianity. Some, such as the Book of Enoch, are condidered sacred by some. The Ethiopian Church has The Book of Enoch as part of their Bible. The Gospel of Thomas is considered by many as the Fifth Gospel and others consider it the source sayings document that preceeded all of the Gospels. All of these texts, at one time or another, were lost to the world until found within the last 120 year by travelers or archeologists. Although some are considered to be pseudepigraphic, they carry significant meaning and insight into events of that time. Read them and discover their treasures for yourself.

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• Biblical Corruption?

• The Gospel of the Egyptians

• The Acts of The Apostle Thomas

• The Gospel of Mary Magdalene.

• The Apocalypse of Peter

• The Gospel of the Nativity of Mary

• The Apocalypse of Paul

• The Gospel of Nicodemus

• The Book of Enoch

• The Gospel of The Perfect Life / Holy (12) Twelve

• Eugnostos the Blessed

• The Gospel of Philip

• The Book of James - Protevangelium

• The Gospel of Thomas

• The Book of Jubilees

• The Gospel of Truth

• The Dialogue of the Saviour

• The Heavenly Prince Melchizedek

• The Didache: Teachings of the 12 Apostles

• The Lost Gospel of Peter

• The Epistle of Barnabas

• The Sophia (Wisdom) of Jesus

• The Epistle to the Laodiceans

• The Lost Ten Tribes of Israel

• The Essenes and The Dead Sea Scrolls

• The Lost Years of Jesus

• The Essene Gospel of Peace

• The Testament of Abraham

• The Essene Book of Revelation

• The Treatise on the Resurrection

• The Forgotten Books of Eden: First and Second Book of Adam and Eve:

13 Articles: I hope you have enjoyed this 13 minute ride with me… Ur girl~keisha


Be faithful in small things because it is in them that your strength lies. (KEISHA) Courage is a kind of salvation. Plato Mother Teresa My A...