2024.05.14 14:36 adulting4kids Poetry Class Week 18-20
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2024.05.13 14:35 adulting4kids Poetry Class Week 15-16
2024.05.13 12:28 Haunting_Meeting_530 Improving your reading skills.
https://preview.redd.it/hhieedz3860d1.png?width=564&format=png&auto=webp&s=7a4c589366183f0b50de4f2c5a80ed1cfcd214e4 submitted by Haunting_Meeting_530 to Assignmentknight [link] [comments] Improving reading skills is an ongoing journey, but here are some key strategies:
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2024.05.13 01:46 Paladynee thesaurus (the dinozorus)
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2024.05.12 21:03 createitlabs VISIT TODAY! We are open until 5pm for FREE tours and time for members to work on their projects. Get a FREE Smile Tunes Speaker when you do a tour.
VISIT TODAY! We are open until 5pm for FREE tours and time for members to work on their projects. Get a FREE Smile Tunes Speaker when you do a tour.As a member you can register for Intro to Painting. We will explore the history and evolution of painting. This class will be a survey of portrait, still life, figure, landscape, and abstraction. We will work with a wide variety of painting techniques and methods of making a picture. You will be exposed to art history develop your special visual vocabulary. You will develop a body of work that will be part of a special exhibition through CreateIT Labs! Want to participate, but will have a hard time making it in-person? This will be a hybrid, in-person and online workshop. Instructor: Frank May frankmay.netBECOME A MEMBER AND CreateIT! Use the link: createitlabs.org/learn to become a member and check out what we offer. More to come! We are a NEW and upcoming makerspace based in Washington, NJ. Please contact us with questions. You can sample classes that you would like to sign up for, once you become a member. Membership is ONLY $65 per month! $55 for Junior membership. Thank you very much.Check out! youtube.com/@createitlabs for a brief introduction with some of the specialists and areas of CreateIT Labs. (please subscribe!)FREE! Smile Tunes Speakers Giveaway when you schedule a free tour! email us at info@createitlabs.org or call/text us at 908-517-3737 to schedule a tour. Just mention this post!Please reach out with your questions.Create It Labs 37 E Washington Ave. Washington, NJ 07882 (side entrance) / info@createitlabs.org / createitlabs.org / Hours: Sat 10am-7pm & Sun 10am-5pm / call/text (908) 517-3737makerspace #metal #wood #3DPrinting #ceramics #textiles #technology #welding #painting #sculpture #makers #robotics #metalshop #woodshop #Arduino #sewing #newjersey #newjerseyarts #njartist #nj #fineart #warrencountynj #washingtonnj #nonprofit #MeetMeInTheBorough #ExploreWarren #showcase #classes #workshops #CreateITLabscreateitlabs.org |
2024.05.12 19:50 shaneka69 In These Streets SLOWED AND REVERB
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2024.05.11 08:42 Trick_Minimum3190 About Her Voice: A conversation on Mariah Carey with author and critic Andrew Chan
About Her Voice A conversation on Mariah Carey with author and critic Andrew Chan BY DANIELLE AMIR JACKSON DECEMBER 21, 2023 submitted by Trick_Minimum3190 to MariahCarey [link] [comments] Photo by Raph_PH via Flickr. Artistic rendering by Oxford American. Courtesy Wikimedia Commons This exclusive feature is an online extension of the OA’s annual music issue. Order the Ballads Issue and companion CD here. Singing is “the most enigmatic of performing arts,” the author, editor, critic, and self-professed “diva lover” Andrew Chan writes. It’s a simple matter of air and anatomy: breath moves through closed vocal folds which then vibrate and resound throughout the throat, chest, head, or sinuses. But when we listen intently, transcendence is available to us. Raised hairs on the upper arm, a tingle on the back of the neck. The irrepressible urge to tap one’s toes. Transcendence is something we can feel–a physical sensation that unleashes the emotions and connects us to the divine. That’s why a host of spiritual traditions embrace the human voice as a conduit for worship, and in secular music, many of the most popular traditions–r&b and its variants, country, even rap—foreground some sort of vocal virtuosity. A skilled vocalist can “seduce us, haunt us, heal us regardless of the text they’re delivering or even the culture that surrounds them,” Chan writes. In his first book, published just this past fall, Chan highlights the thirty-plus year career of Mariah Carey, whose five-octave vocal range; agile, multisyllabic melisma; and well-honed aptitude for catchy hooks and witty wordplay turned her into one of the most successful pop singer-songwriters of all time. Carey has earned five Grammys and nineteen number ones on the Billboard pop chart—the highest of any act besides the Beatles, surpassing Elvis. Two of her fifteen full-length albums are certified diamond, with sales of ten million or more in the United States alone. Why Mariah Carey Matters, part of the University of Texas Press’s Music Matters series, is the first book-length critical assessment of the artist’s wide-ranging career. Chan makes the case that from the beginning, Carey’s vocal dexterity and range set her apart—her mastery at blending piercing whistle tones, fluttery, feminine whispers, muscular belts, and “leathery low” notes, often within the same song. “There’s something irrational, bizarre, and hazardous-sounding about the way Mariah hopscotches over and across vocal registers without warning or transition,” Chan writes. She also blended and mixed styles of singing, infusing both big, sentimental ballads and buoyant, weightless bops alike with gospel fervor; in the ’90s, alongside artists like Mary J. Blige and Jodeci, she contributed to the creation and commercial dominance of “hip-hop soul.” In her house remixes, often painstakingly re-recorded versions of her mainstream pop hits, she frequently scatted and improvised in the tradition of Ella Fitzgerald or Sarah Vaughan. Equally impressive, and critical in understanding Carey, Chan says, is her “artistry outside the vocal booth.” She wrote or co-wrote all of her most enduring hits, including “Vision of Love,” “We Belong Together,” and “All I Want for Christmas Is You.” She’s produced herself and other artists, and is one of few women nominated for the Grammy Award for Producer of the Year (Non-Classical). It was an early honor, from 1992, for work on her second LP, Emotions. Chan is one of my favorite writers and an important voice in contemporary music and film criticism. He’s vivid in his assessment of Carey’s musical gifts. He layers in details of his own upbringing to help us understand why certain songs and singers turned him into a student of the art. I love the way he brings the reader along with him—we’re watching and listening together as Carey delivers her gospel-drenched rendition of “America the Beautiful” on the NBA Finals in 1990, hearing her sing the climactic sea-ahhh as she “evokes rolling vistas and open water.” He acknowledges the blemishes on Carey’s career and the unpredictability of her voice, which he insists is not a recent phenomenon. He situates Carey in refreshing context: with Black singers of the ’80s who influenced her sound, and with other female songwriter-producers like Patrice Rushen, Teena Marie, and Angela Winbush, who don’t often receive credit for their prowess behind the boards. “So much of the culture and money created during this era is the product of Black female creative energy,” writes Danyel Smith, another of my favorite music writers, in Shine Bright, her sweeping history of Black women in American pop. She’s talking about the middle of the twentieth century, when recordings like the Dixie Cups’ “Chapel of Love” achieved mammoth success that the performers—who came up with the arrangement we all know and love—were not credited for. Carey has received commercial rewards, and, as of late, critical adoration from outlets such as Pitchfork and Rolling Stone. But Chan suggests we still haven’t absorbed the magnitude of Carey’s genius, that our cultural blinders have hindered our ability to understand the breadth of her labor and mastery. Carey’s upbringing as a biracial daughter of a white mom who raised her largely on her own; her sense of not fully belonging among Black or white people; her insistence on femininity in an industry that privileges masculine presentation when it doles out points for credibility. She used it all in her art—especially in her ballads. Over a long and wide-ranging conversation, Chan and I discussed Carey’s melancholy, artistic lineage, the feeling of singing, r&b, gospel, and transcendence. Courtesy University of Texas Press Danielle Amir Jackson: Can we start with your background? I know you grew up in some American suburbs and in Malaysia. When did you begin to pay so much attention to Mariah Carey? Andrew Chan: I moved around quite a bit as a kid. I was born in Minneapolis, in a great music city, but I didn’t live there long. My family moved to Tampa, Florida and then to Malaysia. After moving back to the States, I lived in Atlanta, Georgia and Charlotte, North Carolina—the metropolitan New South. In the nineties. In the nineties. I moved to Atlanta… I think in ’97. I remember Butterfly had just come out. And I remember Usher was number one on the charts with “You Make Me Wanna…” Living in Atlanta and Charlotte in the nineties, I was one of the few Chinese Americans in school. For much of middle school and early high school, half of my friends were Black. So, there was a lot of exposure to the music that they were listening to. Hip-hop and r&b were becoming mainstream and dominating the charts. Having friends who were Black exposed me to more than just what was crossing over. I also felt connected emotionally to Malaysian culture. My parents exposed me to some of the great Asian divas of the eighties and nineties. Mandarin and Cantonese pop were important for me until, maybe, first grade. So, I was listening to people like Anita Mui, Priscilla Chan, and Teresa Teng and was completely obsessed with them before I had much knowledge of American pop music. Even then my ear was attuned to how different they sounded. Anita Mui had this beautiful contralto voice. Teresa Teng was more of a mezzo soprano. And they had different vocal approaches. Even if I didn’t have the language to analyze that or express that at that age, I was really drawn to the variety of women’s singing. That fascination carried over to the period when I started becoming obsessed with American pop music and American divas, mainly through Whitney and Mariah. When I heard “I Will Always Love You” and the whole Bodyguard era, I’d never heard something like that before. That drew me to the soul tradition of American singing. I don’t often hear people discuss Carey in the lineage of great American interpreters of ballads like Ella Fitzgerald or Frank Sinatra, and I really appreciate that it’s the note you lead with in your book—which parallels the way that Carey started her career. The OA’s annual music issue is a dive into ballads and the elasticity of the form. What’s special about ballads? Why might an artist like Carey launch her career with ballads? Even though she became frustrated with Tommy Mottola molding her into an adult contemporary ballad singer, the demo was full of ballads. She co-wrote all those songs. She found different ways of making the ballad fresh and interesting for herself. The ballad has always meant different things across time. If you were to compare Sinatra, singing an old jazz standard ballad like “Angel Eyes” or “In the Wee Small Hours of the Morning,” what does that have in common with Mariah Carey’s “Can’t Let Go?” They’re slow. They’re about passionate love. This does a couple of things for a singer: It gives you space to really milk every note and moment; the listener is drawn into the space of the ballad and is invited to listen very closely in a way that you just aren’t if you’re competing with an up-tempo beat behind you or if you’re singing fast. The feat is more about rhythm than it is about holding out long notes. The ballad accentuates the tone of the singer’s voice. It creates an intimate connection with the listener. It also puts the singer at risk of being uncool because ballads are kind of forbidden. And that is why we love them. They can be uncool. They almost feel like something that we shouldn’t admit we listen to or respect because they, especially the sad ones allow us to wallow, which we’re not supposed to do if we’re grownups and we want to be serious and mature. We’re not supposed to sink into our feelings of longing and despair. But this is one of the places in our culture where we get access to that intensity of emotion, and the slowness of the music mimics the infatuated person’s inability to let go of love or inability to stop thinking about the beloved. Mariah is an unabashedly sentimental singer, and that’s why it took so long for her to garner any kind of critical respect. She is in that tradition of musical wallowers. She loves her heartache. She loves to long and pine. She’s a bit of a masochist. Many interesting people are. Yeah. Ballads can be transportive to sing. The tempos are slower; you can really get your mouth around the words and feel each one of them. Because the song isn’t whizzing by at a crazy pace, you can build to a satisfying climax. You can go from low to high in this drawn-out, dramatic way. That shows the full capabilities of your voice. When you say ballads are transportive, are you talking about a transcendent experience? The Holy Ghost? A little bit. It’s to the point where you’re moving with your own performance, which is why singers sometimes get choked up when they’re singing their ballads, because it is such a vulnerable place to be. In karaoke, which most people don’t take seriously, if I’m singing a particular song and I’m really feeling it, I can get so lost in it. “She loves her heartache. She loves to long and pine. She’s a bit of a masochist.” ANDREW CHAN I like what you said about ballads being almost contraband. I remember when people realized Beyoncé was starting the Renaissance tour with slow songs. It seemed almost like an anachronism. Yeah, for her big house record. She’s a great ballad girl too. In terms of them being contraband, back in the Maoist era in China, love ballads were banned because they were seen as counterrevolutionary. If you were part of the revolution, you wouldn’t indulge in these individualistic displays of your own personal emotions. I do get into that a little bit in the book where I even had a moment in my teenage years where I was just like, These are pathetic. They’re a distraction from the real business of politics and liberation and revolution, you know? We include a song by Fannie Lou Hamer on our compilation accompanying the issue. You made me think of Elaine Brown, who was chair of the Black Panther party and recorded songs and some of them are balladlike. They’re propagandist, one-note songs. There is the political ballad too. I think there’s something about love ballads where it’s like surrendering and succumbing to feelings of longing, loss, yearning, desire. Of course, there’s misogyny involved in that too, because these are “feminized” emotions. Ideas about feminine hysteria are built into this hyperbolic style of singing as well. People forget that Whitney was booed and disrespected for much of her career. It’s funny that she and Mariah had a reappraisal where they’re legends now, but at the beginning of their careers, they were criticized for over-singing and being excessive. I wonder why people didn’t say that about Luther Vandross. He’s super indulgent. He’s so indulgent. “A House is Not a Home” or “Superstar”—those songs are seven minutes long or something. He had some pop crossover appeal, but he never hit it as big as Whitney and Mariah. But also, there’s a bit of misogyny in that, the difference between women doing it and men doing it. I mean, Al Green is a show-off. They’re all show-offs. Let’s talk about the eighties. You say that “Can’t Let Go,” is a revision of “Make It Last Forever” by Keith Sweat and Jacci McGhee and compare Carey’s work as a songwriter-singer-producer to Teena Marie and Angela Winbush. And you go into quite a bit of depth into all her references and homages in Glitter: Indeep, Zapp, Cherrelle. I’m having a moment right now—perhaps I’m where Mariah was back in ’99 and 2000—but I’m so obsessed with the sounds and sights of the Black ’80s. Miki Howard, whom you also mention, has been heavy on my mind, alongside Anita Baker, Patrice Rushen, Regina Belle. In your opinion, what was special about that era in music, particularly in Black pop, and how was it connected to Carey’s debut? I didn’t come into writing this book as an expert in eighties Black music. That is one of the areas where I felt a bit insecure because I felt I knew sixties and seventies r&b and nineties onward in terms of r&b, but for some reason the eighties were an area that I hadn’t explored sufficiently. I knew the major names and their works, but it is a decade that, when it comes to Black popular music, it’s so defined by one-hit wonders. Aside from the Whitneys and the Michael and Janet Jacksons and Lionel Richies, there weren’t a lot of a long-lasting careers that crossed over to non-Black audiences in a major way. Sometimes, DeBarge would have a pop hit, but for most of their significant catalog, mostly Black listeners were listening. I had to do a lot of catching up to get those sounds into my ears and really hear how they influenced Mariah. I think part of it is because eighties r&b is less canonized than the seventies and nineties. Even the nineties have experienced this resurgence of critical interest, but the eighties are almost like a blip. Part of it is where it came in the history of popular music—after the demise of disco, which really was a shaming of Black music by the white rock establishment. I’m sure it’s more complex than that, but that was certainly a dimension to that whole culture war. In the eighties, you have r&b coming out of the ashes of disco and utilizing the electronic elements that disco had been criticized or seen as superficial for. You get a lot of experimentation like Zapp—so kooky and goofy. The use of the talk box to manipulate vocals. You get club music, like Cherrelle, a sort of post-disco dance music, people having a lot of fun. Just like really deep grooves that went on for like six minutes. Gap Band, all that kind of stuff. There’s the kind of fun side of eighties r&b, but then on the other side you have this luxuriousness, the plush textures of Quiet Storm, which began in the seventies, but really came into its own commercially in the eighties with people like Luther, Anita Baker—who sort of took the slow-roasted, slow-jam, boudoir sound of Isaac Hayes and Al Green and Smokey Robinson—and pushed it to a whole new level. Even when they were singing at the tops of their lungs, it was still smooth. I hesitate to just generalize all eighties r&b, but I see those as the two parallel tracks. I think they both deeply informed Mariah’s aesthetic. I think Aretha is a huge influence on pretty much all r&b women singers. I think Mariah would cite her as the ultimate female influence, but I think when it comes to sonics, the luxuriousness, the Quiet Storm sound is so evident in songs like “Underneath the Stars” and “Fourth of July.” Those are what you would think of as Quiet-Storm Mariah, but you [also] hear it in the stuff that’s more hip-hop like “The Roof.” The way she’s stacking her vocals, the way she’s creating texture with her voice. It’s very Luther. The way she is manipulating her voice, the way she’s showing it off but not for its own sake, but to create an environment that you sort of wrap yourself in. When I think of Luther showcases like “Superstar” or “Forever, for Always, for Love,” it’s very much like some kind of texture that you can wrap yourself. This is quite different from the approach of the belters of the sixties and seventies, like Aretha or even Gladys or Chaka, powerful singers who really prioritized the belt. Mariah is a phenomenal belter—one of the greatest. Where she really distinguishes herself from other divas of her time is the subtler parts of her voice. I think a lot of that is influenced by Quiet Storm. When it comes to the zanier side of eighties r&b, you hear it in her sense of humor, her effervescence, especially as she became more of a jokester lyrically in her later years. You can sort of hear the lyrical experimentation and the kind of devil-may-care attitude of eighties Black music. One of my favorite live performances of Carey’s is where she sings “Somewhere Over the Rainbow” and “If Only You Knew,” her Patti Labelle homage. I love that era in her voice where there is that level of rasp. That performance—it’s very eighties Patti. “If Only You Knew” is so eighties. I think Mariah’s samples, too, are so interesting and root her in the time of her youth. She’s such a radio-head, the way she talks about listening to the radio in her memoir and her devotion to soaking up all those sounds. That was before streaming, where you really had to be glued to the radio. I don’t know if she had MTV back in the day, but the radio was the thing. And she wasn’t just listening to r&b. She was listening to Pat Benatar. The range of her musical references is so fascinating. I’d love to discuss Carey’s gospel moments. You spend a great deal of time on her rendition of Dottie Peoples’ “Jesus, Oh What a Wonderful Child” and note that while Carey didn’t grow up in the Black church, she joined one as an adult. What’s Mariah’s connection to the gospel of the ’90s? I’m thinking of artists like BeBe and CeCe Winans or Commissioned? I love gospel music, but I would never claim to know it. I love gospel music because that’s where r&b comes from. R&b is my portal into gospel music. It remains the source of so much great singing, even today. Le’Andria Johnson is one of my favorite singers alive. In terms of Mariah and gospel, I think it is so interesting to me that she didn’t grow up in a Black church and yet was so committed to singing in a gospel style, even from the beginning. There may not be songs that feel explicitly gospel on the debut album, but you do have moments. “There’s Got to Be a Way” has a gospel choir that feels kind of in the style of BeBe and CeCe Winans. That pop, commercial gospel that was happening in the late eighties and nineties—the kind of gospel that you would hear in Sister Act 2. Then she employs background singers like Kelly Price and Melonie Daniels—virtuosos of that sound. In the book, you note that Kelly Price had been trained by Mattie Moss Clark. Yes, I found that in a video of Kelly Price. She talked about doing some kind of workshop with Mattie Moss Clark when she was younger. [Carey’s] commitment to surrounding herself with not just skilled r&b background vocalists, who could do a commercial sound, but vocalists like Kelly Price and Melonie Daniels, who could bring a church sound, specifically a COGIC sound to her music is completely fascinating to me. The Clark Sisters were playing on r&b radio back in the seventies. Gospel had been having these kinds of crossover moments, but Mariah’s knowledge of the music surpasses just knowing “Oh, Happy Day” or “You Brought the Sunshine.” She was listening to Vanessa Bell Armstrong. From the very first album in interviews, she is citing Vanessa Bell Armstrong and the Clark Sisters as influences. I have to think that in her teens, she had been exposed to gospel music. I’m fascinated that she came to the music and absorbed its influence without having a longstanding background in the Black church. I bring this up, not so much as a point about appropriation, but more as another example of Mariah being someone obsessed with records and listening to music and soaking up any influence she could find, whether it was Journey—when she covers “Open Arms”—or gospel or hip-hop or what have you. To go back to gospel and “Jesus, Oh What a Wonderful Child,” she has moments where she wears her gospel influence on her sleeve even before that. “Anytime You Need a Friend” was one of the most significant gospel moments; she’s singing with a choir behind her and doing a lot of riffing and running and belting in the way of the great COGIC singers. “Jesus, Oh What a Wonderful Child” is significant because it sounds live. I read somewhere that it was recorded live in a church. The vamp is unlike anything that had come in her discography before. It is a gesture toward a kind of gospel authenticity. It’s no longer just gospel-pop. It’s going there and trying to recreate the spirit and the atmosphere and the feeling of a live gospel setting. I’m interested in her study of gospel as an example of her being a constant and abiding student of different forms of Black music. I love her later gospel songs like “Fly like a Bird,” “I Wish You Well,” and “Heavenly” where she combines a James Cleveland song with a Mary Mary song. There is a song called “I Understand” that’s one of those multi-megastar performances. There’s Rance Allen, Kim Burrell, and Mariah does just whistle at the very end. Do you think Mariah is fundamentally an r&b artist? We first have to acknowledge that genres are constructs. These terms have historical origins that are usually rooted in marketing and promotion. Most people track [r&b] to the 1940s. It replaced race music as the designation or the category for whatever African Americans listened to that was popular music. It’s a shifting signifier. The idea that there is a commonality between the music of Ray Charles and Lavern Baker and Fats Domino and Mariah and SZA—all these artists sound so different. I think there is something a little bit unhelpful about these genre markers. That being said, constructs take on their own reality for people who engage with them. For Mariah, and her listeners who gravitate to the r&b side of her catalog, r&b represents something. It’s as different as the music has become over the decades. There are still certain stylistic and sonic continuities. It’s very improvisational. There is melisma, runs. In classical music, you perform it as its notated. Melisma defies notation. You can sing so many notes so fast that you can’t really even transcribe it. It’s rooted in gospel. It’s rooted in a certain passion for delivery, a centrality of the voice and individual expression. An idea about struggle and transcendence, because it’s rooted in the Black experience and an acknowledgement that life is sometimes totally unbearable, and music is a vehicle to help you get over, to get through. People who gravitate to r&b are connecting with that. Of course, not every r&b song is about that. But even in a slow jam, you can hear that whining, that struggle, that tension. You hear all these elements in Mariah’s discography. For her, r&b became, at a certain point in her life, a way of expressing her Black identity, which had been dismissed or misrepresented or misunderstood. She was constantly asked about her race in interviews, constantly having to remind people of what she had said from the very beginning, that her father was Black and Venezuelan, and her mother was Irish American. Embracing r&b as her heritage was an important part of her owning her identity as a Black woman. R&b is so interesting as a cultural and political marker, because now we’re in an age where white artists like Justin Bieber or Justin Timberlake, or whoever, say that they’re r&b. I’m less interested in saying, “This person’s not r&b; this person is,” and more interested in what is it that makes people so desperate to align themselves with this genre. I think it’s the historical lineage—the gravity of the heritage. It’s the connection to the idea of soul, which is a spiritual idea. I’m not sure if any artist can be definitively anything when it comes to genre. But I think certainly Mariah perceives herself as an r&b artist and has conducted her artistic life in a way that shows that she’s committed to a certain ideal of what r&b is—passionate, soulful singing; a connection to music as a form of spirituality. “Even in a slow jam, you can hear that whining, that struggle, that tension.” ANDREW CHAN You have this part of the book where you’re talking about her covers of power rock anthems. You don’t say that she’s reappropriating, but you say she’s showing how permeable rock and r&b boundaries are. They have a shared origin, and they come together in her choices of what to cover and what to sing and how to sing them and her arrangements. For sure. If you think about Foreigner’s “I Want to Know What Love Is” that she covers, that’s an instance of a white band bringing gospel influence into a rock song. These boundaries are always permeable. Rock at one point was called r&b when it was sung by Black artists. What she demonstrates with her music is the variety within r&b and that the music is not a monolith. She’s giving you quiet storm. She’s giving you girl-group songs. She’s giving you New Jack Swing. She’s giving you hip-hop soul. She’s giving you power ballads. She’s giving you deep soul, in the tradition of Aretha with “Mine Again.” She is committed to a vision of herself as an r&b artist, but for her it is many things. All the things you were saying about the struggle and resilience r&b signifies—I think that’s also reflective of the queerness that many sense in a lot of Mariah’s songs. Absolutely. One song I want to write about is “Ain’t No Way.” Carolyn Franklin wrote that. I don’t know if we know definitively if she was queer, but I think all the history kind of shows that she was. There’s definitely a [queer] reading of that song. You have Luther as a queer artist and Sylvester, so many of the pioneers of the r&b. Little Richard. It makes sense because gospel was pioneered by queer people. Otherness and survival, the longing for transcendence is something so baked into the music. That’s certainly what I was responding to as a young closeted gay child, who’s experiencing racial otherness in the American South as well. Obviously, my experience is very different from Mariah’s, but I think there’s a longing to transcend the arbitrariness of what oppresses us through sound. And she does transcend and break through. She achieves it. What is beautiful about a Mariah Carey ballad is that she takes you into the depths of despair, sorrow, but through the sheer beauty and power and mastery of her voice, she is carrying us over. No matter how sorrowful or despairing it gets—and some of them really are quite dark and fatalistic—there’s something about the voice. The voice can be the vehicle that carries you over. |
2024.05.10 14:33 adulting4kids Poetry Class Week 13-14
2024.05.10 14:32 adulting4kids Poetry Course Week Nine and Ten
2024.05.08 20:46 wealthyGorgeousYoung The Rights & Wrongs of Apartheid (Setting Apart), Segregation, Quarantines & Solutions
ASIDE:We include the oppressed because it helps raise them higher without resulting in any decline of the larger society (including the oppressor). If including the oppressed results in harm (in any way) of any member of society (be it the oppressor) then inclusion may not be desirable. Now some readers may be too eager to ask for harm for the oppressors but this is a gentle reminder that harming the criminal element for their crimes is contrary to positive or restorative justice & results in long-term harm to everyone (for a explanation of how or why, the reader is referred to the work on restorative or positive justice, for in-depth explanations are beyond the scope of this piece, however brief summaries may be included in the appendix upon request).
Briefly non-white races (& the various races) were created via oppression by the idolaters after the age of Peleg (200 years after the flood). The idea was to subject people to harm by marking them darker or non-white & using them as receptacles of vices (anger, lust, violence) so as to break them, humiliate them, torment them. It is assumed that the reader understands that non-white people though they may think that they are just as good as (&even better than) whites (& they may be in some areas) are actually unwell due to generational oppression. It is assumed that the reader is erudite enough to know that non-white people have been historically oppressed & race-harmed from whiteness to non-whiteness & are as a result become unwell & carriers of a variety of vices & conditions, if the reader is unware of this then they are referred to the writings on racial justice & on ending upstream/downstream inequalities, however brief summaries will be reiterated in the appendix upon request.
END ASIDE
RECAP: Two hundred years after the flood during the age of Peleg the one land mass (Pangea) on earth was separated into the various continents by the idolaters & three climate zones were created by them.The idolaters placed "middle earth" or mediterranea in the center while they placed "purgatory" (or hyperborea separate from hades (or heck) in the northern hemisphere, reversing these zones in the southern hemisphere. This is likely because they wished to control who they wanted to be healed & who they wanted to condemn. The solution to racial-inequity ought to be obvious.
The first zone was called the "middle earth" with temperate climes & benign lifeforms (mediterranea or literally middle earth), the next zone was a cold zone called "hyperborea" (or extreme north) which served as purgatory (the cold sterilized or diminished the bacteria & virii & other diseases of body that also create psychological conditions & vices). The third zone was known as "hades" (the ancient name for heck or h_ll, heat on the other hand increases bacterial & viral growth & activity (worsening the condition)). This was where the earth was extremely hot & is the region around the equator , the tropics. Unlike the Mediterranean Hades (hot) & Purgatory (cold) have various functions. (the various advantages & disadvantages of hot vs cold to heal are discussed in the origins of upstream/downstream locales& are beyond the scope of this text but will be elaborated upon if requested).
END RECAP
2024.05.08 18:05 JohannGoethe The Al-Ge-B-Ra or algebra (الجبر) or 𓆄 𓅬 𓇯 𓍢 (H6-G38-N1–V1) cipher seems to indicate that the "foot" 𓃀 [D58] of 𓅬𓃀 [G38-D58], aka Geb {carto-phonetics}, the earth 🌎 god, does NOT render as the /B/ phonetic?
Abstract submitted by JohannGoethe to Alphanumerics [link] [comments] Research to figure out who first rendered the following hiero-names, believed to the glyph-names versions of the Egyptian earth 🌍 god, into the word GEB:
In 1310A (+645), John Antioch, in his Chronological History (Historia chronike), cited by Carl Lepsius (pg. 14) and Peter Renouf (pg. 83), spoke about a Keb (Κηβ) [30] of Helios (Ηλιον) 🌞 being defined as the Greek god Cronos (Κρονος) [510], the last child born of Gaia, the earth 🌍 goddess, and Uranos, sky god:
That Κὴβ (KHB) = 30 here makes sense, firstly, as the base of 30 is 3, which is letter G, the bottom 3rd column letter. Secondly, because it has eta (H) in the name, which is based the 𓐁 [Z15G] proto-type, i.e. numeral 8 or eight digits in Egyptian numerals. The following is the Wiktionary entry on Keb (Κῆβ), presumably derived from the Lepsius citation of the Greek choreographer: https://preview.redd.it/zkbd4yp4bjzc1.jpg?width=1200&format=pjpg&auto=webp&s=44b6b3d5cdcdaa64b290829a07bb68019c4a8075 Champollion In 132A (1823), Jean Champollion, in his Egyptian Panthéon: Collection of Mythological Characters from Ancient Egypt after the Monuments (pgs. 22-23; 27:1) defined the “Egyptian Saturn“, aka Cronos, by the name Seb or Sev (or Siv), in main form, also conjecturing the names Keb or Kev:
In 104A (1851), Carl Lepsius, in his About the First Egyptian Gods and Their Historical-mythological Origins (pg. 14), citing John Antioch (1310A/+645), equated Keb (Κηβ) of Helion (Helion) to Seb, as follows: https://preview.redd.it/eidu3v5j9jzc1.jpg?width=1096&format=pjpg&auto=webp&s=5aefd1f550634bb2196382547ccf7d94f618248d Brugsch In circa Jan 69A (1886), Heinrich Brugsch, in an article in the Zeitschrift für Aegyptische Sprache, had rendered the Egyptian earth 🌍 god, formerly called Seb, by the new name Keb or Seb? [N2] His later (64A/1891) works used the German Qeb (𝔔𝔢𝔟) = Sebet (𝔖𝔢𝔟𝔢𝔱); 𝔔𝔢𝔟 (Qeb) {Monuments}, 𝔎𝔢𝔟 (Keb) {tradition}. We will have to check on this? Renouf On 2 Nov 69A (1886), Peter Renouf, in his 14-page “The Name of the Egyptian god Seb”, opened to the following: “This year's first number of the Zeitschrift für Aegyptische Sprache begins with an extremely interesting article by Heinrich Brugsch, in which that eminent scholar produces the evidence on which he bases his new reading, Qeb or Geb [see: Appendix on the Transcription of Egyptian Words], of the god's name which has hitherto been read Seb.Renouf talks about the views of Antoich, Champollion, and Lepsius, commenting: ”The exchange between Keb and Seb, as Lepsius well observes, is difficult to explain?”Then says: ”The first point I must insist on is that the old orthodox reading of Seb as:
is not an erroneous one.He then jumps into standard CartoPhonetics (CP): “Sebastos [𓊃𓊸𓏏𓆇𓊃] and sebasta [𓅬𓃀𓋴𓂪𓂣] are the Egyptian transcriptions of Roman imperial titles, and ⲥⲓⲕⲉⲧ {Coptic} and ⲤⲒⲤⲢⲰ {Coptic}, as Brugsch says, are the Greek transcriptions of decans: 𓅬𓊧𓏏𓇼 (or 𓏤𓆇𓊧𓏏𓇼) and 𓅬𓊃𓂋𓏏𓇼 (or 𓏤𓆇𓊃𓂋𓏏𓇼).”Shown below: https://preview.redd.it/a8hmrw7ivkzc1.jpg?width=1184&format=pjpg&auto=webp&s=db5b5eca13d18f6ab2864a00c0e83ab0af2d4914 In his CP-rendered term sebasta [𓅬𓃀𓋴𓂪𓂣], we see:
Appendix On the Transcription of Egyptian Words Geb cannot possibly be the right name of an Egyptian god. The texts in the Etruscan language, though perfectly legible, defy as yet all attempts at translation or grammatical analysis. Yet if it were asserted that Geb was the name of an Etruscan god we could at once pronounce an unhesitating verdict against such a statement. We know this at least, that the Etruscan language is defective in certain letters. It has no medial sounds. Geb therefore cannot be the name of a god in this language. And the same truth holds good with regard to the Egyptian language.Post-script Renouf also gives the following post-script: POSTSCRIPT.-It has occurred to me that Brugsch, who most certainly knows of the only text which offers a direct proof of the existence of the god kab, may have good reasons for not attaching importance to it.Screen shot of rest: https://preview.redd.it/k0wps64hiizc1.jpg?width=752&format=pjpg&auto=webp&s=e5f3f92c9aea6f2cf3e63c5d26f6013b9a90a108 https://preview.redd.it/35pxv4ooiizc1.jpg?width=745&format=pjpg&auto=webp&s=be98d7d8e48cb4867b634e740ffd25902641fd05 Brugsch Religion and Mythology of the Ancient Egyptians In 64A (1891), Heinrich Brugsch, in his Religion and Mythology of the Ancient Egyptians (pg. 383), made the following earth 🌍 god, was rendered in German as Qeb (𝔔𝔢𝔟) = Sebet (𝔖𝔢𝔟𝔢𝔱) https://preview.redd.it/rm8z8esxy9zc1.png?width=410&format=png&auto=webp&s=d80bacdb8dc27b96c41c40273208a3f6ded20ae5 Then (pg. 417) he gives the following 7-god Egyptian to Greek rescript table, wherein renders the earth god as Geb or Keb: https://preview.redd.it/2oecg22uz9zc1.png?width=609&format=png&auto=webp&s=1e552aeac6d2a78fe4f8a10652aaf40d45308c8a The A43 (1912) German alphabet characters: https://preview.redd.it/vb0yxw0bkazc1.jpg?width=1020&format=pjpg&auto=webp&s=34cb5c3ac341e6697dcc4dbf1261a2418f2576ce The Fraktur type (442A/1513) German alphabet: Upper case: 𝔄 𝔅 ℭ 𝔇 𝔈 𝔉 𝔊 ℌ ℑ 𝔍 𝔎 𝔏 𝔐 𝔑 𝔒 𝔓 𝔔 ℜ 𝔖 𝔗 𝔘 𝔙 𝔚 𝔛 𝔜 ℨLower case: 𝔞 𝔟 𝔠 𝔡 𝔢 𝔣 𝔤 𝔥 𝔦 𝔧 𝔨 𝔩 𝔪 𝔫 𝔬 𝔭 𝔮 𝔯 𝔰 𝔱 𝔲 𝔳 𝔴 𝔵 𝔶 𝔷Upper case (bold): 𝕬 𝕭 𝕮 𝕯 𝕰 𝕱 𝕲 𝕳 𝕴 𝕵 𝕶 𝕷 𝕸 𝕹 𝕺 𝕻 𝕼 𝕽 𝕾 𝕿 𝖀 𝖁 𝖂 𝖃 𝖄 𝖅Lower case (bold): 𝖆 𝖇 𝖈 𝖉 𝖊 𝖋 𝖌 𝖍 𝖎 𝖏 𝖐 𝖑 𝖒 𝖓 𝖔 𝖕 𝖖 𝖗 𝖘 𝖙 𝖚 𝖛 𝖜 𝖝 𝖞 𝖟Note: the long s ("ſ") is not included in this Unicode font set. German text:
In 58A (1897), Alfred Wiedemann (58A/1897), in his Religion of the Ancient Egyptians (pg. 231), gave the following image: https://preview.redd.it/w5ygw5u0cizc1.jpg?width=642&format=pjpg&auto=webp&s=4edf63cfac421767b6efd4d207577feabbbea5dc With the following text, citing Brugsch and Renouf: SEB, or, as his name was also written, KEB [N2] was god of the earth, for which his name was used as an equivalent in expressions such as "on the back of Seb." The Greeks identified him with Kronos, probably only because as father of Osiris he might be considered as senior among the gods. Shû was supposed to be his father, and Nût his wife. According to the lists of the divine dynasties in Memphis and Thebes, he was the fourth king of Egypt, and therefore to be reckoned as one of the younger gods. But the mention of him in the texts does not seem to favour this view, for there he is called, not king, but nomarch (erpå) of the gods, as if at the time when his worship arose there had as yet been no king in Egypt. His sacred animal was the goose, and sometimes he is supposed to be connected or even identical with the goose which laid the egg whence issued the world. In the Legend of the Destruction of Mankind he is installed as king in immediate succession to Râ. His connexion with the cult of the dead is very slight; nevertheless he is often named incidentally in, the texts.Budge The following are my notes, from today (8 May A69/2024), from The Gods of Egypt, Volume Two (pg. 94) of Wallis Budge (51A/1904): https://preview.redd.it/tuqgc9ke38zc1.jpg?width=3268&format=pjpg&auto=webp&s=e75dc3cc3283b331f5bbfdc5f107698c8dc1a0f2 Here Budge lists the following names:
“Seb and an his female counter part Nut, at Heliopolis, produced the great egg 🥚 whereout sprang the sun 🌞 god under the form of the phoenix 🐦🔥 (Brugsch, Religion, pg. 577).”On version #5 (𓏾𓀭), we will note that this has been decoded as the 5 (𓏾) epagomenal children that Geb and Bet make, see: earth 🌍 and heaven heaven ✨ having sex, once Thoth wins the 5-days of moon 🌖 light from Khonsu, the moon god, during a game of Senet 𓏠, aka the Egyptian afterlife game: https://preview.redd.it/q9xipavrhbzc1.jpg?width=1641&format=pjpg&auto=webp&s=0fa05f24a768d61009704c9afa0645224b209569 Gardiner In A2 (1957), Alan Gardiner, in his Egyptian Grammar, lists 𓃀 [D58] or the foot heiro-type as follows, showing it defined as meaning “place or position”, with a /b/ phonetic: https://preview.redd.it/0xwcpuztkjzc1.jpg?width=1691&format=pjpg&auto=webp&s=36e9fac3523ed17ca25c3dd9518c5c983a5bf457 Letter E? This Geb god form of: 𓏾𓀭, seems to be the proto-form of letter E, the 5th alphabet letter, prior to becoming the Osiris triple phallus (𓂺 𓏥) version of letter E, in the LunarScript mechanism, which we see in the Phoenician E (𐤄) and early Greek/Etruscan E (𐌄) triple erection angled letters, including the 4-barred epsilon variety: https://preview.redd.it/3cv0k83urbzc1.jpg?width=1128&format=pjpg&auto=webp&s=2661c1580631385928f796189a10aacb1d9653fa Letter E, 5th letter, value: 5️⃣ Geb (𓏾𓀭), symbols: 𓏾, meaning: 5️⃣, + 𓀭, meaning: ”god”, the Egyptian earth 🌍 god, fathers the 5 (𓏾) epagomenal children: Osiris 𓀲, Horus (elder) 𓅃, Set 𓁣, Isis 𓊨, and Nephthys 𓉠, via the Heliopolis ΓΔE or 3-4-5 perfect birth theorem triangle 📐, formula: Γ² + ▽ (𓉾)² = 𐌄² or 3² + 4² = 5² (Plato, Republic [§:546B-C]; Plutarch, Isis and Osiris [§:56]), which equals 25, the number main characters in the Egyptian LunarScript alphabet or up the years of Serapis bull (age 27) or the age when Osiris 🌱 dies (age 28) (Plutarch, Isis and Osiris [§13, §:56]) the number or cubit units; Osiris is 1st born; the sacred Osiris triple phallus 𓂺 𓏥, shown in Egyptian triple (𓏥) phallus holiday parades and in the form of pharaoh Russian doll style triple (𓏥) layered golden coffin ⚰️, with mummified erection 𓂺, becomes the triple-erection Phoenician E (𐤄), thematic of three sowing 𓁅 oats E character “erection bars”, angled at 70º degrees, the average male erection angle; this becomes the Greek E (𐌄), including the four-barred epsilon, meaning: “naked E”, varieties; three of which (EEE) are hung at Delphi Temple 🏛️ (Plutarch, On the E at Delphi); later the Etruscan E (𐌄), Latin E, Syriac E (ܗ), Gothic E (𐌴), German E (𝔈); and in some way the double-phallus like Aramaic E (𐡄) and Hebrew E (ה).Letter E type evolution: 𓏾𓀭 » 𓂺 𓏥 » 𐤄 » 𐌄,ε » Ε,e » 𐡄 » 𐌴 » ה » ܗ » 𝔈,𝔢 » هΤime solved ✅: 11:11PM 8 May A69 (2024)! Noting the Budge 3-house 🏠 style division of things, we glean, from what I wrote in the margins, the following crude division behind the complex 1-11-111-1111 cipher:
𓅬𓃀 𓀭 [G38-D58-A40] = GeBNew data obtained via EAN, however, seems to point to the conclusion that 𓃀 [D58] does not render as the /b/ phonetic, as presently believed in standard Egyptology. Algebra In short, given the recent al-Ge-B-Ra (algebra) cipher decoding: https://preview.redd.it/toktxsm558zc1.png?width=685&format=png&auto=webp&s=28d1ee42c2422797239a2b5e15939d2752e063df It seems to be highly-unlikely that the Egyptians used a B-phonetic in the name of the Egyptian earth god, when we know know that the B-sound is is made by the stars of space goddess 𓇯 [N1] symbol, aka "Bet", or letter B, as this is now rendered, based on a synthesis of the names for letter B in the languages we know: beta {Greek}, beth {Hebrew}, and ba (ا) {Arabic}. We know that earth in Greek is ΓΗ [11] (ge). We know that letter G in Greek is gamma and that G in Hebrew is gimel. Budge also says the Egyptian goose was a "seb" goose? I found the name sebastopol goose in Wikipedia so far? Presumably, then, the correct original Egyptian phonetic for the name of their earth 🌍 god 𓀭, symbolized by the goose 𓅬, would be: 𓅬𓃀 𓀭 [G38-D58-A40] = G-something?The “foot” 𓃀, accordingly, seems, therefore, not to be a “phonetic”, but rather a symbol for distance 📏, as in “feet length“, which is 16 Cubits. Compare the new GodGeometry sub image, which shows a goose 🪿 and geometry 📐 triangle emoji, both of which having no B-phonetic in them: https://preview.redd.it/zquoq6zia8zc1.jpg?width=1138&format=pjpg&auto=webp&s=597908c8a64e63d9a8354f45fc13a099db25ab6c Whence the meaning of “measure”, as in feet 👣 walked to measure the earth 🌍 diameter, or how the Greeks measure temple lengths in feet 🦶. Letter G Decoding history I added the following to the letter G decoding history section:
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