Monday, 27 January 2014

CEEFU 
Iam HipHop

BLACK CONSCIOUSNESS AS WE RISE WE CALL ON THE TRUE SAVIORS.
RIPPIN THE STREETS OF PMB 
THE HipHop PARANA
IRIE CREW IS PROUD TO PRESENT IT THIRD MEMBER 
DA MASS MURDERER, MIC PROFESSOR AND AFRICAN TEACHA,
A HIGH SCHOOL STUDENT (SILVER HEIGHT STAND UP) IN HIS LAST YEAR OF STUDY
THE RYHM LIBERATOR, AND YOUNG VETERAN.  

                                      

BOBO D 
Iam HipHop

AN ANCIENT CIVILIZATION BORN AGAIN WE CALL ON THE TRUE SAVIORS.
HAILING FROM THE CITY OF CHOICE
THE YOUTH DEM TEACHER, DA BLACK DEFINITION OF HipHop.



IRIE CREW IS PROUD TO GIVE YOU IT SECOND MEMBER , DA MAN WHO DOESNT TAKE ORDERS (MOVE BACK)..
BOBO D IS YOUTH ON THE RISE FRESH OUT OF MIDDLE SCHOOL THIS ARTIST IS PAINTING THE STREETS OF PMB IN RED, GOLD AND GREEN..
DA TOUTH DEM TEACHA 

LEAFICULTY 
Iam HipHop


THE REBIRTH OF Hip Hop WE CALL ON THE TRUE SAVIORS.
REIGNING FROM THE CITY OF CHOICE COMES RYHM SLAYER , HIP HOP JUNKIE TO DA FULLEST... 


IRIE CREW IS PROUD TO REPRESENT ONE OF IT PROMINENT MEMBERS DA MAN BORN WT A LEAF AND RAISED BY A SPLIFF.

LEAFICULTY IS A HIGH SCHOOL STUDENT IN HIS LAST YEAR OF STUDY ( SILVER HEIGHTS STAND UP), SELF EDUCATED , PROUD PAN AFRICANIST TEACHING KNOWLEDGE TO DA MEEK.




















irie crew 2 da world



Wednesday, 15 January 2014

William Still was an African-American abolitionist who took part in the Underground Railroad as a 'conductor' and documenter of the Abolitionist Movement and, in particular, the hardships of the railroad "passengers."William Still (1821-1902)

He was born in 1821 to former slaves in Burlington County, New Jersey. His father, Levin Steel, settled in a N.J. farm after purchasing his own freedom. Mr. Steel changed his name to Still to protect his wife, Sidney, who had permanently joined him when she succeeded in her second attempt to escape from slavery in Maryland. The first time, she fled with her four children but was recaptured. The second time, to secure their freedom, she escaped with only her two daughters. She was forced to leave two sons behind, who were sold to slave owners in Alabama. She later changed her name to Charity.

Still was the youngest of 18 children. He had little formal schooling, but studied grammar on his own and read what was available. In 1844, he moved to Philadelphia, where he did various jobs, including handyman in several households.

In 1847, he started working in the office of the Pennsylvania Society for the Abolition of Slavery. Initially, he worked as janitor and clerk, but soon got involved with aiding fugitive slaves.

Still gave refuge to many of the fugitives who rested in Philadelphia before resuming their journey to Canada through the Underground Railroad. In a touching twist, one of those escaped slaves turned out to be his own brother Peter, whom his mother had left behind 40 years earlier.

He later reported that finding his brother motivated him to document records and accounts from former slaves, which provided valuable source material for The Underground Railroad, the book he wrote and published in 1872.

This book was important because, in contrast with accounts written by White abolitionists, it depicted the fugitives as brave people struggling for their freedom, rather than helpless passengers on a white Underground Railroad.

Still was named chairman of the vigilance committee that Philadelphia abolitionists organized to aid the large number of fugitives going through the city after the Fugitive Slave Act of 1850.

In 1855, Still traveled to Canada to visit communities settled by former African-American slaves. His positive reports counteracted the circulating criticism of blacks in Canada. Five years later, he cited the examples of successful black people in Canada to advocate for the emancipation of all slaves.

In 1859, he initiated a campaign against racial discrimination on Philadelphia railroad cars by exposing the injustice in a letter to the press. When some Philadelphia black citizens opposed Still's battle to eradicate the segregation of blacks on the streetcars, he wrote A Brief Narrative of the Struggle for the Rights of the Colored People of Philadelphia in the City Railway Cars (1867).

The campaign concluded successfully in 1867 when the Pennsylvania legislature passed a law banning such discrimination.

Still gave refuge to John Brown's wife for some time following Brown's unsuccessful raid on Harpers Ferry in 1859, and he also helped several of Brown's accomplices.

In 1861, Still concluded his work in the antislavery office, but he remained involved with the society as vice-president for eight years and president from 1896 to 1901.

During the Civil War, he started a stove store and later a successful coal delivery business, which earned him a seat on the Philadelphia Board of Trade and allowed him to live in a fancy home with his wife, Letitia George, and their four children.


As a member of the Presbyterian church, he helped found a Mission Sabbath School. He also established in 1880 one of the first YMCAs for blacks and helped administer homes for black seniors and impoverished children, as well as an orphanage for the children of black soldiers and sailors. Still died of complications from a kidney disease in 1902.





Nat Turner was born on October 2, 1800, in Southampton County, Virginia, the week before Gabriel was hanged. While still a young child, Nat was overheard describing events that had happened before he was born. This, along with his keen intelligence, and other signs marked him in the eyes of his people as a prophet "intended for some great purpose." A deeply religious man, he "therefore studiously avoided mixing in society, and wrapped [him]self in mystery, devoting [his] time to fasting and praying."

In 1821, Turner ran away from his overseer, returning after thirty days because of a vision in which the Spirit had told him to "return to the service of my earthly master." The next year, following the death of his master, Samuel Turner, Nat was sold to Thomas Moore. Three years later, Nat Turner had another vision. He saw lights in the sky and prayed to find out what they meant. Then "... while laboring in the field, I discovered drops of blood on the corn, as though it were dew from heaven, and I communicated it to many, both white and black, in the neighborhood; and then I found on the leaves in the woods hieroglyphic characters and numbers, with the forms of men in different attitudes, portrayed in blood, and representing the figures I had seen before in the heavens."

On May 12, 1828, Turner had his third vision: "I heard a loud noise in the heavens, and the Spirit instantly appeared to me and said the Serpent was loosened, and Christ had laid down the yoke he had borne for the sins of men, and that I should take it on and fight against the Serpent, for the time was fast approaching when the first should be last and the last should be first... And by signs in the heavens that it would make known to me when I should commence the great work, and until the first sign appeared I should conceal it from the knowledge of men; and on the appearance of the sign... I should arise and prepare myself and slay my enemies with their own weapons."

At the beginning of the year 1830, Turner was moved to the home of Joseph Travis, the new husband of Thomas Moore's widow. His official owner was Putnum Moore, still a young child. Turner described Travis as a kind master, against whom he had no complaints.

Then, in February, 1831, there was an eclipse of the sun. Turner took this to be the sign he had been promised and confided his plan to the four men he trusted the most, Henry, Hark, Nelson, and Sam. They decided to hold the insurrection on the 4th of July and began planning a strategy. However, they had to postpone action because Turner became ill.

On August 13, there was an atmospheric disturbance in which the sun appeared bluish-green. This was the final sign, and a week later, on August 21, Turner and six of his men met in the woods to eat a dinner and make their plans. At 2:00 that morning, they set out to the Travis household, where they killed the entire family as they lay sleeping. They continued on, from house to house, killing all of the white people they encountered. Turner's force eventually consisted of more than 40 slaves, most on horseback.



By about mid-day on August 22, Turner decided to march toward Jerusalem, the closest town. By then word of the rebellion had gotten out to the whites; confronted by a group of militia, the rebels scattered, and Turner's force became disorganized. After spending the night near some slave cabins, Turner and his men attempted to attack another house, but were repulsed. Several of the rebels were captured. The remaining force then met the state and federal troops in final skirmish, in which one slave was killed and many escaped, including Turner. In the end, the rebels had stabbed, shot and clubbed at least 55 white people to death.

Nat Turner hid in several different places near the Travis farm, but on October 30 was discovered and captured. His "Confession," dictated to physician Thomas R. Gray, was taken while he was imprisoned in the County Jail. On November 5, Nat Turner was tried in the Southampton County Court and sentenced to execution. He was hanged, and then skinned, on November 11.

In total, the state executed 55 people, banished many more, and acquitted a few. The state reimbursed the slaveholders for their slaves. But in the hysterical climate that followed the rebellion, close to 200 black people, many of whom had nothing to do with the rebellion, were murdered by white mobs. In addition, slaves as far away as North Carolina were accused of having a connection with the insurrection, and were subsequently tried and executed.


The state legislature of Virginia considered abolishing slavery, but in a close vote decided to retain slavery and to support a repressive policy against black people, slave and free.
The woman we know as Sojourner Truth was born into slavery in New York as Isabella Baumfree (after her father's owner, Baumfree). She was sold several times, and while owned by the John Dumont family in Ulster County, married Thomas, another of Dumont's slaves. She had five children with Thomas. In 1827, New York law emancipated all slaves, but Isabella had already left her husband and run away with her youngest child. She went to work for the family of Isaac Van Wagenen.
While working for the Van Wagenen's -- whose name she used briefly -- she discovered that a member of the Dumont family had sold one of her children to slavery in Alabama. Since this son had been emancipated under New York Law, Isabella sued in court and won his return.

Isabella experienced a religious conversion, moved to New York City and to a Methodist perfectionist commune, and there came under the influence of a religious prophet named Mathias. The commune fell apart a few years later, with allegations of sexual improprieties and even murder. Isabella herself was accused of poisoning, and sued successfully for libel. She continued as well during that time to work as a household servant.

In 1843, she took the name Sojourner Truth, believing this to be on the instructions of the Holy Spirit and became a traveling preacher (the meaning of her new name). In the late 1840s she connected with the abolitionist movement, becoming a popular speaker. In 1850, she also began speaking on woman suffrage. Her most famous speech, Ain't I a Woman?, was given in 1851 at a women's rights convention in Ohio.
Sojourner Truth met Harriet Beecher Stowe, who wrote about her for the Atlantic Monthly and wrote a new introduction to Truth's autobiography, The Narrative of Sojourner Truth.
Sojourner Truth moved to Michigan and joined yet another religious commune, this one associated with the Friends. She was at one point friendly with Millerites, a religious movement that grew out of Methodism and later became the Seventh Day Adventists.
During the Civil War Sojourner Truth raised food and clothing contributions for black regiments, and met Abraham Lincoln at the White House in 1864. While there, she tried to challenge the discrimination that segregated street cars by race.
After the War ended, Sojourner Truth again spoke widely, advocating for some time a "Negro State" in the west. She spoke mainly to white audiences, and mostly on religion, "Negro" and women's rights, and on temperance, though immediately after the Civil War she tried to organize efforts to provide jobs for black refugees from the war.

Active until 1875, when her grandson and companion fell ill and died, Sojourner Truth returned to Michigan where her health deteriorated and she died in 1883 in a Battle Creek sanitorium of infected ulcers on her legs. She was buried in Battle Creek, Michigan, after a very well-attended funeral.