jay-z x eminem | renegade
AnasAbdin

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if i look back, i am lost
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Stranger Things
"I'm Dorothy Gale from Kansas"
he wasn't even looking at me and he found me
TVSTRANGERTHINGS
I'd rather be in outer space 🛸
we're not kids anymore.

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PUT YOUR BEARD IN MY MOUTH
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@sailinsoul
jay-z x eminem | renegade

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Nkiru Nzegwu; Alan Soble (2006). Sex from Plato to Paglia: A-L. Greenwood Publishing Group. pp. 39-40.
Can you talk/explain more about what the met tet is?
Sure!
Met tet translates to ‘master of the head’. In vodou, this is the guiding/ruling spirit of a person, who speaks to how they live their life and do their work in the world. In many ways, the met tet is the deepest reflection of who a person is at their innermost core, who the spirits see them as, and how they move in the world. It may be a spirit the person has a deep and close relationship with, or it may be a spirit who simply oversees the workings of their life with little to no active contact, or anywhere in between.
The identity of the met tet can only be revealed during the lave tet/ritual headwashing or kanzo/initiation process, and for very good reasons:
First and foremost, it is a safety measure and not a small one. In contrast to other Diasporic religions like Lucumi or Candomble, the identity of the met tet is closely guarded, almost-secret information. We don’t talk casually about who are met tet is, and we keep that information in the family, if not extremely limited within the family (there are three people in the world who know the identity of my head, and two of them don’t remember with any regularity). This is because an unscrupulous person can work a met tet against a person. For example, I could throw a huge party/ceremony for that spirit and show them that I can offer them more than you can and distract them from protecting you and keeping you safe, which leaves you extremely vulnerable to all sorts of stuff. For a lay person, that could be absolutely cataclysmic.
The identity of a met tet is also not set before kanzo or a lave tet, because it does not need to be. There is no reason or way for a spirit to be sealed on someone’s head without those series of ceremonies, and so the chief or most important spirit in a lay person’s life can change over time and through depth of service. There’s no reason to basically play spiritual whack-a-mole trying to keep track of what spirit is most pronounced now in someone’s life–it just creates a mess.
The relationship between an initiate and their met tet cannot be sealed without a pot tet, a specific ritual object created during a lave tet or kanzo. For an initiate, it is the most important physical object we own, period, and it must be protected at all costs as it is the tangible link between our ti bon ange/soul and our met tet. It’s the ‘if your house was on fire’ object–I would rescue it before everything else. This is an object that can only be given to someone who has gone through ceremonies, so it cannot exist for a lay person. Some houses keep the pot tets of initiates under lock and key in the back rooms of their temples, some allow initiates to take them home and place them on their tables, some only allow certain initiatory grades to have their pot tets at home. None of these are better than the other, but they all speak to how important it is to keep it safe. How a house treats the pot tets of it’s children is a mark of whether it’s a house you want to be in or not.
Some things that do not apply to a met tet:
-It cannot be determined outside of a lave tet or kanzo.
-It cannot be determined during a reading by a priest outside of the tradition, or by any other form of divination not traditional to vodou (ie, we do not use Tarot cards, shells, opele, baraja espaniola, or anything besides the lineaged traditional card divination). It is a long, lengthy, and labor intensive process to determine a met tet and it must be done with incredible care–it is literally someone’s life you are determining and holding in your hands.
-It cannot be determined by someone who is undergoing a lave tet or kanzo alone, meaning you do not inform your priest of your met tet. There may be indications during the process, but a person undergoing ceremony does not have the skill or license to discern that. I hear this a lot and it’s weird.
-You do not choose your met tet from a list or descriptions. There are thousands of lwa and, while there is one who is your head, you do not determine who it is.
A person who has not undergone any ceremony CAN serve their met tet–simply lighting a candle for your guardian angel (the guardian angel novena candles are perfect) and offering prayers to be led in the right direction is perfect. I did this leading all the way up to my kanzo, and it served me really well.
I hope this answers your question! Let me know if anything is unclear or if you have more questions.
GILGAMESH & THE BULL OF HEAVEN
The scene depicts Gilgamesh and his friend Enki confronting the Bull of Heaven who was invoked upon them by Inanna.
Series: Mesopotamia Original oil painting 35” x 35” oil on canvas
https://catcorellipainter.etsy.com/listing/1768464348
Can you talk/explain more about what the met tet is?
Sure!
Met tet translates to ‘master of the head’. In vodou, this is the guiding/ruling spirit of a person, who speaks to how they live their life and do their work in the world. In many ways, the met tet is the deepest reflection of who a person is at their innermost core, who the spirits see them as, and how they move in the world. It may be a spirit the person has a deep and close relationship with, or it may be a spirit who simply oversees the workings of their life with little to no active contact, or anywhere in between.
The identity of the met tet can only be revealed during the lave tet/ritual headwashing or kanzo/initiation process, and for very good reasons:
First and foremost, it is a safety measure and not a small one. In contrast to other Diasporic religions like Lucumi or Candomble, the identity of the met tet is closely guarded, almost-secret information. We don’t talk casually about who are met tet is, and we keep that information in the family, if not extremely limited within the family (there are three people in the world who know the identity of my head, and two of them don’t remember with any regularity). This is because an unscrupulous person can work a met tet against a person. For example, I could throw a huge party/ceremony for that spirit and show them that I can offer them more than you can and distract them from protecting you and keeping you safe, which leaves you extremely vulnerable to all sorts of stuff. For a lay person, that could be absolutely cataclysmic.
The identity of a met tet is also not set before kanzo or a lave tet, because it does not need to be. There is no reason or way for a spirit to be sealed on someone’s head without those series of ceremonies, and so the chief or most important spirit in a lay person’s life can change over time and through depth of service. There’s no reason to basically play spiritual whack-a-mole trying to keep track of what spirit is most pronounced now in someone’s life–it just creates a mess.
The relationship between an initiate and their met tet cannot be sealed without a pot tet, a specific ritual object created during a lave tet or kanzo. For an initiate, it is the most important physical object we own, period, and it must be protected at all costs as it is the tangible link between our ti bon ange/soul and our met tet. It’s the ‘if your house was on fire’ object–I would rescue it before everything else. This is an object that can only be given to someone who has gone through ceremonies, so it cannot exist for a lay person. Some houses keep the pot tets of initiates under lock and key in the back rooms of their temples, some allow initiates to take them home and place them on their tables, some only allow certain initiatory grades to have their pot tets at home. None of these are better than the other, but they all speak to how important it is to keep it safe. How a house treats the pot tets of it’s children is a mark of whether it’s a house you want to be in or not.
Some things that do not apply to a met tet:
-It cannot be determined outside of a lave tet or kanzo.
-It cannot be determined during a reading by a priest outside of the tradition, or by any other form of divination not traditional to vodou (ie, we do not use Tarot cards, shells, opele, baraja espaniola, or anything besides the lineaged traditional card divination). It is a long, lengthy, and labor intensive process to determine a met tet and it must be done with incredible care–it is literally someone’s life you are determining and holding in your hands.
-It cannot be determined by someone who is undergoing a lave tet or kanzo alone, meaning you do not inform your priest of your met tet. There may be indications during the process, but a person undergoing ceremony does not have the skill or license to discern that. I hear this a lot and it’s weird.
-You do not choose your met tet from a list or descriptions. There are thousands of lwa and, while there is one who is your head, you do not determine who it is.
A person who has not undergone any ceremony CAN serve their met tet–simply lighting a candle for your guardian angel (the guardian angel novena candles are perfect) and offering prayers to be led in the right direction is perfect. I did this leading all the way up to my kanzo, and it served me really well.
I hope this answers your question! Let me know if anything is unclear or if you have more questions.

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Blackout
Images I took today @ the Black Lives Matter march in London, UK. Unity is such a beautiful thing.
“A lot of things are a lot more haraam clearly in the Qur’an. Sodom, Gomorrah — that was about rape, that wasn’t about being gay.”
Naz and Maalik (2015), dir. Jay Dockendorf
The Omu of Okpanam, whose name was not recorded, photographed by Northcote Thomas in 1912. Okpanam is an Enuani Igbo town near Asaba in Delta State, Nigeria today. The Omu [awe-mu] are titled women who control markets and are spiritual protectors to the Obi, the king, in Igbo communities west of the Niger River, typically among the Enuani, and in the past in Onicha (Onitsha) and Osomari on the east bank of the Niger River. There is one Omu in each community with the institution. The Omu work closely with diviners performing rites for the community and are the authorities over the opening of markets and resolving disputes within the market. The Omu depending on the community and period take titles typically reserved for men and also dress like men, as a consequence women who are post-menopausal are preferred for the role because such women in Igbo society could achieve the same status as men. As is custom in most communities, the Omu was not allowed to be married to a man, Omu were known to marry wives to assist them and have children for them. Colonialism greatly reduced the power of the Omu in the market and over society in general due to gender bias in the indirect rule system, colonialism was also partly the cause of the disappearance of the institution in some Igbo communities. Today there are many Omu who are still active in their roles.
Nkiru Nzegwu; Alan Soble (2006). Sex from Plato to Paglia: A-L. Greenwood Publishing Group. pp. 39-40.

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“Achetefu(?) young man.” … “Hairdressing (Ibo) Man of Awka”. Northcote Thomas, c. 1911. MAA Cambridge.
Okoye, photographed at Agukwu Nri by Northcote Thomas, c. 1911. MAA Cambridge. The marks on his face are known as ichi, given to the people of Nri by tradition.
Young male Nkporo Ada initiates dancing masks with tall fibre extensions, eastern Igbo area, 1930s. Photo: G.I. Jones.
Obugulu mau masquerade. A close up view of the masquerader wearing a white and black painted face mask adorned with an elaborate superstructure. The top of the mask consists of pieces of cloth, ribbon, felt. tassels, carvings, and mirrors. The costume is harlequin like appliques material.
G. I . Jones. 1930s. Igbo peoples, Nigeria.
Nwa Ekpo, A boy’s masquerade. [Although these young maskers are Igbo, Ekpo masking was initially adopted from the Ibibio and in the Ibibio language Ekpo means ‘ghost’]. Photo: G. I. Jones, 1930s.

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Masqueraders at Ugwuoba, present-day Enugu State. Eliot Elisofon, 1959. Smithsonian.
Masked and costumed men […] masquerade during the annual yam festival, called ‘Onwasato’ in [Igbo]. The very colorful costumes of reds, whites and greens in stripes are called Iyolo, which means 'fine thing.’ The raffia costumes are called Udo, which means 'rope.’ […] The dancers are milling up and down the main road through the village, charging back and forth senselessly, dashing through the market area, shouting and jumping, some blowing horns hidden inside their masks. This was the first day of a four-day celebration, and was the first 'showing’ of the masquerade costumes.
– Eliot Elisofon, 1959.
Igbo Agbogho Mmuo (maiden spiriti) maskers, early 1900s taken by Northcote Thomas.