WARNING:
THE LANGUAGE IN THIS BLOG IS INTENDED FOR THE AGE GROUP
OF 16YRS AND OLDER NO ONE UNDER THE AGE OF 16 SHOULD READ OR VIEW THIS BLOG
WITHOUT PARENTAL GUIDANCE. ALSO THIS IS A 49 PAGE BLOG OF IMPORTANT INFORMATION
WITH REFERENCES AND LINKS SO BE PREPARED TO DO A LOT OF READING &
RESEARCHING
Thank
You!
Foolishness
Ni*ga,
Bi#ch, & ho
Greetings to all I will like to
address a very serious topic That’s pertaining to 3 popular words of today; and
those 3 words are nigga, bitch, & ho. Since the 90’s era to present these
words have been accepted and been presented as an endearment amongst the African–american
race and abroad, now prior to the 90’s era the 3 words were classify as
a pejorative and to this day it’s still is but the only difference is that it’s
been accepted by this generation of people as oppose to the pre 90’s era who by
majority did and never will accept it. Now a lot of individuals of the pre 90’s
era would not even acknowledge
You as a decent human being if
they were address in that manner yet alone even laugh and joke with you when
approach by such derogatory names. If a woman was called a bitch or a ho or
both she would literally chew you out or slap the shit!!! out of you. Those words
Was popular amongst the streets and you were label as a savage and a person
with no morals and no regards toward people and even yourself. So how &
when did these 3 words become accepted among mainstream society.
1. Upbringing-parents from the 90’s era to present stopped
pushing a constructive drive and a teaching for presenting yourself with
dignity and class (that’s language
& appearance)
2. Media- (hip-hop and movies) now I know a lot of you are
saying why is he blaming hip-hop and movies. Well! Let’s look at the results if
I listen or look a fictional character that’s negative and if that character is
glamorizing the negative actions; and if I happen to apply that negative action
into my reality then the character has become my role model. When parents don’t
sit there children down and teach them the difference between fiction and
reality then that fiction will become that child’s role model; now to be honest
with you a lot times the characters that are portrayed in the entertainment
media are real life people acted out by famous celebrities. hip-hop is a harsh reality
of life with very little fiction as oppose to movies which give you a 50/50 of
both depending on the movie, so really it’s predicated on one that’s lacking
the influence; however if the influence is negative then that influence can
become a catastrophe. Now on the flipside of hip-hop this genre of music has
also educated everyone nationally & abroad and in a way tone down racism
not stopped it; but slowed it down if you can get past the hard presentation
you can actually get a message depending on the artist
Bitch- the female of the
dog or some other carnivorous mammals
2
A: a lewd or immoral
woman b: a malicious,
spiteful, or overbearing woman —sometimes used as a generalized term of abuse
3
: something that is
extremely difficult, objectionable, or unpleasant
A bitch is a female canine. It is also a common
English profanity for a woman that typically carries denigrating or misogynistic overtones—such
as resemblance to a dog. It is also used to characterize someone who is
belligerent and unreasonable, or displays rudely intrusive or aggressive
behavior.
Its original use as a vulgarism, documented
to the fourteenth century, suggested high sexual desire in a woman, comparable
to a bitch in heat. The range of meanings has expanded in modern usage. In a
feminist context, it can indicate a strong or assertive woman, one who might
make men feel threatened. When applied to a man, "bitch" is a
derogatory term for a subordinate.
History
The term "bitch" comes from the 1150 word bicche,
which was developed from the Old English word bicce. It also may have
been derived from the Old Icelandic work bikkja for "female
dog." The Oxford
English Dictionary dates the term meaning "female dog" to
around 1000 A.D.[1]
As a derogatory term for women, it has been in use since
the fourteenth[2] or fifteenth
century.[1] Its earliest
slang meaning mainly referred to sexual behavior, according to the English
language
Modern use
In modern usage the term bitch has
different meanings depending largely on context and may vary from very
offensive to endearing.[1] The term can
refer to a person or thing that is very difficult, as in "Life's a
bitch." It is common for insults to lose intensity as their meaning broadens
("bastard"
is another example).[3] By 1974, Elton John had a pop hit
(#4 in the U.S. and #14 in the U.K.) with "The Bitch Is Back",
which mentions "bitch" repeatedly. It was, however, censored by some
radio stations.[5]
Modern use can include
self-description, often as an unfairly difficult person. For example, in the New York Times bestseller The Bitch in the House, a
woman describes her marriage: "I'm fine all day at work, but as soon as I
get home, I'm a horror....I'm the bitch in the house." Boy George admitted "I
was being a bitch" in a falling out with Elton John.[7]
Generally, the term is still
considered offensive, and not accepted in formal situations. According to linguist Deborah Tannen, "Bitch
is the most contemptible thing you can say about a woman. Save perhaps the
four-letter C word."[8] It's common for the word to be
censored on Prime time TV, often
rendered as "the b-word." During the 2008 U.S. presidential campaign,
a John McCain supporter
referred to Hillary
Clinton by asking, "How do we beat the bitch?" The event
was reported in censored format
Reappropriation
In the context of modern feminism, "bitch"
has varied reappropriated
meanings that may connote a strong female (anti-stereotype of weak
submissive woman), cunning (equal to males in mental guile), or else it
may be used as a tongue-in cheek backhanded compliment for
someone who has excelled in an achievement. For example, Bitch magazine describes
itself as a "feminist response to pop culture." [14]
Feminist attorney Jo Freeman (Joreen)
authored the "Bitch manifesto" in 1968
Pop culture
In a 2006 interview titled "Pop
Goes the Feminist," Bitch
magazine co-founder Andi Zeisler explained the
naming of the magazine:
When we chose the name, we were
thinking, well, it would be great to reclaim the word “bitch” for strong,
outspoken women, much the same way that “queer” has been reclaimed by the gay community. That was very much on our
minds, the positive power of language reclamation.
Pop culture contains a number of
slogans of self-identification
based on "bitch". For example,
- "You call me 'Bitch' like it's a
bad thing."
- "I go zero to bitch in 3.5
seconds."
There are several invented acronyms.
Heartless Bitches International is a club with the slogan
"Because we know BITCH means: Being In Total Control, Honey!" Other
imagined acronyms include
- "Beautiful Intelligent Talented
Creative Honest"
- "Beautiful Individual That Causes Hardons"
- "Babe In Total Control of
Herself".
Hip hop culture
The word bitch is sometimes
used casually among hip-hop artists and followers of the culture. The term is
typically used to describe a young female regardless of personality or looks.
As in the culture the term "dawg" is used for males it is sometimes
said as a type positive way as "bitch" is the female term. Often it
is a directly negative and violent condemnation of character (referring
sometimes to males as well, but especially directed at females). Queen Latifah constantly
uses the phrase "Who you calling a bitch" in her Grammy-winning song
"U.N.I.T.Y.".
The terms "biatch",
"beyotch" or similar expression is a slang substitute for
"bitch". The term has become widely used in mainstream media to avoid
censorship. It is a feature of "Let Me Ride" by rapper Dr. Dre, from his album The Chronic. In this album
featured artist Snoop
Doggy Dogg calls MC Ren
and Tim Dog with the word
"biatch", and that's why many people think that the word was created
by Snoop himself as well as the word "bootylicious", a word
featured in the single "Dre Day"
from The Chronic. Snoop Dogg
also in his live tours says the word "biatch" at the end of Gin and Juice.[19]
In reference
to men
When used to describe a male,
"bitch" may also confer the meaning of subordinate, especially to
another male, as in prison. Generally, this term
is used to indicate that the person is acting outside the confines of their
gender roles, such as when women are assertive or aggressive, or when men are
passive or servile.
In the context of prison sexuality, a bitch
is a lower-hierarchy prisoner,
typically physically weak or vulnerable, who is dominated by more senior
prisoners and forced to adopt a servile role. According to convention, these
inmates are used as sexual slaves or traded as personal property.[20]
A "prison bitch" can also
refer to any subservient entity, as in the Douglas Rushkoff
description of a Microsoft
- Yahoo partnership:
"Yahoo is merely hooking up with the most alpha male company it can still
find in order to survive. Microsoft will soon turn Yahoo into its prison bitch,
and this won’t be pretty."
In Russian criminal slang, by
contrast, a "bitch" (suka in Russian) is a person from the
criminal world who has cooperated with law enforcement or the government. Suki
were placed on the bottom of the prisoner hierarchy. As the definition of
"cooperation" was not confined to snitching, but included any form of
collaboration, World War
II veterans returning to prison were declared suki, leading
to the post-WW2 Bitch Wars.
Idioms
Son of a bitch
The term son of a bitch is a form of profanity usually used to
refer to a man who is nasty, rude or otherwise offensive. In Shakespeare's King Lear (1603), the Earl of Kent refers to
Oswald as: ...nothing but the composition of a knave, beggar, coward, pandar,
and the son and heir of a mongrel bitch..."
Its use as an insult is as old as that of
"bitch". Euphemistic
terms are often substituted, such as "gun" in the phrase "son of a gun" as
opposed to "son of a bitch", or "s.o.b." for the same
phrase.
Like "bitch," the severity of the insult has
diminished. Roy
Blount, Jr. recently extolled the virtues of "son of a
bitch" (particularly in comparison to "asshole") in common
speech and deed
Bitch slap
The term "bitch slap" is derived from American
slang. In the original sense, a bitch slap is a powerful, full-swing slap in
the face with the front of the hand, evoking the way an angry pimp might slap a defiant prostitute (not to be
confused with a pimp slap
which uses the back of the hand). However, the term is now frequently used
figuratively to describe a humiliating defeat or punishment.
Riding bitch
"Riding bitch" is a slang term for riding pillion, sitting
behind the driver on a motorcycle. It can also refer to sitting between others
in a car. According to Urban
Dictionary, traditionally the smallest person and/or a female sit in
the middle "so that the guys don't touch each other (irrational male
homophobia)"
In cards
To have the "bitch end" of a hand in poker is
to have the weaker version of the same hand as another player. This situation
occurs especially in poker games with community cards. For
example, to have a lower straight than one's opponenet is to have the bitch
end.
"The bitch" is slang for the queen of spades.[
Other forms
When used as a verb, to
bitch means to complain. Usage in this
context is almost always pejorative
in intent. Allegedly, it was originally used to refer to the stereotypical wife's constant complaints about petty things,
effectively tieing in the etymology with the vulgar slang for an unpleasant
woman.
As an adjective, the term sometimes has a meaning
opposite its usual connotations. Something that is bitching or bitchin' is
really great. For example, an admired motorcycle may be praised as a
"bitchin' bike".
WHORE (HO)
1
2
: a male who engages in
sexual acts for money
3
: a venal or unscrupulous person
Origin of WHORE
Middle English hore, from Old English hōre;
akin to Old Norse hōra whore, hōrr adulterer, Latin carus
dear — more at charity
First Known Use: before 12th century
I want everyone to take a real good
look at this; let’s not confuse the 2 yes! It’s true that they have
similarities but the definitions and the origins of these words are really tWo
different meanings.
BITCH
IN IT’S TRUE ORIGIN AND MEANING IS DEFINE AS A FEMALE DOG NOTHING CAN BE DONE
ABOUT THAT I DON’T CARE HOW YOU TRY TO FIT IT IN TO SUIT ALL CLASSES OF PEOPLE
OR HOW MANY ACROYNMS YOU USE; THE WORD IN IT’S TRUE MEANING IS REFERING TO A
DOG AND IT’S ACTIONS. NOW SOME OF YOU MAY SAY WELL! A LOT OF PEOPLE DURING
THESE DAYS AND TIMES ALLOW THEMSELVES TO BE PUT IN THIS POSITION TO BE CALL
THOSE NAMES: MAY BE DEPENDENDING ON THEIR PRESENTATION HOWEVER EVERYONE SHOULD
NOT BE APPROACH IN THAT MANNER YOU DON’T KNOW WHO IS WATCHING AND LISTENING.
CONDUCT YOURSELF WITH SOME CLASS PEOPLE. We CAN also SAY that a promiscuous
woman is a bitch because of sexual desires of having multiple partners AND
ACTING THEM OUT. but what about a man who does the same thing. is he justified
in his sexual activities because he’s a man hell no!! so what should he be
called a bitch toO or maybe a son of a bitch. Greed is greed and it’s not
predicated on gender. if both sexes are applying the same action then you are
two of the same it’s just being A plain whorE. Women take pride in your self
like you use to and don’t let foolish men deprive you of who you truly are;
notice I said foolish men not a real man.
So to all the so call players and pimps who’s always bragging about how
many bitches you got remember it’s not pussy you screwing it’s this
Negro /Nigger / Nigga/
THERE IS NO! MEANING TO NEITHER ONE OF THESE WORDS WE CAN APPLY
ETYMOLOGY OR ANY KIND OF OLOGY THESE EUROPEAN WORDS ARE MADE UP AND DERIVED
FROM ARE TRUE SOURCE WHICH IS OF AFRICAN LEADERS KINGS & QUEENS DO TO THE
FACT THAT THEY COULDN’T CALL US BY OUR SOVEREIGN TITLES WE WERE CALLED
SOMETHING THAT THEY COULDN’T PRONOUNCE CORRECTLY OUR ORIGINAL NAMES KM.T
(KEMET), NUBIAN (NUBIA), NEGUS, NAGA
KM.T- The Egyptian
hieroglyph for "black" in Gardiner's
sign list is numbered I6. Its phonetic value is km.
The Wörterbuch der Aegyptischen Sprache-(Dictionary of the Egyptian
Language) lists no less than 24 different terms of km indicating
'black' such as black stone, metal, wood, hair, eyes, animals and people.[1]
The most common explanation for the hieroglyph is under
the Gardiner's
Sign List, section I for "amphibious animals, reptiles,
etc" is a crocodile skin with spines. Rossini and Schumann-Antelme
propose that the crocodile skin hieroglyph actually shows claws coming
out of the hide.[2]
Besides 'black', the alternate use of the hieroglyph is
for items terminating, coming-to-an-end, items of completion, hence a reference
to charcoal, burning to its ending.[3]
Ancient Egypt is
commonly referred to as 'km.t' , with the theorized reference to the
black Nile Delta earth. The determinative O49 is used to designate the term for
'country, inhabited/cultivated land', called the niw.t (a political
designate). It is a circle with a cross which represents a street, 'town
intersection'.[4]
The 198 BC Rosetta Stone uses the Black
(hieroglyph) three times to make the name of Egypt: km.t. Of the 22
placename uses for the "name of ancient Egypt", 7 are for another
name of Egypt as iAt-
, signifying the soil of Egypt, N30: X1*Z2-
, which is the Greek form of "Egypt",
signifying it as "the (divine) place of the mound (of creation)" and
the fertile black soil of the land after the Inundation. (Note the doubled
hieroglyph, Gardiner N23, is used as the Two Lands, (Upper Egypt,
and Lower Egypt), and the common use of "Ta-Mer-t", and additionally
uses of 'Horus of the Two Lands' .)
In the Demotic
(Egyptian) text of the Rosetta Stone, the demotic for Egypt is 'Kmi'
. There are three uses of the actual Kmi, but 7 others referenced as Kmi
refer to iAt in the hieroglyphs. Other euphemistic references to Egypt
in the Rosetta Stone include "Ta-Mer-t", which has the meaning of the
'full/fruitful/cultivated land', hr-tAwy, the 'lands of Horus', and tAwy,
the "Two Lands."
Kmi—spelling-"Egypt" —(22 places, sychronized, Demotic–Hieroglyphs)
·
demotic—hieroglyphs
1. –Kmi—Ta-Mer-t
2. –Kmi—Ta-Mer-t
3. –Kmi—rsy.t + mHt
(i.e. South and North)(lands)
5. –Kmi—kmt-(restored)
6. –Kmi—Ta-Mer-t
7. –Kmi—Ta-Mer-t
8. –Kmi—iAt
9. –Kmi—kmt
11.
–Kmi—Ta-Mer-t
12.
–Kmi—iAt
13.
–Kmi—iAt
|
- demotic—hieroglyphs
- 14.–Kmi—XXXXXX-(omitted from
text)
- 15.–Kmi—rsy.t + mHt
(i.e. South and North)(lands)
- 16.–Bki—iAt
- 17.–Kmi—kmt
- 18.–Kmi—iAt
- 19.–Kmi—tAwy
- 20.–Kmi—iAt
- 21.–Kmi—iAt
- 22.–Kmi—Ta-Mer-t
|
Coming to a conclusion,
or completion is one use of the km hieroglyph in the words kmt
and km iri ('to make an end'). The discussion of
the biliteral states: The conclusion of a document, written in black ink,
ending the work, has the same semantic connotation. (as km for
'concluding') The Rossini, Schumann-Antelme write-up states that initially the
word comes from "shield", ikm, and thus the original
association with the crocodile.
Alternative
glyph, X5 equivalent, items burning black to an ending
Since the origin of the
'black' hieroglyph, and relationships to other forms showing vertical
flame-like rises on the end of a flat-triangular shape, there has been
discussion of this hieroglyph. As stated above, Schumann-Antelme and Rossini
explain the crocodile skin, but with claws. In the 'new age'
system of hieroglyph books by late 20th century, early 21st century authors,
the text by Collier-Manley describes the same "crocodile skin",
Gardiner I6, as burning charcoal with flames. Consequently,
there is a common debate ongoing.
Skin, I6 entry in 1920 Budge "dictionary"
The 1920 Budge dictionary, which is actually a
compilation of ~200 referenced works, and ~120 authors has the following
breakdown of the km entry. It is
listed under "K"-(gardiner V31),
a third of the way into K. A small summary
of the entries, and their referenced works follow:
The last three of four entries ending the 27 entries deal
with black stones, or powders and black plants, or seeds; (all small multiple,
plural, grains-of, items). They are preceded by entries 21 and 22, a
"buckler", or "shield", and "black wood". Entry
26 is an image, or statue, using the vertical mummy hieroglyph
gardiner A53, ("in the form of", "the custom of"). These
last six entries are unreferenced.
The first 4 of 5 entries, kam, kam-t, or kamkam all deal
with items coming to an end. (Entry four is untranslated and is from Pap. 3024,
Lepsius, Denkmaler-(papyrus).) The references for the others in the
first five are: Peasant, Die Klagen des Bauern, 1908., Thes.-(Thesaurus
Inscriptionum Aegyptiacarum, Brugsch);. A. Z.-(twice); Shipwreck., 118-(Tale of the shipwrecked sailor);[14] Amen.-(author:
Amen-em-apt);[15] and Thes.
(again).
Entries 6 to 20 deal with "black" or gods, or
named items. Only 8 of these items reference black, but start by also referring
to Coptic.
Entries 6, 7, and 8 refer to coptic "KAME", for 6 and 8; entry 7 to
coptic "KMOM", "KMEM". For entry 7, to be black, Budge
also references Revue-(Rev.);[16] for entry 8,
black items, Budge also references T.-(King Teta);[17] and N.-(Pepi II-(King Nefer-ka-Ra).[18] The other
hieroglyph word entries of entry 9 to 20, have about fifteen further
references, all starting with the km
hieroglyph.
On the other hand, the works of Budge have not held up
well in terms of recent hieroglyph scholarship since the 1930s. Even during
Budge's own lifetime, many Egyptological scholars disputed Budge's
interpretation of glyphs and texts.[19] Today, no modern
Egyptological scholar relies upon the works of E. A. W. Budge as evidence of
proper glyph rendering, by either his translation or transliteration (his
transliteration system was unique to Budge alone as most Egyptologists then
(and today) relied upon the transcription and transliteration system developed
by the Berlin School which issued the master compendium of Egyptian
hieroglyphic language in 1926, Wörterbuch der Aegyptischen Sprache (7
Vols.),[20] and which is
detailed in the publication by A. H. Gardiner, Egyptian Grammar: Being an Introduction
to the Study of Hieroglyphs (1957)). As such, references to Budge's
dictionary and within Budge's dictionary are considered highly suspect
by most Egyptologists today, as they do not actually relate back to the terms
as he defined them.
Shield
"Shield", ikm
and another word with an approximate km cognate, 'khm starting
with the vowel ( ' ), 'khm, meaning to put to an end are
the possible words related to the origins of the crocodile skin, and the 'verb
of action', of items coming to an end. The second word 'khm has nine
entries in the Budge dictionary,[21] shield, ikam,
has two entries.[22]
(NUBIAN)
The Nubians (Arabic: نوبي, Nuubi) are an ethnic
group originally from Nubia northern Sudan, and southern Egypt now inhabiting North Africa and some parts
of East Africa.
The Nubian people in Sudan inhabit the region between Wadi Halfa in the north and
Aldaba in the south. The main Nubian groups from north to
south are the Halfaweyen, Sikut, Mahas,
and Danagla. They speak different dialects of the Nubian language.
In ancient times Nubians were depicted by Egyptians as having very
dark skin, often shown with hooped earrings and with braided
or extended hair.[1] Ancient Nubians
were famous for their vast wealth, their trade between Central Africa and the
lower Nile valley civilizations,
including Egypt, their skill and
precision with the bow, their 23-letter alphabet, the use of deadly poison on
the heads of their arrows, their great military, their advanced civilization,
and their century-long rule over the united upper and lower Egyptian kingdoms.[2]
The Old
Nubian language is attested from the 8th century, and is thus the
oldest recorded language
of Africa outside of the Afro-Asiatic group. It was
the language of the Noba nomads who occupied
the Nile between the First and
Third Cataracts
and the Makorae nomads who occupied the land between the Third and
Fourth Cataracts following the collapse of the Kingdom of Kush sometime in
the 4th century CE. The Makorae were a separate tribe who eventually
conquered or inherited the lands of the Noba: they established a Byzantine-influenced state
called the Kingdom
of Makuria which administered the Noba lands separately as the eparchy of Nobadia. Nobadia was
converted to Miaphysitism
by the Orthodox priest Julian and Bishop Longinus of Constantinople, and
thereafter received its bishops from the Pope
of Alexandria.
Present day
The influx of Arabs to Egypt and Sudan had contributed to
the suppression of the Nubian identity following the collapse of the last
Nubian kingdom in 1900. A major part of the modern Nubian population were
arabized. The Jaa'leen-the majority of Northern Sudanese and some Donglawes in
Sudan, Kenuz and Koreskos in Egypt all claimed to be Arabs. However the vast
majority of the Nubians converted to Islam, and Arabic became their main
language, in addition to their indigenous old Nubian language. The unique
characteristics of Nubians are their culture (dress, dances,
traditions and music) as well as their indigenous language which is a common
feature of most Nubians.
Architecture
Prominent Nubians
- Alara
of Nubia, founder of the Twenty-fifth dynasty of Egypt
- Taharqa,
Pharaoh of the Twenty-fifth dynasty
- Anwar
Sadat, Late third President of Egypt ( Egyptian Nubian father,
Sudanese Nubian mother)
- Gaafar
Nimeiry, Former Sudanese president
- Mohammed
Wardi, Singer
- Mohamed
Mounir, Singer
- Ali
Hassan Kuban, Singer and musician
- Hamza
El Din, Singer and musicologist
- Khalil
Kalfat, Literary critic, political and economic thinker and
writer
- Abdallah Khalil,
Ex-Sudanese Prime Minister, co-founder of the White
Flag League, co-Founder and ex-general secretary of the Umma Party
- Mohamed Hussein Tantawi Soliman, Egyptian Field Marshal
and statesman, commander-in-chief of the Egyptian Armed Forces, de facto head of state
of Egypt
- Jamal Muhammad Ahmed, Sudanese
diplomat, statesmen, author, poet
- Ibrahim Ahmad, Prominent Sudanese politician, first
Sudanese head of the University of Khartoum, first Secretary of Treasury, the
first chairman of the Bank
of Sudan, co-founder of Umma party, Author and negotiator of
the Sudanese Declaration of Independence
- Jamal Abu Seif, Founder of Itihad, the first
politically-active group in the Sudan and predecessor of the famous White
Flag League
- Sheikh Khalil Ateeg, Founder of the Day'fiya
Ismailiya Sufi tariqa in the Sudan
- Abdu Dahab Hassanein, Founder of the Sudanese Communist Party
- Dawwod Abdul-Latif, First mayor of Khartoum
- Mohammed Tawfeg, ex-Minister of Exterior,
ex-Minister of the Media
- Mo
Ibrahim, Sudanese-born British mobile communications entrepreneur,
one of the richest men in the United Kingdom
- Idris Ali,
Egyptian novelist and short story writer
- Ibrahim Awad, Late Sudanese Musician .
- Osama
Abdul Latif, Sudanese businessman, Chairman of DAL group
- Shikabala,
Mahmoud Abdel Razek Fadlallah, Egyptian footballer who currently plays for
Egyptian Premier League club Zamalek SC,
Nāga (Sanskrit: नाग,
IAST: nāgá, IPA: [nəɡá], Burmese: နဂါး, Javanese: någå, Khmer: នាគ neak, Thai: นาค nak, Chinese: 那伽, Tibetan: ཀླུ་, Bengali: নাগ) is the Sanskrit
and Pāli word for a deity or
class of entity or being, taking the form of a very great snake—specifically the King Cobra, found in Hinduism and Buddhism. The use of the
term nāga is often ambiguous, as the word may also refer, in similar
contexts, to one of several human tribes known as or nicknamed
"Nāgas"; to elephants; and to ordinary snakes, particularly the King
Cobra and the Indian
Cobra. A female nāga is a nāgī or nāginī.
In Sanskrit, a nāgá (नाग) is a
cobra, a specific type of snake (hooded snake). A synonym for nāgá is phaṇin (फणिन्). There are several words for "snake" in general, and one of the
very commonly used ones is sarpá (सर्प). Sometimes the word nāgá is also used
generically to mean "snake".[1][2] The word is cognate
with English 'snake', Germanic: *snēk-a-, Proto-IE: *(s)nēg-o
In the great epic Mahabharata, the depiction
of Nagas tends toward the negative, and they are portrayed as the deserving
victims of the snake sacrifice and of predation by the eagle-king Garuda. The epic calls them
"persecutors of all creatures", and tells us "the snakes were of
virulent poison, great prowess and excess of strength, and ever bent on biting
other creatures" (Book I: Adi Parva,
Section 20). At the same time, nagas are important players in many of the
events narrated in the epic, frequently no more evil nor deceitful than the
other protagonists, and sometimes on the side of good.
The epic frequently characterizes Nagas as having a
mixture of human and serpent-like traits. Sometimes it characterizes them as
having human traits at one time, and as having serpent-like traits at another.
For example, the story of how the Naga prince Sesha came to hold the world on his head
begins with a scene in which he appears as a dedicated human ascetic,
"with knotted hair, clad in rags, and his flesh, skin, and sinews dried up
owing to the hard penances he was practising." Brahma is pleased with Shesha, and
entrusts him with the duty of carrying the world. At that point in the story,
Shesha begins to exhibit the attributes of a serpent. He enters into a hole in
the Earth and slithers all the way to bottom, where he then loads the Earth
onto his head. (Book I: Adi Parva, Section 36.)
Enmity with Garuda
The great nemesis of the Nagas in the Mahabharata is the
gigantic eagle-king Garuda. Garuda and the
Nagas began life as cousins. The sage Kasyapa had two wives
(amongst his 13 wives, all prajapati Daksha's daughters), Kadru and Vinata, the former of whom desired
many offspring, and the latter of whom desired few but powerful offspring. Each
got her wish. Kadru laid 1000 eggs which hatched into snakes, and Vinata laid
two, which hatched into the charioteer of Surya the sun god and Garuda. Through a foolish bet, Vinata
became enslaved to her sister, and as a result Vinata's son Garuda was required
to do the bidding of the snakes. Though compliant, he chafed and built up a
grudge that he would never relinquish. When he asked the snakes what he would
have to do in order to be released from his bondage, they told him he would
have to bring them amrita, the elixir of
immortality. Garuda stole the elixir from the gods and brought it to the
serpents in fulfillment of their requirement, but through a ruse prevented them
from partaking of it and achieving immortality. From that point onward, he
regarded them as enemies and as food. (Book I: Adi Parva, Sections 16ff.)
Kadru
Kadru, the ancestral mother
of snakes, made a bet with her sister Vinata, the stakes being that the loser
would be enslaved to the winner. Eager to secure victory, Kadru requested the
cooperation of her offspring in order to fix the bet so that Kadru would win.
When her offspring balked at the request, Kadru grew angry and cursed them to die
a fiery death in the snake-sacrifice of King Janamejaya, the son of Parikshit, who was the son
of Abhimanyu the son of Arjuna. The king of the snakes Vasuki was aware of the curse, and knew
that his brethren would need a hero to rescue them from it. He approached the
renowned ascetic Jaratkaru with a proposal of marriage to a snake-goddess, Manasa, Vasuki's own sister. Out of the
union of the ascetic and the snake-maiden was born "a son of the splendor
of a celestial child." This son was named Astika,
and he was to be the savior of the snakes.
In accordance with Kadru's curse, Janamejaya prepared a
snake sacrifice of a type described in the scriptures, the Puranas. He erected a
sacrificial platform and hired priests and other professionals needed for the
rites. Following the proper form, the priests lit the sacrificial fire, duly
fed it with clarified
butter, uttered the required mantras, and began calling the names of
snakes. The power of the rite was such that the named snakes were summoned to
the fire and were consumed by it. As the sacrifice took on genocidal proportions,
Astika came to the rescue. He approached Janamejaya and praised the sacrifice
in such eloquent terms that the king offered to grant him a boon of his
choosing. Astika promptly requested that the sacrifice be terminated. Though
initially regretful of his offer, Janamejaya was true to his word, and the
sacrifice came to an end. (Book I: Adi Parva, Sections 13-58.)
- The serpent king Vasuki
helped the gods to recover amrita,
the elixir of immortality, from the Ocean of Milk by
serving as the cord they wrapped around Mount Mandara in order
to churn up the depths of the ocean. (Book I: Adi Parva, Section 18.)
- The naga princess Ulupi
had a son Iravat by the Pandava hero Arjuna. (Book I: Adi
Parva, Section 216.) Though he had the support of many nagas, Iravat was
eventually slain by the Rakshasa
Alamvusha at the battle of Kurukshetra. (Book VI:
Bhishma Parva, Section 91.)
- Matali, the charioteer of the god Indra, sought a
husband for his daughter Gunakesi. He approached the naga Aryaka and
proposed the marriage of Gunakesi with the naga's handsome grandson
Sumukha. Alas, Aryaka replied, Garuda had already
declared his intent to devour the comely youth, having previously murdered
his father. Matali, however, persuaded Indra and Vishnu to give Sumukha
a draught of amrita, the elixir of
immortality. Sumukha drank the potion, and thus was rendered impervious to
any assault by the lord of the birds. The young couple were happily
married. (Book V: Udyoga Parva, Section 103.)
Stories involving the nāgas are still very much a part of
contemporary cultural traditions in predominantly Hindu regions of Asia (India,
Nepal, and the island of Bali). In India, nāgas are considered nature spirits
and the protectors of springs, wells and rivers. They bring rain, and thus
fertility, but are also thought to bring disasters such as floods and drought.
Nagas are snakes that may take human form. They tend to
be very curious. According to traditions nāgas are only malevolent to humans
when they have been mistreated. They are susceptible to mankind's disrespectful
actions in relation to the environment. They are also associated with
waters—rivers, lakes, seas, and wells—and are generally regarded as guardians
of treasure. According to Beer (1999),[page
needed] Naga and cintamani are often
depicted together and associated directly in the literature.
They are objects of great reverence in some parts of
southern India where it is believed
that they bring fertility and prosperity to their venerators. Expensive and
grand rituals like Nagamandala[4] are conducted in
their honor (see Nagaradhane).
In India, certain communities called Nagavanshi consider
themselves descendants of Nagas.
Varuna,
the Vedic
god of storms, is viewed as the King of the nāgas. Nāgas live in Pātāla, the
seventh of the "nether" dimensions or realms.[5] They are children
of Kashyapa and Kadru. Among the prominent nāgas of Hinduism
are Manasa, Sesha, and Vasuki.
The nāgas also carry the elixir of life and immortality[citation
needed]. Garuda
once brought it to them and put a cup with elixir on the ground but it was
taken away by Indra. However, few drops
remained on the grass. The nāgas licked up the drops, but in doing so, cut
their tongues on the grass, and since then their tongues have been forked.[6]
Vishnu
is originally portrayed in the form sheltered by a Shesha naga or reclining on Shesha, but
the iconography has been extended to other deities as well. The serpent is a
common feature in Ganesha iconography and
appears in many forms: around the neck,[7] use as a sacred
thread (Sanskrit: yajñyopavīta)[8] wrapped around
the stomach as a belt, held in a hand, coiled at the ankles, or as a throne.[9] Shiva is often
shown garlanded with a snake
Traditions about nāgas are also very common in all the
Buddhist countries of Asia. In many countries, the nāga concept has been merged
with local traditions of great and wise serpents
or dragons. In Tibet, the nāga
was equated with the klu, wits that dwell in lakes or underground
streams and guard treasure. In China, the nāga was equated with the lóng
or Chinese dragon.
The Buddhist nāga generally has the form of a great cobra-like snake, usually
with a single head but sometimes with many. At least some of the nāgas are
capable of using magic powers to transform themselves into a human semblance.
In Buddhist painting, the nāga is sometimes portrayed as a human being with a
snake or dragon extending over his head. One nāga, in human form, attempted to
become a monk; when telling it that such ordination was impossible, the Buddha
told it how to ensure that it would be reborn a man, able to become a monk [11].
In the 'Devadatta' chapter of the Lotus Sutra, an eight year
old female Naga, after listening to Manjushri preach the Lotus
Sutra, transforms her body into that of a male human and immediately reaches
full enlightenment.[12] This narrative
reinforces the ironic viewpoint prevalent in Mahayana scriptures that a male
human body is required for Buddhahood, even if a being is so advanced in her
realization that she can magically transform her body at will and demonstrate
the emptiness of the physical form itself.
Nāgas are believed to both live on Mount Sumeru, among the other minor deities,
and in various parts of the human-inhabited earth. Some of them are
water-dwellers, living in streams or the mer; others are earth-dwellers, living
in underground caverns.
The nāgas are the servants of Virūpākṣa
(Pāli: Virūpakkha), one of the Four
Heavenly Kings who guards the western direction. They act as a guard
upon Mount Sumeru, protecting the devas of Trāyastriṃśa from attack by the Asuras.
Among the notable nāgas of Buddhist tradition is Mucalinda, protector of the
Buddha. In the Vinaya Sutra (I, 3) the Buddha shortly after his enlightenment
is meditating in a forest when a great storm arises, but graciously Naga King
Mucalinda gives shelter to the Buddha from the storm by covering the Buddha's
head with his 7 snake heads.[13] Then the king
takes the form of a young Brahmin and renders the Buddha homage.[14]
It is noteworthy that the 2 chief disciples of the
Buddha, Sariputra and Maudgalyayana are referred
to as Mahanaga.[15]
In the Vajrayana
and Mahasiddha traditions
according to Beer (1999),[page
needed] many notable fully enlightened nagas also
transmitted and/or transported terma into and out of the
human realm that had been elementally encoded by adepts.
Norbu (1999: p.?) states that according to tradition the Prajnaparamita terma teachings are held to
have been conferred upon Nagarjuna
by Nagaraja, the King of the nagas, who had been
guarding them at the bottom of a lake.
Refer Lotus Sutra.
For Malay
sailors, nāgas are a type of dragon with many heads; in Thailand and Java, the nāga is a wealthy
underworld deity. In Laos they are beaked water serpents. Phaya Naga, Water Dragon,
is a well-known dragon in Thailand. People in Thailand see it as a holy
creature and worship it in the temple. It allegedly lives in Mekong river.
Lake Chinni
In Malay and Orang Asli traditions, the lake Chinni,
located in Pahang is home to a naga
called Sri Gumum. Depending on legend versions, her predecessor Sri Pahang or
her son left the lake and later fought a naga called Sri Kemboja. Kemboja is
the former name of what is Cambodia. Like the naga legends there, there are
stories about an ancient empire in lake Chinni, although the stories are not
linked to the naga legends.[16][17]
In a Cambodian
legend, the nāga were a reptilian race of beings who possessed a large
empire or kingdom in the Pacific Ocean region. See Kaliya. The Nāga King's daughter married
an Indian Brahmana named Kaundinya, and from their union sprang the Cambodian
people. Therefore still Cambodians say that they are "Born from the
Nāga". Cambodia or Kambhuja is also said to have been derived from the
word Kambhoj. Kambhoj are the Indo-Aryan people from the Northwest of India
& Iran. They are mentioned in the ancient Sanskrit texts and epigraphy. The
Naga (clan) is also said to have its origins in Kashmir (North India),
indicating a link due to close geographical proximity of both peoples.
The Seven-Headed Nāga serpents depicted as statues on
Cambodian temples, such as Angkor Wat,
apparently represent the seven races within Nāga society, which has a
mythological, or symbolic, association with "the seven colors of the
rainbow". Furthermore, Cambodian Nāga possess numerological symbolism in
the number of their heads. Odd-headed Nāga symbolise the Male Energy, Infinity,
Timelessness, and Immortality. This is because, numerologically, all odd
numbers come from One (1). Even-headed Nāga are said to be "Female,
representing Physicality, Mortality, Temporality, and the Earth."
The legend of the Nāga is a strong and sacred belief held
by Thai and Lao people living along the Mekong River. Many pay their respects
to the river because they believe the Nāga still rule in it, and locals hold an
annual sacrifice for the Nāga. Each ceremony depends on how each village earns
its living from the Mekong River — for instance, through fishing or transport.
Local residents believe that the Nāga can protect them from danger, so they are
likely to make a sacrifice to Nāga before taking a boat trip along the Mekong
River.
Also, every year on the night of 15th day of 11th month
in the Lao lunar calendar at the end of Vassa, an unusual phenomenon occurs in the
area of the Mekong River stretching over 20 kilometres between Pak-Ngeum and
Phonephisai districts in Nong Khai province, Thailand. Fireballs appear to rise
from the river into the nighttime sky. Local villagers believe that Nāga under
Mekong River shoot the fireballs into the air to celebrate the end of Vassa,
because Nāga meditate during this time.[19]
In 2000, Richard Freeman from the Centre for Fortean Zoology visited the area and talked with
witnesses who claimed to have seen gigantic snakes far larger than any python.
The general description was of a 60 foot serpent with black scales that had a
greenish sheen. Freeman speculated that the nāga legend was based on a real
animal, possibly a giant madtsoiid
snake.[20]
A popular photograph on display in bars, restaurants,
guesthouses, and markets around Thailand
captioned, Queen of Nagas seized by American Army at Mekhong River, Laos
Military Base on June 27, 1973 with the length of 7.80 meters is a hoax. The photograph is actually that taken by
USN LT DeeDee Van Wormer, of an oarfish
found in late 1996 by US
Navy SEAL trainees on the coast of Coronado,
California.[21][22]
Philippines
In many parts of pre-Hispanic Philippines, the naga is
used as an ornament in the hilt ends of longswords locally known as Kampilans
- Aadhi-Sesha,
("Limitless-Eternal") the world serpent with a thousand heads.[23]
- Balarama,
origin of Ananta-Sesha.[24]
- Karkotaka
controls weather.
- Mucalinda
protects the Buddha.
- Padmavati,
the Nāgī queen & companion of Dharanendra.
- Paravataksha, his sword causes
earthquakes and his roar caused thunder.
- Takshaka,
king of the Nāgas.
- Ulupi,
a companion of Arjuna in the epic
Mahabharata.
- Vasuki,
king of the Nagas who helped the devas recover amrita
from the Ocean
of Milk.
- Manasa,
the Hindu goddess of Nagas and curer of snake-bite and sister of Vasuki
- Kaliya,
a snake conquered by Krishna
- Naga is also present in the Kapampangan polytheistic
beliefs, see Deities of Philippine mythology
- Patala
(or Nagaloka), the seventh of the "nether" dimensions or realms,
Bhoga-vatī being its capital.[25]
- Lake
Manosarowar, lake of the Great Nāgas.
- Mount Sumeru
- Naggar,
village in the Himalayas,
Tibet, that derives its name from Naga (Cobra).
- Nagpur,
Indian city derived from Nāgapuram, literally "city of
nāgas".
- Pacific
Ocean (Cambodian myth)
- Sheshna's well in Benares, India, said
to be an entrance to Patala.
- Nagadaa, where naag-yaGYa was performed.
- Mekong
river
- Anantnag,
Indian city (Kashmir) named after one of 12 prominent divine naga king
mentioned in Bhavishyapuran.
- Takshila,
an ancient place in Pakistan named after one of 12 prominent divine naga
king in Bhavishyapuran.
The Nāgas appear as recurring antagonists in The
Secret Saturdays. They are led by a four-armed Nāga named Rani
Nagi (voiced by Susan
Blakeslee). The Nāgas are shown to come in different shapes which
includes a cobra-type Nāga, a Nāga
with two heads and four arms, and a Nāga with two snake tails in place of arms.
The Nāgas are shown to consider Kur their master.
The Nāga appear in Warcraft III and the World
of Warcraft series as sea-dwelling creatures that are formerly elves
transformed by the powers of the Well of Eternity into hideous appearances
males looking monster-like while females took serpentine forms much like the
Hindu Nāga.
A Nāga played a prominent role in the second season of Lost
Girl, where one of the last Nāga assumed the role of the Ash-
the leader of the Light Fae, a group of beings who live among humans in
secret-, later sacrificing his life so that his venom could be used to kill a
powerful and dangerous being.
The Naga dregs can also be found in the cartoon Conan the
Adventurer.
Negro
The word “Negro” is used in the English-speaking
world to refer to a person of black ancestry or
appearance, whether of African descent or not. The word negro denotes
'black' in the Spanish
and Portuguese
speaking vocabulary, or from the ancient Latin, niger, 'black', probably from a Proto-Indo-European root
*nekw-, 'to be dark', akin to *nokw-
'night'.
"Negro" superseded "colored" as the most
polite terminology, at a time when "black" was more offensive.[3] This usage was accepted as normal,
even by people classified as Negroes, until the later Civil Rights movement in
the late 1960s. One well-known example is the identification by Martin
Luther King, Jr. of his own race as 'Negro' in his famous 1963
speech I Have a
Dream.
During the American Civil Rights movement
of the 1950s and 1960s, some African-American leaders in
the United States, notably Malcolm X,
objected to the word, preferring Black,[4] because they associated the word
Negro with the long history of slavery, segregation, and discrimination that
treated African Americans as second class citizens, or worse.
Since the late 1960s, various other terms have been more
widespread in popular usage. These include "black", "Black African", "Afro-American" (in use
from the late 1960s to 1990) and "African American"
(used in the United
States to refer to black Americans, peoples often referred to in the
past as American Negroes).[5]
The term "Negro" is still used in some
historical contexts, such as in the name of the United
Negro College Fund[6][7] and the Negro
league in sports.
The United States Census Bureau announced that "Negro"
would be included on the 2010
United States Census, alongside "Black" and
"African-American" because some older Black Americans still
self-identify with the term.[
Around 1442 the Portuguese first arrived in
sub-Saharan
Africa while trying to find a sea route to India. The term negro,
literally meaning "black", was used by the Spanish and Portuguese as a simple description
to refer to people. From the 18th century to the late 1960s, "negro"
(later capitalized) was considered to be the proper English-language term for
certain people of sub-Saharan African origin.
The word "Negro" fell out of favor by the early
1970s in the United
States after the Civil
Rights movement. However, older African Americans from the earlier
period of American life (when "Negro" was widely considered to
be acceptable) initially found the term "Black" more offensive
than "Negro." Evidence for the acceptability of "Negro" is
in the continued use the word by historical African-American
organizations and institutions such as the United
Negro College Fund. In current English language usage,
"Negro" is generally considered to be acceptable in a
historical context, such as baseball's Negro Leagues of the early
and mid-20th century, or in the name of older organizations, as in Negro spirituals, the United
Negro College Fund or the Journal of Negro Education. The U.S. Census now uses the
grouping "Black, African-American or Negro." The term
"Negro" is used in efforts to include older African Americans who
more closely associate with the term.
A specifically female form of the word—Negress
(sometimes capitalized) —was sometimes used; but, like "Jewess", it
has all but completely fallen from use. (An exception is its unusual use in the
titles of paintings, drawings and sculptures, largely as an allusion to the
formerly common occurrence of the word in such titles, but such usage has
dropped off dramatically.) Both terms are considered to be racist and sexist although, as with other racial,
ethnic, and sexual words that are seen as pejorative, some people have tried to
reclaim the words, for example, the artist Kara Walker.
The related word Negroid was used by
19th and 20th century racial anthropologists.
The suffix -oid means "similar to". "Negroid" as a
noun was used to designate a wider or more generalized category than
"Negro"; as an adjective it qualified a noun as in, for example,
"negroid features".
In other languages
In Portuguese,
negro is an adjective for the color black, although preto is the
most common antonym of branco
(white). In Brazil and Portugal, negro is the most respectful way to
address people of Black African descent, with preto sometimes being
considered politically incorrect or a racial slur.
In Spain, Mexico
and almost all of Latin-America, negro (note that ethnonyms, names of
nationalities, etc. are generally not capitalized in Romance languages) means
"black person" in colloquial situations, but it can be considered to
be derogatory in other situations (as in English, "black" is often
used to mean irregular or undesirable, as in "black market/mercado
negro"). However, in Spanish-speaking countries
such as Argentina, Chile, and Uruguay where there are few
people of African origin and appearance, negro (negra for
females) is commonly used to refer to partners, close friends[13] or people in
general independent of skin color. In Venezuela the word negro
is similarly used, despite its large African descent population.
It is similar to the use of the word "nigga" in urban communities in the United
States. For example, one might say to a friend, "Negro ¿Como andas?
(literally "Hey, black one, how are you doing?"). In this case, the
diminutive negrito is used, as a term of endearment meaning
"pal", "buddy" or "friend". Negrito has
come to be used to refer to a person of any ethnicity or color, and also can
have a sentimental or romantic connotation similar to "sweetheart,"
or "dear" in English (in the Philippines, negrito was used for a
local dark-skinned short person, living in the Negros islands among other
places).
In other Spanish-speaking South American countries,
the word negro can also be employed in a roughly equivalent form, though
it is not usually considered to be as widespread as in Argentina or Uruguay
(except perhaps in a limited regional and/or social context). In Brazil, it heavily depends on the
region. In Rio
de Janeiro, for example, where the main racial slur against black
people is crioulo (literally creole i.e. American-born
African), preto/preta and pretinho/pretinha can along extremely
informal situations be used the same ways as negro/negra and negrito/negrita
in Spanish-speaking South American, but it heavily changes in the nearby state
of São Paulo, where crioulo is considered an archaism and preto
is the most used racial slur against black people, thus all kind of use of the preto
word can be deemed as offensive.
Moreno can be used as an
euphemism both in Spanish and Portuguese but it also means just
"tanned" or "dark-haired". People from all ethnic origins
and races can be addressed by such word, but the widespread use of the word as
a roughly equivalent of the English "swarthy" in Brazil made it a
very colloquial term for Pardo and
all other non-White people. Generally, nevertheless nowadays it is considered politically
incorrect to address an Afro-Brazilian by the term moreno,
as if it was a subtle attempt of erasing their blackness by calling them
"swarthy one" (the historical stigma of being Black or partially
Black in Brazil made many people being "racially promoted" from Black
to Pardo and from Pardo to White, and this can be seen as a perpetuation of
this process). Still, this use for westernized Amerindians, mixed-race people
of Amerindian and European descent, multiracial afrodescendants and Asian people with dark
complexions is entirely not offensive. Similar trends in the Hispanic world are
not so well-noticed.
In Haitian
Creole, the word nèg, derived from the French "nègre",
refers to a dark-skinned man; it can also be used for any man, regardless of
skin color, roughly like "guy" or "dude" in American
English.
The Dutch
word, "neger" is generally (but not universally)
considered to be a neutral one, or at least less negative than
"zwarte" (black one).
In German,
Neger was considered to be a neutral term for black people, but
gradually fell out of fashion since the 1970s. Neger is now mostly
thought to be derogatory or racist. The terms Schwarzer (black person), Farbiger
(colored person) or Afrikaner/Afro-Amerikaner
(African/Afro-American) are commonly used, and the obsolete Mohr (from
Latin morus, black) survives in advertising. There is also a kind of
sweet traditionally referred to as "Negerkuss" (literally
"negro kiss").
In Hungarian,
néger (possibly originates in its German equivalent) is still considered
to be the most neutral term (together with afro-amerikai which is rarely
used), while other words such as fekete (black person) or színesbőrű
(colored person) are somewhat offensive. However, the term nigger is
widely considered to be extremely pejorative.[15]
In Russia,
the term "негр" (negr) was commonly used in the Soviet
period without any negative connotation, and its use continues in this neutral
sense. In modern Russian media, the word is used somewhat less frequently -
"африканцы" ("Africans") or "афро-американцы"
("Afro-Americans") are used instead, depending on the situation), but
is still common in oral speech. The word "black" (чёрный) as a noun
used as a form of address is pejorative, although it is primarily used with
respect to peoples
of the Caucasus, natives of Central Asia, and not black people. The word
"black" (чёрный) as an adjective is also used in a neutral sense and
means the same as "негр" (negr), e.g. "чёрные
американцы" (black Americans), "чёрное население"
(the black population), etc. Other alternatives to "негр"
are темнокожий (temnokozhiy - "dark-skinned"), чернокожий
(chernokozhiy - "black-skinned"). These two are used as both
nouns and adjectives.
In the Italian language, negro
was used as a neutral term until the end of the 1960s. Nowadays the word is
considered offensive in some contexts; if used with a clear offensive intention
it may be punished by law. Joking, non-offensive words are: moretto, moretta.
Neutral words to define a black or dark-skinned person are nero
(literally "black") or di colore (coloured - or literally 'of
colour').
In Swedish,
neger used to be considered a neutral term for black people, but the
term has gradually fallen out of favour through the 1960s, 1970s and 1980s.
Today the neutral term to define a black person is svart
("black"). There is a Swedish pastry traditionally called negerboll (literally
"negro ball"). Due to its possible offensive character, the name has
fallen out of favor in for example new cooking books, being replaced by
"Chokladboll" (Chocolate Ball), though it is still used colloquially.
In Denmark,
"Neger" is still considered a neutral word that most of the population
use when describing a person of African descent.
In the Finnish language the word neekeri
(negro) was considered a neutral term for black people. Very few — if
literally any — black people lived in Finland before the 1980s. In 2002 neekeri's
definition was changed from perceived as derogatory by some to generally
derogatory in line with ryssä (Ruskie) and hurri
(Swedish-speaking Finn) in Kielitoimiston
sanakirja. Also, there was a popular Finnish pastry called Neekerinsuukko (lit.
"negro's kiss"). The manufacturer changed the name to Brunbergin
suukko ("Brunberg's kiss") in 2001. Today, neutral terms to
define a black person include musta ("black"), tumma (lit.
"dark-shaded"), tummaihoinen ("dark-skinned") and mustaihoinen
("black-skinned"). A study conducted among native Finns found that 90
% of research subjects considered the terms ”neekeri”, ”ryssä” ja ”manne” (term
referring to Finnish Roma) most derogatory names for ethnic minorities.
The word for a black man in the Irish language is fear
gorm, which literally means "blue man". This is because the
phrase "fear dubh"
literally "black man" was already in use
meaning the devil before black people were known in Ireland.
The word negus is a noun derived from the ancient Semitic verbal root N - G -
Ś meaning "to reign."
In more recent times it was used as a honorific negus for
life title bestowed on governors of the most important provinces (kingdoms): Gojjam, Welega and the seaward
kingdom (where the variation Bahr Negus 'King of the Sea', was the
ancient title of the ruler of present-day central Eritrea) and later Shewa.
Both uses and the imperial dignity would meet in the
person of a regional prince, Lij Kassa Hailu, third youngest son of Dejazmach Hailu
Wolde-Giyorgis, Governor of Qwara province, by his
second wife Woizero Attitaggab, who rebelled against Empress Menen and her son Ras Ali II the Viceroy, in 1845
and spent the next nine years alternating between rebellion and submission
until he was proclaimed as Negus at Amba Chera, (19 September 1854), and after the Battle of Derasge
proclaimed himself Emperor 8 February 1855 and was crowned as Tewodros
II, at Derasge Maryam the next day.
YOU CAN SEE FOR YOURSELF THAT NIGGER, NIGGA, & NEGRO HAS NO MEANING
AND NO VALUE. WE WANT TO ACCEPT THE NEGRO TERM BECAUSE THE SPAINARDS CALL
AFRICANS A NEGRO WHICH IS SUPPOSE TO MEAN BLACK IN SPANISH HOWEVER IF YOU STUDY
HISTORY AND STUDY THOROUGHLY YOU WILL FIND OUT THAT AFRICANS NEVER ADDRESS ONE
ANOTHER BY ANY OF THESE NEGATIVE NAMES; SPAINARDS THE GOOD ONES IF WE CAN FIND
THEM APPROACH AFRICANS OR ANYONE WHO HAS COLOR OR DARK SKIN AS MORENO OR MORENA. WHY SHOULD WE ACCEPT
SOMETHING FROM NEGATIVE PEOPLE WHO HELP
ENSLAVE AFRICANS HAVE THEM TRANSPORTED
AND THEN SOLD TO THE EUROPEANS FOR
CONTROL AND MONEY; AND WE ARE SUPPOSE TO ACCEPT THEM CALLING US NEGRO. I WANT
TO ASK EVERY BLACK PERSON AND ANYONE WHO IS CLASSIFIED AS A MINORITY DO WHITE
PEOPLE WALK AROUND CALLING EACH OTHER HONKY’S, WHAT ABOUT CRACKERS, REDNECKS,
PECKLEWOOD, OR HOOK-NOSES DO LATINOS WALK AROUND CALLING EACH OTHER SPICKS OR
MUTS, DO ASIANS WALK AROUND CALLING EACH OTHER TIGHT EYES OR CHINKS, DO ITALIANS CALL EACH OTHER DAGOS! THE ANSWER
IS NO! AND YOU KNOW WHY BECAUSE THEY NO THAT IT HAS NO MEANING AND THAT IT’S
FOOLISH AND THAT IT WILL GET THEM NO
WHERE BUT SETBACKS AND MISFORTUNES. WE
ARE THE ONLY FOOLS WALKING AROUND GREETING EACH OTHER AND COMMUNICATING WITH
THIS STUPIDITY AND THEN WE WANT TO BLAME WHITE PEOPLE FOR OUR MISFORTUNES;
WITHIN THE LAST 20- 25YRS I WANT BLAME WHITE PEOPLE FOR NOTHING AND YOU KNOW
WHY! YOU HAVE THE INTERNET, LIBRARY, AND BOOKSTORES. FROM THE SEXUAL
REVOLUTION TO 1990 BLACKS SPENT
OVER 1BILLION DOLLARS IN OTHER COMMUNTIES; FROM 1990 TO PRESENT WE HAVE SPENT
OVER 1TRILLION DOLLARS IN OTHER COMMUNITIES AND YOU WANT TO BLAME WHITE PEOPLE;
GET OFF OF YOUR ASS! AND STOP BULLSHITING WITH EACH OTHER AND NETWORK,
COMMUNICATE TRY TO MAKE SOMETHING HAPPEN! IF IT SEEMS AS IF NOTHING IS GOING TO
HAPPEN KEEP! HITTING THAT BRICK WALL EVENTUALLY IT WILL BREAK. YES! WE HAVE
MADE PROGRESS BUT THERE IS STILL NO EQUALITY. WE HAVE ARRIVE TO THE POINT WHERE
EVEN ARE INTELLECTUALS AND SCHOLARS OUR NOW TRYING TO ACCEPT AND INCLUDE THIS
IGNORANT LANGUAGE. NO WHITE PEOPLE OR ANYONE ELSE IS MAKING YOU RAPE YOUR
WOMEN, KILL ONE ANOTHER, BEAT AND NEGELECT YOUR CHILDREN, AND DOWN TALK YOUR BROTHER AND SISTER JUST TO
PUT YOURSELF ON A PEDDLESTLE! WOMEN TEACH YOUR DAUGHTERS, TO PRESENT THEMSELVES
WITH RESPECT SO MEN WILL NOT JUST LOOK AT THEM AS A BEING A SEX OBJECT. MEN
TEACH YOUR SONS TO BE STRONG MEN SO THEY CAN BE RESPONSIBLE AND NOT HAVE THIS THUGGISH APPEARANCE AND
TALK. PEOPLE WE ARE ADULTS QUIT BLAMING OR TRYING TO FIND OTHERS AS A SCAPEGOAT
FOR YOUR SHORTCOMINGS!!!! IT’S A CHOICE THANKS FOR READING
GOD BLESS!
Below are links and references
Youtube N word links
click
the links to right for each part
References (Bitch)
- Grynbaum, Michael M. (August 7, 2007). "It’s a Female Dog, or
Worse. Or Endearing. And Illegal?". The New York Times. http://www.nytimes.com/2007/08/07/nyregion/07bword.html.
Retrieved 2009-10-01.
- ^"bitch". Online
Etymology Dictionary. http://www.etymonline.com/index.php?term=bitch.
Retrieved 2007-01-09.
- ^ ab
Hughes, Geoffrey. Encyclopedia of Swearing : The Social History of Oaths,
Profanity, Foul Language, and Ethnic Slurs in the English-Speaking World.
Armonk, N.Y.: M.E. Sharpe, 2006.
- ^ Grose,
Francis. 1811 Dictionary of the Vulgar
Tongue. Hosted at Project
Gutenberg. Retrieved on January 9, 2007.
- ^ abhttp://www.songfacts.com/detail.php?id=850
- ^ The Bitch
in the House, ed. Cathi Hanaeur
- ^ http://blog.pinknews.co.uk/2009/07/elton-john-and-boy-george-end-feud.html
- ^ Carlson,
Margaret (1/16/95). "Muzzle the B word".
Time 145 (2): p 36 (2/3 p). ISSN 0040781X. http://www.time.com/time/magazine/article/0,9171,982345,00.html. Academic Search Complete,
EBSCOhost AN 9501107624 (accessed October 1, 2009).
- ^ http://www.nieman.harvard.edu/reportsitem.aspx?id=100020
- ^ Jamieson,
Kathleen Hall; Jacqueline Dunn (N.D.). "The ‘B’ Word in Traditional
News and on the Web". Nieman Harvard. http://www.nieman.harvard.edu/reportsitem.aspx?id=100020.
Retrieved 2009-09-27.
- ^ abPop Goes the Feminist,
Deborah Solomon interviews Andi Zeisler, New York Times,
August 6, 2006.
- ^ Third Wave Feminism,
by Tamara Straus, MetroActive, December 6, 2000.
- ^ You've Really Got Some Minerva,
Veronica Mars, 2006-11-21.
- ^ http://bitchmagazine.org/
- ^ http://scriptorium.lib.duke.edu/wlm/bitch/
- ^ http://www.jofreeman.com/joreen/bitch.htm
- ^ http://www.abbreviations.com/b1.aspx?KEY=385003
- ^ http://acronyms.thefreedictionary.com/Beautiful+Intelligent+Talented+Creative+Honest
- ^ http://www.youtube.com/watch?v=tHY4etCEeH0
- ^http://www.counterpunch.org/steve08012003.html
- ^ http://www.thedailybeast.com/blogs-and-stories/2009-07-29/microsofts-prison-yard-conquest/
- ^ http://www.it.usyd.edu.au/~matty/Shakespeare/texts/tragedies/kinglear.html
- ^ http://www.esquire.com/features/son-of-a-bitch/sob-0708
- ^ http://gaynewswatch.com/Page.cfm?PageID=3&SID=6187
- ^ http://www.urbandictionary.com/define.php?term=riding+bitch
- ^ http://www.worldfreepoker.com/poker-glossary.html#B
- ^ "Bitch Definition,
www.dictionary.com". http://dictionary.reference.com/browse/bitch.
Retrieved 2008-10-10.
- ^ http://www.wired.com/dangerroom/2009/01/northrop-unveil/
- ^ http://www.webring.com/t/The-Feminist-Bitch-Webring
- ^ http://thinkexist.com/quotation/i-m_tough-ambitious-and_i_know_exactly_what_i/9153.html
- ^ http://www.starpulse.com/news/index.php/2009/06/16/sandra_bullock_i_m_a_bitch_in_real_life_
Further reading
- Why Women Who Succeed Are Called Bitch by
Leonard Pitts, Miami
Herald, November 2007.
- Bitch: In Praise of Difficult
Women by Elizabeth
Wurtzel
- The B-Word? You Betcha.,
The
Washington Post
- Why Men Marry Bitches: A Woman's Guide to Winning
Her Man's Heart by Sherry Argov
- Hughes, Geoffrey. Encyclopedia of Swearing : The
Social History of Oaths, Profanity, Foul Language, and Ethnic Slurs in the
English-Speaking World. Armonk, N.Y.: M.E. Sharpe, 2006.
- The Bitch in the House: 26 Women Tell the Truth
about Sex, Solitude, Work, Motherhood, and Marriage, Cathy
Hanaeur, ed. Reviews in the Atlantic
(magazine) by Sandra
Tsing Loh[1]
References (NUBIAN)
REFERENCES (NE-GUS)
Paulos Milkias, Haile Selassie, western education, and political
revolution in Ethiopia, (Cambria Press: 2006), p.2
Naga (Not just African
but many other ethnic groups)
See also
References
1. ^ For
the specific terminology for cobra see p. 432, Vaman Shivram Apte, The
Student's English-Sanskrit Dictionary (Motilal Banarsidass: 2002 reprint
edition) ISBN 81-208-0299-3.
2. ^ Vaman
Shivram Apte. A Practical Sanskrit Dictionary. p. 539. The first
definition of nāgaḥ given reads "A snake in general, particularly the
cobra."
7. ^ For
the story of wrapping Vāsuki around the neck and Śeṣa around the belly and for
the name in his sahasranama as Sarpagraiveyakāṅgādaḥ ("Who has a serpent
around his neck"), which refers to this standard iconographic element,
see: Krishan, Yuvraj (1999), Gaņeśa: Unravelling An Enigma, Delhi: Motilal
Banarsidass Publishers, ISBN 81-208-1413-4
pp=51-52.
8. ^ For
text of a stone inscription dated 1470 identifying Ganesha's sacred thread as
the serpent Śeṣa, see: Martin-Dubost, p. 202.
9. ^ For
an overview of snake images in Ganesha iconography, see: Martin-Dubost, Paul
(1997). Gaņeśa: The Enchanter of the Three Worlds. Mumbai: Project for Indian
Cultural Studies. ISBN 81-900184-3-4. , p.
202.
10.
^
Flood, Gavin (1996). An Introduction to Hinduism. Cambridge: Cambridge
University Press. ISBN 0-521-43878-0. ;
p. 151
11.
^
Brahmavamso, Ajahn. [www.budsas.org/ebud/ebsut020.htm "VINAYA The
Ordination Ceremony of a Monk"]. www.budsas.org/ebud/ebsut020.htm.
12.
^ Soka
Gakkai Dictionary of Buddhism, 'Devadatta Chapter'
13.
^ P. 72
How Buddhism Began: The Conditioned Genesis of the Early Teachings By
Richard Francis Gombrich
14.
^ P. 72
How Buddhism Began: The Conditioned Genesis of the Early Teachings By
Richard Francis Gombrich
15.
^ P. 74
How Buddhism Began: The Conditioned Genesis of the Early Teachings By
Richard Francis Gombrich
23.
^
Bhāgavata Purāṇa 3.26.25
24.
^
Bhāgavata Purāṇa 10.1.24
25.
^
Bhāgavata Purāṇa 1.11.11
Further reading
External links
REFERENCES (NEGRO/NIGGER/NIGGA)
See also
1. ^ The
American Heritage Dictionary of the English Language. Boston: Houghton
Mifflin. 2000. p. 2039. ISBN 0-395-82517-2.
2. ^ Mann,
Stuart E. (1984). An Indo-European Comparative Dictionary. Hamburg:
Helmut Buske Verlag. p. 858. ISBN 3-87118-550-7.
4. ^
Smith, Tom W. (1992) "Changing racial labels: from 'Colored' to 'Negro' to
'Black' to 'African American'." Public Opinion Quarterly 56(4):496-514
5. ^
Christopher H. Foreman, The African-American predicament, Brookings Institution
Press, 1999, p.99.
14.
^ moreno in the Diccionario
de la Real Academia Española.
Further reading
- P. A. Bruce, The Plantation Negro as a Freeman,
(New York, 1889)
- Edward Ingle, The Negro in the District of
Columbia, (Baltimore, 1893)
- W.
E. B. Du Bois, The Negroes of the Black Belt,
(Washington, 1899)
- B.
T. Washington, The Future of the American Negro,
(Boston, 1899)
- Claude Bernard-Aubert, My Baby Is Black!,
(Hollywood, 1965)
- Montgomery Conference Proceedings,
(Montgomery, 1900)
- J. A. Tillinghast, The Negro in Africa and
America, (New York, 1902)
- T.
N. Page, The Negro: The Southerner's Problem, (New York,
1904)
- Library of Congress, List of Discussions of Negro
Suffrage, (Washington, 1906)
- W. E. Fleming, Slavery and the Race Problem in
the South, (Boston, 1907)
- Jackson and Davis, Industrial History of the
Negro Race in America, (Richmond, 1908)
- A. H. Stone, Studies in the American Race Problem,
(New York, 1908)
- W. P. Pickett, The Negro Problem, ISBN 0-8371-2200-7 (New
York, 1909)
- E.
G. Murphy, The Basis of Ascendency, (New York, 1909)
- Stevenson, Race Distinctions in American Law,
(New York, 1910)
- A.
B. Hart, The Southern South, (New York, 1910)
- W. P. Livingstone, The Race Conflict,
(London, 1911)
- B. G. Brawley, A Short History of the American
Negro, (New York, 1913)
- The Negro Year Book, (Nashville, et. seq.)
- "Negroes in the United States," in Bulletin
of the United States Census Bureau, (Washington, 1915)
- A.
D. Mayo, Third Estate of the South, (Boston, 1890)
- J. L. M. Curry, Education of the Negro since 1860,
(Baltimore, 1894)
- J. L. M. Curry, A Brief Sketch of George Peabody and a
History of the Peabody Education Fund through Thirty Years,
(Cambridge, 1898)
- W. H. Thomas, The American Negro, (New York,
1901)
- Sadler, "The Education of the Colored
Race", in Special Reports of Great Britain Education Board,
volume xi, (London, 1902)
- Kate Brousseau, L'Education des nègres aux
Etats-Unis, (Paris, 1904)
- B.
T. Washington, Education of the Negro, (new edition, New
York, 1904)
- W.
E. B. Du Bois, "A Select Bibliography of the American
Negro for General Readers," in Atlantic University Publications,
(Atlanta, 1901)
- C.
B. Davenport Heredity of Skin-Color in Negro-White Crosses,
Carnegie Institution Publication Number
188 (1913)
- C.
H. Vail Socialism and the Negro Problem (1903)
, 
