#North American AJ Savage

[lonestarflight]

Naval Review of Fleets in Virginia, circa June 1957.

Photographed by Frank Scherschel for LIFE Magazine.

LIFE Magazine Archives: 113691409, 113691414, 113691413

[cavalierzee]

The Forgotten Histories Of Arab Jews

Alone Mizrahi talking with AJ+ about the culturally denied experience of Arab Jews who were brought to Israel and underwent deep identity erasure to make them fit for the needs of Zionism.

"This is how Israel erased the Arab-Jewish identity."

"White Supremacy is deeply embedded into Zionism, even inside the Jewish World."

"Alon Mizrahi, the son of a Palestinian-Jewish father and a Moroccan-Jewish mother.

He spoke to us about the hostility Arab-Jews faced after the creation of israel and the pressure they faced to abandon their culture and even the way they spoke."

"The humiliation Arab-Jews experienced under Zionism, they never experienced in the Arab countries, in Muslim countries. They never experienced White Supremacy in Morocco, in Yemen, in Iraq. They only experienced it here."

"45% of Jews in Israel originate from mostly Arabic speaking countries in North Africa and the Middle East, today they're called Mizrahi."

"They were called uneducated and savage. They were treated as inferior."

"Everything that was good was: European, American and Western."

"Zionism is a lie!"

[usafphantom2]

6 March 1952. First flight of the North American AJ-2P Savage. Photo reconnaissance version of the American AJ-2 twin engine carrier-based bomber.

@ron_eisele via X

[nocternalrandomness]

A North American AJ-2 Savage bomber photographed 6 Dec 1955 as it  lands on the USS Yorktown

[judgemark45]

The U.S. Navy aircraft carrier USS Coral Sea (CVA-43) at sea in 1955 during a deployment to the Mediterranean Sea between March and September 1955. Visible are the aircraft of Carrier Air Group 17 (CVG-17): McDonnell F2H-2 Banshee fighters of fighter squadron VF-172 Blue Bolts (painted dark blue), F2H-3 Banshees of VF-171 Aces on the catapults (painted light grey/white), and two North American AJ-1 Savage bombers parked on the port aft flight deck. On the ramp some four Douglas AD Skyraiders are parked. CVG-17's tailcode "R" is clearly visible. The destroyer in the background appears to be USS Borie (DD-704).1955 USN Image

[airmanisr]

NASA AJ-2 Savage BuNo 134069 by G. Verver Via Flickr: NASA North American AJ-2 Savage BuNo 134069, NASA-230, used for Microgravity Flights, September 1960. The NASA Lewis Research Center acquired two North American AJ-2 Savages in the early 1960s to fly microgravity-inducing parabola flight patterns.

[aviationgreats]

North American AJ-1 Savage in Flight

[confused--robot]

I'm just really vibing with early postwar mixed propulsion aircraft today.

P2V Neptune. Two turnin and two burnin.

North American AJ Savage. Because we could launch a Neptune off a carrier deck with a nuclear bomb couldn't land a Neptune on a carrier deck.

[thedummymen-blog]

DIALOGUES AT THE PORT OF THE UNBOUGHT: Part 1 By the DummyMen

“The Ethiopians are black, the Egyptians thieves, the North Africans cruel, the Damascans liars, and of these four peoples it is the Black who will soonest lose the imprint of the stamp which marks his nature.”

MZ(Dumdum): Part of the general unease of black Africans who come across the discourse of afropessimism, outside, of course, its coming on the heels of two distinct formulations in the 1980s and 1990s that go under the same name and thus may confuse the listener as to which afropessimism one is being confronted with (and this polysemic history of the term with regards to both inside and outside the continent I think is an underexplored theme) is where and how to situate oneself in regards to its locus of enunciation - the U.S-, its articulation of blackness, and its argument that blackness is in a symbiotic relationship with slavery, a symbiosis consummated in and as social death.

One way to broach this unease, or even attempt to abate it, is through the thematic of the black forced to leave and the African left behind. This approach that perhaps privileges an idea of a splitting of a once-whole unit, whether filial or affilial, is not unrelated to the popular rendition of a western modernity that goes on to stipulate the parameters of the properly political, philosophical, social, cultural, scientific and economic. The Atlantic basin, or the New World, thus offers us the proper subject of the political -in whatever guise- against which the rest of the globe now must stand in contention. In this scenario then, the black slave becomes the ultimate degraded non-subject whilst black Africa is geographically lumped in with the rest of the colonized world, and historically locked firmly within the 18th and 19th centuries  along with (anti)colonialism’s concomitant articulations of conflict, oppression, and most importantly of course, liberation.

But our African reader still has questions. How then is she to think of the slave relation in Mauritania between the Haratin and the al-beydan? What of the pressures exerted by the Egyptian and Ottoman forces, or at various periods the Hijaz, on the bilad al-Sudan (literally ‘’the land of the blacks’’ from Arabic which in turn was translated into English by British and American mappers as ‘’Negroland’’ and ‘’Nigritia’’ respectively) via a racialized permanent servile status of its inhabitants? Wherever one looks one is faced with provincially customary distinctions made between, say a Fur and a Fartit in Western Sudan, a Jilec and a Jareer in Somalia or a Habesha and a Barya in Ethiopia. These convoluted local histories themselves are then entangled within a wider orbit of a slaving, slave-trading or slave-holding (or all of the above and more) paradigm that boasts of a much older and long-standing appetite for African slaves in the Indian Ocean basin. If we take seriously the assertion by Frank Wilderson and others that slavery and blackness become imbricated at some point in the 7th century A.D. and follow Bernard Siegel’s thesis that “slavery must be considered in its relationships to the entire social structure’’, then the black African today is left with an unenviable task with regards to the ethics involved in making methodological and political sense of the aforementioned ‘’convolutions’’ and ‘’entanglements’’. But then again, when was the black African ever not in an unenviable position?

AJ(Yumyum): Exactly! The position is unenviable no matter what side of the Atlantic or Indian Oceans, Red or Mediterranean Seas one is on. And here, between all sides of the East & West and North & South divide there is an ontological sameness, a shared ontological misfortune, that often gets ignored. And those distinctions in Africa proper between a Fur and a Fartit or a Habesha and a Barya are unthought and unquestioned sociopolitical positions that have seemed to somehow come from the heavens. But you, as is Wilderson, are making the point that this has not always been the case. And this relational matrix in the hinterland and coastal regions is ignored because I think it is deeply painful to draw these sorts of conclusions that something is happening on the inside of our psyches and on the inside of our romanticized and prefixed places of species origin.

Now let me attempt to bring these twin universes (Africa and the Americas) of existence together. On the African continent you have, as Tsenay Serequeberhan points out, “the inherited and taken for granted self conception of African “liberation” as the guise and mask of neocolonialism”. And similarly in the US context Saidiya Hartman, when speaking to the legal emancipation of the slave, asks the question: “Suppose that the recognition of humanity held out the promise not liberating the flesh or redeeming one’s suffering but rather of intensifying it?” By connecting and thinking about these two historical happenings together we learn that liberation and emancipation as legal events do the work of intensifying the suffering of the afflicted in quotidian and lessly spectacular ways in the everyday. Hereby binding tighter and hiding more cleverly the unattended corrosive open flesh wounds derived from the cultural unconscious in the form of the stereotype beneath the ego structure of the slave’s psyche. That is to say that if we do not do the heavy lifting now and think about how we have been negotiating captivity and about how the ruses of liberation and emancipation have been originary to our political, social, cultural and economic delusions, then the tragicomedy, our existence in the invertible, will be on play ad infinitum.  

The truth is that, as David Marriott reminds us, “Fanon [in ‘Black Skin White Masks’] makes it difficult for us to avoid facing the fact that the ego just is where the stereotype returns - but the stereotype is just the real occupying the ego” and this trojan horse is “the enemy attacking the ego from within”. This means that the stereotype that seeks to disfigure the ego returns to itself as the psychic force that has been sent from without to terminate it. And this is all unconscious. One’s alienation of one’s self from certain aspects of one’s self is a mystifying and fetishizing practice that enables one to save themselves from themselves(??). We can call this objective vertigo a tragicomedy. You introduced me to this text by way of this quote taken from a larger one you first threw my way. And damn! It was a vibe I damn near couldn’t handle.    

Nevertheless, the ruse of liberation beyond the imposition of structural adjustment programs, unfair trade treaties and the like is that “just as Christianity and civilization once [were used to serve] the purposes of conquest and empire, [new code words like] "good-governance," "global stability," "development," "economic growth," "international cooperation," "food aid," "cultural exchange programs," "human rights," "rule of law," etc.[...are the way] the West now perpetuates its hegemony.” In light of this the Sisyphean like failures of post-colonial Africa we can see the same unconscious Fanon identified in ‘Wretched of the Earth’ is still operative. Hence, “at the level of the unconscious, therefore, colonialism was not seeking to be perceived by the indigenous population as a sweet, kind hearted mother who protects her child from a hostile environment, but rather a mother who constantly prevents her basically perverse child from committing suicide or giving free rein to its malevolent instincts. The colonial mother is protecting the child from itself, from its ego, its physiology, its biology, and its ontological misfortune.” This unconscious line of thinking has been calibrated in very predictable and unethical ways as of late - spurring the growth in literature focused on pointing out the good that the colonial project in Africa brought to its inhabitants; even being bold to the point of recommending that these colonial arrangements be reduplicated.* Here the indelible legacies “of [irreparable] separation - and [eternally persisting] continuities” are the issues, that up to this point, “African philosophy has failed to take up”. The psychological effects (and affects) of the “the slave trade and colonialism” cannot be ignored by the Black-African. It is now more pertinent for us to look to this. For the “lingering doubt of the very possibility of self-government” is becoming ever more pronounced. And this entails for a inward look inside ourselves by ourselves and for ourselves as we simultaneously excavate (as best we can) the outside from within ourselves.   

I’m not sure if you remember the Africa-Compton map that Kendrick Lamar put on display during his 2016 Grammy performance, but it captured, to the great dismay and disapproval of Afropolitans everywhere (one can recall the flurry of op-eds and blog posts that came to the defense of the particularity of the ethnic and national identities of Africans. And the feverish way in which Lamar’s presumed ‘hotepery’ and penchant for race essentialism was rigorously denounced), the shared ontological sameness between the ‘beneficiaries’ of legal-politico ‘non-events’ of liberation and emancipation by way of unveiling the cartographic reality of international Blackness. The political and cultural conditions that made Fanon write that “colonialism, little troubled by nuances, has always claimed that the “nigger” was a savage, not an Angolan or a Nigerian, but a “nigger” are still in place. Still, Lamar’s Africa-Compton map in one fell swoop illustrated, as Sylvia Wynter put it, the “connections and correlations between the contemporary state of Africa and the United States’ Black jobless inner cities and their correlated prison system.” If the Americas are the Slave Estate proper then Africa is the den of slaves. I mean even aspiring African politicos with neoliberal proclivities such as Berhanu Nega (leader of the Ethiopian opposition group, Ginbot 7) understand this to a certain extent when he says: “whether you are called Abebe or Jimmy if you know how this country [(America)] works as you should, then, you must know that you are all ‘niggers’ in their eyes.”

[usafphantom2]

"Vought F7U Cutlass in under portside view being refueled in flight [by a North American AJ-2 Savage]."

@MassiasThanos via X

[puff-world]

TO "SERVE AND PROTECT"

Hey this is a post I made on amino describing my opinions on the police

And in case it doesnt load

(PLEASE NO TROLLING)

This is a blog about the many issues of the police system in america and other thing

[B] WHAT THE WERE MADE FOR

The police in America are derived from slave patrols who looked for run away slaves and would beat them senselessly.

The police forces proper were founded some time after the civil war and did some interesting things.

First off in the 13th amendment it said that no citizen will be enslaved unless as a legal punishment, you can see where this is going. So laws were introduced that criminalized blacks and allowed law enforcement not just the police to arrest blacks and enslave them for their "crime" like not having a job, leaving a job interview, quitting, exiting an unfavorable deal with landlords. Imagine quitting your job because your boss was a dirt bag and being arrested and being forced to work and being labeled a felon and having your right to vote being removed. Because the anti felon voting law was a jim crow law that still persists today.

And it's not like its peaches and sunshine for every non black person because these laws could be applied to anyone. If you were homeless or jobless these laws will apply. As well this attitude if criminalization of the poor is continued in America as seen with the government using tax dollars to pay cops to kick homeless people out of condemned buildings and out from under bridges rather then using those tax dollars to help people and on that topic

In the north while the cops were arresting blacks the yankee cops where beating up people who were unionizing and protesting for whatever reason which is something you see presently today and has always been happening like how during the civil rights era the cops were just waiting for something to spark violence and sometimes did it them selves like when cops that look like soldiers throw gas grenades at protesters and run through the crowd with their cars.

Now on that subject of police violence we can now cover the protests, riots and how the police treated them in comparison to the CAPITOL seige.

The protests mainly went on for about 6 months following the death of george floyd. Now some people try to say it was just one person but if you look back this new civil rights movement is about the police's actions they have taken to brutalize and oppress bl Americans and other for decades. And they wont stop until they learn which is what this new movement is about. Like how the civil war was about abolition the civil rights movement was about desegregation, this new one will be about the decriminalization of blacks and others as well as the reform and possibly the abolishment of the police system.

Now back on topic of the protests, people often talk about how violent it was, and for the longest time I had no good answers. But now I understand, the reason violence happened was not because of evil antifa but Because of the police. As I previously described the police were just hoping for someone to beat up and there track record of protester suppression. Martin Luther king jr. Once said that quote "riots are the voice of the unheard" end quote. When people got violent it was because the police were walking in with modified gas grenade launcher and riot sheilds. I've seen the police do horrible things including beating up navy veteran Christopher david for asking the cops about there actions. According to him they surrounded him in a group of ten and started spraying him and beating him up and gave him a broken arm and fucked up his leg while he stood there and did not attack, this was a 50 something white man, if you think this blog is only about black oppression, you are wrong, this post is about the police's refusal to do good.

So yes the protests were a cluster fuck and the news reported about it Usually saying the protesters were violent and ignored actions taken by the police and even said that kyle rittenhouse a 17 white boy who shot into a crowd of protesters with an ar 15 and killed two people was a hero, and the police when they saw him they didn't shoot him or beat him they calmly asked him was there an issue and later calmly arrested him.

That's what I dont understand. Why is it that when a black man says any thing or says he has a registered fire arm hes shot and the protesters are treated as savages who burn cities even though the protesters fought for freedom like their founding fathers but when terrorists stormed the Capitol the police didn't shoot gas or beat them up they calmly stood by as these guys entered the Capitol and had the intention of attacking politicians, despite my destain for politicians this is still horrible. I will quickly mention officer Goodman who steered terrorists away from IMPORTANT parts of the Capitol, which did give time to evacuate, he was likely the only officer to do anything about the terrorists storming the Capitol.

Now you may ask, wait ABOLISH the police but they are needed to protect us also all of this seems pretty sus arent they supposed to serve and protect

Well no actually. In 2005 the supreme court ruled that the police are not obligated to protect people

As you can see the police time and time again have proven that they dont protect people, that they are violent, that they escalate situations. That if American freedom is to stay alive reforms and POSSIBLY abolishment is needed.

Now one note about personal run ins with the police. I worked at ihop for about 10 weeks as part of a program. And one day the police came in, now I was scared because I thought something would happen but I was wrong. Apparently a man called the police to take him to the hospital, Which is a relief, but I went if he were black.

Now heres some links and pictures I have

[I know th WP are not the best but still|https://youtu.be/eBvo2OE5kqM]

Know their names: Black people killed by the police in the US https://interactive.aljazeera.com/aje/2020/know-their-names/index.html

[usafphantom2]

North American AJ SAVAGE.

[judgemark45]

The U.S. Navy aircraft carrier USS Coral Sea (CVA-43) at sea in 1955 during a deployment to the Mediterranean Sea between March and September 1955. Visible are the aircraft of Carrier Air Group 17 (CVG-17): McDonnell F2H-2 Banshee fighters of fighter squadron VF-172 Blue Bolts (painted dark blue), F2H-3 Banshees of VF-171 Aces on the catapults (painted light grey/white), and two North American AJ-1 Savage bombers parked on the port aft flight deck. On the ramp some four Douglas AD Skyraiders are parked. CVG-17's tailcode "R" is clearly visible. The destroyer in the background appears to be USS Borie (DD-704).USNAM Image

[m4a1-shermayne]

A North American AJ Savage landing aboard USS Yorktown (Essex Class), December 6th, 1955.

[worldofaviation]

North American XA2J-1 Savage. A turboprop-version of the AJ, it never became a success due to the troublesome Allison T40 engines.

[airmanisr]

North American AJ-1 by Willard Womack Via Flickr: Making it first flight in July of 1948, the Savage was powered by two Pratt & Whitney R-2800's, each producing 2500 hp. In the tail was an Allison J-33 jet engine to be used for extra power on take off from a carrier, and high speed when needed. It was used an a heavy attack aircraft, and was the first such to be able to take off and land on a carrier, with an atomic bomb . Others were used as Photo-Recon and air to air refueling tankers.