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Matthias: *wakes up in the middle of the night to find Jesper an inch from his face*
Jesper: So we had this id-, stop screaming-, we had this idea
Matthias: We? Whoâs we?
Kaz: *right next to Jesper* we had this idea
Matthias: Djell thereâs two of them
Inej: *slides out from under the bed* three actually. I helped them to get in and get you. Id feel safer doing whatever they want to do if youâre with us
Nina: *waking up* what the hell is happening
Wylan: *walks in* We had an idea
Nina: *already dressed* great letâs go
#bastard of the barrel#grishaverse#incorrect quotes#incorrect six of crows#kaz brekker#six of crows#matthias helvar#six of crows matthias#matthias x nina#nina zenik#nina six of crows#soc inej#inej gafha#soc jesper#jesper my beloved#jesper fahey#soc wylan#wylan my beloved#wylan hendriks#wylan van eck#kaz soc#kaz six of crows
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I'm unsure if you are aware but there is an excerpt from flesh and steel that really puts the process into perspective of how fucked servitorization is.
âThe manufacturing floor,â Djelling said. He put his hand to a palm lock, and the door opened.
The cold smell hit me like a brick. Like a meat store, where astringents canât hide the smell of incipient rot. There were notes of faeces to go with the blood and decay. The sound was the worst. Shouting, screaming, praying, weeping, all the cries of human terror and misery.
Iâm not a squeamish man, and nor do I spare tears for those who deserve punishment, but what I saw in that processorium haunts me still.
Naked human beings were standing in a switchbacked line between high fences. Outside the fences Adeptus Mechanicus menials in environment suits stood guard with shock goads in hand. The people, all mature men and women, were shepherded down the caged walk like livestock. And they were food beasts being led to the slaughter, meat for the ravenous appetite of the Machine-God. (...) The manufactorum produced servitors, but it was more akin to an abattoir than a workshop. Every surface was easily cleanable. Large plastek flaps divided areas from each other. Servitors with spray units surgically attached to their backs prowled about, hosing filth into slit drains set into the perfectly smooth, slanted floors. We walked above all this, past sentry pods on spikes occupied by galvanic rifle-armed snipers. Our path went from one end of the hall to the other, and I could see pretty much the whole sorting process, beginning to end.
As the line slowly advanced, the people were passed through various scanning devices, most of them mounted in ugly, functional arches that let out a constant series of acceptance chimes. Occasionally, one would let out an angry blare, and the indicator lumens would flash red. The rejected person was then swallowed up by a trapdoor opening beneath their feet. From these pits wafted a hideous stench, and the grinding sounds of industrial mincers. One rejected man grabbed on to the lip and hung there, arms and hands bloodied, shouting a stream of defiant profanities. Guards lined the grating either side of him and shocked him until he fell. The adepts wouldnât even waste bullets on these people.
The trapdoor flipped up, and the next terrified person was ushered forward.
A number of pneumatic gates separated the people from each part of the process, snapping open and shut with bone-crushing force.
Violent metal arms snatched them up and spread-eagled them in the air, and a servitor shearer shaved them all over. At another they were subjected to a high-pressure counterseptic wash whose chemical stink made me choke from a hundred feet away. More scanners, more rejects winnowed out. Machines forcibly dressed them in the heavy rubberised garments common to all mono-tasked servitors. These were saggy on them, all one size, until another process force-shrank them to fit their bodies where metal cuffs, sockets and collars bit into vulnerable flesh. The last few prayers gave way to screams at that point, and even the most stoic shouted in pain. They were ushered over a floor buzzing with power that made them shriek with every footstep.
âWhatâs that for?â I asked.
Djelling answered only reluctantly. âFollicular inhibitor. To stop their hair growing,â he said.
(...) . I watched numbly. The shivering lines of terrified men and women reached a final series of gates, where a high-energy augur beam of such potency it made my dataslate buzz passed over them. Dazed, they were manhandled into different queues, and then hustled from the room to their fates.
This is only a small portion of it but it shows how like in the end Life is so truly unfair that the "good guys" the Imperium are doing stuff like this on a scale that is unfathomable to humans. like Trillions of people being processed through this system.
". . . I've got better things to do in life than look at furniture."
I missed this little detail in my first playthrough, and it makes the concept and fate of servitors so much more horrific than I had realized. I certainly never understood the Imperium to consider servitors as actual people, but it seemed that they at least saw them as machines. "Furniture" is much worse to be than a machine. I mean, I like my roomba, puttering around, always getting stuck in one particular doorway; I look after it and I show it care. I don't give a shit about my fridge unless it's stopped working. I have never given a friendly thought to an A/C unit or a thermostat. Imagine a century trapped in a box and the only relief from your entombment is when someone cracks the lid just to kick you because "it's making that wheezing noise again."
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Maybe I'll add some colors later. Maybe some red and black, or maybe gold. I don't know. It took me about 2 hours, I think. I did this listening to a really nice Nina and Matthias playlist:
Maybe not ideal to stay awake at midnight, but... It's still nice.
Anyway, may Djell watch over you, may Sankta Alina light your path, may Sankt Juris warm your heart and may you stay away from the Straless One's darkness. I'm going to bed.
#Nina Zenik#Calligraphy#Badass#King of Scars#Djell#Matthias Helvar#Witch#My art#Leigh Bardugo#midnight art#Grisha#Power#Death#Nina#Tired#Ok now i'm going to sleep#I'm starting to think about scrap#Nikolai and Zoya are canon you can't convice me otherwise
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Dress yourself in this dazzling Djellaba Caftan thatâs been an all time favourite amongst our customers. đ Adorned by hand, this 3 piece set is a great fit for festivals, formal parties and weddings. Product no: 5706 Shop: https://bit.ly/3yAss0c
#maximcreation#fashion#kaftan#djell#caftandress#modestfashion#eveningdress#hautecouture#hijabstyle#embroidery#eid2021#caftanmarocain
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funniest jobs for matthiasâs family to have in real world aus:Â
1) his dadâs a lutheran pastor and they have one of those parsonage type houses thatâs literally connected to the church. nina pretends to be possessed and unable to walk through the door frame without being invited in. she tells him sheâs jealous of his having grown up with a graveyard right outside the houseÂ
2) christmas tree farmers
#trying to find a way to work the whole djell hringsa tree angle in#big believer in reverse hallmark au. a small town boy from a christmas tree farm falls in love with hot shot big city laywer woman and is#convinved to start hating christmas#also possible for his family is something to do with iditarod
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Captain Marvel
Art by Djell Ibragimov
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Dielli diell është, edhe në pleh.
Albanian saying
âthe Sun remains the sun, even when placed in manure.â
Meaning that a person value canât be measured by whatever he or she wear, or whereâs living or other superficial things. A precious thing or person remain as such whatever happens.
#Quote#Cit#Lit#Literature#saying#Tradition#Albania#Albanian#Shqipe#Shqip#Lang#Langblr#Quotes#Citation#Languages#Language#Traditional#Sun#Sole#Djell#Precious
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Mandinka verbs ~ present tense
Infinitive forms of verbs
The basic (infinitive) form of most Mandinka verbs is made up of a verb stem plus -la/-lla or -nna:Â
nala - to come
tulla - to stay
saferolla - to write
sanna - to buy
Transitive vs. intransitive verbs
Verbs in Mandinka are sometimes conjugated differently based on whether they are transitive or intransitive.Â
saferolla (to write) and sanna (to buy) are both transitive because they can take an object. You can write something and buy something, but you canât come something or stay something; therefore, nala (to come) and tulla (to stay) are examples of intransitive verbs.
â Mandinka has THREE different present tense forms â
â Present continuous
This is the equivalent of the present progressive tense (-ing) used to describe things happening right now.Â
Formed with the helping verb be (to be) plus the infinitive form of both transitive and intransitive verbs:
Al be saferolla - You (pl.) are writing
M be tamala - I am traveling
Transitive verbs with -ro as their second-to-last syllable (such as saferolla to write, domorolla to eat) drop -ro when an object is named:
Al be lettero safela - You (pl.) are writing a letter
To negate the present continuous tense (not -ing) for transitive verbs, replace be with mantarra (not found). For intransitive verbs, replace be with tee (not be):Â
Al mantarra saferolla - You (pl.) are not writing
N tee tamala - I am not travelingÂ
⥠Present lasting states
This form of the present tense is used in Mandinka if a current action will be taking place over a longer period of time.
Formed with the helping verb be (to be) plus the stem of both transitive and intransitive verbs plus -ring:
Dindingo be sinoring - The child is sleeping
Keo be laring - The man is lying down
However, using this present tense form in combination with a time specification expresses lasting states in the past (was -ing):
Kari fulla m be laring - I was lying down for two months
To negate present lasting states, replace be with mantarra:
Dindingo mantarra sinoring - The child is not sleeping
âą Present general
This form of the present tense is used to make general statements and to describe things occurring on a regular basis.
Formed with the helping verb ka (to do) plus the verb stem:
Mussolâ ka djelle - The women smile (the implication is that these women smile a lot or regularly)
To negate general statements, ka is replaced by boka (not do). Such statements often contain moral undertones, for example when someone doesnât do something but should:
Dindingo boka moi - Children donât listen (but they should)
I apologize for the redundant charts - it's always easier for me to remember information when I see it displayed in charts/graphs, and even more so when I make them myself!
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âbrenda teje shi, jasht teje ka djellâ
-keta
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Lehtësoni dhe mos vështirësoni
LehtĂ«soni dhe mos vĂ«shtirĂ«soni (IbĂ«n Uthejmin, nga libri âSherhu Rijadi es Salihinâ)
Enesi (radijAll-llahu anhu) transmeton se i DĂ«rguari i Allahut (sal-lAllahu 'alejhi ue sel-lem) ka thĂ«nĂ«: âLehtĂ«soni dhe mos vĂ«shtirĂ«soni! PĂ«rgĂ«zoni dhe mos largoni!â (Muttefekun alejhi nga Buhariu dhe Muslimi).
Sqarimi i këtij hadithi:
KĂ«tĂ« hadith e ka pĂ«rmendur Neneviu nĂ« temĂ«n âMendjehollĂ«sia, butĂ«sia dhe durimiâ, nĂ« librin e tij âRijadu es Salihinâ.
Në këtë hadith kemi katër fjalë:
E para: âLehtĂ«soniâ d.m.th. ndiqni atĂ« qĂ« Ă«shtĂ« e lehtĂ«, qoftĂ« nĂ« veprat e tuaja apo nĂ« marrĂ«dhĂ«niet me tĂ« tjerĂ«t. Prandaj, nga tradita e Pejgamberit (sal-lAllahu 'alejhi ue sel-lem) ishte se sa herĂ« qĂ« kishte pĂ«r tĂ« zgjedhur mes dy gjĂ«rave, ai zgjidhte mĂ« tĂ« lehtĂ«n, pĂ«rderisa nuk ishte gjynah, e nĂ«se ishte gjynah, ai ishte mĂ« i largĂ«ti i njerĂ«zve prej tij. Pra, zgjidh mĂ« tĂ« lehtĂ«n pĂ«r veten tĂ«nde nĂ« tĂ« gjitha çështjet: nĂ« adhurim, nĂ« marrĂ«dhĂ«niet me njerĂ«zit, nĂ« çdo gjĂ«, pasi qĂ« lehtĂ«simi Ă«shtĂ« ajo qĂ« do Allahu pĂ«r ne dhe prej nesh: âAllahu dĂ«shiron lehtĂ«sim pĂ«r ju, dhe nuk dĂ«shiron vĂ«shtirĂ«sim.â [El Bekare, 185].
P.sh: N.q.s. ke dy rrugë për në xhami, njëra e vështirë, me gurë e gjëmba, ndërsa tjetra e lehtë, atëherë më e mira për ty është që të zgjedhësh atë të lehtën. Po kështu, nëse është dimër dh eke ujë të ftohtë dhe të ngrohtë, më e mira për ty është që të përdorësh ujin e ngrohtë, sepse përdorimi i tij është më i lehtë. Po kështu, nëse ke mundësi të shkosh në haxh me makinë dhe me deve, atëherë që të shkosh me makinë është më e lehtë, kështu që shkuarja në haxh me makinë është më mirë.
E rĂ«ndĂ«sishme Ă«shtĂ« qĂ« nĂ« çdo rast, mĂ« e lehta Ă«shtĂ« mĂ« e mirĂ« nĂ«se nuk pĂ«rbĂ«n gjynah, sepse nĂ«na e besimtarĂ«ve, Aisha (radijAllahu anha) ka thĂ«nĂ«: âKur i DĂ«rguari (sal-lAllahu 'alejhi ue sel-lem) kishte pĂ«r tĂ« zgjedhur mes dy gjĂ«rave, ai zgjidhte mĂ« tĂ« lehtĂ«n e tyre, pĂ«rderisa nuk pĂ«rbĂ«nte gjynah.â
Por, nëse kryerja e një adhurimi të caktuar nuk bëhet veçse me diçka prej vështirësisë, e cila nuk mund të ndahet nga vepra, atëherë kryerja e saj me vështirësi ka shpërblim edhe më shumë për ty. Kështu për shembull, marrja abdes duke i larë gjymtyrët mbi kufirin e zakonshëm, në kohë të keqe (të ftohtë), është gjë me të cilën Allahu të ngre gradët dhe të fshin gjynahet, por fakti që njeriu të shkoi te më e vështira duke qenë se ka mundësi për më të lehtën, është në kundërshtim me më të mirën, pasi që më e mira është që të ndiqet ajo që është më e lehtë në të gjitha gjërat.
Shih agjĂ«rimin, p.sh, pĂ«r tĂ« cilin Pejgamberi (sal-lAllahu 'alejhi ue sel-lem) ka thĂ«nĂ«: âNjerĂ«zit do tĂ« vazhdojnĂ« tĂ« jenĂ« mirĂ« pĂ«rderisa e shpejtojnĂ« iftarin.â NdĂ«rsa nĂ« njĂ« hadith tjetĂ«r shton: âdhe vonojnĂ« syfyrin (deri afĂ«r sabahut).â PĂ«rse kjo? Pasi qĂ« vonimi i syfyrit ndihmon mĂ« shumĂ« nĂ« agjĂ«rim, se sa ngrĂ«nia e tij mĂ« herĂ«t. Po kĂ«shtu, shpejtimi i iftarit Ă«shtĂ« mĂ« i lehtĂ« pĂ«r trupin, sidomos nĂ« ditĂ«t e gjata dhe tĂ« nxehta.
Këto shembuj, e të tjera si këto, argumentojnë se më e lehta është më e mirë, kështu që zgjidh të lehtën për veten tënde.
Po kështu në praktimin e të gjitha punëve, kur sheh se ndjekja e një pune është më e lehtë dhe më afër arritjes së qëllimit të kërkuar, atëherë mos e lodh veten me punë të tjera mbi të nevojshmen, ndërkohë që nuk ke nevojë për to. Pra, bëj atë që ke më të lehtë në çdo gjë. Rregulli për këtë është: që të ndjekësh më të lehtën është më e butë për veten dhe më e mirë tek Allahu.
Fjala: âdhe mos vĂ«shtirĂ«soniâ, d.m.th. mos ndiqni rrugĂ«t e vĂ«shtira, as nĂ« adhurimin tuaj, as nĂ« marrĂ«dhĂ«niet tuaja me njĂ«ri-tjetrin dhe as nĂ« ndonjĂ« gjĂ« tjetĂ«r. Pra, ndjekja e tĂ« vĂ«shtirĂ«s Ă«shtĂ« e ndaluar, ndaj mos zgjidh tĂ« vĂ«shtirĂ«n. Kur Pejgamberi (sal-lAllahu 'alejhi ue sel-lem) pa njĂ« burrĂ« i cili rrinte nĂ« djell, pyeti pĂ«r tĂ« dhe njerĂ«zit i thanĂ«: âO i DĂ«rguari i Allahut! Ai Ă«shtĂ« agjĂ«rueshĂ«m. ĂshtĂ« zotuar se do tĂ« agjĂ«rojĂ« dhe do tĂ« rrijĂ« nĂ« djell.â AtĂ«herĂ« Pejgamberi e ndaloi atĂ« nga kjo gjĂ« dhe i tha: âMos rri nĂ« djell!â Kjo, sepse nĂ« kĂ«tĂ« gjĂ« ka vĂ«shtirĂ«si pĂ«r njeriun dhe lodhje, ndĂ«rsa Pejgamberi (sal-lAllahu 'alejhi ue sel-lem) thotĂ«: âMos kĂ«rko tĂ« vĂ«shtirĂ«n!â
Fjalia e dytĂ«: âpĂ«rgĂ«zoniâ, d.m.th. bĂ«jeni pĂ«rgĂ«zimin rrugĂ«n tuaj gjithnjĂ«. PĂ«rgĂ«zoni veten tuaj dhe pĂ«rgĂ«zoni tĂ« tjerĂ«t. D.m.th. kur kryen njĂ« punĂ« tĂ« mirĂ«, pĂ«rgĂ«zohu dhe jepi myzhde vetes tĂ«nde se ajo vepĂ«r ka pĂ«r tâu pranuar, nĂ«se ti i je frikĂ«suar Allahut nĂ« kryerjen e saj dhe e ke bĂ«rĂ« pĂ«r Hir tĂ« Tij, sepse Allahu thotĂ«: âAllahu pranon vetĂ«m prej tĂ« devotshmĂ«ve -ata qĂ« i frikĂ«sohen Atij.â [El Maide, 27]. Kur i lutesh Allahut pĂ«r diçka, pĂ«rgĂ«zoje vetveten se Allahu do tâi pĂ«rgjigjet lutjes tĂ«nde, sepse Allahu i MadhĂ«ruar thotĂ«: âZoti juaj ka thĂ«nĂ«: âLutmuni Mua, qĂ« tâju pĂ«rgjigjem!â [Gafir, 60].
Prandaj dikush prej selefĂ«ve ka thĂ«nĂ«: âKujt i jepet sukses qĂ« tĂ« bĂ«jĂ« dua (lutje), le tĂ« pĂ«rgĂ«zohet me plotĂ«simin e saj, sepse Allahu thotĂ«: âZoti juaj ka thĂ«nĂ«: âLutmuni Mua, qĂ« tâju pĂ«rgjigjem!â [Gafir, 60]. Pra, pĂ«rgĂ«zoje veten tĂ«nde nĂ« çdo punĂ« qĂ« bĂ«n.
KĂ«tĂ« e pĂ«rforcon edhe fakti se Pejgamberi (sal-lAllahu 'alejhi ue sel-lem) e urrente pesimizmin dhe pĂ«lqente optimizmin, sepse kur njeriu Ă«shtĂ« optimist, ai bĂ«het aktiv, pĂ«rgĂ«zohet dhe i vjen e mira. NdĂ«rsa kur bĂ«het pesimist, ai dĂ«shpĂ«rohet e pikĂ«llohet dhe nuk ngrihet pĂ«r tĂ« bĂ«rĂ« asnjĂ« punĂ«, ose punon sikur Ă«shtĂ« i detyruar me forcĂ«. Pra, ti pĂ«rgĂ«zoje vetveten dhe po ashtu pĂ«rgĂ«zoi tĂ« tjerĂ«t. NĂ«se tĂ« vjen dikush dhe tĂ« thotĂ« se kam bĂ«rĂ« kĂ«shtu e kĂ«shtu, duke qenĂ« i frikĂ«suar, ti pĂ«rgĂ«zoje atĂ« dhe fut gĂ«zim tek ai. VeçanĂ«risht kur viziton tĂ« sĂ«murin; kur viziton njĂ« tĂ« sĂ«murĂ«, thuaji atij: âPĂ«rgĂ«zohu me tĂ« mirĂ«n, sepse ti je nĂ« tĂ« mirĂ« dhe kjo gjĂ«ndje e sĂ«murĂ« nuk do tĂ« vazhdojĂ« gjithmonĂ«. Njeriu duhet tĂ« durojĂ«, ta llogarisĂ« durimin pĂ«r Hir tĂ« Allahut dhe ka pĂ«r tâu shpĂ«rblyer pĂ«r kĂ«tĂ« gjĂ«.â Si dhe fjalĂ« tĂ« ngjashme si kĂ«to, sepse kĂ«shtu ti fut gĂ«zim tek aid he e pĂ«rgĂ«zon atĂ«. Pra, le tĂ« jetĂ« kjo rruga jote me tĂ« cilĂ«n ti sillesh me veten tĂ«nde dhe me tĂ« tjerĂ«t; pĂ«rmbaju pĂ«rgĂ«zimit dhe fut gĂ«zim nĂ« veten tĂ«nde dhe tek tĂ« tjerĂ«t, sepse kjo Ă«shtĂ« e mira.
Fjala: âdhe mos largoni!â, d.m.th. mos largoni njerĂ«zit nga kryerja e veprave tĂ« mira dhe mos i largoni ata nga rrugĂ«t e paqme, por jepuni kurajo nĂ« to. Madje as nĂ« lidhje me adhurimet, mos i largoni njerĂ«zit. Shembull pĂ«r kĂ«tĂ« Ă«shtĂ« zgjatja e namazit mĂ« shumĂ« se çâĂ«shtĂ« suneti nga ana e imamit. Muadh ibĂ«n Xhebel (radijAll-llahu anhu) falte namazin e jacisĂ«Â (el isha) me Pejgamberin (sal-lAllahu 'alejhi ue sel-lem), pastaj shkonte te fisi i tij dhe falte me tat Ă« njĂ«jtin namaz. NjĂ« ditĂ«, ai hyri nĂ« namaz dhe filloi tĂ« lexonte njĂ« sure tĂ« gjatĂ«. NjĂ« burrĂ« u nda nga xhemati dhe u fal vetĂ«m. NjerĂ«zit thanĂ« se filani u bĂ« hipokrit. AtĂ«herĂ«, ai burri shkoi te Pejgamberi (sal-lAllahu 'alejhi ue sel-lem) dhe mĂ« pas erdhi tek Pejgamberi edhe Muadhi. Pejgamberi (sal-lAllahu 'alejhi ue sel-lem) i tha Muadhit: âMos je gjĂ« provokues ti, o Muadh!â
Po kĂ«shtu edhe dikujt tjetĂ«r, Pejgamberi (sal-lAllahu 'alejhi ue sel-lem) i ka thĂ«nĂ«: âVĂ«rtet qĂ« disa prej jush janĂ« largues tĂ« njerĂ«zve. Kushdo prej jush qĂ« prin njerĂ«zit nĂ« namaz, tĂ« falet lehtĂ«.â
Pra, largimi i tĂ« tjerĂ«ve nuk lejohet, ndaj mos i largo njerĂ«zit, por sillu butĂ« me ta. Po kĂ«shtu edhe kur bĂ«n thirrje nĂ« fenĂ« e Allahut, mos u bĂ«j thirrje njerĂ«zve me mĂ«nyrĂ« larguese. Kur sheh njĂ« njeri nĂ« gabim, mos i thuaj: âO filan! Ti ke kundĂ«rshtuar ligjin! Ti ke thyer urdhrin! Ti je kĂ«shtu e ashtu!â , sepse kjo i largon ata dhe ua shton edhe mĂ« shumĂ« zhytjen nĂ« gjynahe. Por bĂ«ju thirrje atyre me maturi e butĂ«si, deri sa tĂ« miqĂ«sohen me ty dhe me atĂ« nĂ« tĂ« cilĂ«n i thĂ«rret. KĂ«shtu ti ke zbatuar urdhrin e Pejgamberit (sal-lAllahu 'alejhi ue sel-lem), kur thotĂ«: âPĂ«rgĂ«zoni dhe mos largoni!â
Merre kĂ«tĂ« hadith, o vĂ«lla! Merre atĂ« si kapitalin tĂ«nd: âKĂ«rkoni tĂ« lehtĂ«n dhe mos kĂ«rkoni tĂ« vĂ«shtirĂ«n! PĂ«rgĂ«zoni dhe mos vĂ«shtirĂ«soni!â dhe ec pĂ«r tek Allahu i MadhĂ«ruar sipas kĂ«tij rregulli dhe nĂ« kĂ«tĂ« rrugĂ«. Po kĂ«shtu sillu edhe me tĂ« tjerĂ«t, dhe ke pĂ«r tĂ« gjitur tĂ« gjithĂ« tĂ« mirĂ«n, e Allahu Ă«shtĂ« Ai i cili jep sukses.
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Predestination and sola fide and messianism in the grishaverse thoughts thoughts
#The part of me that is very pretentious and also like this doesnât fit#Versus the part of me that is like this show is ABOUT religion like even more than soc THATS WHAT ITS ABOUT#So letâs have some theological nattering#I really donât want one to one with xtianity so trying to pull away and loop other things in#And have the various religious traditions be extrapolations off canon#STILL#Two of the things about the soc djell religion (Iâm avoiding making it a strictly national religion which has⊠implications)#And like to ignore soc/row for Readons#That are v v interesting to Me:#1) conceptions of like the afterlife and reality? Matthias things heâll be spending this life AND THE ONES AFTER making teshuvah basically#Implying they believe in multiple lives#2) djel komanden. The fact those are specifically Druskelle words#Are the Druskelle given specific social credence to speak in the name of their god?#Also the specific burial rites issue. They burn grisha so they wonât take root#Implying at some level they consider grisha human enough to take root#I reallllly wish kos/row had investigated THESE questions rather than being like ya know what the panaceaa to a violent theocracy is?#Converting to a new foreign religion yay!
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Video : Armand Ndiaye : Wally Seck est le jet privé les autre sont des pousse_pousses, et revient sur son « Djell »
Video : Armand Ndiaye : Wally Seck est le jet privé les autre sont des pousse_pousses, et revient sur son « Djell »
<!â Video : Armand Ndiaye : Wally Seck est le jet privĂ© les autre sont des pousse_pousses, et revient sur son « Djell » â Bonjourdakar
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Bonjourdakar
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Kamadeva
Mendoj e shkoj nga pak si gjithmone, me shpirtin zemerak ne rrugen tone Atje ku ma ringjall aq lete e qete, ne gjirin tim nje mall te mjeren jete Ku silleshin te dy, me te baritur, me deshirim ne sy me shpirt te ndritur Ku regetin dhe sot me ato kujtime, bucimi gjeme-plot i zemres sime. Bucimi durimtar, qe pat kaluar, me zjen plot mall e zjarr ne kraharuar O mall! O dashuri! o yll! o djelle! sesi me djeg ne gji, ne zemer felle! Sesi me ndjell qe larg, me ndrit perfare, me dritat varg e varg vetetimtare! - Lasgush Poradeci
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Myfarete Laze - Kur çelin bozhuret, 1982
Myfarete Laze â Kur çelin bozhuret, 1982
Këngë nga festivali 21 i këngës në RTSH Muzika: Limoz Dizdari Teksti: Gaqo Apostoli, Dhjetor 1982
Kur djelli del ne mal dhe fushen ngroh ky djell qe gonxhet mbajne nis dallgezon Ne rrenje ne cdo petal qe flakeron rinine e bukur mban dhe jeten e zgjon
Nje valle si legjend si nje vargmal prej syve merr kaq drite nga zemra zjarr Nje ender ne pranvere te hap kaq flake ky djell bozhuret cel mbiâŠ
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