#hage 1998

[quotesfromall]

A national fantasy is the very way nationalists inhabit, experience and conceive of their nation and themselves as nationalists. The nationalist in this construct is always a nation-builder, a person whose national life has meaning derived from the task of having to build his or her ideal homely nation, a national domesticator. This is why the most vocal nationalists are often people who feel unfulfilled in other fields of social life. Nationalist becomes the means of giving one's life a purpose

Ghassan Hage, White Nation

[antonjesus]

Vanished (1998) | Full Drama Movie | Sharon Brown | John Hagee

[puc-puggy]

the politics of storytelling: violence, transgression, and intersubjectivity by michael jackson

In this existential view, being is never some fixed or intrinsic attribute, "an essence that one has or does not have" (Hage 1998:20); in so far as being is being-in-the-world – tied to contexts of interaction with others – it is in continual flux. Not only is one's being affirmed or negated, bolstered or reduced, according to the social and physical circumstances in which finds oneself; one's sense of being undergoes perennial redistribution in the course of one's strategic struggle to sustain and synthesise oneself as a subject in a world that simultaneously subjugates one to other ends. In psychoanalytic terms, one's being is cathected and recathected onto many others and many objects in the course of one's struggle to achieve a sense of security and viability. Thus, totemic species, inanimate objects including prized personal possessions, dwellings, landscapes, and automobiles as well as abstract ideas and ideals may become, by extension, aspects of oneself that one could not conceive of being without, while antisocial individuals and enemies may be derogated as subhuman, denied the attributes of moral being, and treated as though they had zero ontological value. Being is thus not only a belonging but a becoming. Like the Polynesian notion of mana, the Arabic baraka, and the Kuranko miran, Being is a potentiality that waxes and wanes, is augmented or diminished, depending on how one acts and speaks in relation to others (cf. Jackson [end text]

[discipleq]

Vanished (1998) | Full Drama Movie | Sharon Brown | John Hagee

[chrisluufea395]

03.06.2023 Black Mirror's Striking Vipers

This is one of my favorite episodes of the Black Mirror franchise. I was surprised seeing this in the syllabus, but also recognize that it's super important to go over this piece of media. The thing that I love most about it is that like Moonlight (2016), it dances between the lines of Black male masculinity and Black queerness. The queer characters in each piece challenge the other's traditional, grass roots, straight Black male culture.

In the reading, Raj explains this:

"Ghassan Hage argues that whiteness is not simply the notion of colour, but rather it is a hegemonic category or form of cultural capital (1998: 55). That is, whiteness is not a question of geographical location necessarily, but in an Australian context, seems to hinge upon a ‘yearning’ for an imagined position of national belonging or citizenship – a fantasy that exists through the existence of a racial ‘Other’. Such belonging is marked through uses of language, sartorial styles, cultural tastes, economic mobility and political activities (Hage 1998: 51). Whiteness, then, is an inherited system of privileges (Han 2006: 3)." - Raj, Critical Race and Whiteness Studies

The model for gay men in media has mostly been defined by a white male. What about the other minorities? This reminds me of an earlier conversation where queer minorities are just double oppressed because they have to deal with race and sexuality as two different suffrages in their identity.

The challenging of striaght Black male reminds me of queer Asians challenging the traditional straight Asian male status quo. I barely saw that in Hollywood, and only in recent times have I seen more and more Asian men coming out as queer. Examples include Kal Penn, Tan France, Joel Kim Booster, and George Takei.

[kuvvydraws]

So... In short, I love Skimbleshanks! I went through a whole mfing journey in the last two days regarding the Cats Franchise and if you want to hear about it, you’ll find it under the “keep reading“ part (if I manage to do it right)

· kofi · PATREON ·

I... did myself physical and psychical damage by watching the 2019 version after two years of watching some movie reviews, but I was bored and said, “yknow what? We’re going to watch it, fuck that noise“

It was a mistake. A bad one.

I could only manage 10 minutes?? Maybe??? And then when the roaches with human faces started doing shit with the cat lady that has a bikini under ther fur, I just... Bailed.

Three months later, I did watch it -but like, sideways.... Doing something else, seeing if I could distract myself enough not to watch the screen but so I could still listen to the songs. I was confused and I’d save nothing from that film other than Munkustrap’s voice and Skimbleshanks number (because the train tap dancing did leave me with an open mouth and a haging jaw).

So I decided to search for the musical/ the 1998 version.

I am in love.

I adore every character and their personalities, I love the plot, the music and the danding, I love the constumes... I could go on and on! I can actually identify the cats! The bastard stay in-character no matter who’s singing and the all have fantastic, juicy asses that are on-screen for most of the recording so that’s a bonus.

I love this shit to the point I have it as background music as I draw, that’s how into it I am.

I still hate the orgy scenes in both versions, even if the theatre/1998 is more palatable (and I use that word lightly, I didn’t miss how Plato needed Skimbleshanks help to top Victoria, no thanks)

[liljakonvalj]

I thought I'd start out with a brief summarization if the story. I plan to use this as a index of kind as well. (This is basically translated from the lyrics booklet because I'm not good at summarising).

Just a few notices: I've never actually seen this musical, despite having been in love with it for over 10 years, so if i get anything wrong please tell me :)

This will be based on the swedish version, and based around the official CD recording. Some songs are called different names in the CD and the musical, but I'll use the CD names here in the index and specify for each song if it does have a different name in the musical.

I'll use both the little booklet that came with the CDs and a booklet with the lyrics for audiences that was printed for the show when it was put up in Stockholm 1998.

Story act 1

We are in the 19th century and Nils has been spending the last 25 years struggling with removing rocks from his farm, Korpamoen in Småland, when one day a rock falls on him, shattering his hip and leg. He can no longer farm the land and his eldest son, Karl Oskar, who is barely of age, convinces him to sell him the farm. Karl Oskar knows having a farm is not a one man job and sets out to meet the person he has in mind (Prolog).

Kristina from Duvemåla sits on her swing and dreams of her beau, Karl Oskar. She sing about the road she knows him to walk towards her and their meeting place (Duvemåla hage). When Karl Oskar comes he tells her of his new investment and proposes to her. They wed at Duvemåla (Min lust till dig).

Karl Oskar's younger brother - Robert the dreamer - is sent off by his parents to serve as a farmhand at another, bigger, farm. During his walk to his new employer and home he stops by a brook and thinks that as the brook long for the ocean he longs for freedom in the New World (Ut mot ett hav).

The first two years go well for Kristina and Karl Oskar. But during the third year all crop is drowned in rain and the fourth year's crop is ruined by drought. It's hard to feed the growing family and Karl Oskar longs for a nation where wheat rises high on the fields, not like it is at home where he constantly has to struggle (Missväxt).

Robert comes to Karl Oskar and Kristina. His master has given him a hard beating and he wants to get his inheritance so he can leave for North America. Karl Oskar is happy to announce he too have gone with similar thoughts, but Kristina stops their plans (Nej).

Kristina's uncle Danjel holds a forbidden prayer congregation in his house (Lilla skara). They are found out by the authorities who forbid them from meeting anymore, and they forbid Danjel from preaching (Aldrig).

Food is scarce and everyone is hungry. Kristina has birthed a new baby and gathers ingredients for "christeningporridge". The eldest daughter Anna discover the porridge, however, and cannot resist eating it. Starved as she is her stomach cannot handle the abundance of food as it bloats her stomach and she dies. Kristina despairs- she cannot keep her children safe even on dry land, maybe her husband is right in that they'll fare better crossing the ocean? (Kom till mig alla)

Kristina is terrified of the journey, she's never even seen the sea before, but Karl Oskar only sees possibilities. Joining them is Danjel, his family, Ulrika the local prostitute, her illegimate daughter Elin and Arvid the farmhand (Vi öppnar alla grindar).

The trip is terrible (Bönder på havet). Kristina discover she has lice and wrongfully accuses Ulrika as the one to blame (Löss). There are horrible storms and Kristina gets very sick with scurvy. Karl Oskar despairs at her bedside, afraid of losing her (Stanna, Begravning till Sjöss).

At last the emigrants reach New York. There they see people in beautiful clothes who pays them no mind (A Sunday in Battery Park). They are given an apple and Kristina remineses over the apples at home (Hemma).

The journey continues by boat and train by many days and nights (Från New York till Stillwater). One rainy night they are left at a dock with nowhere to go, but the baptist pastor Jackson shows up and invites them all to his house. The women are amazed of how well he takes care of them, as well as a woman might (Tänk att män som han kan finnas).

They reach the lake Ki-Chi-Saga where Karl Oskar and Kristina intend to build their new home (Kamfer och lavendel). But Robert and Arvid wants to travel to California and the gold fields to find their fortune, despite Karl Oskar's reservations (Drömmen om guld). Kristina gives birth once more and tells her baby of how it won't get to experience her homeland (Min astrakan).

Act 2

Kristina seems to be alone in being homesick (Överheten) but Karl Oskar sees how she feels and show her Anna's shoes and they remind them both why they left Sweden (Ljusa kvällar om våren).

It's Christmas and Karl Oskar and the children surprise Kristina with a new iron cast stove (Präriens drottning). Guests arrive to celebrate the holiday but the party ends with a row between Karl Oskar and the trapper Nöjd about who really is the owner of the lands (Vildgräs).

Robert returns from the gold fields a broken man and tells Kristina of how he has come to grips with his destiny (Jag har förlikat mig till slut) and how he lost Arvid (Guldet blev till sand). The money Robert gave Karl Oskar turn out to be counterfeit and he becomes furious with his brother (Wild cat money). Hurt by his brothers words and sickly Robert leaves. He stops by a brook and lie down to die (Ut mot ett hav).

Ulrika has had many suitors (Vill du inte gifta dej med mej). But she tells Kristina (Ett Herrans underverk) that she has decided upon the pastor Jackson and that she'll become a baptist like him (Down to the sacred wave).

Kristina suffers a miscarriage and the doctor says if she falls pregnant again she'll die (Missfall). For the first time in her life Kristina feels her faith crumble with doubt. How can God take away her child, her native land and now her husband (Du måste finnas)? After some time (Skördefest) she overcomes her doubts and resolves to put her life in God's hands (Här har du mig igen). She falls pregnant once more (Red Iron/Kära Herre, hjälp mig trösta). The other settlers flee for their lives from the war that breaks loose (Var hör vi hemma?) But Karl Oskar and Kristina remain. They've sent for apple seeds from back home. During its fourth year the flowers manages to survive the frost and just as the fruit becomes ripe Kristina dies (I gott bevar).

[tasksweekly]

[TASK 154: ERITREA]

There’s a masterlist below compiled of over 590+ Eritrean faceclaims categorised by gender with their occupation and ethnicity denoted if there was a reliable source. If you want an extra challenge use random.org to pick a random number! Of course everything listed below are just suggestions and you can pick whichever faceclaim or whichever project you desire.

Any questions can be sent here and all tutorials have been linked below the cut for ease of access! REMEMBER to tag your resources with #TASKSWEEKLY and we will reblog them onto the main! This task can be tagged with whatever you want but if you want us to see it please be sure that our tag is the first five tags, @ mention us or send us a messaging linking us to your post!

THE TASK - scroll down for FC’s!

STEP 1: Decide on a FC you wish to create resources for! You can always do more than one but who are you starting with? There are links to masterlists you can use in order to find them and if you want help, just send us a message and we can pick one for you at random!

STEP 2: Pick what you want to create! You can obviously do more than one thing, but what do you want to start off with? Screencaps, RP icons, GIF packs, masterlists, PNG’s, fancasts, alternative FC’s - LITERALLY anything you desire!

STEP 3: Look back on tasks that we have created previously for tutorials on the thing you are creating unless you have whatever it is you are doing mastered - then of course feel free to just get on and do it. :)

STEP 4: Upload and tag with #TASKSWEEKLY! If you didn’t use your own screencaps/images make sure to credit where you got them from as we will not reblog packs which do not credit caps or original gifs from the original maker.

THINGS YOU CAN MAKE FOR THIS TASK -  examples are linked!

Stumped for ideas? Maybe make a masterlist or graphic of your favourite faceclaims. A masterlist of names. Plot ideas or screencaps from a music video preformed by an artist. Masterlist of quotes and lyrics that can be used for starters, thread titles or tags. Guides on culture and customs.

Screencaps

RP icons [of all sizes]

Gif Pack [maybe gif icons if you wish]

PNG packs

Manips

Dash Icons

Character Aesthetics

PSD’s

XCF’s

Graphic Templates - can be chara header, promo, border or background PSD’s!

FC Masterlists - underused, with resources, without resources!

FC Help - could be related, family templates, alternatives.

Written Guides.

and whatever else you can think of / make!

MASTERLIST!

F:

Melissa Chimenti / Maria Chimenti (1948) Eritrean / Italian - actress.

Zeudi Araya / Zeudi Araya Cristaldi (1951) Eritrean / Italian - actress, singer, model, and producer.

Ines Pellegrini (1954) Eritrean / Italian - actress.

Faytinga / Dehab Faytinga / Dehab Faid Tinga (1964) Tigrayan Eritrean / Kunama Eritrean - singer.

Abeba Haile (1970) Eritrean - singer.

Ellen Nyman (1971) Eritrean - actress, performance artist, and director.

Senait Mehari / Senait Ghebrehiwet Mehari (1974) Eritrean / Ethiopian - singer.

Helen Berhane (1974) Eritrean - singer.

Senhit / Senit / Senhit Zadik (1979) Eritrean - singer.

Helen Meles (1980) Eritrean - actress and singer.

Zainab Bet Ali (1980) Eritrean - tv personality, radio personality, and writer.

Ella Thomas (1981) Eritrean / Unspecified White - actress, model, and producer.

Adiam Dymott (1982) Eritrean - singer-songwriter.

Winta / Winta Efrem (1984) Eritrean - singer-songwriter.

Senait Amine (1985) Eritrean - singer. 

Sa’ra Charismata / Sara Haile (1986) Eritrean - singer-songwriter and guitarist.

Semhar Tadesse (1986) Eritrean - tv personality and poet.

Ruth Abraha / Rutta Abraha (1989) Eritrean - singer.

Berta Vázquez / Birtukan Tibebe (1992) Eritrean / Ukrainian - actress, singer, and model.

Habben Michael (1993) Eritrean - model.

Yusra Babekr-Ali (1997) Eritrean - model.

Letekidan Micael (1997) Eritrean - actress.

Rahma Yusuf (1998) Eritrean - instagrammer (rxmiee).

Leila / Llehlani BakeFace (2003) Eritrean - instagrammer (llehlani).

Solomon Teklya (?) Eritrean - singer.

Azie Tesfai (?) Eritrean - actress.

Sharon Mahari (?) Eritrean - actress and singer.

Millen Hailu (?) Eritrean - singer.

Aymeno / Samrawit Aklilu (?) Eritrean - singer.

Segen Misghina (?) Eritrean - instagrammer (segenhm) and youtuber (Segen Misghina).

Yohana Rubi (?) Eritrean - singer.

Senait Hailemariam (?) Eritrean - singer.

Asmeret Ghebremichael (?) Eritrean - actress and singer.

Sabrina Aman (?) Eritrean - actress, director, and producer.

Haben Abraham (?) Eritrean - singer (The EriAm Sisters).

Lianda Abraham (?) Eritrean - singer (The EriAm Sisters).

Salina Abraham (?) Eritrean - singer (The EriAm Sisters).

Samsom Tekeste (?) Eritrean - singer.

Tirhas Haddish (?) Eritrean - singer.

Tmnit Welday (?) Eritrean - singer.

Fana Abraha (?) Eritrean - singer.

Yohana Amanuel (?) Eritrean - singer.

Betty Afewerki (?) Eritrean - singer.

Eden Gebreselassie (?) Eritrean - singer.

Eden Kesete (?) Eritrean - singer.

Measho Halefa (?) Eritrean - singer.

Elsa Kidane (?) Eritrean - singer.

Fiyori Tsehaye (?) Eritrean - singer.

Fiyori Kesete (?) Eritrean - singer.

Hannah Jahar (?) Eritrean - singer.

Hehleen (?) Eritrean, Filipina - instagrammer (hehleena).

Liyah Mai (?) Eritrean, Somali - instagrammer (liyahmai).

Sara (?) Eritrean - instagrammer (sarayikyak).

Bez Amde (?) Eritrean - instagrammer (bez_amde).

Suzie Micael (?) Eritrean - instagrammer (suziemicael).

Sallina (?) - model (instagram: sallinaxo).

Fee (?) Eritrean - model (instagram: feeviii).

Yordi Haile (?) Eritrean - model and actress (instagram: yordi_haile_official).

Luna Teshome Ar (?) - model (instagram: luuna.ar).

Heaven (?) Eritrean - singer.

Tinsae (?) Eritrean - singer.

Hare (?) Eritrean - singer.

Simret Kidane (?) Eritrean - singer.

Semhar Isaias (?) Eritrean - singer.

Kokob Kesar (?) Eritrean - singer.

Liya Bayru (?) Eritrean - singer.

Mehret Zerhans (?) Eritrean - singer.

Luwam Ghebreberhan (?) Eritrean - singer.

Nyat Netsereab (?) Eritrean - singer.

Rahel Okbagaber (?) Eritrean - singer.

Yohana Ghirmay (?) Eritrean - singer.

Sabrina Kibreab (?) Eritrean - singer.

Saba Tesfamariam (?) Eritrean - singer.

Azmera Chekol (?) Eritrean - singer.

Selamawit Yohannes (?) Eritrean - singer.

Essayas Yukuno (?) Eritrean - singer.

Betel Endalkachew (?) Eritrean - singer.

Ruftalem Abraham (?) Eritrean - singer.

Veronica Solomon (?) Eritrean - singer.

Tirhas Gual Keren (?) Eritrean - singer.

Venus Alem (?) Eritrean - singer.

Danait Yohannes (?) Eritrean - singer.

Adiam Michael (?) Eritrean - singer.

Shewit Kifle (?) Eritrean - singer.

Feven Tsegay (?) Eritrean - singer.

Shewit Estifanos (?) Eritrean - singer.

Feven Tewelde (?) Eritrean - singer.

Helen Kinfe (?) Eritrean - singer.

Rutha Abraham (?) Eritrean - singer.

Semhar Yohannes (?) Eritrean - singer.

Weyti Gudey (?) Eritrean - singer.

Saba Andemariam (?) Eritrean - singer.

Salina Tsegay (?) Eritrean - singer.

Bsrat Aregay (?) Eritrean - singer.

Muna Mohammed (?) Eritrean - singer.

Fyori Tsehaye (?) Eritrean - singer.

Ariam Zemichael (?) Eritrean - singer.

Tsion Michael (?) Eritrean - singer.

Lwam Amanuel (?) Eritrean - singer.

Rimdet Alem (?) Eritrean - singer.

Shewit Haile (?) Eritrean - singer.

Dingl Libey (?) Eritrean - singer.

Nafqot Keylemdo (?) Eritrean - singer.

Feruz Tesfalem (?) Eritrean - singer.

Semhar Nirayo (?) Eritrean - singer.

Elham Mohammed (?) Eritrean - singer.

Lidiaana (?) Eritrean - singer.

Sabrina Kbreab (?) Eritrean - singer.

Mikal Yosief (?) Eritrean - singer.

Weini Sulieman (?) Eritrean - presenter and socialite. 

Furtuna Kflay (?) Eritrean - singer.

Winta Mekonen (?) Eritrean - singer.

Nehmia Zeray (?) Eritrean - singer.

Hanna Tewelde (?) Eritrean - singer.

Simona (?) Eritrean - singer.

F - Athletes:

Nebiat Habtemariam (1978) Eritrean - long-distance runner.

Simret Sultan (1984) Eritrean - long-distance runner.

Meraf Bahta (1989) Eritrean - middle-distance runner.

Rehaset Mehari (1989) Eritrean - long-distance runner.

Furtuna Zegergish (1989) Eritrean - long-distance runner.

Nazret Weldu (1990) Eritrean - long-distance runner.

Wehazit Kidane (1992) Eritrean - cyclist.

Mossana Debesai (1993) Eritrean - cyclist.

Wogahta Gebrehiwet (1996) Eritrean - cyclist.

Tighisti Ghebrihiwet (1996) Eritrean - cyclist.

Zinab Fitsum (1996) Eritrean - cyclist.

Bisrat Ghebremeskel (1998) Eritrean - cyclist.

Desiet Kidane (2000) Eritrean - cyclist.

M:

Bereket Mengisteab (1938) Eritrean - singer-songwriter and krar player.

Salvatore Marino (1960) Eritrean / Italian - actor and showman.

Fitsum Zemichael (1971) Eritrean - singer.

Alex Gidewon (1973) Eritrean - instagrammer (agentertainment).

David Fjäll (1974) Eritrean - tv presenter.

Yohannes Tikabo (1974) Eritrean - singer-songwriter.

Eskindir Tesfay (1976) Eritrean - actor, producer, and martial artist.

Afrob / Robert Zemichiel (1977) Eritrean - rapper.

Amiaz Habtu (1977) Eritrean - rapper and tv host.

Swizz Beatz / Kasseem Dean (1978) Eritrean / Afro-Jamaican, Puerto Rican, Irish - rapper, DJ, and producer.

Yosef Wolde-Mariam (1978) Eritrean / Ethiopian - rapper and tv presenter.

Selam Tadese (1980) Eritrean - actor.

Fuad Hassen (1981) Eritrean - comedian.

J. Holiday / Nahum Grymes (1982) Eritrean / African-American - actor, singer-songwriter, and rapper.

Richie Campbell (1982) Eritrean, Jamaican - actor.

Noh Hages (1984) Eritrean - actor.

Qwanell Mosley (1988) Eritrean / African-American - singer.

Eyob Faniel (1992) Eritrean - long-distance runner.

Aminé / Adam Aminé Daniel (1994) Eritrean / Ethiopian - rapper-songwriter, singer, and director.

SAFE / Saif Musaad (1997) Eritrean - rapper and singer.

Yonathan Elias (?) Habesha Eritrean / Nigerian - actor, tv personality, and model.

Bahta Kiros (?) Eritrean - singer.

Tekle Negasi (?) Eritrean - singer.

Jossy in Z House (?) Eritrean - singer.

Bemnet Eri (?) Eritrean - singer.

Nabil Rajo (?) Eritrean - actor.

Efrem Tadesse (?) Eritrean - singer.

Mitchelle’l / Mitchelle’l Sium (?) Eritrean / Creole - singer-songwriter.

Beki Habesha (?) Habesha Eritrean - singer.

Nahom Tesfaye (?) Eritrean - singer.

Samuel G (?) Eritrean - singer.

Alex Kahsay (?) Tigrayan Eritrean - singer.

Temesgen G (?) Eritrean - singer.

Awet Mihreteab (?) Eritrean - singer.

Wedi Keshi (?) Eritrean - singer.

Jemal Romodan (?) Eritrean - singer.

Robel Haile (?) Eritrean - singer.

Simon Tsegay (?) Eritrean - singer.

Hadish Measho (?) Eritrean - singer.

Hani Mihreateab (?) Eritrean - singer.

Andit Okbay (?) Eritrean - singer.

Mussie Zekarias (?) Eritrean - singer.

Abraham Teshome Des De (?) Eritrean - singer.

Tesfalem Arefaine Korchach (?) Eritrean - singer.

Temesghen Yared (?) Eritrean - singer.

Bereket Ogbamichael (?) Eritrean - singer.

Samon Haile (?) Eritrean - singer.

Kibrom Russom (?) Eritrean - singer.

Kaleab Teweldemedhin (?) Eritrean - singer.

Bruk Asmelash (?) Eritrean - singer.

Eseyas Salh (?) Eritrean - singer.

Efrem Ayzohbelew (?) Eritrean - singer.

Zaki Naju (?) Eritrean - singer.

Temsgen Tewolde (?) Eritrean - singer.

Seare Debesay (?) Eritrean - singer.

Araya Emahasion (?) Eritrean - singer.

Habtom Tekeste (?) Eritrean - singer.

Nazrawi Asgedom (?) Eritrean - singer.

Daniel Estifanos (?) Eritrean - singer.

Tesfu Ghebreweldi (?) Eritrean - singer.

Hani Mihreteab (?) Eritrean - singer.

Gezae Fitwi (?) Eritrean - singer.

Robel Ghirmay (?) Eritrean - singer.

Wegahta Brhane (?) Eritrean - singer.

Redwan Osman (?) Eritrean - singer.

Enbaba Tsigereda (?) Eritrean - singer.

Fitsum Mobae (?) Eritrean - singer.

Ibrahim Omersalih (?) Eritrean - singer.

Filmon Fikare (?) Eritrean - singer.

Yonas Teame (?) Eritrean - singer.

Shiden Solomon (?) Eritrean - singer.

Habtom Debessai (?) Eritrean - singer.

Negassi Tesfamariam (?) Tigrayan Eritrean - singer.

Tomas Dainom (?) Eritrean - singer.

Yohannes Habteab (?) Tigrayan Eritrean - singer.

Robel Michael (?) Eritrean - singer.

Alem Tewldebrhan (?) Tigrayan Eritrean - singer.

Beraki Gebremedhin (?) Eritrean - singer.

Yusuf Hamid (?) Tigrayan Eritrean - singer.

Teklit Kidane (?) Eritrean - singer.

Eseyas Debesay (?) Tigrayan Eritrean - singer.

Wedi Tikabo (?) Eritrean - singer.

Kahsay Berhe (?) Eritrean - singer.

Yekun Jemal Romodan (?) Eritrean - singer.

Haile Gebru (?) Eritrean - singer.

Asmarino (?) Eritrean - singer.

Million Eshetu (?) Eritrean - singer.

Daniel Mogos (?) Eritrean - singer.

Thomas Alazar (?) Eritrean - singer.

Kiros Asfaha (?) Eritrean - singer.

Tesfay Mengesha (?) Eritrean - singer.

Orion Salih (?) Eritrean - singer.

Kiflu Dagnew (?) Eritrean - singer.

Efrem Arefaine (?) Eritrean - singer.

Alay Asghedom (?) Eritrean - singer.

Nahom Yohannes (?) Eritrean - singer.

Abraham Alem (?) Eritrean - singer.

Alexander Kahsay (?) Tigrayan Eritrean - singer.

Ermias Kiflezghi (?) Eritrean - singer.

Isaac Simon (?) Eritrean - singer.

Said Berhanu (?) Eritrean - singer.

Wedi Abera (?) Eritrean - singer.

Sennay Hadgu (?) Eritrean - singer.

Merhawi Sbhatleab (?) Eritrean - singer.

Hermon Berhane (?) Eritrean - singer.

Biniam Tesfay (?) Eritrean - singer.

Sabur Abdu (?) Eritrean - singer.

Temesghen Ghide (?) Eritrean - singer.

Melake Abraham (?) Eritrean - singer.

Eseyas Saleh (?) Eritrean - singer.

Yohannes Yosef (?) Eritrean - singer.

Yirgalem Getachew (?) Eritrean - singer.

Samuel Mebrahtom (?) Eritrean - singer.

Merhawi Tekleberhan (?) Eritrean - singer.

Mussie Mekonnen (?) Eritrean - singer.

Rashid Hussein (?) Eritrean - singer.

Daniel Tesfamariam (?) Eritrean - singer.

Berhane Kuhlay (?) Eritrean - singer.

Robel Yosef (?) Eritrean - singer.

Mihretab Kidane (?) Eritrean - singer.

Isaac Okbay (?) Eritrean - singer.

Girmay Gergish (?) Eritrean - singer.

Habtom Fissehaye (?) Eritrean - singer.

William Gidey (?) Eritrean - singer.

Biniam Habte (?) Eritrean - singer.

Tedros Rezene (?) Eritrean - singer.

Sanda Libey (?) Eritrean - singer.

Wedi Gezu (?) Eritrean - singer.

Natnael Aron (?) Eritrean - singer.

Tomas Asefaw (?) Eritrean - singer.

Solomon Gebregergish (?) Eritrean - singer.

Eyob Tadesse (?) Eritrean - singer.

Minasie Haile (?) Eritrean - singer.

Solo Grande (?) Eritrean - singer.

Wedi Gidey (?) Eritrean - singer.

Meshesh (?) Eritrean - singer.

Haren Tesfay (?) Eritrean - singer.

Amanuel Goitom (?) Eritrean - singer.

Adbar Tilahun (?) Eritrean - singer.

Tomas Mulugeta (?) Eritrean - singer.

Hahu Beatz (?) Eritrean - singer.

Solomon Bayre (?) Eritrean - singer.

Merhawi Wedi Haleka (?) Eritrean - singer.

Abel Tsegay (?) Eritrean - singer.

Wave Slassian (?) Eritrean - singer.

Gildo Kassa (?) Eritrean - singer.

Filmon Girmay (?) Eritrean - singer.

Zerabruk Semaw (?) Eritrean - singer.

Andit Teklehaymanot (?) Eritrean - singer.

Fithawi Netsereab (?) Eritrean - singer.

Mulugheta Medhanie (?) Eritrean - singer.

Tesfamariam Kesete (?) Eritrean - singer.

Layne Tadesse (?) Eritrean - singer.

Ashenafi Tadesse (?) Eritrean - singer.

Filmon Gebretinsae (?) Eritrean - singer.

Robel Charu (?) Eritrean - singer.

Simon Estifanos (?) Eritrean - singer.

Dawit Haile (?) Eritrean - singer.

Hermon Tadesse (?) Eritrean - singer.

Henok Ferede (?) Eritrean - singer.

Habtesellasie Abraha (?) Eritrean - singer.

Aron Solomon (?) Eritrean - singer.

Bereket Goitom (?) Eritrean - singer.

Fanus Misgina (?) Eritrean - singer.

Asmerom Abraham (?) Eritrean - singer.

Haben Negasi (?) Eritrean - singer.

Paulos Mehari (?) Eritrean - singer.

Tesfay Measho (?) Eritrean - singer.

Hadish Araya (?) Eritrean - singer.

Mihreteab Michael (?) Eritrean - singer.

Tomas Solomon (?) Eritrean - singer.

Kibret Amare (?) Eritrean - singer.

Kahsay Zawya (?) Eritrean - singer.

Pawlos Teklezghi (?) Eritrean - singer.

Samuel Beyene (?) Eritrean - singer.

Tekleab Mebrahtu (?) Eritrean - singer.

Solomon Weldegergish (?) Eritrean - singer.

Dawit Tesfatsion (?) Eritrean - singer.

Yonas Yemane (?) Eritrean - singer.

Kisanet Megos (?) Eritrean - singer.

Temesgen Bazigar (?) Eritrean - singer.

Yonas Hailesellasie (?) Eritrean - singer.

Wedi Yemane (?) Eritrean - singer.

Freselam Mussie (?) Eritrean - singer.

Kisanet Embahuney (?) Eritrean - singer.

Wedi Hadera (?) Eritrean - singer.

Semere Okbamichael (?) Eritrean - singer.

Mihreteab Beyene (?) Eritrean - singer.

Seare Tadesse (?) Eritrean - singer.

Awet Gebremichael (?) Eritrean - singer.

Samuel Berhe (?) Eritrean - singer.

Efrem Tesfamichael (?) Eritrean - singer.

Dejen Mengsteab (?) Eritrean - singer.

Daniel Semere (?) Eritrean - singer.

Aklilu Mebrahtu (?) Eritrean - singer.

Berhan Tesfay (?) Eritrean - singer.

Tesfalidet Mesfin (?) Eritrean - singer.

Asefaw Yonas (?) Eritrean - singer.

Abera Beyene (?) Eritrean - singer.

Buruk Asmellash (?) Eritrean - singer.

Desta Angosom (?) Eritrean - singer.

Maekele Fsahaye (?) Eritrean - singer.

Debesay Mehari (?) Eritrean - singer.

Mussie Gebrekrstos (?) Eritrean - singer.

Mebrahtu Yohannes (?) Eritrean - singer.

Tesfaldet Mesfin (?) Eritrean - singer.

Ato Brhan Asmellash (?) Eritrean - singer.

Teame Weledemichael (?) Eritrean - singer.

Abrar Osman (?) Eritrean - singer.

Robel Negede (?) Eritrean - singer.

Anwar Ali (?) Eritrean - singer.

Eyob Brhane (?) Eritrean - singer.

Million Negasi (?) Eritrean - singer.

Munir Ali (?) Eritrean - singer.

Samuel Habtom (?) Eritrean - singer.

Tesfaldet Weldetinsae (?) Eritrean - singer.

Abrhaley Hagos (?) Eritrean - singer.

Xegu Zemeron (?) Eritrean - singer.

Temesgen Abraham (?) Eritrean - singer.

Mahmud Mohammed (?) Eritrean - singer.

Shewit Okbamichael (?) Eritrean - singer.

Mussie Berhe (?) Eritrean - singer.

Major Teame (?) Eritrean - singer.

Jemal Ibrahim (?) Eritrean - singer.

Efrem Kinfe (?) Eritrean - singer.

 Zekaryas Brhane (?) Eritrean - singer.

Kuflom Ykealo (?) Eritrean - singer.

Samiel Tekie (?) Eritrean - singer.

Robel Bemnet (?) Eritrean - singer.

Ermias Kflzgi (?) Eritrean - singer.

Kesete Hadera (?) Eritrean - singer.

Nebi Reasom (?) Eritrean - singer.

Pawlos Nayzghi (?) Eritrean - singer.

Tedros Hagos (?) Eritrean - singer.

Samsom Mussie (?) Eritrean - singer.

Habteab Msgna (?) Eritrean - singer.

Ftsum Beraki (?) Eritrean - singer.

Filimon Ykealo (?) Eritrean - singer.

Tewelde Kassa (?) Eritrean - singer.

Yonas Amanuel (?) Eritrean - singer.

Abel Issak (?) Eritrean - singer.

Kahsay Haile (?) Eritrean - singer.

Mohamed Hassan (?) Eritrean - singer.

Yemane Barya (?) Eritrean - singer.

Robel Asrat (?) Eritrean - singer.

Muchot Hagos (?) Eritrean - singer.

Yossief Tesfamichael (?) Eritrean - singer.

Daniel Nebiat (?) Eritrean - singer.

Mussie Negede (?) Eritrean - singer.

Michael G. Krstos (?) Eritrean - singer.

Amanuel Solomon (?) Eritrean - singer.

Ferej Anwar (?) Eritrean - singer.

Michael Yemane (?) Eritrean - singer.

Daniel Meles (?) Eritrean - singer.

Yonas Gerezgihe (?) Eritrean - singer.

Tomas Alazar (?) Eritrean - singer.

Dirar Gebreyesus (?) Eritrean - singer.

Merih Mehari (?) Eritrean - singer.

Tesfu Debesay (?) Eritrean - singer.

Filmon Fisshaye (?) Eritrean - singer.

Biniam Habtemichael (?) Eritrean - singer.

Mestyat Betna (?) Eritrean - singer.

Samuel Gebrehiwet (?) Eritrean - singer.

Shishay Haile (?) Eritrean - singer.

Yosief Russom (?) Eritrean - singer.

Saba Lemlem (?) Eritrean - singer.

Aklilu Hadera (?) Eritrean - singer.

Seare Weldemichael (?) Eritrean - singer.

Merhawi Tewelde (?) Eritrean - singer.

Mihiru Hadish (?) Eritrean - singer.

Tedros Hnxa (?) Eritrean - singer.

Semere Habtemariam (?) Eritrean - singer.

Shumay Gebrihiwet (?) Eritrean - singer.

Saarom Mihretab (?) Eritrean - singer.

Temesgen Bereketeab (?) Eritrean - singer.

Mamuk Weldemichael (?) Eritrean - singer.

Sami Mebrahtom (?) Eritrean - singer.

Amanuel Embaye (?) Eritrean - singer.

Dejen Beyene (?) Eritrean - singer.

Ezekiel Ghebray (?) Eritrean - singer.

Aman Tadesse (?) Eritrean - singer.

Saymon Abraham (?) Eritrean - singer.

Dejen Mebrahtu (?) Eritrean - singer.

Daniel Mohamed (?) Eritrean - singer.

Okbay Fetwi (?) Eritrean - singer.

Santo Michael (?) Eritrean - singer.

Robel Girmay (?) Eritrean - singer.

Hadish Yemane (?) Eritrean - singer.

Dawit Weldemichal (?) Eritrean - singer.

Yonatan Tadesse (?) Eritrean - singer.

Mussie Mekonen (?) Eritrean - singer.

Benhur Reasom (?) Eritrean - singer.

Tesfay Tekie (?) Eritrean - singer.

Afewerki Mengesha (?) Eritrean - singer.

Tesfay Okubamichael (?) Eritrean - singer.

Temesgen Tewelde (?) Eritrean - singer.

Tesfit Mengistaeb (?) Eritrean - singer.

Tesfit Gebremichael (?) Eritrean - singer.

Tedros Kahsay (?) Eritrean - singer.

Robel Tekeste (?) Eritrean - singer.

Mahamud Mohammed (?) Eritrean - singer.

Temesgen Oqbatsien (?) Eritrean - singer.

Tesfit Bereket (?) Eritrean - singer.

Teame Woldemichael (?) Eritrean - singer.

Tedros Mengstu (?) Eritrean - singer.

Robel Mengesha (?) Eritrean - singer.

Efrem Tesfe (?) Eritrean - singer.

Kokob Weldemariam (?) Eritrean - singer.

Eseyas Kesete (?) Eritrean - singer.

Bereket Ghebrezghi (?) Eritrean - singer.

Ema (?) Eritrean - singer.

Funti (?) Eritrean - singer.

Abraham Misgna (?) Eritrean - singer.

Daniel Tekeste (?) Eritrean - singer.

Berhane Nerayo (?) Eritrean - singer.

Aron Abraham (?) Eritrean - singer.

Yeabyo Fishale (?) Eritrean - singer.

Desale Teklay (?) Eritrean - singer.

Filmon Gebrehiwet (?) Eritrean - singer.

Misgina Kidane (?) Eritrean - singer.

Michael Berhane (?) Eritrean - singer.

Tesheme Tesfaldet (?) Eritrean - singer.

Daniel Kahsay (?) Eritrean - singer.

Asmerom Berhe (?) Eritrean - singer.

Mhreteab Tesfazghi (?) Eritrean - singer.

Ibrahim Bushera (?) Eritrean - singer.

Daniel Eyob (?) Eritrean - singer.

Merawi Debesay (?) Eritrean - singer.

Desale Tewelde (?) Eritrean - singer.

Adway Teklezgi (?) Eritrean - singer.

Kelifa Mahmuod (?) Eritrean - singer.

Mhreteab Gebru (?) Eritrean - singer.

Ghirmay Andom (?) Eritrean - singer.

Merhawi Meles (?) Eritrean - singer.

Abel Bereket (?) Eritrean - singer.

Rezene Alem (?) Eritrean - singer.

Abraham Gumsa (?) Eritrean - singer.

Henok Huruy (?) Eritrean - singer.

Robel Yosief (?) Eritrean - singer.

Selomon Dembelash (?) Eritrean - singer.

Fitsum Fsshaye (?) Eritrean - singer.

Henok Mehari (?) Eritrean - singer.

Abrham Kahsay (?) Eritrean - singer.

Merhawi Kidane (?) Eritrean - singer.

Bereket Okbamikaiel (?) Eritrean - singer.

Filmon Brhane (?) Eritrean - singer.

Nebay Isak (?) Eritrean - singer.

Berhane Teweldemedhin (?) Eritrean - singer.

Michael Abraham (?) Eritrean - singer.

Mahamud Mohammed Aggar (?) Eritrean - singer.

Yonas Tesfay (?) Eritrean - singer.

Yonas Gerezgiher (?) Eritrean - singer.

Fthawi Gde (?) Eritrean - singer.

M - Athletes:

Luciano Vassalo (1935) Eritrean / Italian - footballer.

Negash Teklit (1966) Eritrean - footballer.

Alemseged Efrem (1970) Eritrean - footballer.

Mensur Maeruf (1973) Eritrean - footballer.

Tesfayohannes Mesfin (1974) Eritrean - long-distance runner.

Meb Keflezighi / Mebrahtom Keflezighi (1975) Eritrean - long-distance runner.

Yonas Kifle (1977) Eritrean - long-distance runner.

Bolota Asmerom (1978) Eritrean - long-distance runner.

Yidnekachew Shimangus (1978) Eritrean - footballer.

Filmon Ghirmai (1979) Eritrean - long-distance runner.

Simon Mesfin (1980) Eritrean - footballer.

Beraki Beyene (1980) Eritrean - long-distance runner.

Yared Asmerom (1980) Eritrean - long-distance runner.

Tewelde Estifanos (1981) Eritrean - long-distance runner.

Zersenay Tadese (1982) Eritrean - long-distance runner.

Minasie Solomon (1982) Eritrean - footballer.

Tadesse Abraham (1982) Eritrean - long-distance runner.

Ali Abdalla (1982) Eritrean - long-distance runner.

Thomas Kelati (1982) Eritrean - basketball player.

Abel Aferworki (1983) Eritrean - footballer.

Simon Bairu (1983) Eritrean / Ethiopian - long-distance runner.

Henok Goitom (1984) Eritrean - footballer.

Petro Mamu (1984) Eritrean - mountain runner.

Ambesager Yosief (1984) Eritrean - footballer.

Samson Kiflemariam (1984) Eritrean - long-distance runner.

Isaias Andberhian (1984) Eritrean - footballer.

Samuel Tesfagabr (1985) Eritrean - footballer.

Walid Atta (1986) Eritrean / Ethiopian - footballer.

Nguse Tesfaldet (1986) Eritrean - long-distance runner.

Haile Goitom (1986) Eritrean - footballer.

Ferekalsi Debesay (1986) Eritrean - cyclist.

Hiskel Tewelde (1986) Eritrean - long-distance runner.

Alemayo Kebede (1987) Eritrean - footballer.

Ghebrezgiabhier Kibrom (1987) Eritrean - long-distance runner.

Meron Russom (1987) Eritrean - cyclist.

Kidane Tadesse (1987) Eritrean - long-distance runner.

Ammar Ahmed (1988) Eritrean - footballer.

Samuel Tsegay (1988) Eritrean - long-distance runner.

Daniel Teklehaimanot (1988) Eritrean - cyclist.

Teklemariam Medhin (1989) Eritrean - long-distance runner.

Hais Welday (1989) Eritrean - middle-distance runner.

Issak Sibhatu (1989) Eritrean - long-distance runner.

Surafiel Tesfamicael (1989) Eritrean - cyclist.

Yohanes Ghebregergis (1989) Eritrean - long-distance runner.

Senai Berhane (1989) Eritrean - footballer.

Tsegai Tewelde (1989) Eritrean - long-distance runner.

Golgol Mebrahtu (1990) Eritrean - footballer.

Meron Amanuel (1990) Eritrean - cyclist.

Amanuel Mesel (1990) Eritrean - long-distance runner.

Jani Tewelde (1990) Eritrean - cyclist.

Yosief Zeratsion (1990) Eritrean - footballer.

Tesfay Abraha (1990) Eritrean - cyclist.

Mohammed Saeid (1990) Eritrean - footballer.

Natnael Berhane (1991) Eritrean - cyclist.

Mekseb Debesay (1991) Eritrean - cyclist.

Tesfom Okubamariam (1991) Eritrean - cyclist.

Nat Berhe (1991) Eritrean / African-American - American football player.

Yonas Fissahaye (1991) Eritrean - cyclist.

Awet Gebremedhin (1991) Eritrean - cyclist.

Mikiel Habtom (1991) Eritrean - cyclist.

Futsum Zeinasellassie (1992) Eritrean - long-distance runner.

Elyas Afewerki (1992) Eritrean - cyclist.

Samsom Gebreyohannes (1992) Eritrean - long-distance runner.

Meron Teshome (1992) Eritrean - cyclist.

Hermon Tecleab (1993) Eritrean - footballer.

Teklit Teweldebrhan (1993) Eritrean - middle-distance runner.

Abraham Tedros (1993) Eritrean - footballer.

Metkel Eyob (1993) Eritrean - cyclist.

Yohannes Tilahun (1993) Eritrean - footballer.

Goitom Kifle (1993) Eritrean - long-distance runner.

Tesfalem Tekle (1993) Eritrean - footballer.

Amanuel Gebrezgabihier (1994) Eritrean - cyclist.

Napoleon Solomon (1994) Eritrean - steeplechase runner.

Merhawi Kudus (1994) Eritrean - cyclist.

Abrar Osman (1994) Eritrean - long-distance runner.

Yonatan Haile (1994) Eritrean - cyclist.

Weynay Ghebresilasie (1994) Eritrean - steeplechase runner.

Abel Tesfamariam (1995) Eritrean, Filipino - alpine skier.

Ghirmay Ghebreslassie (1995) Eritrean - long-distance runner.

Meron Abraham (1995) Eritrean - cyclist.

Joel Gerezgiher (1995) Eritrean - footballer.

Afewerki Berhane (1996) Eritrean - long-distance runner.

Merhawi Goitom (1996) Eritrean - cyclist.

Abraham Habte (1996) Eritrean - long-distance runner.

Shannon-Ogbnai Abeda (1996) Eritrean - alpine skier.

Julien Wanders (1996) Eritrean / Swiss - long-distance runner.

Ahmed Abdu Jaber (1996) Eritrean - footballer.

Oliver Kylington (1997) Eritrean / Swedish - ice hockey player.

Awet Habte (1997) Eritrean - long-distance runner.

Zemenfes Solomon (1997) Eritrean - cyclist.

Mogos Shumay (1997) Eritrean - long-distance runner.

Tesfaldet Tekie (1997) Eritrean - footballer.

Sirak Tesfom (1998) Eritrean - cyclist.

Aron Kifle (1998) Eritrean - long-distance runner.

Saymon Musie (1998) Eritrean - cyclist.

Yemane Haileselassie (1998) Eritrean - steeplechase runner.

Awet Habtom (1998) Eritrean - cyclist.

Hennos Asmelash (1999) Eritrean - footballer.

Yakob Debesay (1999) Eritrean - cyclist.

Alexander Isak (1999) Eritrean - footballer.

Biniam Hailu (2000) Eritrean - cyclist.

Omar Ahmed Hussein (?) Eritrean - footballer.

Yonatan Goitum (?) Eritrean - footballer.

Testfaldet Goitom (?) Eritrean - footballer.

Mehari Shinash (?) Eritrean / Ethiopian - footballer.

Ermias Tekle (?) Eritrean - footballer.

Tekie Abraha (?) Eritrean - footballer.

Jemal Abdu (?) Eritrean - footballer.

Filmon Tseqay (?) Eritrean - footballer.

Nevi Gebreselasie (?) Eritrean - footballer.

Teame Weledemichael (?) Eritrean - footballer.

Problematic:

Tiffany Haddish (1979) Eritrean Jewish, Ethiopian Jewish / African-American - actress and comedian. - Has stated she’d happily work with Bill Cosby to this day despite his sexual assault allegations and implied that rape isn’t against her morals whilst diminishing rape survivors’ experiences.

[addictionrecoveryassistance]

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[dragnews]

Pastor Who Said Jews Are Going to Hell Led Prayer at Jerusalem Embassy Opening

A Dallas evangelical pastor who once said that Jewish people are going to hell and a megachurch televangelist who claimed that Hitler was part of God’s plan to return Jews to Israel both played prominent roles on Monday in the opening ceremony of the new American Embassy in Jerusalem.

Robert Jeffress, who spoke at President Trump’s private inaugural prayer service and is the pastor of First Baptist Church in Dallas, delivered a prayer at the opening ceremony on Monday, while the Rev. John C. Hagee, a televangelist who founded Christians United for Israel and leads a San Antonio megachurch, gave the closing benediction.

Despite their comments about Jewish people, the two pastors are among the leading pro-Israel voices in the evangelical Christian world. Some evangelicals believe that American foreign policy should support Israel to help fulfill biblical prophecies about the second coming of Christ.

The decision by Mr. Trump to move the embassy from Tel Aviv fulfilled a major campaign promise and handed a victory to hard-line pro-Israel Americans, as well as conservative and evangelical Christians who have long wanted the United States’ diplomatic home to be in Jerusalem.

But critics say the move, which broke from almost seven decades of United States policy, could risk peace negotiations between Israelis and Palestinians, who both claim Jerusalem as their capital. Mass protests broke out along the border fence with Gaza in the hours before the embassy opening on Monday, and Israeli soldiers shot and killed more than 50 Palestinians, the Health Ministry reported.

[Read more: Pride and concern in Israel as the United States moves its embassy to Jerusalem.]

In their prayers at the ceremony on Monday, both pastors praised Mr. Trump. Mr. Jeffress said the president “stands on the right side of you, God, when it comes to Israel.” Mr. Hagee said the new embassy made a clear statement: ��Let every Islamic terrorist hear this message: ‘Israel lives.’”

Here are some of the most incendiary remarks they’ve made in the past.

Jeffress: ‘You can’t be saved being a Jew’

Mr. Jeffress, who leads one of the largest Southern Baptist churches in the country, suggested in a 2010 interview with the Trinity Broadcasting Network that some churches might shy away from saying “anything that’s going to offend people” to try to grow their congregations. He made it clear he was going to preach what he believes the Bible says.

“Islam is wrong. It is a heresy from the pit of hell,” Mr. Jeffress said in the interview. “Mormonism is wrong. It is a heresy from the pit of hell.”

He added: “Judaism — you can’t be saved being a Jew. You know who said that, by the way? The three greatest Jews in the New Testament: Peter, Paul and Jesus Christ. They all said Judaism won’t do it. It’s faith in Jesus Christ.”

In the past decade, Mr. Jeffress has assumed a prominent role in conservative politics, appearing frequently on Fox News and urging in sermons and on television to elect a Christian as president. Non-Christian religions are sending their followers to hell, he preached in a September 2008 sermon.

“Not only do religions like Mormonism, Islam, Judaism, Hinduism — not only do they lead people away from the true God, they lead people to an eternity of separation from God in hell,” Mr. Jeffress said. “Hell is going to be filled with good religious people who have rejected the truth of Christ.”

Hagee: Hurricane Katrina punished New Orleans for its sins

After Hurricane Katrina struck New Orleans in August 2005, killing more than 1,200 people, Mr. Hagee said that the storm was God’s punishment for its sinful ways, a common trope among conservative evangelists. Those sins included a gay pride parade that was scheduled for the same day that Katrina made landfall.

“New Orleans had a level of sin that was offensive to God, and they were recipients of the judgment of God for that,” Mr. Hagee said in an interview on NPR in 2006. “Hurricane Katrina was, in fact, the judgment of God against the City of New Orleans.”

In the NPR interview, Mr. Hagee spoke about his affection for Israel and how he believes Jews will be saved during the Second Coming of Jesus Christ, which he has long said is imminent. While Jews do not believe in Jesus as their savior, Mr. Hagee said, they will accept him when he appears and “they will weep as one weeps for his only son for a period of one week.”

But he had a less sympathetic view of Muslims. “Islam in general, those who live by the Quran have a scriptural mandate to kill Christians and Jews,” he told NPR, adding that about 200 million Muslims wanted to “come to America or invade Israel to crush it.”

Jeffress: Mitt Romney is part of a cult

Three months before the start of the 2008 Republican presidential primaries in 2008, Mr. Jeffress said in a sermon that the candidate Mitt Romney, a Mormon, was part of a cult.

“Mitt Romney is a Mormon, and don’t let anybody tell you otherwise,” Mr. Jeffress said in September 2007, according to The Dallas Morning News. “Even though he talks about Jesus as his Lord and savior, he is not a Christian. Mormonism is not Christianity. Mormonism is a cult.”

After the pastor said on Fox News over the weekend that he would give the opening prayer at the embassy ceremony, Mr. Romney called him a “religious bigot.”

Hagee: Hitler was part of God’s plan for Israel

Mr. Hagee has also taken a leading role in conservative politics and threw his support behind Senator John McCain of Arizona in the 2008 presidential election. But Mr. McCain later disavowed Mr. Hagee’s endorsement after the pastor’s past remarks about Hitler and the Holocaust surfaced.

In a sermon in the late 1990s, Mr. Hagee said the Bible made clear that Hitler and the Holocaust — when about six million Jews were killed — were part of God’s plan to return Jews to Israel. “How did it happen? Because God allowed it to happen,” he said, referring to the Holocaust. “Why did it happen? Because God said my top priority for the Jewish people is to get them to come back to the land of Israel.”

Jeffress: ‘Gay Is Not O.K.’

Before Mr. Jeffress joined First Baptist Dallas, he led the First Baptist Church of Wichita Falls, Tex., near the Oklahoma border. He made national news in 1998 when he refused to return two books about children with gay parents to the city’s library.

A church member gave him the two books — “Heather Has Two Mommies” and “Daddy’s Roommate” — and then Mr. Jeffress sent a $54 check to the library for the cost of the books. “We wanted to highlight the problem in our community,” Mr. Jeffress told The Associated Press in May 1998. “I really hope people will look at the book and see what their tax dollars are supporting.”

He said he was trying to protect children because homosexuality causes “the deaths of tens of thousands every year through AIDS.”

A decade later in Dallas, he gave a sermon titled “Gay Is Not O.K.,” which led to protests outside the church. “Even though culture changes, God’s word doesn’t change,” he told The Dallas Morning News.

A version of this article appears in print on , on Page A10 of the New York edition with the headline: Despite Past Remarks on Jews, Two Pastors Bless New American Embassy in Jerusalem. Order Reprints | Today’s Paper | Subscribe

The post Pastor Who Said Jews Are Going to Hell Led Prayer at Jerusalem Embassy Opening appeared first on World The News.

from World The News https://ift.tt/2KpRfuM via Today News

[cleopatrarps]

Pastor Who Said Jews Are Going to Hell Led Prayer at Jerusalem Embassy Opening

A Dallas evangelical pastor who once said that Jewish people are going to hell and a megachurch televangelist who claimed that Hitler was part of God’s plan to return Jews to Israel both played prominent roles on Monday in the opening ceremony of the new American Embassy in Jerusalem.

Robert Jeffress, who spoke at President Trump’s private inaugural prayer service and is the pastor of First Baptist Church in Dallas, delivered a prayer at the opening ceremony on Monday, while the Rev. John C. Hagee, a televangelist who founded Christians United for Israel and leads a San Antonio megachurch, gave the closing benediction.

Despite their comments about Jewish people, the two pastors are among the leading pro-Israel voices in the evangelical Christian world. Some evangelicals believe that American foreign policy should support Israel to help fulfill biblical prophecies about the second coming of Christ.

The decision by Mr. Trump to move the embassy from Tel Aviv fulfilled a major campaign promise and handed a victory to hard-line pro-Israel Americans, as well as conservative and evangelical Christians who have long wanted the United States’ diplomatic home to be in Jerusalem.

But critics say the move, which broke from almost seven decades of United States policy, could risk peace negotiations between Israelis and Palestinians, who both claim Jerusalem as their capital. Mass protests broke out along the border fence with Gaza in the hours before the embassy opening on Monday, and Israeli soldiers shot and killed more than 50 Palestinians, the Health Ministry reported.

[Read more: Pride and concern in Israel as the United States moves its embassy to Jerusalem.]

In their prayers at the ceremony on Monday, both pastors praised Mr. Trump. Mr. Jeffress said the president “stands on the right side of you, God, when it comes to Israel.” Mr. Hagee said the new embassy made a clear statement: “Let every Islamic terrorist hear this message: ‘Israel lives.’”

Here are some of the most incendiary remarks they’ve made in the past.

Jeffress: ‘You can’t be saved being a Jew’

Mr. Jeffress, who leads one of the largest Southern Baptist churches in the country, suggested in a 2010 interview with the Trinity Broadcasting Network that some churches might shy away from saying “anything that’s going to offend people” to try to grow their congregations. He made it clear he was going to preach what he believes the Bible says.

“Islam is wrong. It is a heresy from the pit of hell,” Mr. Jeffress said in the interview. “Mormonism is wrong. It is a heresy from the pit of hell.”

He added: “Judaism — you can’t be saved being a Jew. You know who said that, by the way? The three greatest Jews in the New Testament: Peter, Paul and Jesus Christ. They all said Judaism won’t do it. It’s faith in Jesus Christ.”

In the past decade, Mr. Jeffress has assumed a prominent role in conservative politics, appearing frequently on Fox News and urging in sermons and on television to elect a Christian as president. Non-Christian religions are sending their followers to hell, he preached in a September 2008 sermon.

“Not only do religions like Mormonism, Islam, Judaism, Hinduism — not only do they lead people away from the true God, they lead people to an eternity of separation from God in hell,” Mr. Jeffress said. “Hell is going to be filled with good religious people who have rejected the truth of Christ.”

Hagee: Hurricane Katrina punished New Orleans for its sins

After Hurricane Katrina struck New Orleans in August 2005, killing more than 1,200 people, Mr. Hagee said that the storm was God’s punishment for its sinful ways, a common trope among conservative evangelists. Those sins included a gay pride parade that was scheduled for the same day that Katrina made landfall.

“New Orleans had a level of sin that was offensive to God, and they were recipients of the judgment of God for that,” Mr. Hagee said in an interview on NPR in 2006. “Hurricane Katrina was, in fact, the judgment of God against the City of New Orleans.”

In the NPR interview, Mr. Hagee spoke about his affection for Israel and how he believes Jews will be saved during the Second Coming of Jesus Christ, which he has long said is imminent. While Jews do not believe in Jesus as their savior, Mr. Hagee said, they will accept him when he appears and “they will weep as one weeps for his only son for a period of one week.”

But he had a less sympathetic view of Muslims. “Islam in general, those who live by the Quran have a scriptural mandate to kill Christians and Jews,” he told NPR, adding that about 200 million Muslims wanted to “come to America or invade Israel to crush it.”

Jeffress: Mitt Romney is part of a cult

Three months before the start of the 2008 Republican presidential primaries in 2008, Mr. Jeffress said in a sermon that the candidate Mitt Romney, a Mormon, was part of a cult.

“Mitt Romney is a Mormon, and don’t let anybody tell you otherwise,” Mr. Jeffress said in September 2007, according to The Dallas Morning News. “Even though he talks about Jesus as his Lord and savior, he is not a Christian. Mormonism is not Christianity. Mormonism is a cult.”

After the pastor said on Fox News over the weekend that he would give the opening prayer at the embassy ceremony, Mr. Romney called him a “religious bigot.”

Hagee: Hitler was part of God’s plan for Israel

Mr. Hagee has also taken a leading role in conservative politics and threw his support behind Senator John McCain of Arizona in the 2008 presidential election. But Mr. McCain later disavowed Mr. Hagee’s endorsement after the pastor’s past remarks about Hitler and the Holocaust surfaced.

In a sermon in the late 1990s, Mr. Hagee said the Bible made clear that Hitler and the Holocaust — when about six million Jews were killed — were part of God’s plan to return Jews to Israel. “How did it happen? Because God allowed it to happen,” he said, referring to the Holocaust. “Why did it happen? Because God said my top priority for the Jewish people is to get them to come back to the land of Israel.”

Jeffress: ‘Gay Is Not O.K.’

Before Mr. Jeffress joined First Baptist Dallas, he led the First Baptist Church of Wichita Falls, Tex., near the Oklahoma border. He made national news in 1998 when he refused to return two books about children with gay parents to the city’s library.

A church member gave him the two books — “Heather Has Two Mommies” and “Daddy’s Roommate” — and then Mr. Jeffress sent a $54 check to the library for the cost of the books. “We wanted to highlight the problem in our community,” Mr. Jeffress told The Associated Press in May 1998. “I really hope people will look at the book and see what their tax dollars are supporting.”

He said he was trying to protect children because homosexuality causes “the deaths of tens of thousands every year through AIDS.”

A decade later in Dallas, he gave a sermon titled “Gay Is Not O.K.,” which led to protests outside the church. “Even though culture changes, God’s word doesn’t change,” he told The Dallas Morning News.

A version of this article appears in print on , on Page A10 of the New York edition with the headline: Despite Past Remarks on Jews, Two Pastors Bless New American Embassy in Jerusalem. Order Reprints | Today’s Paper | Subscribe

The post Pastor Who Said Jews Are Going to Hell Led Prayer at Jerusalem Embassy Opening appeared first on World The News.

from World The News https://ift.tt/2KpRfuM via News of World

[newestbalance]

Pastor Who Said Jews Are Going to Hell Led Prayer at Jerusalem Embassy Opening

A Dallas evangelical pastor who once said that Jewish people are going to hell and a megachurch televangelist who claimed that Hitler was part of God’s plan to return Jews to Israel both played prominent roles on Monday in the opening ceremony of the new American Embassy in Jerusalem.

Robert Jeffress, who spoke at President Trump’s private inaugural prayer service and is the pastor of First Baptist Church in Dallas, delivered a prayer at the opening ceremony on Monday, while the Rev. John C. Hagee, a televangelist who founded Christians United for Israel and leads a San Antonio megachurch, gave the closing benediction.

Despite their comments about Jewish people, the two pastors are among the leading pro-Israel voices in the evangelical Christian world. Some evangelicals believe that American foreign policy should support Israel to help fulfill biblical prophecies about the second coming of Christ.

The decision by Mr. Trump to move the embassy from Tel Aviv fulfilled a major campaign promise and handed a victory to hard-line pro-Israel Americans, as well as conservative and evangelical Christians who have long wanted the United States’ diplomatic home to be in Jerusalem.

But critics say the move, which broke from almost seven decades of United States policy, could risk peace negotiations between Israelis and Palestinians, who both claim Jerusalem as their capital. Mass protests broke out along the border fence with Gaza in the hours before the embassy opening on Monday, and Israeli soldiers shot and killed more than 50 Palestinians, the Health Ministry reported.

[Read more: Pride and concern in Israel as the United States moves its embassy to Jerusalem.]

In their prayers at the ceremony on Monday, both pastors praised Mr. Trump. Mr. Jeffress said the president “stands on the right side of you, God, when it comes to Israel.” Mr. Hagee said the new embassy made a clear statement: “Let every Islamic terrorist hear this message: ‘Israel lives.’”

Here are some of the most incendiary remarks they’ve made in the past.

Jeffress: ‘You can’t be saved being a Jew’

Mr. Jeffress, who leads one of the largest Southern Baptist churches in the country, suggested in a 2010 interview with the Trinity Broadcasting Network that some churches might shy away from saying “anything that’s going to offend people” to try to grow their congregations. He made it clear he was going to preach what he believes the Bible says.

“Islam is wrong. It is a heresy from the pit of hell,” Mr. Jeffress said in the interview. “Mormonism is wrong. It is a heresy from the pit of hell.”

He added: “Judaism — you can’t be saved being a Jew. You know who said that, by the way? The three greatest Jews in the New Testament: Peter, Paul and Jesus Christ. They all said Judaism won’t do it. It’s faith in Jesus Christ.”

In the past decade, Mr. Jeffress has assumed a prominent role in conservative politics, appearing frequently on Fox News and urging in sermons and on television to elect a Christian as president. Non-Christian religions are sending their followers to hell, he preached in a September 2008 sermon.

“Not only do religions like Mormonism, Islam, Judaism, Hinduism — not only do they lead people away from the true God, they lead people to an eternity of separation from God in hell,” Mr. Jeffress said. “Hell is going to be filled with good religious people who have rejected the truth of Christ.”

Hagee: Hurricane Katrina punished New Orleans for its sins

After Hurricane Katrina struck New Orleans in August 2005, killing more than 1,200 people, Mr. Hagee said that the storm was God’s punishment for its sinful ways, a common trope among conservative evangelists. Those sins included a gay pride parade that was scheduled for the same day that Katrina made landfall.

“New Orleans had a level of sin that was offensive to God, and they were recipients of the judgment of God for that,” Mr. Hagee said in an interview on NPR in 2006. “Hurricane Katrina was, in fact, the judgment of God against the City of New Orleans.”

In the NPR interview, Mr. Hagee spoke about his affection for Israel and how he believes Jews will be saved during the Second Coming of Jesus Christ, which he has long said is imminent. While Jews do not believe in Jesus as their savior, Mr. Hagee said, they will accept him when he appears and “they will weep as one weeps for his only son for a period of one week.”

But he had a less sympathetic view of Muslims. “Islam in general, those who live by the Quran have a scriptural mandate to kill Christians and Jews,” he told NPR, adding that about 200 million Muslims wanted to “come to America or invade Israel to crush it.”

Jeffress: Mitt Romney is part of a cult

Three months before the start of the 2008 Republican presidential primaries in 2008, Mr. Jeffress said in a sermon that the candidate Mitt Romney, a Mormon, was part of a cult.

“Mitt Romney is a Mormon, and don’t let anybody tell you otherwise,” Mr. Jeffress said in September 2007, according to The Dallas Morning News. “Even though he talks about Jesus as his Lord and savior, he is not a Christian. Mormonism is not Christianity. Mormonism is a cult.”

After the pastor said on Fox News over the weekend that he would give the opening prayer at the embassy ceremony, Mr. Romney called him a “religious bigot.”

Hagee: Hitler was part of God’s plan for Israel

Mr. Hagee has also taken a leading role in conservative politics and threw his support behind Senator John McCain of Arizona in the 2008 presidential election. But Mr. McCain later disavowed Mr. Hagee’s endorsement after the pastor’s past remarks about Hitler and the Holocaust surfaced.

In a sermon in the late 1990s, Mr. Hagee said the Bible made clear that Hitler and the Holocaust — when about six million Jews were killed — were part of God’s plan to return Jews to Israel. “How did it happen? Because God allowed it to happen,” he said, referring to the Holocaust. “Why did it happen? Because God said my top priority for the Jewish people is to get them to come back to the land of Israel.”

Jeffress: ‘Gay Is Not O.K.’

Before Mr. Jeffress joined First Baptist Dallas, he led the First Baptist Church of Wichita Falls, Tex., near the Oklahoma border. He made national news in 1998 when he refused to return two books about children with gay parents to the city’s library.

A church member gave him the two books — “Heather Has Two Mommies” and “Daddy’s Roommate” — and then Mr. Jeffress sent a $54 check to the library for the cost of the books. “We wanted to highlight the problem in our community,” Mr. Jeffress told The Associated Press in May 1998. “I really hope people will look at the book and see what their tax dollars are supporting.”

He said he was trying to protect children because homosexuality causes “the deaths of tens of thousands every year through AIDS.”

A decade later in Dallas, he gave a sermon titled “Gay Is Not O.K.,” which led to protests outside the church. “Even though culture changes, God’s word doesn’t change,” he told The Dallas Morning News.

A version of this article appears in print on , on Page A10 of the New York edition with the headline: Despite Past Remarks on Jews, Two Pastors Bless New American Embassy in Jerusalem. Order Reprints | Today’s Paper | Subscribe

The post Pastor Who Said Jews Are Going to Hell Led Prayer at Jerusalem Embassy Opening appeared first on World The News.

from World The News https://ift.tt/2KpRfuM via Everyday News

[indigouae-blog]

Indigo Event Management—team building, business benefits and fun

What is the single most important thing in order for a business to be successful? Most managers would answer ‘staff’. Indeed, it is difficult to see how a business can even operate if there is no loyal staff carrying out regular business functions. Therefore, maintaining staff morale and team building among staff members become one of the issues for managers. If you are one of them, and if you are wondering how you can build a stronger spirit among your team, you cannot miss what Indigo Event Management provides you with.

Indigo Event Management provides team building programs and well as corporate family days in the UAE. They are reputable for their creativity, reliability, integrity as well as safety. Through different events, Indigo had helped its clients to gain numerous of business benefits.

To kick off with, I should probably start with the desert treasure hunt. This is an experience allowing players to feel the beauty of Dubai while understanding the essence of project planning and management and cross team cooperation—something that the managers would want their staff to possess. ‘What if I passive and hate running around and sweating?’—Never mind: Indigo provides a wide selection of activities. How about a drumming experience? The beats and rhymes can boost the team dynamics of clients.

Another area of services provided by Indigo is corporate family day. This activity based on the idea that a company is just like a FAMILY—I am sure this is the goal of nearly every business. Organizing this activity can show everyone that you recognize the effort and hard work of your workforce, and thus lift up staff morale. At the same time, it can encourage social interaction among staff, leading to harmony among them. Fewer quarrels among staff means higher productivity. In order to achieve this, there are several game stalls and stage shows in the corporate family day. A children’s entertainment is also possible in which you can invite the children of staff members to perform their talent.

If you are still skeptical about Indigo, let me try to further persuade you using feedbacks from real clients of Indigo. Since its establishment in 1998, many iconic businesses have been the clients of Indigo, including Pepsi and American School Dubai. All of Indigo’s clients are delighted about the events organized. For example, Safaa Mohammed from Jotun Paints Middle East states that even employees who they know are hard to satisfy were happy about what Indigo organized. Gaetan Hage from AF Compressor Middle East FZE praised indigo for their outstanding performance and said that what they experienced was ‘110% of what they expected’. From all these appreciations, it is not difficult to understand that Indigo is a company that its clients feel confident of, and I am sure that you will be glad about what you earn from them too.

If you are interested, you should probably contact Indigo at hello@indigouae.com right away. Tell them what you expect, and wait for enjoying tremendous business benefits from fun activities! Visit http://www.indigouae.com

[nancy-astorga]

A lawyer who provided legal assistance to the alleged 9/11 mastermind says even al Qaeda operatives are ‘disturbed’ by ISIS

An attorney who represents some of the biggest names in the al Qaeda terror group has revealed that even they are uncomfortable with the rise of the Islamic State and are “disturbed” by the group’s behavior.

In an interview with West Point’s Combating Terrorism Center, Bernard Kleinman talked at length about his time representing clients such as Ramzi Yousef, one of the perpetrators of the 1993 World Trade Center bombing, and Wadih el-Hage, who helped with the 1998 East Africa bombings.

Kleinman has also assisted the defense team of Khalid Sheikh Mohammed, the alleged mastermind of the 9/11 attacks.

According to Kleinman, the al Qaeda operatives he has spoken with believe that ISIS has been corrupting Islam, an interesting claim given that many moderate Muslims would likely level that same charge at al Qaeda. Founded by Osama bin Laden, the terror group has carried out assassinations, bombings in Africa, and the devastating attacks on the World Trade Center and the Pentagon on Sept. 11, 2001, that have resulted in the death of thousands of innocent people.

Here’s what Kleinman told CTC:

“They have a problem with several facets of ISIS violence, including its sectarian attacks on Shi`a. The standpoint of Abu Bakr al-Baghdadi is starkly different to Usama bin Ladin, who wanted the age-old schism between Sunni Islam and Shi`a Islam to be resolved. As it’s been explained to me, bin Ladin did not automatically condemn individuals because they were Shi`a. It was more a matter of converting them to Sunni beliefs. In contrast, ISIS views the Shi`a as apostates who need to be killed, and that is something that has been impossible for people like my clients and other accused terrorists I have discussed this with to accept. Nor do they see the caliphate ISIS has declared as legitimate. And they don’t believe that al-Baghdadi is really a Qureshi, part of the tribe of descent of the Prophet Mohammed, which he has claimed to legitimize his leadership.”

Kleinman told CTC that his client Ramzi Yousef feels so strongly that ISIS “does great harm” to his religion that he wrote a 250-page essay earlier this year that repudiates the group, using a number of theological arguments. The lawyer wants the essay made public so it could perhaps assuage would-be recruits from joining ISIS, which often lionizes figures like Yousef as martyrs and heroes.

“If the world knows the full scale of their distaste for ISIS, that might have some impact,” Kleinman said. “Especially because in the case of Yousef, this is his own writing, while whoever has been putting together Dabiq magazine has never met him.”

Read the full interview at CTC >>

SEE ALSO: Dropping the ‘mother of all bombs’ doesn’t change the disastrous reality on the ground in Afghanistan

Join the conversation about this story »

NOW WATCH: Watch the Navy’s LOCUST launcher fire a swarm of drones

[universalessays-blog]

Psychology of Racism Research Paper has been published on http://research.universalessays.com/sociology-research-paper/racism-research-paper/psychology-of-racism-research-paper/

New Post has been published on http://research.universalessays.com/sociology-research-paper/racism-research-paper/psychology-of-racism-research-paper/

Psychology of Racism Research Paper

This sample Psychology of Racism Research Paper is published for educational and informational purposes only. Like other free research paper examples it is not a custom research paper. If you need help with writing your assignment, please use research paper writing services and buy a research paper on any topic.

Abstract

Racism has been a core topic in social psychology since the 1930s. Central to most definitions of racism is the belief in a biological hierarchy between different social groups based on perceived racial differences. As a complex social issue multiple social psychological perspectives have been advanced to understand and theorize beliefs, behavior, and social practices that sustain racial inequality ranging from the individual to the social level of explanation. These include personality theories; social cognition models; realistic group conflict; social identity theory; critical discursive approaches, studies of White privilege; and embodied racism. Although these perspectives are frequently argued to be inconsistent with each other, recent attempts at integration are providing richer accounts of this phenomenon.

Outline

Defining Racism

Prejudice versus Racism

New Racism

Theories of Racism

Personality Theories

Social Cognitive Theories

Realistic Group Conflict and Social Identity Theory

Critical Discursive Research

Embodied Racism

Racism as White Privilege

Integrating Multiple Perspectives

Bibliography

Defining Racism

Although many definitions of racism have been proposed, an all-inclusive definition has yet to be agreed upon, particularly as researchers have identified a variety of ‘racisms’ (Miles and Brown, 2003; Richards, 1997). Central to most definitions of racism is the belief in a biological hierarchy between different social groups based on race, and the associated practices that maintain and reproduce social inequalities between groups based on such beliefs. The belief that different racial groups reflect a natural evolutionary hierarchy, at the top of which are European (White) people was central to scientific racism which was widely promoted as an ideology between 1850 and 1910. During this period, European imperialist expansion and colonial rule over Indigenous peoples created the ideal conditions for the proliferation of such Social Darwinist beliefs (Richards, 1997).

The concept of race is entrenched in both popular usage and scientific discourse as a taken-for-granted, essentialist category that categorizes people into groups based on assumptions that surface phenotypic characteristics such as skin color reflect deeper genotypic features. Despite its ubiquitous taken-for-granted usage, geneticists and biologists discredited the validity of race as a scientific category as long ago as the 1930s (Richards, 1997), and more recently via the mapping of the human genome (McCann-Mortimer et al., 2004). Nonetheless the concept of race continues to be used uncritically both in the scientific community and in everyday discourse as a ‘natural’ kind variable in ways that reinforce the commonplace view that it is a biological and genetic reality that reflects real differences between groups.

Although the notion of a biological hierarchy between groups is generally eschewed today and indeed is associated with blatant forms of racism, it has been replaced with beliefs in a cultural hierarchy between groups where the dominant group’s social values, norms, and practices are represented as superior to those of less dominant groups. As we will discuss further below, this has come to be known as the ‘new racism.’ Group differences therefore, whether biological or cultural, continue to operate as socially meaningful cues by which to categorize and differentiate people. That is, ‘race’ has become a reified and objectified social representation through which group differences come to be understood and explained (Moscovici, 1988).

Prejudice versus Racism

There has been a tendency within psychology to use the terms prejudice and racism interchangeably. Jones (1997), among others, argues that racism is distinct from prejudice. Prejudice has commonly been defined as negative attitudes and behavior toward a social group and its members. Prejudice is typically regarded as an individual phenomenon, whereas racism is a broader construct that links such individual beliefs and behavior to broader social and institutional norms and practices that systematically disadvantage particular groups. The second important difference between prejudice and racism relates to the role of power. At an individual level, a person can display prejudice, but this in itself does not necessarily constitute racism. Central to racism is the ability of dominant groups to systematically exercise power over outgroups. If we define racism without reference to power differentials between groups, it is clear that anyone can engage in ingroup preference and outgroup bias. ‘Everybody is racist’ is a claim that is often used to counter accusations of racism (Hage, 1998). Importantly, the power one group has over another transforms prejudice into racism and links individual prejudice with broader social practices (Jones, 1997).

Racism, practiced at a structural and cultural level, maintains and reproduces the power differentials between groups in the social system. Racism practiced at this broad societal level has been referred to as institutional and cultural racism (Jones, 1997). Institutional racism refers to the institutional policies and practices that are put in place to protect and legitimate the advantages and power one group has over another. Institutional racism can be overt or covert, intentional or unintentional, but the consequences are that racist outcomes are achieved and reproduced. Cultural racism occurs when the dominant group defines the norms, values, and standards in a particular culture. These mainstream ideals permeate all aspects of the social system and are often fundamentally antagonistic with those embraced by particular minority groups. To participate in society, minority groups often have to surrender their own cultural heritage and adopt those of the dominant group (e.g., the White majority).

Although prejudice has been condemned within psychology as negative and pernicious, it has also been criticized for depoliticizing the issue of racial inequality. Because the concept of prejudice is primarily seen as located within the psychology of the individual, it fails to recognize the wider historical, social, and institutional structures that support racial inequality. Because of this narrowness, the concept of prejudice is often challenged as actually part of the problem of racial inequality – by making it an individual pathology rather than a political and social reality. As many social theorists have argued, this has had the net effect of obscuring the political and ideological dimensions of prejudice. Racism can persist in institutional structures and policies in the absence of prejudice at the individual level (Henriques, 1984).

New Racism

Over the past 50 years, social psychologists and social scientists more broadly have argued that contemporary racism has become less about beliefs in a biological hierarchy between groups, and increasingly about beliefs in the cultural superiority of a dominant group’s values, norms, and practices (Barker, 1981). Survey studies consistently demonstrate that blunt, hostile, segregationist, and White supremacist beliefs are less openly acceptable to White majority group members in Western liberal democracies. However, racial inequality continues to exist. To explain this, a distinction is therefore commonly made between ‘old-fashioned racism’ and ‘modern’ (McConahay, 1986) or ‘symbolic racism’ (Kinder and Sears, 1981), which in contrast, is subtle, covert, and paradoxically, endorses egalitarianism. Modern racism rejects racial segregation and notions of biological supremacy, and is instead, based on feelings that certain social groups transgress important social values such as the work ethic, individualism, self-reliance, and self-discipline: values that are embodied in the Protestant ethic. Symbolic or modern racism justifies and legitimates social inequities based on moral feelings that certain groups violate such traditional values.

Gaertner and Dovidio (1986) have also proposed models of racism that address the changing and complex nature of contemporary beliefs about race. Their ‘ambivalent racism’ and ‘aversive racism’ models both posit that contemporary racial attitudes have become complex, contradictory, and multidimensional. In the ambivalent racism model, pro-Black and anti-Black sentiments are seen to coexist within the person and to reflect different value structures held by the individual. Pro-Black attitudes reflect humanitarian and egalitarian values that emphasize equality and social justice, whereas anti-Black attitudes reflect individualism, the Protestant ethic, hard work, individual achievement, and self-reliance. Similarly, the aversive racism model emphasizes the coexistence of a contradictory complex of attitudes: on the one hand, liberal egalitarian principles of justice and equality; and on the other, a residue set of negative feelings and beliefs about particular groups that are learned early in life, and which are difficult to completely eradicate. Gaertner and Dovidio (1986: p. 63) describe these negative feelings as “discomfort, uneasiness, disgust, and sometimes fear, which tend to motivate avoidance rather than intentionally destructive behaviors.” In both of these accounts, individuals strive to maintain a nonprejudiced image, both to themselves and to others, and struggle unconsciously to resolve the internal psychological ambivalence that is produced by maintaining a contradictory set of attitudes and beliefs. By justifying and legitimating social inequalities between groups on the basis of factors other than race, members of dominant groups can avoid attributions of racism and thus maintain and protect a nonprejudiced self-image. Indeed the psychological and social motivation to dodge a prejudiced identity is a common thread in contemporary theorizing on racism.

Contemporary racism, therefore, is seen as more insidious and difficult to identify because of its subtle and covert nature. This has led to the proliferation of implicit measures to identify and measure this more subtle racial bias (Greenwald et al., 2003). For example, the Implicit Association Test is a response latency measure using subliminal primes to test the strength of association between social categories (e.g., ‘Black’ or ‘White’) and positive and negative trait characteristics. Slower responses to stereotype inconsistent associations (Black þ positive traits and White þ negative traits) than to stereotype consistent associations (Black þ negative traits and White þ positive traits) is treated as evidence for an implicit bias or prejudice toward Blacks. Indeed the distinction between implicit and explicit racial bias is now so ubiquitous in social psychology that it is sometimes (erroneously) assumed that implicit measures reflect people’s true or real attitudes whereas explicit measures merely reflect social desirability norms. It has been argued, however, that implicit measures do not tap racial attitudes or beliefs per se but deeply ingrained stereotypes strongly associated with particular groups. Devine’s (1989) dissociation model of prejudice is consistent with this view and posits that stereotypes are more primitive cognitive structures learned early in life that can be automatically activated, whereas racial attitudes (prejudice) are learned later in life and can be either inconsistent or consistent with these stereotypes. The fact that negative stereotypes can be unconsciously activated even among people with low levels of explicit prejudice should not be taken as evidence that prejudice is an inevitable and natural cognitive tendency in everyone. As we will discuss below, the inevitability of prejudice perspective is associated with cognitive models of prejudice.

Theories of Racism

A variety of explanations for prejudice and racism have been advanced by social psychologists throughout the twentieth century. The prevalence of particular kinds of explanations has shifted during this time depending on wider historical and social factors and the dominance of specific paradigmatic frameworks within social psychology itself. Here we provide an overview of six current approaches to racism ranging from the individual to the social level of explanation: personality theories; social cognition models; realistic group conflict and social identity theory; critical discursive approaches, studies of White privilege; and embodied racism.

Personality Theories

Freudian psychodynamic accounts of prejudice were prevalent between 1930 and 1960. Prejudice was largely understood as a product of intrapsychic unconscious impulses primarily related to sexual and aggressive desires within the person. To reduce tension, negative emotions such as fear, anger, and disgust generated by these internal psychological conflicts are projected outward onto outgroups.

The most well known of these psychodynamic approaches is The Authoritarian Personality by Adorno et al. (1950). Published soon after the end of the Second World War, Adorno et al. were interested in explicating a theory that accounted for the widespread support for fascism as was seen in Nazi Germany. Adorno et al. (1950) argued that parent–child relationships with severe and punitive parental discipline produce children with an authoritarian personality characterized by a rigid adherence to conventional social values and mores, an unquestioning subservience to one’s moral and social superiors, and a vigilance for, and hostile rejection of, those who violate conventional social values and mores. The F Scale was developed to measure levels of authoritarianism and was widely used as a personality measure. High levels of authoritarianism were found to be associated with all types of prejudice (racism, sexism, homophobia). Despite the widespread use of the F Scale, by the 1960s, the theory of the authoritarian personality was strongly criticized for its emphasis on internal psychological predispositions at the expense of social and cultural norms that tolerated prejudice and sanctioned institutionalized racism, for example, racial segregation in the United States and apartheid in South Africa (Pettigrew, 1958).

Interest in authoritarianism was revived in 1981 with Altemeyer’s theory of right-wing authoritarianism (RWA). RWA is described as a rigid adherence to social conventions, submission to established authorities, and a strong rejection of outgroups who are perceived to be culturally and ethnically different. Unlike Adorno et al. whose work was heavily influenced by psychodynamic theory, Altemeyer theorized RWA as an individual personality characteristic that was predominantly shaped by social learning experiences. RWA has been found to be a good predictor of racial and ethnic prejudice in a variety of different settings, more so than the early authoritarianism scales.

The most recent personality approach to prejudice is that of ‘social dominance orientation’ or SDO (Sidanius and Pratto, 2001). SDO is purported to be a stable individual difference that refers to a person’s level of support for group-based hierarchies in society such as racial/ethnic, gender, and socioeconomic hierarchies. Like RWA, SDO is strongly correlated with prejudice. SDO scores vary with gender (males score higher), personality and temperament, education, religion, and whether one is a member of a dominant or subordinate group. Although the concept of SDO is embedded within a wider social theory, it too has been criticized for reducing prejudice to a psychological trait rather than a social phenomenon that requires a social/structural explanation. Perhaps the most controversial aspect of SDO is the claim that group-based hierarchies and the legitimating beliefs that support them have an evolutionary basis.

Significant limitations have been identified with personality accounts of prejudice. Most notably is the issue of why certain groups rather than others become the targets for prejudice by authoritarians, those high on RWA and/or SDO. In addition, although such theories recognize that economic, historical, and social factors contribute to these predispositions, the potential interplay between individual psychology and social structural factors is rarely dealt with explicitly or integrated thoroughly into these models.

Social Cognitive Theories

Gordon Allport’s seminal work, The Nature of Prejudice (1954), provides the foundational basis for social cognitive models of prejudice which have become dominant and influential in social psychology since the 1980s. Allport’s definition of prejudice as “an antipathy based upon a faulty and inflexible generalization” (1954: p. 9), about a social group and its members emphasizes the prominent role that social categorization and stereotyping as perceptual–cognitive processes are given in social cognition models. According to these models, categorizing people into their respective group memberships (such as race, gender, age) is driven by our cognitive need to simplify the overwhelming amount of stimulus information we receive from our environment. This group-based or category-based perception is seen as distorting reality because people are not viewed as individuals in their own right but rather as prototypical group members. In turn, this leads to stereotyping, which recent social cognition research suggests can occur automatically and outside conscious awareness (Nosek et al., 2011). Stereotyping of course is just one step away from prejudice – literally prejudging someone based solely on their group membership. This inextricable relationship between categorization, stereotyping, and prejudice is central to social cognition models of prejudice and notwithstanding some of the qualifications that recent research has placed on this directional, and by implication, causative link between these three processes (e.g., Devine, 1989, see above), it is nonetheless the case that categorization in and of itself is seen as the cognitive basis for prejudice, driven primarily by our limited processing capacities.

Social cognition models have been criticized for normalizing prejudice and racism as inevitable products of our cognitive hard-wiring. Critics have also argued that by treating racial categories and racial categorization as natural rather than social and ideological constructs, social cognition models themselves reproduce racism in psychology (Hopkins et al., 1997).

Realistic Group Conflict and Social Identity Theory

Realistic group conflict theory and social identity theory are intergroup approaches to racism in social psychology that emphasize the role that relations of power and dominance between different social groups play in determining patterns of intergroup hostility. As the name suggests, realistic group conflict views intergroup hostility as arising from competition between social groups for economic, social, and cultural resources. Unlike personality theories that see racism and prejudice as outcomes of internal psychological drives or differences in personality, in this approach conflict is viewed as emerging from ‘real’ group-based interests. The famous boys’ camp field studies by Sherif et al. (1961) demonstrated how the creation of two competing groups was able to produce ingroup favoring and outgroup derogating attitudes and behavior between the two groups. When the social conditions were changed, however, and the two groups were required to cooperate to obtain resources or to complete valued tasks, intergroup hostility began to diminish.

Another series of famous studies, the minimal group experiments by Henri Tajfel and his colleagues formed the foundations upon which social Identity theory (SIT) was built (Tajfel and Turner, 1986). Many social psychologists have concluded erroneously from the minimal group experiments that the mere categorization of people into ingroups and outgroups is sufficient to trigger intergroup discrimination and prejudice. Although SIT stresses the psychological importance for groups to differentiate themselves positively from other groups this does not necessarily go hand-in-hand with ingroup enhancement and outgroup derogation though regrettably these are all too frequent occurrences. Groups can maintain a positive social identity without threatening the social identity of others. SIT posits that groups and their members strive to achieve some sort of differentiation from other groups, in ways that are shaped by the nature of the intergroup context and on dimensions of importance to them. Sometimes those dimensions of importance emphasize tolerance, generosity, and beneficence, but again all too often these dimensions emphasize superiority, dominance, and preserving ingroup privilege (Ellemers and Haslam, 2012).

Critical Discursive Research

Critical discursive research views racism as interactive and communicative and as located within the language practices and discourses of a society. This body of work emphasizes the ambivalent and contradictory nature of contemporary racism, but explicitly avoids making claims about the psychology of individual perceivers. Discursive studies analyze how people talk, discuss, and debate matters to do with ‘race’ and intergroup relations in both formal and informal settings (van den Berg et al., 2003).

It is through everyday language practices, both in formal and informal talk that relations of power, dominance, and exploitation become reproduced and legitimated. The analytic site for discursive research is how discursive resources and rhetorical arguments are put together to construct different social and ‘racial’ identities, and to provide accounts that legitimate these differences and identities as ‘real’ and ‘natural.’ Discursive studies locate these language practices or ‘ways of talking’ at a societal level, as products of a racist society rather than as individual psychological and/or cognitive products. The analytic site therefore is not the prejudiced or racist individual, but the discursive and linguistic resources that are available within an inequitable society (Wetherell and Potter, 1992). This approach has been able to identify how linguistic resources are combined in flexible and contradictory ways to reproduce and justify racist outcomes in modern liberal democracies. In some instances, existing relations of power, dominance, and privilege are maintained through overt racial ideology, but given the increasing opprobrium against the expression of such views, social inequalities are more commonly legitimated through the flexible and contradictory use of liberal egalitarian arguments that draw on principles such as freedom, individual rights, and equality. Discursive studies in several Western countries including Australia, Britain, Belgium, the Netherlands, New Zealand, and the United States have demonstrated how majority group members express negative and even hostile views of minorities by the use of self-sufficient rhetorical arguments premised on liberal and egalitarian values such as treating everybody equally.

Critical discursive research has demonstrated the varied ways the category of racism is itself highly contested in everyday life: that is, defining what is and what is not racist is far from being a value-free, neutral assessment. Rather, the category of racism itself is constructed flexibly and variably, and can be used to manage the moral accountability and identity of an individual or group. van Dijk (1992) documents the ubiquitous nature of denials of racism through the use of disclaimers such as “I’m not racist but . .” Contemporary race talk therefore, is strategically organized to deny prejudice and racism. By redrawing the boundaries of what may be legitimately defined as ‘racist,’ the category of racism may be used to position a person or group as ‘not racist’ by placing their own behavior and views outside of these boundaries.

These language practices are forms of power that are products of particular historical, hierarchical relationships between groups of people, in which some people have unjustly and unfoundedly claimed dominance over others. Understood as power relationships, racism shapes the lives of everyone within these hierarchies, both the oppressed and the oppressors. In this sense, ‘race’ is a form of categorization that reflects particular forms of power relations between groups of people, rather than reflecting the actual attributes (whether they be physical or behavioral) of any particular group of people.

Embodied Racism

While critical discursive research has been invaluable for elucidating the perpetuation and legitimation of racism, it has also been criticized for its privileging of discourse; for ignoring the materiality of oppression. Discursive work has tended to become heavily involved in identifying the rhetorical aspects of racism and oppression, but has been less concerned with the nexus between discourse, space, and place. Such a research focus has been taken up by Durrheim and Dixon (2005) in South Africa.

Durrheim and Dixon (2005) combine discourse analysis with ethnographic mapping to identify the ways in which discourses are embodied in people’s use of public places such as beaches. They demonstrate that, even in post-Apartheid South Africa, there remains significant physical segregation on South Africa’s beaches – Whites and Blacks use different areas of the beach, and use the beach at different times. These spatial practices are legitimated through discourses about ‘appropriate beach behavior’ with White beach-goers explaining that they leave the beach because Black beach-goers are too loud, create mess, and do not respect personal space. Their research demonstrates the interdependence of discourse and embodied practices and how “‘race relations’ are constructed both in language and in located bodily practices, emphasising how people describe and account for the racialised features of social life that they participate in” (Durrheim and Dixon, 2005: p. 459). They argue that without such a combined approach, research on racism cannot capture the lived experience of racism, or of anti-racism. Their observations and interviews capture the ongoing nature of racism in everyday life, even where overt official structures maintaining inequality are dismantled.

Racism as White Privilege

While traditional research on racism focuses on attitudes and practices toward minorities, recent research on White privilege turns the gaze from minorities to the majority group. Thus there is a shift in focus – the gaze moves away from those who bear the brunt of racism, and toward the discourses and institutional practices of those who benefit from racism (Aveling, 2004). This body of work focuses on White identity construction (e.g., Carter, 1997). It also examines the ways in which whiteness is produced and reproduced in different social and cultural sites; and the implications of these constructions for intergroup relations and anti-racism (e.g., Hage, 1998). Whiteness studies is primarily concerned with how White people’s identities are shaped by broader institutionalized forms of racism and brings to the fore both the benefits that White people accrue because of their privileged position in society and the responsibilities they have for addressing racism (Giroux, 1997).

Clearly the category ‘White’ or ‘White people’ is problematic as a way of referencing the dominant majority in Western liberal democracies as it fails to adequately reflect the ethnic and cultural heterogeneity of group members that may identify as ‛White.’ Nonetheless by marking ‘whiteness’ (not only as a category of skin color, but of cultural capital (Hage, 1998)), there is an attempt to make visible the unearned power and privilege that accrues to the dominant majority, especially those that have access to the highest cultural and social capital – in terms of appearance, ancestry, religion, socioeconomic status, education, and employment (Hage, 1998).

Broadly speaking, whiteness is “. the production and reproduction of dominance rather than subordination, normativity rather than marginality, and privilege rather than disadvantage.” In this definition, whiteness is something that places White people in normative positions and grants White people unfair privileges. These positions and privileges are often invisible to White people, because of this normativity. Indeed, it is this normativity that gives whiteness its power (Frankenberg, 1993: p. 236).

Integrating Multiple Perspectives

This overview of social psychological approaches to racism always raises the difficult question of whether it is possible to integrate these different theories. This question has always been a bone of contention within psychology, as analytic frameworks differ significantly in their epistemological assumptions and orientations. It also raises the question of whether integration is desirable.

Duckitt (1992) argues that these multiple social psychological perspectives are not necessarily competing paradigms, but rather each is a valid response to different aspects of this social phenomenon: unconscious processes, personality, cognitions, social norms and linguistic practices, power, social structure, and intergroup relations.

Duckitt (1992) has proposed an integrative framework that identifies four primary causal processes of prejudice: internal psychological processes; social and intergroup dynamics; social transmission; and individual differences. He argues that each of these causal processes provides a partial but essential contribution to the explanation of prejudice: psychological processes build a human propensity for prejudice; social and intergroup dynamics elaborate this propensity into socially shared patterns of interaction; these patterns are socially transmitted throughout social groups; and individual differences in susceptibility to prejudice modify these social norms. Each theory is limited on its own as it focuses on and seeks to elaborate just one of these causal processes.

While Duckitt’s integrative framework has considerable appeal more recent critical approaches that focus on racial discourse, power, whiteness, and embodiment are largely ignored in this model. Bringing all of these together we conclude that social psychology has conceptualized racism to be a normative, often invisible system of social practices, cognitions, emotions, and discourses that are perpetuated through all levels (individual, interpersonal, intergroup, institutional) that privilege one social group and disadvantage and marginalize other social groups. These practices can be overt assertions of biological difference, but in today’s social and political climate, are more likely to be covert and implicit.

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Altemeyer, B., 1981. Right-wing Authoritarianism. University of Manitoba Press, Winnipeg.

Aveling, N., 2004. Being the descendant of colonialists: White identity in context. Race, Ethnicity and Education 7, 57–71.

Barker, M., 1981. The New Racism. Junction, London.

van den Berg, H., Wetherell, M., Houtkoop, H., 2003. Analysing Race Talk: Multidisciplinary Perspectives on the Research Interview. Cambridge University Press, New York.

Carter, R., 1997. Is white a race? Expressions of white racial identity. In: Fine, M., Weis, L., Powell, L.C., Mun Wong, L. (Eds.), Off White: Readings on Race, Power, and Society. Routledge, New York, pp. 198–209.

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Tajfel, H., Turner, J.C., 1986. The social identity theory of intergroup relations. In: Worchel, S., Austin, W.G. (Eds.), Psychology of Intergroup Relations. Brooks/Cole, Monterey, CA, pp. 7–24.

Wetherell, M., Potter, J., 1992. Mapping the Language of Racism: Discourse and the Legitimation of Exploitation. Harvester Wheatsheaf, Hemel Hempstead.

See also:

Sociology Research Paper Topics

Sociology Research Paper

Racism Research Paper

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