#inyan

[animemascotarchive]

Today’s mascot of the day is…!

Ohta Inyan, mascot for the gastrointestinal medicine Ohta Issan!

[mythologyolympics]

Mythology Olympics tournament round 1

Propaganda!

Hermes is an Olympian deity in ancient Greek religion and mythology considered the herald of the gods. He is also widely considered the protector of human heralds, travelers, thieves, merchants, and orators. He is able to move quickly and freely between the worlds of the mortal and the divine aided by his winged sandals. Hermes plays the role of the psychopomp or "soul guide"—a conductor of souls into the afterlife. In myth, Hermes functions as the emissary and messenger of the gods, and is often presented as the son of Zeus and Maia, the Pleiad. He is regarded as "the divine trickster", about which the Homeric Hymn to Hermes offers the most well-known account.

In Lakota mythology, Iktómi is a spider-trickster spirit, and a culture hero for the Lakota people. He is the first born son of Inyan, the Rock. He was originally called Ksa. According to author James Walker, Iktómi has his roots in Ksa, the god of wisdom: "Because Ksa had used his wisdom to cause a goddess to hide her face in shame and a god to bow his head in grief, Scan, the god of motion condemned him that he should sit at the feasts of gods no more and should sit on the world without a friend, and his wisdom should be only cunning that would entrap him in his own schemes. He named him Iktómi. So Iktómi is the imp of mischief whose delight is to make others ridiculous."

[johnnyslittleanimalblog]

Crazy Horse ... by Chad Hanson Via Flickr: ... a living replica of Inyan, the great Sioux leader's pinto.

[whencyclopedia]

Sioux Life Lessons: Iktomi and the Muskrat & Iktomi's Blanket

The Sioux stories known as Iktomi tales concern the trickster figure Iktomi (also known as Unktomi) who appears, variously, as a hero, sage, villain, clown, inept buffoon – or in other roles – but always serves to illustrate some important lesson or provide instruction in cultural values.

In White Plume, he is the villain who tries to steal the hero's identity, and in The Bound Children he is the sage mediating a dispute, but in Iktomi and the Muskrat and Iktomi's Blanket, given below, he is the buffoon who highlights the Sioux values of gratitude, keeping one's promises, and the importance of hospitality.

Other Iktomi tales, such as Iktomi and the Coyote and Unktomi and the Arrowheads present the character in other roles – as a fool who cannot tell the difference between life and death and as a helper and punisher of transgressors, respectively – but these tales, like the many others featuring Iktomi, all serve the same purpose of entertaining an audience while imparting some important life lesson.

Text

The two tales below come from American Indian Stories and Old Indian Legends by the Yankton Dakota Sioux activist and writer Zitkála-Šá (l. 1876-1938).

In Iktomi and the Muskrat, the value of hospitality is highlighted and, for the original audience, would have had special significance as the muskrat is sometimes featured in place of the otter in the Lakota Sioux Creation Story as the first of the animals to dive into the primordial waters to try to bring mud up to the surface to form dry land. The muskrat was therefore associated with creation and the Great Spirit and, because of this, symbolizes wealth, both spiritual greatness and material gain.

When Iktomi refuses hospitality to the muskrat, therefore, he is not just denying a fellow creature a place at his table, but is cheating himself out of whatever gifts he might have received in behaving properly. Further, since the muskrat is so closely associated with the Creator God, Iktomi is essentially insulting his maker to his face.

Iktomi's Blanket focuses on the value of gratitude and keeping one's promises. Inyan, the great-grandfather and gift giver, is one of the four primordial gods along with Han, Maka, and Skan, all aspects of Wakan Tanka – The Great Mystery – and so revered as sacred entities. Inyan is associated with stability, certainty, and dependability, and is symbolized by rock. When Iktomi asks for the gift of food, it is given; but Inyan is just as able to take as to give when the situation warrants, and, in this case, when Iktomi withdraws his gift of gratitude, Inyan responds in kind by taking back the food. Iktomi's effrontery in stealing back what was freely given would also have had a deeper meaning for an original audience in that Iktomi is not just taking unjustly from another but from a god.

Iktomi and the Muskrat

Beside a white lake, beneath a large grown willow tree, sat Iktomi on the bare ground. The heap of smoldering ashes told of a recent open fire. With ankles crossed together around a pot of soup, Iktomi bent over some delicious, boiled fish. Quickly he dipped his black horn spoon into the soup, for he was ravenous. Iktomi had no regular mealtimes. Often, when he was hungry, he went without food. Well-hidden between the lake and the wild rice that grew on its banks, he looked nowhere save into the pot of fish. Not knowing when the next meal would be, he meant to eat enough now to last some time.

"How now, my friend!" said a voice out of the wild rice. Iktomi jumped. He almost choked on his soup. He peered through the long reeds from where he sat with his long horn spoon in mid-air.

"Hello, my friend!" said the voice again, this time close at his side. Iktomi turned and there stood a dripping muskrat who had just come out of the lake.

"Oh, it is my friend who startled me. I wondered if among the wild rice some spirit voice was talking. Hello, my friend!" said Iktomi. The muskrat stood smiling. On his lips hung a ready "Yes, my friend," when Iktomi would ask, "My friend, will you sit down beside me and share my food?"

That was the custom of the plains people. Yet Iktomi sat silent. He hummed an old dance-song and beat gently on the edge of the pot with his buffalo-horn spoon. The muskrat began to feel awkward before such lack of hospitality and wished he had stayed underwater.

After many heart throbs Iktomi stopped drumming with his horn ladle, and looking upward into the muskrat's face he said, "My friend, let us run a race to see who shall win this pot of fish. If I win, I shall not need to share it with you. If you win, you shall have half of it." Springing to his feet, Iktomi began at once to tighten the belt about his waist.

"My friend Ikto, I cannot run a race with you! I am not a swift runner, and you are nimble as a deer. We shall not run any race together," answered the hungry muskrat.

For a moment Iktomi stood with a hand on his long protruding chin. His eyes were fixed on something in the air. The muskrat looked out of the corners of his eyes without moving his head. He watched the wily Iktomi concocting a plot.

"Yes, yes," said Iktomi, suddenly turning his gaze on the unwelcome visitor, "I shall carry a large stone on my back. That will slacken my usual speed, and the race will be a fair one." Saying this he laid a firm hand upon the muskrat's shoulder and started off along the edge of the lake.

When they reached the opposite side, Iktomi poked about in search of a heavy stone. He found one half-buried in the shallow water. Pulling it out on dry land, he wrapped it in his blanket.

"Now, my friend, you shall run on the left side of the lake, I on the other. The race is for the boiled fish in yonder kettle!" said Iktomi.

The muskrat helped to lift the heavy stone upon Iktomi's back. Then they parted. Each took a narrow path through the tall reeds fringing the shore. Iktomi found his load a heavy one. Perspiration hung like beads on his brow. His chest heaved hard and fast. He looked across the lake to see how far the muskrat had gone, but nowhere did he see any sign of him.

"Well, he is running low under the wild rice!" said he to himself. Yet as he scanned the tall grasses on the lake shore, he saw not one stir as if to make way for the runner. "Ah, has he gone so fast ahead that the disturbed grasses in his trail have quieted again?" exclaimed Iktomi. With that thought he quickly dropped the heavy stone. "No more of this!" he said, patting his chest with both hands.

Off with a springing bound, he ran swiftly toward the goal. Tufts of reeds and grass fell flat under his feet. Hardly had they raised their heads when Iktomi was many paces gone. Soon he reached the heap of cold ashes. Iktomi halted stiff as if he had struck an invisible cliff. His black eyes showed a ring of white about them as he stared at the empty ground. There was no pot of boiled fish! There was no muskrat in sight!

"Oh, if only I had shared my food like a real Dakota, I would not have lost it all! Why did I not know the muskrat would run through the water? He swims faster than I could ever run! That is what he has done. He has laughed at me for carrying a weight on my back while he shot hither like an arrow!" Crying thus to himself, Iktomi stepped to the water's brink. He stooped forward with a hand on each bent knee and peeped far into the deep water.

"There!" he exclaimed, "I see you, my friend, sitting with your ankles wrapped around my little pot of fish! My friend, I am hungry. Give me a bone!"

"Ha! Ha! Ha!" laughed the water-man, the muskrat. The sound did not rise up out of the lake, for it came down from overhead. With his hands still on his knees, Iktomi turned his face upward into the great willow tree. Opening wide his mouth he begged, "My friend, my friend, give me a bone to gnaw!"

"Ha! Ha!" laughed the muskrat, and leaning over the limb he sat upon, he let fall a small sharp bone that dropped right into Iktomi's throat. Iktomi almost choked before he could get it out. In the tree the muskrat sat laughing loud. "Next time, say to a visiting friend, ‘Be seated beside me, my friend. Please share my food.' Then perhaps you won't lose it all."

Iktomi's Blanket

Alone within his tepee sat Iktomi. The sun was but a hand's breadth from the western edge of land.

"Those, bad, bad gray wolves! They ate up all my nice fat ducks!" muttered he, rocking his body to and fro. He was cuddling the evil memory he bore those hungry wolves. At last, he ceased to sway his body backward and forward, but sat still and stiff as a stone image. "I'll go to Inyan, the great-grandfather, and pray for food!" he exclaimed.

At once he hurried forth from his tepee and, with his blanket over one shoulder, drew nigh to a huge rock on a hillside. With half-crouching, half-running strides, he fell upon Inyan with outspread hands.

"Grandfather! Pity me. I am hungry. I am starving. Give me food. Great-grand-father, give me meat to eat!" he cried. All the while he stroked and caressed the face of the great stone god.

The all-powerful Great Spirit, who makes the trees and grass, can hear the voice of those who pray in many varied ways. The hearing of Inyan, the large hard stone, was the one most sought after. He was the great-grandfather, for he had sat upon the hillside many, many seasons. He had seen the prairie put on a snow-white blanket and then change it for a bright green robe more than a thousand times. Still unaffected by the myriad moons he rested on the everlasting hill, listening to the prayers of Indian warriors. Before the finding of the magic arrow he had sat there.

Now, as Iktomi prayed and wept before the great-grandfather, the sky in the west was red like a glowing face. The sunset poured a soft mellow light on the huge gray stone and the solitary figure beside it. It was the smile of the Great Spirit upon the grandfather and the wayward child.

The prayer was heard. Iktomi knew it. "Now, Grandfather, accept my offering—it is all I have," said Iktomi as he spread his half-worn blanket upon Inyan's cold shoulders. Then Iktomi, happy with the smile of the sunset sky, followed a foot-path leading toward a thicketed ravine. He had not gone many paces into the shrubbery when before him lay a freshly killed deer!

"This is the answer from the red western sky!" cried Iktomi, with hands uplifted. Slipping a long thin blade from his belt, he cut large chunks of choice meat. Sharpening some willow sticks, he planted them around a woodpile he had ready to kindle. On these stakes he meant to roast the venison.

While he was briskly rubbing two long sticks to start a fire, the sun in the west fell out of the sky below the edge of land. Twilight was over all. Iktomi felt the cold night air on his bare neck and shoulders. "Ough!" he shivered as he wiped his knife on the grass. Tucking it in a beaded case hanging from his belt, Iktomi stood erect, looking about.

He shivered again. "Ough! Ah! I am cold. I wish I had my blanket!" whispered he, hovering over the pile of dry sticks and the sharp stakes round about it. Suddenly he paused and dropped his hands at his sides.

"The old great-grandfather does not feel the cold as I do. He does not need my old blanket as I do. I wish I had not given it to him. Oh! I think I'll run up there and take it back!" said he, pointing his long chin toward the large gray stone.

Iktomi had no need of his blanket in the warm sunshine, and it had been very easy to part with a thing that he could not miss. But the chilly night wind quite froze his ardent thank offering. Thus, running up the hillside, his teeth chattering all the way, he drew near to Inyan, the sacred symbol. Seizing one corner of the half-worn blanket, Iktomi pulled it off with a jerk.

"Give my blanket back, old Grandfather! You do not need it. I do!" This was very wrong, yet Iktomi did it, for his wit was not wisdom.

Drawing the blanket tight over his shoulders, he descended the hill with hurrying feet. He was soon upon the edge of the ravine. A young moon, like a bright bent bow, climbed up from the southwest horizon a little way into the sky. In this pale light Iktomi stood motionless as a ghost amid the thicket. His woodpile was not yet kindled. His pointed stakes were still bare as he had left them. But where was the deer—the venison he had felt warm in his hands a moment ago? It was gone. Only the dry rib bones lay on the ground like giant fingers. Iktomi was troubled.

At length, stooping over the white dried bones, he took hold of one and shook it. The bones rattled together at his touch. Iktomi let go his hold. He sprang back amazed. And though he wore a blanket his teeth chattered more than ever. Then, instead of being grieved that he had taken back his blanket, he cried aloud, "Hin-hin-hin! If only I had eaten the venison before going for my blanket!"

Those tears no longer moved the hand of the Generous Giver. They were selfish tears. The Great Spirit does not heed them ever.

Continue reading...

[northwest-cryptid]

A man just stopped me at the store to invite me to a church bible study. I understand this is because I dress goth and such but man, you really gotta consider what you're saying...

Like I was respectful and just told him no thanks but can you imagine if I randomly approached someone and said "hey sometimes when I'm out I like to invite my neighbors to covert their religious ideology, you should join me in prayer to Inyan the Creator."

People would get so mad, I'd absolutely be told that's some "tribal hippy shit" and I know this because I get these sort of comments when I'm openly asked about the Lakota deities, so imagine how bad it would be if it was unprompted.

Anyways please do not invite me to your church unless you are genuinely okay with me showing up in my gothic attire and not converting but just kinda respectfully chilling at your bible study group.

I grew up in a very religious household, I've been to bible camp, I've been to bible study, I have a ton of horrible memories of the time I spent there. But I also don't hate on people for their religion and I only ever ask that they show the same respect for me that I do for them. Most people however, do not.

[kairunatic]

Kamadeva is just Varuna mugen. Change my mind.

Slightly off tangent, why didnt Wakan and Tangaroa just go by the name Inyan and Kanaloa when they turned Mugen?

Ig it's probably a last minute change by LW

[444names]

quenya names + quenya names encoded with qorviss

Adirine Ahinaur Aickle Aight Ailme Aimarma Aimir Aindo Aisinqi Aitareon Aivonxa Ajarni Ajawe Alami Alathme Alime Alinde Allan Allon Alluvin Alluvur Almake Alman Almas Alnar Amanuve Amardsha Ambaltar Ambaran Ambard Ambie Amirme Andon Anelmar Angundil Annaurn Anter Anume Anusto Anuszi Anuuporns Anuvir Aptad Aramaxa Arcana Aresta Aronta Arowee Astdurmed Ataty Atent Atoolkin Aultaven Autar Avehical Avendenqe Averrosgo Awcal Aweack Aweonjay Axircon Axivil Bearrama Bimroam Bomtu Bponqe Btaque Butar Calrosse Cance Cander Canend Canxa Caral Carth Caver Chele Chilulkil Chipbunce Chireve Cilxaca Coawe Coloted Comwehir Coponewe Cotedger Cotta Cruhja Cruldure Culda Culjaria Culme Culmenqer Cundaar Curusfur Dacildu Daendil Damir Dendorie Diexi Divejant Duallon Dunta Eanyar Earan Ebimron Ecant Elcala Eldaca Eleme Elento Elinds Eljeivury Ellents Elqeelko Elqortome Emnegolk Endae Endmi Enduivi Enqends Enrion Entamook Enyar Enyarca Eofings Esser Estlady Estnaja Etast Etcher Etjarie Fairzim Faland Falmardi Fancarn Fande Faponarat Faraxa Fasser Fathinie Fdury Ficury Fielumna Fingoam Finqil Fnunfoold Folimbar Follow Foril Fruckly Funmaon Fweepon Geroy Gerwaht Gilno Gimenya Gingo Glenveve Goqar Gorestle Grehinar Grenxas Gretyatja Gtafinga Gtalman Gtassen Halambar Hancenfo Handil Hanor Heaval Hecards Heitzi Hellas Hictirs Hidaugo Hievas Hignuman Hiiver Hinas Hindol Hinqil Hipwen Hiraght Hiryarmen Hitwome Hiwed Hnanur Hraca Hricome Hrisight Hronds Hyallihi Ildulmon Imhil Ingus Inyan Ionistre Ipwinya Isted Iween Jafalor Jalosta Janata Jangs Jaramba Jarro Jaruve Jecalanna Jechiibno Jeman Jinnita Jinvislie Julinor Kdilxa Kiddle Kinda Kinxare Kukod Kuverst Laian Lanya Larhiwel Laulme Lemmaxi Leons Licur Lighour Lignift Lildi Linainqe Lince Liomehir Lirvide Liwee Lorion Lorqi Lought Lowea Lulihja Lulkor Luvule Luxicor Macilhi Macuingen Magenda Manas Mands Mandusgoe Manzidano Maowely Minyavi Mirxi Misvu Moolmir Mouno Mouvence Mtoma Mundolun Munds Munve Murto Musjarier Naceme Nalasseca Nalqordaa Namet Nancenya Naugir Nautan Naweqat Ncend Ndiivu Ndinqe Nemoru Nesgo Noakeno Nonorea Nonxa Nosjar Nossalmar Nublinyan Nucirem Nugin Nuhja Numeno Nunody Nuuprie Nuuweno Nuzirest Nxawe Nyatar Oahirvis Oincireve Oingasts Oinwess Ollounux Onjavor Onnar Onqendelm Onqil Onunme Onxalhi Onxawe Opjanoy Opoutya Oreril Orexily Orirenqie Ornose Orqil Orqondor Orrindmi Ostarch Ovend Ovilwenel Oxita Pacol Paldaitzi Paled Palho Palhor Parmeria Partamaen Parulkin Passe Peenonbir Pindo Pirmodun Plungdae Pnusfu Pnusser Poarn Ponore Porohi Posalligi Prerose Protivus Qalcans Qalma Qalrenil Qandougo Qasgo Qeduicas Qerin Qojamast Qonjart Qoqat Ragecaty Ratjar Recemesul Resvurvi Reval Revisil Riandle Rianunt Rifin Rindan Romarno Ronarn Ronon Ronvud Ronxaw Rosjatavi Rover Roweel Ruamae Runqe Salandur Seroaveja Shanxa Silinea Silqogu Siono Sleroar Sodgen Sondo Sonxawen Sormono Spincir Srurueng Starde Stond Stpottar Sunqi Sunteman Tanhunen Tartarrir Tasarnu Tauctur Tauts Tedur Teldacata Temnelpon Tohvu Toutande Tumarme Tweano Tyele Tzirja Uivulcar Ulkor Umacong Umeni Vanonxa Venqenor Ventiorma Verlda Verni Vesse Vevinjaft Vilre Visse Vomarirds Vonstept Voron Votedury Vulhinqe Vulhoszi Vurya Wande Wanght Warsta Waturs Weepa Weonosse Weounmen Wilxa Xarisvul Xarvevon Xibea Xibilhil Yelfszi Yesjar Yezanang Yezandam Yonbibion Zafie Zodgueta Zoeporn Zolyar Zorimind Zualy

[pjsk-writin]

Sorry I havenyan't checked here inyan awhile we've beenyan havinyang test after test but anyaways..

I've beenyan grindinyang gemeows for while for the valentinyane timeow evenyant. I was playinyang "Niccori^^survey team theme" for gems but the mv with myow teameoq was so damnyan cute anyand I adored emeows costumeow on literally everyonyane soo meowch I just imeowpulsively spenyant

9,000 GEMEOWS

What's worse the only nyew card I got was that one fairy 3 star meowzuki. I meanyan I love that card but three 10 pulls anyand onyanly onyae card? Ow.

I was also hopinyang to meowke Haruka anyand meownori meowatch because a few days earlier I got meowiko's card. Aka myow least favorite out of the 3 costumeows but Haruka looked pretty good inyan it so I gave it to her.

I'm tellinyang you emeow actually hates meow

waaa hope ur tests have been going alright ! but oof.....I'm sorry, it always seems like the cards/characters u want just hate ur guts </3 I wish u luck in future pulls tho !!

[sunkaluta]

Language through Song (Lakotiya olowan unspekiya)

Modern day language development has many aspects that are tried and true through the generations from total physical response, standard written curriculum, spoken word, and a mixture of all methodologies of teaching. One way of learning the language that has been effective for myself and many others is learning through songs and singing. Every indigenous tribe has traditional songs that are connected to spirituality, culture, society, and everyday life activities. Through the song a mentor could be effective in teaching the song first through practice sessions than eventually focusing on the interpretation of the song. For a language student, learning a new song will give self-confidence while sing the spoken language to eventually understanding what they are singing and truly expressing the meaning when they sing. When this level of achievement is reached, the student can fully embrace the language and share it with their community and families. This aspect of teaching through song will help a language learner develop and truly mean what they say for a purpose. 

            There are different types of songs that can be used for different purposes. A beginner’s song is always the Lakota flag song when I was growing up and is continued in the public school system here on the reservation. An additional route for a universal song to be shared in a language teaching setting is a wopila olowan or a thank you song. Here is an old song to teach through singing first and then interpreting what the words mean.

 

Tunkasila pilamaya ye

Pilamaya ye, pilamaya yelo.

Wicozani wan mayaku cha

Pilamaya yelo.

 

The song would have to be taught in person to catch the melody first and to eventually practice around a drum or hand drum session. Eventually, the words can be interpreted after the student demonstrate an intermediate understanding of the song. The interpretation of the song is simplistic but can hold several meanings to each individual.

 

Interpretation

Grandfather thank you

Thank you, thank you.

You give me health (into the future)

Thank you.

 

The song gives our explanation to our terminology of what we call our creator(s) and the source we come from which the meaning a translated through several oral history stories of the rock (Inyan) or (Tunka). Just as any belief system, we give thanks for the many blessings we receive every day and to be mindful of how fortunate we are everyday to be alive. The interpretation can be different depending on a person who was ill and overcame the illness or someone who is in perfect health and is remaining grateful for good health.

[uncle-mojave]

Inyan

[eksopolitiikka]

Kaukokatselija paljasti neljä avaruusolentojen maanalaista tukikohtaa

Kaukokatselija paljasti neljä avaruusolentojen maanalaista tukikohtaa

1960- ja 70-luvuilla Yhdysvallat ja Neuvostoliitto kävivät kylmää sotaa monilla rintamilla. 1970-luvulla Amerikka ja Venäjä kävivät uudenlaista sodankäyntiä: psyykkistä sodankäyntiä. Tänä aikana CIA rekrytoi ja koulutti aktiivisesti ihmisiä, joilla oli luontainen kaukokatselun lahja. Kaukokatselu on tietoisuutesi heijastamista minne tahansa Maapallolla ja sen ulkopuolella.

Vuonna 1973, ennen siirtymistään CIA:n palvelukseen, kaukokatsoja Pat Price, jonka SRI International ”löysi” Yhdysvaltain hallituksen sponsoroiman kaukokatselututkimus- ja tiedonkeruuohjelma Stargaten alkuaikoina, toimitti omasta aloitteestaan pitkän raportin siitä, minkä hän uskoi olevan maanalaisia UFO-tukikohtia.

Pat Price löysi itsensä täysin sattumalta Mount Hayesilta Alaskasta. Mount Hayes on keskellä ei mitään. Siellä ei ole sivistystä kilometrien päässä. Mutta jokin kutsui häntä vuorelle.

Sitten hän katsoi vuoren sisälle. Hayes-vuoren sisällä oli piilotettu tukikohta. Sitten hän näki: tämä ei ollut ihmisten rakentama tukikohta.

Mount Hayes oli yksi neljästä vuoresta, joiden Pat Price sanoi sisältävän salaisia avaruusolioiden UFO-tukikohtia. Muut ovat Puro-vuori Espanjassa (toim. huom. tarkoittivat ilmeisesti kuitenkin Italiaa?) , Inyan Gani Zimbabwessa ja Mount Zeil Australiassa.

Projekti 8200 oli vuosina 1982 ja 1983 toteutettu kaukokatselupyrkimys, jolla pyrittiin vahvistamaan Pat Pricen kymmenen vuotta aiemmin antamat tiedot.

Useat seuraavan sukupolven Stargate-kaukokatselijoista, jotka työskentelivät tuolloin 8200:n parissa, näkivät tai tunsivat avaruusolentojen läsnäolon, ja kun heille myöhemmin toimitettiin tietoja muista lähteistä, 8200-projekti vahvisti, että tukikohdat ovat todellisia ja että ne ovat tarkoituksellisesti piilossa ja työskentelevät yhdessä. Tukikohdat ovat miehitettyjä, mutta eivät aina, ja niitä käytetään havainnointiin ja tiedon ja energian välittämiseen syvällä avaruudessa olevalle kohteelle.

Sen lisäksi, että Pat Price toimitti CIA:lle yllättävän tarkkoja tiedustelutietoja aina (epäilyttävään) kuolemaansa saakka vuonna 1975, 8200-projektin tuloksia ei koskaan virallisesti raportoitu ylemmille viranomaisille.

Osa tiedoista on kuitenkin ollut julkisesti saatavilla.

  Artikkelin julkaissut UFO Sightings Hotspot

http://eksopolitiikka.fi/ufot/kaukokatselija-paljasti-nelja-avaruusolentojen-maanalaista-tukikohtaa/?utm_source=TR&utm_medium=eksopolitiikka.tumblr.com&utm_campaign=SNAP%2Bfrom%2B_%7C+Eksopolitiikka.fi+%7C_

[markredfield]

FRANKENSTEIN MOBSTER, our #AudioDrama adapted from Mark Wheatley’s acclaimed graphic novel, is a project very dear to my heart.

In many ways it challenged and raised the bar with what we’re doing in audio drama, or radio plays.

I love the cast of #VoiceActors we assembled, including Daniel Roebuck, Debbie Rochon, Nathanyael Gray, Jamie Hill, Inyan Igmuthanka Bey, and so many others.

The original music, and the sound design, by Jennifer Rouse is superlative.

I surprised myself by setting a record only for me: I voiced about 42 characters in this epic crime story that pits monsters and mobster against each other.

But if it wasn’t for Mark Wheatley trusting me with his story, we’d be nowhere. Forever grateful for that!

I hope you download it and I hope you enjoy it!

- Mark

More info:

[the-firebird69]

Midnight Express🔥 @ Inyan Sa Wacipi Sioux Falls Powwow 2024 #nativemusic...

It's time to say it earlier and they start going nuts about this and then again ready and they're insane and they're going after the pseudo empire 2 he doesn't want them to but they decided to do it

Store Freya Thor

You're not a leader but we're going to go ahead and do the stuff

Bja

Yeah here's the recommendation we don't believe it

Trump

We believe it if you do it it's on you become Jesus you go up there and die

You too Tommy f

Mac

I see what happens here this is going to be stupid

Grandson of trump

Really stupid

The other grandson of trump

This is important stuff and I really don't want it to happen it's important and important but really it's bad

The third grandson

Came out stand all that stuff happening but really it was what's going on

Emily blunt

And with this

[thenewdeadseascrolls]

Judges 3: 31. "The Overturn."

Our next Judge is named Shamgar, "the Overturn son of Anath." Anath "the answer, the eye of the fountain" is a very interesting term in Hebrew:

The noun עין ('ayin) means both eye and fountain, well or spring. This might be explained by noting that the eye produces water in the form of tears, but perhaps more so in that water and light were considered deeply akin (see our article on the verb נהר, nahar, both meaning to shine and to flow).

In that sense, the eye was considered a fountain that watered the outward face with water and the internal mind with light. Verb עין ('in) means to eye or regard. Noun מעין (ma'yan) describes a place with a spring.

There are four verbs of the form ענה ('nh), or perhaps one verb with four distinct usages:

Verb ענה ('ana I) means to answer, respond or correspond, and since in the old world time was considered a cycle, noun עת ('et) means time. Temporal adverb עתה ('atta) means now; adjective עתי ('itti) means timely or ready, and conjunction יען (ya'an) means on account of. Noun מענה (ma'aneh) means an answer and noun ענה ('ona) means cohabitation.

Verb ענה ('ana II) means to be busy or occupied with. Noun ענין ('inyan) means occupation or task, and noun מענה (ma'ana) means place for or agent of a task.

Verb ענה ('ana III) means to afflict, oppress or humble. Noun ענו ('anaw) refers to the poor, afflicted or needy. Noun ענוה ('anawa) means humility. Noun ענות ('enut) means affliction. Adjective עני ('ani) means poor or afflicted. Noun עני ('oni) means affliction or poverty, and noun תענית (ta'anit) means humiliation.

Verb ענה ('ana IV) means to sing. Shamgar uses an oxgoad to save Israel from 600 Philistines. 500 is the number of the divine hand of God, what is 600? 600 is shesh me'oth, "one hundred busts of marble."

This means 600 Philistines are really one person who is starting his Torah instruction with Anum 1. His head is made of marble, chiseled into the visage of a handsome man but he is not quite ready to do the things an enlightened man can do. This is why the oxgoad, a kind of hook used to persuade an ox to do its work is used:

Shamgar

31 After Ehud came Shamgar son of Anath, who struck down six hundred Philistines with an oxgoad. He too saved Israel.

The Value in Gematria is 7354, ז‎גהד, zaghad, "keep the memory sharp."

[mykpopwire]

media release: MALAYSIA’S VOCAL POWERHOUSE, AINA ABDUL TO OPEN FOR AILEE AT THE `I AM: HERE’ CONCERT ON JUNE 22 AT MEGA STAR ARENA, KUALA LUMPUR

K-pop fans in Malaysia and South-East Asia may still be reeling from euphoria as AILEE sets her sights on Malaysia for her first solo concert on June 22nd. But the heatwave bounced a Fahrenheit higher with Malaysia’s own vocal dynamo, AINA ABDUL ready to open for AILEE at the I AM: HERE near SOLD-OUT concert at Mega Star Arena.

Winner of the Best Vocals’ award three years in a row, and this year too at the just concluded AJL 2024, singer, songwriter, record producer, actress and vocal powerhouse from Malaysia, Aina Abdul will open for the American-Korean four times consecutivebest female vocal’ winner, Ailee with her own selection of award-winning songs. A rare occasion for fans across South-East Asia to witness a goosebumps worthy phenomenon as two celebrated vocal icons showcase their spine-tingling talent on one stage, at one big concert.

Malaysia’s own national pride, gifted singer-songwriter from Johor Bahru, Aina Abdul's journey in music began at a young age driven by her passion and determination to pursue her dreams. Her soulful voice, combined with her emotive delivery and dynamic stage presence has garnered widespread acclaim, admiration, awards and fans both locally and internationally.

Mentored as a protégé for Rock Queen ELLA -- as one of the participants in the Mentor Legend Rock (where Aina finished second) -- Aina Abdul has only grown from strength to star power debuting with her single “Inyan Kaumafu” in 2015. Aina’s recording musical trajectory since then has been nothing short of ground-breaking with hit albums and hip collaborations in Malaysia, as she continues to trail blaze her brand of success in music, fashion, television shows and stage stomping performances across major musical festivals in the country.

In addition to her remarkable vocal prowess, Aina’s dedication and contribution to her craft, authenticity, music and fashion - as also with Ailee -set both apart as iconic artistes in a crowded industry, making both these four time best female vocal’ awardees a formidable force in creating music that resonates with their listeners on a profound level. An undisputable quality that has earned them both a loyal fanbase and critical acclaim from music critics and industry insiders alike.

Aina’s popular collaborations and singles likeBlue’ (2023), I Lost Me’ (2023)Fool’ (2022), Tunggu Kamu’ (2021), Nafas Cinta’ (2020), Maybe’ (2020), Same Kind’ (2018), Hashtag (2018) and more have garnered a million streams across digital platforms, captivating listeners with her infectious melodies, heartfelt lyrics and a distinctly soul-searing unforgettable voice. Thus, sealing her mantel as an iconic power vocalist determined to push boundaries and defy expectations, whilst showcasing her growth and evolution as a multi-faceted artist.

So, are we ready then to witness two phenomenal vocal queens on one stage? Fans ready yourself for electrifying performances, stunning visuals, and one mega night celebrating your queens.

Ailee, I AM: HERE LIVE IN CONCERT at Mega Star Arena on June 22nd at 8.30pm is presented by LOL Asia, and supported by A2Z Entertainment, HOT FM, FLY FM, Ascott Hotels.

Tickets are on sale NOW and you can get your ticket here!

*photos courtesy of LOL Asia

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[kairunatic]

If I am correct Wakan Tanka got injected with Inyan and Tangaroa got injected with Rogo-Tumu-Here. And Wakan doesn't hate MC... Well it's more like the "No one has ever made me feel this way before" trope

Ow I see

But wait I thought wakan did hate MC well what he assumed was love later turned out to be hate in the end right?