moor circle 7 temple mass notice beginning 1-3 #3
victor royce dukett el aboriginal and indigenous. all rights reserved.moor circle 7 temple notice affidavit for truth
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Abstract
TO: all recorders, clerks, property managers, and consulates to post on Public Notice. From: moor circle 7 temple Reference number: mc7t000000047 Mail: Documents or requests for copies can be submitted to: Email : [email protected] I hereby, put all public and private corporations on notice, & require Treaty obligations to be made for the Moorish American National Dejure Aboriginal indigenous by Imperial & Aboriginal title proclaim the following: I send this Royal Notice in honor of my Foremothers and Forefathers. I am noble Victor Royce Dukett El, an Aboriginal/Indigenous Moorish American National for the Moorish American Consulate and the Moorish National Republic Federal Government in Morocco currently domiciling near the FOREIGN UNION CORPORATE TERRITORY of [DEKALB COUNTY, GEORGIA RREPUBLIC] in Propria Persona, Sui Juris, heir apparent, heir unconditional and upon my estate that all recorders are to record for the public record the instruments enclosed within this correspondence in accordance with your fiduciary duties of said PUBLIC OFFICE.
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Mac 000000047 new 2021 MACN A998 Moorish i am noble victor royce dukett el aboriginal and indigenous national heir and beneficiary our vast estate for all up;ifting and treaty following aboriginal and indigenous moors when and where ever.
TO: all recorders, clerks, property managers, and consulates to post on Public Notice. From: moor circle 7 temple Reference number: mc7t000000047 Mail: Documents or requests for copies can be submitted to: Email : [email protected] I hereby, put all public and private corporations on notice, & require Treaty obligations to be made for the Moorish American National Dejure Aboriginal indigenous by Imperial & Aboriginal title proclaim the following: I send this Royal Notice in honor of my Foremothers and Forefathers. I am noble Victor Royce Dukett El, an Aboriginal/Indigenous Moorish American National for the Moorish American Consulate and the Moorish National Republic Federal Government in Morocco currently domiciling near the FOREIGN UNION CORPORATE TERRITORY of [DEKALB COUNTY, GEORGIA RREPUBLIC] in Propria Persona, Sui Juris, heir apparent, heir unconditional and upon my estate that all recorders are to record for the public record the instruments enclosed within this correspondence in accordance with your fiduciary duties of said PUBLIC OFFICE.
International Affidavit Right Estoppel
moorish national republic federal government ~societas republicae ea al maurikanos~ moorish divine and national movement of the world northwest amexem / southwest amexem / central amexem / adjoining atlantis and americana islands ~temple of the moon and sun~ the true and de jure natural peoples-heirs of the land ~i.s.l.a.m.~
Priests Petitioning the Police (P.Brit.Mus. EA 10650): Temple Taxes, Temple Land, and Withheld Yields
Zeitschrift für ägyptische Sprache und Altertumskunde 147, 2020
The article contains the edition and discussion of a rarely encountered form of petition (on-smy) from the Ptolemaic Fayum, which today is kept by the British Museum in London. The text was submitted by a lesonis of Soknebtunis to the chief of police in Mouchis. The document concerns a dispute between two priests from two different localities, Kerkeneith and Tebtunis, over agricultural lands and a harvest. The text is not only an addition to the small corpus of such petitions but also informs about juridical, economic, and religious life in the Fayum under the Ptolemies. It furthermore sheds light on business connections among members of various crocodile priesthoods in the Fayum.
Documenting Multiculturalism : Document of the Month : November 2018 : Parchment versus Paper : Countess Adelaide’s Bilingual Mandate of 1109
Documenting Multiculturalism : Document of the Month : November 2018 : Parchment versus Paper : Countess Adelaide’s Bilingual Mandate of 1109, 2018
Deresse Ayenachew, Medieval Geez land grants of Ase Washa Maryam Church in Wägda(1344-1432)
Annales d'Ethiopie , 2020
The old district of Wägda was situated on the frontiers of the ancient sultanate of Šäwa. It is said to be one of the core Christian settlement areas in Šäwa during the power struggle of King Y e kuno Amlak (r. 1270-1285) against the Zagwe king Y e tbaräk. King Y e kuno Amlak would have recruited soldiers from the Wägda Christian community to establish the Solomonic dynasty in 1270. Land grant documents from the present church of As · e Waša Maryam in Wägda demonstrate the early presence of medieval kings. Oral informants indicate that As · e Waša Maryam was established by King Säyfä Ar'ad (r. 1344-1380), when he installed his royal camp in this place. Three Ge'ez land grants mention lands chartered to the two churches of Maryam and Mika'el, and in memory of a dignitary called ras Baro during the reigns of King Säyfä Ar'ad, King Dawit (r. 1380Dawit (r. -1412, and of the rarely referred to King H · e zbä Nañ (r. 1430-1432). These land donations were probably documented successively during the reigns of the aforementioned kings. They witness the expansion of the Christian kings in Wägda that was dominated for centuries by the sultanate of Šäwa. This paper intends to present the Ge'ez land grant documents that were donated to different churches in Wägda during the reigns of Kings Säyfä Ar'ad, Dawit, and H · e zbä Nañ. It also introduces additional information on the political organization of a regional court of this period.
Ritual markings and colonial (dis)ordering
Critical Studies on Security, 2020
A SACRED CODE: MORMON TEMPLE DEDICATION PRAYERS, 1836–2000
THE IM PRES SIVE CON TIN UED GROWTH of the Church of Je sus Christ of Lat ter-day Saints has oc ca sioned sig nif i cant de bate about the course of its his tor i cal de vel op ment. In ter ested schol ars, crit ics, and dev o tees have com mented re peat edly on the changes (or lack thereof) in LDS the ol ogy and prac tice oc ca sioned by the Church's ex pan sion in a vari ably hos tile en vi ron ment. Schol ars have described the pass ing of the po lit i cal king dom of God 1* and the demise of the Church's of fi cial po lyg amy, 2** em pha siz ing the rad i cal changes rep re sented by such de par tures. Other au thors have noted the loss of Mor mon de vo tion to phys i cal sym bols or the 173 * SAMUEL BROWN {[email protected]} is an ac a demic phy si cian in Boston who stud ies life-threat en ing in fec tions pro fes sion ally and early Mormon ism, par tic u larly its death cul ture, avocationally. He lives with his family in Cam bridge, Mas sa chu setts. He thanks Brett Rushforth, An drew Brown, Kate Holbrook, and the Jour nal's anon y mous re view ers for their care ful read ing of this manu script and help ful sug ges tions.
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Imagine a majestic wilderness with Douglas firs over 300 feet tall, lush green underbrush, mountain streams, and springs. Imagine a place on earth protected by the ancient religion of the indigenous peoples living there for over 10,000 years. Imagine a place so powerful that only people with years of religious preparation are allowed to visit because of the strength of the medicine in each tree, plant, and rock, each gust of air and drop of water. Imagine a place so secluded that humans can only access it by days of foot travel guided by religious leaders to ensure that the medicine doesn't harm those daring to enter. Imagine a place occupied by pre-human spirits known as the Woge 1 with whom speciallytrained Indian doctors communicate. Imagine a place that provides medicine to heal the sick, control the weather, and bring peace to the world. This is the ''High Country,'' the holy land of the Yurok, Karuk, and Tolowa Indians. In Lyng v. Northwest Indian Cemetery Protective Association, 2 the Supreme Court rejected claims by Yurok, Karuk, and Tolowa Indians that a United States Forest Service plan to build a logging road through the High Country would violate rights protected under the First Amendment and various federal statutes. 3 The Indians had alleged that the timber and road project would irreparably damage certain sacred sites and interfere with religious rituals that depended on privacy, silence, 1 The Woge were pre-human spirits, that sometimes would take on physical shapes, that occupied Yurok Country at the creation of the humans. When the humans were created, the Woge moved to the High Country. Now the Woge occupy the High Country and can be called upon by Indian people for good luck and power if one obtains the right physical and mental state. 4 Id. at 442.
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Martinsson-Wallin, H. and Thomas, T. (eds) Monuments and People in the Pacific. Studies in Global Archaeology No. 20. Uppsala., 2014
In this paper I examine the role of constructed shrines in the landscape history of the New Georgia region of the Solomon Islands. I trace the emergence and role of shrines in the sociality of prehistoric New Georgia, and examine their dimensions of formal variation connecting these to patterns of social practice. I argue that the agency of shrines was genealogical, and that they were linked together by topogenic relationships across the landscape. Shrines are sites which reveal personal agency to be emplaced, and not simply an expression of autonomous will. Cumulatively through time, practical engagement with such places can be seen to embody a process whereby contemporary action enfolds past endeavour – and this creates a continual movement from Being to Narrative. Consequently, I also examine the role of shrines in contemporary Solomon Islanders debates about the past and its meaning, and discuss shrines as nodes of political conflict in the ongoing production of New Georgian sociocultural landscapes.
Claiming Heritage, Renewing Authority
European journal of Turkish studies, 2011
A growing interest in the political aspects of Sufism has recently been apparent within the field of Islamic Studies, or rather: a shift in academic focus from Sufism as a specific theological characteristic towards an acknowledgement of the impact Sufi communities and Sufi-orientated ritual life have-and have always had-on their immediate social surroundings (
Archaeology_and_Heritage_of_the_Gullah_P.pdf
As the landscape of coastal South Carolina changes due to development and tourism, important heritage and archaeology sites, including family cemeteries, fishing grounds, stores, churches, schools, and houses, face destruction. Archaeologists conducting research on Lowcountry sites in the state have generally considered their work to be on slave society in general, rather than on African or African-American peoples creating a cultural identity, a Gullah identity. We propose that archaeologists recognize the connection between the Gullah people and the sites researchers investigate. We provide a case study and primary sources to illustrate the impacts of inequality, race, and racism in the ways sites are valued, deemed significant, and interpreted. This study seeks to complicate previous historical narratives about the South Carolina Lowcountry.
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