Video Introduction
Video Introduction
Video Introduction: What is a race?
Video Introduction: The African American Title
Labels: Indigenous American, race
posted by Ray Akins @ 10:47 AM
0 Comments
The Indigenous American
A blog that explores the true origin of the Indigenous American.
Monday, April 13, 2015
Video Introduction
Video Introduction: What is a race?
Video Introduction: The African American Title
Sunday, April 12, 2015
We Are Not African American
Introduction
George Catlin - (North American Indians Vol. 1 pg. 94 & 95)
"From these few facts alone, the reader will see that I'm amongst a strange and interesting people, and know how to pardon me, if I lead him through a maze of novelty and mysteries to the knowledge of a strange, yet kind hospitable, people, whose fate, like that of all their race is sealed; whose doom is fixed, to live just long enough to be imperfectly known and then fall before the fell disease or sword of civilizing devastation."
George Catlin - (North American Indians Vol. 1 pg. 94 & 95)
"From these few facts alone, the reader will see that I'm amongst a strange and interesting people, and know how to pardon me, if I lead him through a maze of novelty and mysteries to the knowledge of a strange, yet kind hospitable, people, whose fate, like that of all their race is sealed; whose doom is fixed, to live just long enough to be imperfectly known and then fall before the fell disease or sword of civilizing devastation."
We Are Not African-American
First let me say we already
know that there will be confusion about what we are saying. We only ask that you view this information
with an open mind. Some of us don’t view racial heritage as being important. However, racial heritage is just as important as knowing your parentage. Many of us have been told or have heard
about our Indian heritage. We've mistakenly believed that this meant we were Native Americans. Thus when DNA tests were taken and no DNA link to Native Americans was established, we've erroneously accepted the remaining strong African link as our heritage.
When Columbus arrived he thought he was in India and therefore called all the peoples of this land Indians. Columbus was not aware that there were, at least, three separate peoples living in the Americas: Moors, Asians, and an indigenous group. Our ancestors, the indigenous group, lived here and may have been known as the Anasazi people.
The elders in our family had knowledge of these distinct groupings of peoples but was forced to accepted the blanket designation "Indian" as their own. Our elders knew we were not African. This is the genetic trap Henry Louis Gates fell into in his program "Finding Your Roots". Gates compared the DNA of Asian (Native Americans) to that of possibly Indigenous Americans and correctly found no match but mistakenly concluded that the tested individuals were of slave descent with European highlights.
Our DNA is an infallible record of our heritage and can accurately detail our heritage. We estimate that over 80% of people designated as "African" are actually indigenous.
The Americas is where our ancestors lived and were buried for over 10,000 years. Recent archaeological findings of bone fragments is beginning to recover the DNA of the ancient Americans we believe to be our ancestors.
We are an ancient people who have been stripped of the knowledge of their heritage. That knowledge has been replaced with stories of slave ships and made up tales like the movie "Roots" http://www.martinlutherking.org/roots.html. The recovered DNA of the ancient Americans will restore our lineage, and irrefutably establish our claim to the Americas as our ancestral home.
When Columbus arrived he thought he was in India and therefore called all the peoples of this land Indians. Columbus was not aware that there were, at least, three separate peoples living in the Americas: Moors, Asians, and an indigenous group. Our ancestors, the indigenous group, lived here and may have been known as the Anasazi people.
The elders in our family had knowledge of these distinct groupings of peoples but was forced to accepted the blanket designation "Indian" as their own. Our elders knew we were not African. This is the genetic trap Henry Louis Gates fell into in his program "Finding Your Roots". Gates compared the DNA of Asian (Native Americans) to that of possibly Indigenous Americans and correctly found no match but mistakenly concluded that the tested individuals were of slave descent with European highlights.
Our DNA is an infallible record of our heritage and can accurately detail our heritage. We estimate that over 80% of people designated as "African" are actually indigenous.
The Americas is where our ancestors lived and were buried for over 10,000 years. Recent archaeological findings of bone fragments is beginning to recover the DNA of the ancient Americans we believe to be our ancestors.
We are an ancient people who have been stripped of the knowledge of their heritage. That knowledge has been replaced with stories of slave ships and made up tales like the movie "Roots" http://www.martinlutherking.org/roots.html. The recovered DNA of the ancient Americans will restore our lineage, and irrefutably establish our claim to the Americas as our ancestral home.
Labels: African American, DNA, Indian, Native American
posted by Ray Akins @ 9:28 AM
0 Comments
Saturday, April 11, 2015
Goals
Our Goals
We have three goals:
1. We intend to show our people how they can identify themselves as an Indigenous American.
2. We want Indigenous Americans to come together and set an agenda defining how we are to proceed.
3. We want to name ourselves, our DNA proves we are a viable community that is separate and distinct from the so-called African or Native American community. We need our people to understand that by accepting the term African American we give up our lineage and all rights to our country because this country has no obligation to Africans.
1. We intend to show our people how they can identify themselves as an Indigenous American.
2. We want Indigenous Americans to come together and set an agenda defining how we are to proceed.
3. We want to name ourselves, our DNA proves we are a viable community that is separate and distinct from the so-called African or Native American community. We need our people to understand that by accepting the term African American we give up our lineage and all rights to our country because this country has no obligation to Africans.
Labels: DNA, Indigenous American, Native American
posted by Ray Akins @ 9:29 AM
0 Comments
Friday, April 10, 2015
Legislative Removal of the Indigenous People of America
Legislative Removal of the Indigenous People of America
In order to understand what happened to the indigenous Americans you must first look at the laws passed by the European conquerors. In particular you must review the Jamestown Laws on Slavery, which, under several pretexts, legislatively grouped and regrouped the indigenous people with Indians, Moors, Turks, and African slaves, and the Slave Trade Act of 1794, stopped the deportation of the slaves (the Indigenous Americans) out of America but did not stop the slave trade between the states.
The Jamestown Laws on Slavery
March 1655/6-ACT I. An Induction to the Acts concerning Indians
[Colonial legislators created a distinction between Native Americans and Africans in this statute.]
"If the Indians shall bring in any children as gages of their good and quiet intentions to us and amity with us, then the parents of such children shall choose the persons to whom the care of such children shall be intrusted and the countrey by us their representatives do engage that wee will not use them as slaves, but do their best to bring them up in Christianity, civillity and the knowledge of necessary trades; And on the report of the commissioners of each respective country that those under whose tuition they are, do really intend the bettering of the children in these particulars then a salary shall be allowed to such men as shall deserve and require it."
Source: Hening, ed., The Statutes at Large, vol. 1, p. 396 (Commonwealth).
March 1661/2-ACT CXXXVIII. Concerning Indians.
[The legislators decided that Native American and English servants were to serve their masters the same length of time.]
"And be it further enacted that what Englishman, trader, or other shall bring in any Indians as servants and shall assigne them over to any other, shall not sell them for slaves nor for any longer time than English of the like ages should serve by act of assembly."
Source: Hening, ed., The Statutes at Large, vol. 2, p. 143.
September 1667-ACT III. An act declaring that baptisme of slaves doth not exempt them from bondage.
[The passage of this statute indicates that Christianity was important to the concept of English identity. Legislators decided that slaves born in Virginia could not become free if they were baptized, but masters were encouraged to Christianize their enslaved laborers.]
"WHEREAS some doubts have risen whether children that are slaves by birth, and by the charity and piety of their owners made pertakers of the blessed sacrament of baptisme, should by vertue of their baptisme be made ffree; It is enacted and declared by this grand assembly, and the authority thereof, that the conferring of baptisme doth not alter the condition of the person as to his bondage or ffreedome; that diverse masters, ffreed from this doubt, may more carefully endeavour the propagation of christianity by permitting children, though slaves, or those of greater growth if capable to be admitted to that sacrament."
Source: Hening, ed., The Statutes at Large, vol. 2, p. 260.
October 1670-ACT IV. Noe Negroes nor Indians to buy christian servants.
[The number of blacks and Native Americans in Tidewater Virginia was small when this act was passed. The legislators knew that access to labor was necessary to succeed.]
"WHEREAS it hath beene questioned whither Indians or negroes manumited, or otherwise free, could be capable of purchasing christian servants, It is enacted that noe negroe or Indian though baptised and enjoyned their owne ffreedome shall be capable of any such purchase of christians, but yet not debarred from buying any of their owne nation."
Source: Hening, ed., The Statutes at Large, vol. 2, pp. 280-281.
The Jamestown Laws on Slavery
March 1655/6-ACT I. An Induction to the Acts concerning Indians
[Colonial legislators created a distinction between Native Americans and Africans in this statute.]
"If the Indians shall bring in any children as gages of their good and quiet intentions to us and amity with us, then the parents of such children shall choose the persons to whom the care of such children shall be intrusted and the countrey by us their representatives do engage that wee will not use them as slaves, but do their best to bring them up in Christianity, civillity and the knowledge of necessary trades; And on the report of the commissioners of each respective country that those under whose tuition they are, do really intend the bettering of the children in these particulars then a salary shall be allowed to such men as shall deserve and require it."
Source: Hening, ed., The Statutes at Large, vol. 1, p. 396 (Commonwealth).
March 1661/2-ACT CXXXVIII. Concerning Indians.
[The legislators decided that Native American and English servants were to serve their masters the same length of time.]
"And be it further enacted that what Englishman, trader, or other shall bring in any Indians as servants and shall assigne them over to any other, shall not sell them for slaves nor for any longer time than English of the like ages should serve by act of assembly."
Source: Hening, ed., The Statutes at Large, vol. 2, p. 143.
September 1667-ACT III. An act declaring that baptisme of slaves doth not exempt them from bondage.
[The passage of this statute indicates that Christianity was important to the concept of English identity. Legislators decided that slaves born in Virginia could not become free if they were baptized, but masters were encouraged to Christianize their enslaved laborers.]
"WHEREAS some doubts have risen whether children that are slaves by birth, and by the charity and piety of their owners made pertakers of the blessed sacrament of baptisme, should by vertue of their baptisme be made ffree; It is enacted and declared by this grand assembly, and the authority thereof, that the conferring of baptisme doth not alter the condition of the person as to his bondage or ffreedome; that diverse masters, ffreed from this doubt, may more carefully endeavour the propagation of christianity by permitting children, though slaves, or those of greater growth if capable to be admitted to that sacrament."
Source: Hening, ed., The Statutes at Large, vol. 2, p. 260.
October 1670-ACT IV. Noe Negroes nor Indians to buy christian servants.
[The number of blacks and Native Americans in Tidewater Virginia was small when this act was passed. The legislators knew that access to labor was necessary to succeed.]
"WHEREAS it hath beene questioned whither Indians or negroes manumited, or otherwise free, could be capable of purchasing christian servants, It is enacted that noe negroe or Indian though baptised and enjoyned their owne ffreedome shall be capable of any such purchase of christians, but yet not debarred from buying any of their owne nation."
Source: Hening, ed., The Statutes at Large, vol. 2, pp. 280-281.
October 1670-ACT XII. What tyme Indians to serve.
[This law created an additional distinction between African Americans and Native Americans. It was an attempt to make lifetime servitude the normal condition for all Africans imported into Virginia. The legislators repealed this statute in November 1682.]
"WHEREAS some dispute have arisen whither Indians taken in warr by any other nation, and by that nation that taketh them sold to the English, are sevants for life or terme of yeares, It is resolved and enacted that all servants not being christians imported into this colony by shipping shalbe slaves for their lives; but what shall come by land shall serve, if boyes or girles, untill thirty yeares of age, if men or women twelve yeares and no longer."
Source: Hening, ed., The Statutes at Large, vol. 2, p. 283.
June 1676-ACT I. An act for carrying on a warre against the barbarous Indians.
[In 1676 many Virginians were alarmed by Governor Berkeley's poor leadership and weak response in handling the Indian threat by merely suggesting a series of forts be built along the frontier rather than dispatching troops. Nathaniel Bacon, a member of England's gentry newly arrived in Virginia, became the military leader of a band of Virginians who armed themselves against the Indians in defiance of the governor in the spring of that year. Berkeley responded by unsuccessfully dispatching men to confront Bacon and declared him a rebel. Until Bacon's death from natural causes on October 26, 1676 he and Governor Berkeley struggled to control Virginia militarily and politically, embroiling Virginians in civil war. After the Assembly enacted many of Bacon's demands, Bacon with five hundred men captured the government and demanded from Berkeley the power to fight the Indians. That was granted on June 25 but later withdrawn. The governor, however, could not raise loyal troops to assert his authority and was forced to retreat to the Eastern Shore. Berkeley later returned to Jamestown to prepare for Bacon's attack but was forced to return to the Eastern Shore while Bacon burned the capital. Virginians, hesitant to fight one another, continued to vacillate in their support of Berkeley and Bacon in the ever-increasing confusion. Bacon's men, however, now turned to plundering loyalist plantations in Gloucester County and elsewhere. Bacon's sudden death left his men without a strong leader, and in January 1677 Berkeley returned to power and sought reparations for the loyalists. During the Rebellion the Indians probably suffered the most. Many were killed and a number of their villages were destroyed. In June of 1676 members of the Assembly decided that Native Americans captured during the rebellion would become slaves for life.]
"And bee it further enacted by the authority aforesaid, that all Indians taken in warr be held and accounted slaves dureing life, and if any differences shall arise in cases about plunder or slaves, the cheife commander of the party takeing such slaves or plunder is to be the sole judge thereof to make equall division as hee shall see fit."
Source: Hening, ed., The Statutes at Large, vol. 2, p. 346 (BACON'S LAWS).
November 1682-ACT I. An act to repeale a former law making Indians and others ffree.
[Two acts passed in November of 1682 joined Native Americans, [Indigenous Americans,] and Africans into one racial category-"negroes and other slaves."]
"And be it further enacted by the authority aforesaid that all servants except Turkes and Moores, whilest in amity with his majesty which from and after publication of this act shall be brought or imported into this country, either by sea or land, whether Negroes, Moors, Mollattoes or Indians, who and whose parentage and native country are not christian at the time of their first purchase of such servant by some christian, although afterwards, and before such their importation and bringing into this country, they shall be converted to the christian faith; and all Indians which shall hereafter be sold by our neighbouring Indians, or any other trafiqueing with us as for slaves are hereby adjudged, deemed and taken to be slaves to all intents and purposes, any law, usage or custome to the countrary notwithstanding."
Source: Hening, ed., The Statutes at Large, vol. 2, pp. 491-492
November 1682-ACT II. An act declaring Indian women servants tithables.
"WHEREAS it hath bin doubted whether Indian women servants sold to the English above the age of sixteene yeares be tythable, Bee it enacted and declared, and it is hereby enacted and declared by the governour, councill and burgesses of this generall assembly and the authority thereof, that all Indian women are and shall be tythables, and ought to pay levies in like manner as negroe women brought into this country doe, and ought to pay."
Source: Hening, ed., The Statutes at Large, vol. 2, p. 492.
October 1705-CHAP. IV. An act declaring who shall not bear office in this country.
[The text of this act suggests that a free man of color did hold an office sometime before October of 1705. The statute contains the first definition of a mulatto in Virginia's laws.]
"BE it enacted by the governor, council and burgesses, of this present general assembly, and it is hereby enacted by the authority of the same, That no person whatsoever, already convicted, or which hereafter shall be convicted in her majestys kingdom of England in this or in any other her majestys dominion, colonies, islands, territorys or plantations, or in any other kingdom, dominion or place, belonging to any foreigh prince or state whatsoever, of treason, murther, fellony, blasphemy, perjury, forgery or any other crime whatsoever, punishable by the laws of England, this country, or other place wherein he was convicted with the loss of life or member, nor any negro, mulatto or Indian, shall, from and after the publication of this act, bear any office, ecclesiasticall, civill or military, or be in any place of public trust or power, within this her majestys colony and dominion of Virginia, and that if any person convicted as aforesaid, or negro, mulatto or Indian shall presume to take upon him, act in, or exercise any office, ecclesiasticall, civill or military, or any place of publick trust or power, within this colony and dominion, notwithstanding he be thereunto in any manner whatsoever comissionated, appointed, chosen or impowered, and have a pardon for his crime, he shall for such his offence, forfeit and pay five hundred pounds current money, and twenty pounds of like money for every month he continues to act in or exercise such office or place after a recovery made of the said five hundred pounds.
And for clearing all manner of doubts which hereafter may happen to arise upon the construction of this act, or any other act, who shall be accounted a mulatto,
Be it enacted and declared, and it is hereby enacted and declared, That the child of an Indian and the child, grand child, or great grand child, of a negro shall be deemed, accounted, held and taken to be a mulatto."
Source: Hening, ed., The Statutes at Large, vol. 3, pp. 250-251, 252.
The full text of the James Town Laws can be viewed at www.vagenweb.org/hening/vol02-
[This law created an additional distinction between African Americans and Native Americans. It was an attempt to make lifetime servitude the normal condition for all Africans imported into Virginia. The legislators repealed this statute in November 1682.]
"WHEREAS some dispute have arisen whither Indians taken in warr by any other nation, and by that nation that taketh them sold to the English, are sevants for life or terme of yeares, It is resolved and enacted that all servants not being christians imported into this colony by shipping shalbe slaves for their lives; but what shall come by land shall serve, if boyes or girles, untill thirty yeares of age, if men or women twelve yeares and no longer."
Source: Hening, ed., The Statutes at Large, vol. 2, p. 283.
[In 1676 many Virginians were alarmed by Governor Berkeley's poor leadership and weak response in handling the Indian threat by merely suggesting a series of forts be built along the frontier rather than dispatching troops. Nathaniel Bacon, a member of England's gentry newly arrived in Virginia, became the military leader of a band of Virginians who armed themselves against the Indians in defiance of the governor in the spring of that year. Berkeley responded by unsuccessfully dispatching men to confront Bacon and declared him a rebel. Until Bacon's death from natural causes on October 26, 1676 he and Governor Berkeley struggled to control Virginia militarily and politically, embroiling Virginians in civil war. After the Assembly enacted many of Bacon's demands, Bacon with five hundred men captured the government and demanded from Berkeley the power to fight the Indians. That was granted on June 25 but later withdrawn. The governor, however, could not raise loyal troops to assert his authority and was forced to retreat to the Eastern Shore. Berkeley later returned to Jamestown to prepare for Bacon's attack but was forced to return to the Eastern Shore while Bacon burned the capital. Virginians, hesitant to fight one another, continued to vacillate in their support of Berkeley and Bacon in the ever-increasing confusion. Bacon's men, however, now turned to plundering loyalist plantations in Gloucester County and elsewhere. Bacon's sudden death left his men without a strong leader, and in January 1677 Berkeley returned to power and sought reparations for the loyalists. During the Rebellion the Indians probably suffered the most. Many were killed and a number of their villages were destroyed. In June of 1676 members of the Assembly decided that Native Americans captured during the rebellion would become slaves for life.]
"And bee it further enacted by the authority aforesaid, that all Indians taken in warr be held and accounted slaves dureing life, and if any differences shall arise in cases about plunder or slaves, the cheife commander of the party takeing such slaves or plunder is to be the sole judge thereof to make equall division as hee shall see fit."
Source: Hening, ed., The Statutes at Large, vol. 2, p. 346 (BACON'S LAWS).
November 1682-ACT I. An act to repeale a former law making Indians and others ffree.
[Two acts passed in November of 1682 joined Native Americans, [Indigenous Americans,] and Africans into one racial category-"negroes and other slaves."]
"And be it further enacted by the authority aforesaid that all servants except Turkes and Moores, whilest in amity with his majesty which from and after publication of this act shall be brought or imported into this country, either by sea or land, whether Negroes, Moors, Mollattoes or Indians, who and whose parentage and native country are not christian at the time of their first purchase of such servant by some christian, although afterwards, and before such their importation and bringing into this country, they shall be converted to the christian faith; and all Indians which shall hereafter be sold by our neighbouring Indians, or any other trafiqueing with us as for slaves are hereby adjudged, deemed and taken to be slaves to all intents and purposes, any law, usage or custome to the countrary notwithstanding."
Source: Hening, ed., The Statutes at Large, vol. 2, pp. 491-492
November 1682-ACT II. An act declaring Indian women servants tithables.
"WHEREAS it hath bin doubted whether Indian women servants sold to the English above the age of sixteene yeares be tythable, Bee it enacted and declared, and it is hereby enacted and declared by the governour, councill and burgesses of this generall assembly and the authority thereof, that all Indian women are and shall be tythables, and ought to pay levies in like manner as negroe women brought into this country doe, and ought to pay."
Source: Hening, ed., The Statutes at Large, vol. 2, p. 492.
October 1705-CHAP. IV. An act declaring who shall not bear office in this country.
[The text of this act suggests that a free man of color did hold an office sometime before October of 1705. The statute contains the first definition of a mulatto in Virginia's laws.]
"BE it enacted by the governor, council and burgesses, of this present general assembly, and it is hereby enacted by the authority of the same, That no person whatsoever, already convicted, or which hereafter shall be convicted in her majestys kingdom of England in this or in any other her majestys dominion, colonies, islands, territorys or plantations, or in any other kingdom, dominion or place, belonging to any foreigh prince or state whatsoever, of treason, murther, fellony, blasphemy, perjury, forgery or any other crime whatsoever, punishable by the laws of England, this country, or other place wherein he was convicted with the loss of life or member, nor any negro, mulatto or Indian, shall, from and after the publication of this act, bear any office, ecclesiasticall, civill or military, or be in any place of public trust or power, within this her majestys colony and dominion of Virginia, and that if any person convicted as aforesaid, or negro, mulatto or Indian shall presume to take upon him, act in, or exercise any office, ecclesiasticall, civill or military, or any place of publick trust or power, within this colony and dominion, notwithstanding he be thereunto in any manner whatsoever comissionated, appointed, chosen or impowered, and have a pardon for his crime, he shall for such his offence, forfeit and pay five hundred pounds current money, and twenty pounds of like money for every month he continues to act in or exercise such office or place after a recovery made of the said five hundred pounds.
And for clearing all manner of doubts which hereafter may happen to arise upon the construction of this act, or any other act, who shall be accounted a mulatto,
Be it enacted and declared, and it is hereby enacted and declared, That the child of an Indian and the child, grand child, or great grand child, of a negro shall be deemed, accounted, held and taken to be a mulatto."
Source: Hening, ed., The Statutes at Large, vol. 3, pp. 250-251, 252.
The full text of the James Town Laws can be viewed at www.vagenweb.org/hening/vol02-
The Slave Trade Act of 1794
The bill was introduced during the 3rd Congress that convened December 2, 1793. This bill was then passed March 22, 1794, with the title: An Act to prohibit the carrying on the Slave Trade from the United States to any foreign place or country.
Text of the law
Section 2 allows for forfeiture by owners and the possibility of a $2,000 fine. Section 3 affected foreign merchants. Section 4 forfeited any slaves on board the ship and a fine of $200 per slave. In short, the Act limited the international slave trade to foreign ships, and foreign ships using United States' ports had to agree not to export from U.S. ports.
Labels: African American, Colored, Henry Louis gates, Indigenous American, Jamestown Laws, Moors, Mulatto, Native American, Negro, Slave Trade Act, Turks
posted by Ray Akins @ 9:04 AM
0 Comments
Thursday, April 9, 2015
The Importance of Bloodline
The Importance of the Bloodline
We believe the "o" blood type is that of the indigenous peoples of the Americas. Thus it is important that all people classified as
Indians, Negroes, Mulattoes, Colored, Blacks and now African Americans must
learn their blood type, for heritage and health reasons.
We know that during slavery we were the property of the slave owner and that there was some race mixing but if your blood type is “o” you may still carry the indigenous bloodline.
We have been taught to look at skin color to determine race but it is our bloodline that determines our heritage/race. Although we've admixed with the Moors, Asians, and Europeans it takes four generations of race mixing to wipe out our bloodline (which means that my Great-Great-Grandmother, Great-Grandmother, Grandmother, and mother would have had to have relations outside of the race to completely remove me from the indigenous bloodline.) The “o” blood type is still dominate among us but because of race mixing some of us will be full blood and some of us less, and that is why DNA testing is necessary.
We know that during slavery we were the property of the slave owner and that there was some race mixing but if your blood type is “o” you may still carry the indigenous bloodline.
We have been taught to look at skin color to determine race but it is our bloodline that determines our heritage/race. Although we've admixed with the Moors, Asians, and Europeans it takes four generations of race mixing to wipe out our bloodline (which means that my Great-Great-Grandmother, Great-Grandmother, Grandmother, and mother would have had to have relations outside of the race to completely remove me from the indigenous bloodline.) The “o” blood type is still dominate among us but because of race mixing some of us will be full blood and some of us less, and that is why DNA testing is necessary.
Labels: Blood-Type, type "o"
posted by Ray Akins @ 9:28 AM
0 Comments
Wednesday, April 8, 2015
Health
Health
Your health is a very
important reason to find out your blood type. If you suffer with High Blood
Pressure, Arthritis, Gout, Diabetes and Acid Reflux these diseases can go
away. If you are your children have Sickle-cell anemia or Asthma “YOU NEED TO
KNOW YOUR BLOOD TYPE!” these illnesses can be controlled a lot better if you
eat right. We were healthy people and virtually free of illnesses and diseases
because we ate healthy and our people knew about plants, herbs and natural
healing. The first thing your doctor should be able to tell you is your blood
type and if he/she can’t or don’t know I would suggest finding a new one. If
your doctor tells you that you have high blood pressure, gout, diabetes, or any
other disease because your parents have it, he/she just lied to you. If your
doctor can tell you what to eat after you are diagnose with a disease he/she
can tell you what to eat before you get the disease. This is why we should know
our blood type because different blood types have different diets. It's eating the wrong foods that make us sick. All so-called soul food is not good for us. We must remember that we were enslave and that our diet was changed and some of the food we call our food, was
slave food. The slave owners took the best part of the animals and we were given
what was left, the feet, head, tail and the intestines. Our people learn how to
cook these foods to make them taste good because we had to eat it or starve.
Other foods were imported to this country and cakes, pies and breads were not
in our diets, especially corn bread. Corn products and wheat are not in our
diet (except for type A). For our children's sake (especially type o's) we must get them off cow’s milk regardless of what
your doctor says because he/she just took the first step in making your child
sickly. Mothers are in courage to breast feed (for proper nutrition and immunization). We must know what’s
best for our children and sweet, candies, cookies, soda, juices with added sugar or
from concentrate will make them sick especially if they suffer with sickle-cell
and asthma (replace these snacks with fruits, raisins, grapes, etc.).
What are the signs of not
eating healthy
1. Diseases
2. Obesity
3. Weak Immune System
3. Weak Immune System
4. If you have to turn on the
bathroom fan (this mean that you have eaten foods that your body will not
process and these food have started to rot in your system, this is what turn
into fat, diseases and cancers).
Food charts for your blood
type.
Type “AB”
To fully understand why we should not eat certain foods there are books (Eat Right For Your Type) with up to date information about eating right for your blood type.
WE MUST BECOME HEALTHY PEOPLE AGAIN!!!
To fully understand why we should not eat certain foods there are books (Eat Right For Your Type) with up to date information about eating right for your blood type.
WE MUST BECOME HEALTHY PEOPLE AGAIN!!!
Labels: Blood-Type, health, sickle-cell anemia
posted by Ray Akins @ 9:29 AM
0 Comments
Tuesday, April 7, 2015
Marijuana
Marijuana
(Marijuana and the myths behind it)
Marijuana
and the real reason it was outlawed. Marijuana was a profitable and viable
business in American for the Indigenous people. The primary use was for
marijuana was to make cloth, rope, paper and medicines but it can also be used to make fuel, food, soap, sails, shoes, furniture, plastics, lotions, ointments and oil for lights/lighting. Marijuana has over 50,000 commercial uses. Marijuana makes a
better quality paper than trees and this was hurting the tree cutting business, which is the real reason it was outlawed.
The Native Americans are now looking at growing marijuana in addition to their
casinos, as a business. Marijuana is now legal in four states and legal for
medical use in 23 states.
View this site to read an article on the Native American plans to grow pot as a cash crop.
http://www.npr.org/blogs/codeswitch/2015/02/22/387822329/as-feds-turn-blind-eye-to-pot-in-reservations-some-tribes-see-dollar-signs
View this site to read an article on the Native American plans to grow pot as a cash crop.
http://www.npr.org/blogs/codeswitch/2015/02/22/387822329/as-feds-turn-blind-eye-to-pot-in-reservations-some-tribes-see-dollar-signs
Labels: Marijuana
posted by Ray Akins @ 10:36 AM
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The Movie "Cadillac Records" & Chuck Berry
If you have heard about your grandparents or parents being of Indian descent this is information that has been past down. We have been saying and hearing this for a long time. The movie Cadillac Records is just another piece of information that strengthens that. In the movie Cadillac Records, Chuck Berry is suppose to perform at an all white club. They thought he was a white performer because he sang country/western. When he shows up they don't believe he is Chuck Berry. They ask for identification and when he presents his identification his race is listed as Indian but of course they still won't let him perform. Watch the attached clip it's interesting, this took place around 1955.
Born Charles Edward Anderson Berry on Oct. 18, 1926, Chuck Berry grew up in his family's three-room brick cottage at 2250 Goode Avenue, "a nicely kept area in the best of the three colored sections of St. Louis," he recalled later in an interview with Bernard Weintraub. The neighborhood, known as the Ville, was a thriving black community north and west of downtown St. Louis. Mr. Berry's parents, Henry and Martha, came from polyglot roots: African, Chihuahua Indian and European.
Labels: Chuck Berry, Indian
posted by Ray Akins @ 10:36 AM
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About Me
- Name: Ray Akins
When I was growing up as a child I knew my Grandparents were of Indian descent but like many Blacks I did not know the importance of that information and ignored my rightful heritage.
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