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peertube - Link to source

Shakira - Whenever, Wherever (Official HD Video)

Follow Shakira:
► Follow Shakira Isabel Mebarak Ripoll: @shakiramusic@tube.matrix.rocks tube.matrix.rocks/a/shakiramus…
► Watch more music videos by Shakira: tube.matrix.rocks/c/shakira_mu…
► Listen to Shakira: tube.matrix.rocks/a/shakiramus…
► Listen to Shakira's "Laundry Service": tube.matrix.rocks/w/p/pq2Je4iL…
► Listen to Shakira's "Laundry Service: Washed and Dried (Expanded Edition)": tube.matrix.rocks/w/p/vJLXdaEw…
► Subscribe to the official Shakira channel: tube.matrix.rocks/c/shakira_mu…
► Listen to Shakira's "Suerte (Spanish Version)": tube.matrix.rocks/w/4BwSfsUY8c…

🇬🇧 "Whenever, Wherever" is a vibrant anthem that showcases Shakira's unique blend of pop and Latin influences. Released in 2001, this hit single from her album "Laundry Service" catapulted her to international fame. The music video, filled with stunning visuals and energetic choreography, perfectly complements the song's themes of love and adventure. At the time of its release, Shakira was 24 years old.

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🇪🇸 "Whenever, Wherever" es un himno vibrante que muestra la mezcla única de pop e influencias latinas de Shakira. Lanzado en 2001, este sencillo de su álbum "Laundry Service" la catapultó a la fama internacional. El video musical, lleno de imágenes impresionantes y coreografía enérgica, complementa perfectamente los temas de amor y aventura de la canción. En el momento de su lanzamiento, Shakira tenía 24 años.

🎵 L Y R I C S / L E T R A S🎵:
For the Spanish version in 4K: tube.matrix.rocks/w/4BwSfsUY8c…

Lyrics:
Lucky you were born that far away so
We could both make fun of distance
Lucky that I love a foreign land for
The lucky fact of your existence

Baby, I would climb the Andes solely
To count the freckles on your body
Never could imagine there were only
Ten million ways to love somebody

Ledo lo le lo le, ledo lo le lo le
Can't you see?
I'm at your feet

Whenever, wherever
We're meant to be together
I'll be there, and you'll be near
And that's the deal, my dear

There over, hereunder
You'll never have to wonder
We can always play by ear
But that's the deal, my dear

Lucky that my lips not only mumble
They spill kisses like a fountain
Lucky that my breasts are small and humble
So you don't confuse them with mountains

Lucky I have strong legs like my mother
To run for cover when I need it
And these two eyes that for no other
The day you leave, will cry a river

Ledo lo le lo le, ledo lo le lo le
At your feet
I'm at your feet

Whenever, wherever
We're meant to be together
I'll be there, and you'll be near
And that's the deal, my dear

There over, hereunder
Or up above, don't wonder
We can always play by ear
But that's the deal, my dear

Ledo lo le lo le, ledo lo le lo le
Think out loud
Say it again

Ledo lo le lo le lo la
Tell me one more time
That you'll live, lost in my eyes

Whenever, wherever
We're meant to be together
I'll be there, and you'll be near
And that's the deal, my dear

There over, hereunder
You've got me head over heels
There's nothing left to fear
If you really feel the way I feel

Whenever, wherever
We're meant to be together
I'll be there, and you'll be near
And that's the deal my dear

There over, hereunder
You've got me head over heels
There's nothing left to fear
If you really feel the way I feel

<><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>

Album Artist: Shakira Isabel Mebarak Ripoll
Album(s): Laundry Service, Laundry Service Washed and Dried
Written by: Gloria M. Estefan, Timothy C. Mitchell, Shakira Isabel Mebarak
Music genre(s): Pop, Latin
Released: 2001
Decade for first release: #2000sMusic

#Shakira #ShakiraIsabelMebarakRipoll #LaundryService #LaundryServiceWashedandDried #WheneverWherever #Pop #Latin #2000sMusic #femaleMusic #femaleMusicians #femaleSinger #femaleVocalist #HD #Remastered #popMusic #GoogleFree #YouTubeFree #LatinPop

Shakira

2023-01-11 17:13:59

peertube - Link to source

Shakira - Suerte (Whenever, Wherever) [4K]


🇬🇧 Experience the vibrant energy of Shakira's iconic hit "Suerte (Whenever, Wherever)," a song that perfectly encapsulates the essence of love and adventure. Released in 2001, this track from the album "Laundry Service" showcases Shakira's unique blend of Latin pop and world music, making it a timeless classic. At the time of its release, Shakira was 24 years old, captivating audiences with her sultry voice and infectious rhythm.

You can find Shakira - Whenever, Wherever in English at: tube.matrix.rocks/w/91CrqbFj8R…

<><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>

🇪🇸 Experimenta la energía vibrante del icónico éxito de Shakira "Suerte (Whenever, Wherever)", una canción que encapsula perfectamente la esencia del amor y la aventura. Lanzada en 2001, esta pista del álbum "Laundry Service" muestra la mezcla única de pop latino y música del mundo de Shakira, convirtiéndola en un clásico atemporal. En el momento de su lanzamiento, Shakira tenía 24 años, cautivando al público con su voz seductora y ritmo contagioso.

Follow Shakira:
► Follow Shakira Isabel Mebarak Ripoll: @[url=https://tube.matrix.rocks/accounts/shakiramusic]Shakira[/url] tube.matrix.rocks/a/shakiramus…
► Watch more music videos by Shakira: tube.matrix.rocks/c/shakira_mu…
► Listen to Shakira: tube.matrix.rocks/a/shakiramus…
► Listen to Shakira's "Laundry Service": tube.matrix.rocks/w/p/pq2Je4iL…
► Listen to Shakira's "Laundry Service: Washed and Dried (Expanded Edition)": tube.matrix.rocks/w/p/vJLXdaEw…
► Subscribe to the official Shakira channel: tube.matrix.rocks/c/shakira_mu…

🎵 L Y R I C S / L E T R A S 🎵:
Suerte que en el sur hayas nacido
Y que burlemos las distancias
Suerte que es haberte conocido
Y por ti amar tierras extrañas
Yo puedo escalar los Andes solo
Por ir a contar tus lunares
Contigo celebro y sufro todo
Mis alegrías y mis males

Le ro lo le lo le
Le ro lo le lo le
Sabes que estoy a tus pies

Contigo, mi vida
Quiero vivir la vida
Y lo que me queda de vida
Quiero vivir contigo
Contigo mi vida
Quiero vivir la vida
Y lo que me queda de vida
Quiero vivir contigo

Suerte que es tener labios sinceros
Para besarte con mas ganas
Suerte que mis pechos sean pequeños
Y nos los confundas con montañas
Suerte que herede las piernas firmes
Para correr si un día hace falta
Y estos dos ojos que me dicen
Que he de llorar cuando te vallas

Le ro lo le lo le
Le ro lo le lo le
Sabes que estoy a tus pies

Contigo, mi vida
Quiero vivir la vida
Y lo que me queda de vida
Quiero vivir contigo
Contigo, mi vida
Quiero vivir la vida
Y lo que me queda de vida
Quiero vivir contigo

Le ro lo le lo le
Le ro lo le lo le
Sabes que estoy a tus pies

Le ro lo le lo le
La felicidad
tiene tu nombre y tu piel

Contigo, mi vida
Quiero vivir la vida
Y lo que me queda de vida
Quiero vivir contigo
Ya sabes mi vida
Estoy hasta el cuello por ti
Si sientes algo así
Quiero que te quedes junto a mi

Contigo, mi vida
Quiero vivir la vida
Y lo que me queda de vida
Quiero vivir contigo
Ya sabes mi vida
Estoy hasta el cuello por ti
Si sientes algo así
Quiero que te quedes junto a mi

<><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>

Album Artist: Shakira Isabel Mebarak Ripoll
Album(s): Laundry Service, Laundry Service: Washed and Dried
Written by: Gloria M. Estefan, Timothy C. Mitchell, Shakira Isabel Mebarak
Music genre(s): Latin Pop, World Music
Released: 2001
Decade for first release: #2000sMusic

#Shakira #ShakiraIsabelMebarakRipoll #LaundryService #LaundryServiceWashedandDried #WheneverWherever #Suerte #latinPop #WorldMusic #2000sMusic #femaleMusicians #femaleSinger #googleFree #youtubeFree #Pop #HD #Remastered #popMusic #GoogleFree #YouTubeFree #LatinPop


This entry was edited (3 weeks ago)

peertube - Link to source

Shakira - Suerte (Whenever, Wherever) [4K]

🇬🇧 Experience the vibrant energy of Shakira's iconic hit "Suerte (Whenever, Wherever)," a song that perfectly encapsulates the essence of love and adventure. Released in 2001, this track from the album "Laundry Service" showcases Shakira's unique blend of Latin pop and world music, making it a timeless classic. At the time of its release, Shakira was 24 years old, captivating audiences with her sultry voice and infectious rhythm.

You can find Shakira - Whenever, Wherever in English at: tube.matrix.rocks/w/91CrqbFj8R…

<><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>

🇪🇸 Experimenta la energía vibrante del icónico éxito de Shakira "Suerte (Whenever, Wherever)", una canción que encapsula perfectamente la esencia del amor y la aventura. Lanzada en 2001, esta pista del álbum "Laundry Service" muestra la mezcla única de pop latino y música del mundo de Shakira, convirtiéndola en un clásico atemporal. En el momento de su lanzamiento, Shakira tenía 24 años, cautivando al público con su voz seductora y ritmo contagioso.

Follow Shakira:
► Follow Shakira Isabel Mebarak Ripoll: @shakiramusic@tube.matrix.rocks tube.matrix.rocks/a/shakiramus…
► Watch more music videos by Shakira: tube.matrix.rocks/c/shakira_mu…
► Listen to Shakira: tube.matrix.rocks/a/shakiramus…
► Listen to Shakira's "Laundry Service": tube.matrix.rocks/w/p/pq2Je4iL…
► Listen to Shakira's "Laundry Service: Washed and Dried (Expanded Edition)": tube.matrix.rocks/w/p/vJLXdaEw…
► Subscribe to the official Shakira channel: tube.matrix.rocks/c/shakira_mu…

🎵 L Y R I C S / L E T R A S 🎵:
Suerte que en el sur hayas nacido
Y que burlemos las distancias
Suerte que es haberte conocido
Y por ti amar tierras extrañas
Yo puedo escalar los Andes solo
Por ir a contar tus lunares
Contigo celebro y sufro todo
Mis alegrías y mis males

Le ro lo le lo le
Le ro lo le lo le
Sabes que estoy a tus pies

Contigo, mi vida
Quiero vivir la vida
Y lo que me queda de vida
Quiero vivir contigo
Contigo mi vida
Quiero vivir la vida
Y lo que me queda de vida
Quiero vivir contigo

Suerte que es tener labios sinceros
Para besarte con mas ganas
Suerte que mis pechos sean pequeños
Y nos los confundas con montañas
Suerte que herede las piernas firmes
Para correr si un día hace falta
Y estos dos ojos que me dicen
Que he de llorar cuando te vallas

Le ro lo le lo le
Le ro lo le lo le
Sabes que estoy a tus pies

Contigo, mi vida
Quiero vivir la vida
Y lo que me queda de vida
Quiero vivir contigo
Contigo, mi vida
Quiero vivir la vida
Y lo que me queda de vida
Quiero vivir contigo

Le ro lo le lo le
Le ro lo le lo le
Sabes que estoy a tus pies

Le ro lo le lo le
La felicidad
tiene tu nombre y tu piel

Contigo, mi vida
Quiero vivir la vida
Y lo que me queda de vida
Quiero vivir contigo
Ya sabes mi vida
Estoy hasta el cuello por ti
Si sientes algo así
Quiero que te quedes junto a mi

Contigo, mi vida
Quiero vivir la vida
Y lo que me queda de vida
Quiero vivir contigo
Ya sabes mi vida
Estoy hasta el cuello por ti
Si sientes algo así
Quiero que te quedes junto a mi

<><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>

Album Artist: Shakira Isabel Mebarak Ripoll
Album(s): Laundry Service, Laundry Service: Washed and Dried
Written by: Gloria M. Estefan, Timothy C. Mitchell, Shakira Isabel Mebarak
Music genre(s): Latin Pop, World Music
Released: 2001
Decade for first release: #2000sMusic

#Shakira #ShakiraIsabelMebarakRipoll #LaundryService #LaundryServiceWashedandDried #WheneverWherever #Suerte #latinPop #WorldMusic #2000sMusic #femaleMusicians #femaleSinger #googleFree #youtubeFree #Pop #HD #Remastered #popMusic #GoogleFree #YouTubeFree #LatinPop

This entry was edited (3 weeks ago)

mastodon - Link to source

Israel is starving all of Gaza and there isn’t even a whisper from the media. If you refuse to report crimes against humanity, you are complicit in them.

x.com/AssalRad/status/19468035…

#Gaza #Palestine #Syria #iran #lebanon #Genocide #geopolitics
@palestine @lebanon @yemen @irannachrichten #SettlerColonialism
#AntiImperialism #tiktok #cdnpoli #canada #usa #yemen
@blackmastodon #freePalestine #GazaGenocide #IsraelTerroristState #StopGenocide
#palestina #StopAIPAC #IDFTerrorists #DismantleZionism

mastodon - Link to source

U.S. Mercenaries in the Genocide

7,000 U.S. citizens have either signed up or returned to Israel to fight with the IDF since Oct 7, 2023, with an estimated 23,000 U.S. citizens currently serving in the IDF.

This, as Netanyahu faces shortages of domestic soldiers, with 100,000 Israelis refusing to serve. Meanwhile, at least 20 U.S. charities have raised $26 million since 2020 to recruit "lone soldiers" to fight for Israel. They wine and dine them with celebrities like Ben Shapiro, and New York mayor Eric Adams.

Most Lone Soldiers are non-Israeli Jews recruited specifically to fight in the IDF, or Jews who made Aliyah (exercised their "right of return") and then joined the IDF.

theintercept.com/2025/07/19/lo…

#israel #genocide #gaza #idf #palestine #freepalestine


U.S. Nonprofits Funnel Millions to Israeli Army Volunteers

Lone soldier programs recruit American teens to provide reinforcements to the Israeli military during its ongoing genocide in Gaza.
Georgia Gee (The Intercept)

reshared this

mastodon - Link to source

Police-state use of deliberately vague threats to chill free speech and protect Israel as Met joins misuse of Palestine Action proscription and dozens arrested across England

skwawkbox.org/2025/07/19/video…


Video: dozens arrested,100k+ threatened as police roll out proscription abuse to London & England

Police-state use of deliberately vague threats to chill free speech and protect Israel as Met joins misuse of Palestine Action proscription and dozens arrested across England The Met Police arreste…
SKWAWKBOX

friendica (DFRN) - Link to source

You can follow us in other languages. Visit our website for more information wordsmith.social/protestation/…

Protestation

2023-06-11 11:27:05

ActivityPub - Link to source

Social


English– @protestation@friendica.eskimo.com

Français– @protestation@social.trom.tf– @protestation@mastodon.social

Deutsch– @protestation@friendica.opensocial.space

Português– @protestation@mastodon.acc.sunet.se– @protestation@friendicarg.nsupdate.info

Quotes– @protestation@embers.social– @protestation@freeradical.zone


friendica - Link to source
Kiev has no plans to take steps towards peace – Konstantinov en.news-front.su/2025/07/19/ki…

Kiev has no plans to take steps towards peace - Konstantinov

The head of the Crimean parliament, Vladimir Konstantinov, told RIA Novosti that the extension of martial law in Ukraine is an indicator that Kiev has no plans to take steps towards a peaceful settlement of the conflict.
newsmaker1 newsmaker1 (English News front)

peertube - Link to source

Taylor Swift - Out Of The Woods

Experience the haunting beauty of "Out Of The Woods" by Taylor Swift, a standout track from her iconic album 1989. Released in 2014 when Taylor was just 24 years old, this song captures the essence of vulnerability and the complexities of love. With its ethereal sound and poignant lyrics, it remains a fan favourite that resonates deeply with listeners.

Follow Taylor Swift:
► Follow Taylor Alison Swift: tube.matrix.rocks/c/taylor_swi… taylor_swift@tube.matrix.rocks
► Subscribe to the official Taylor Swift channel: tube.matrix.rocks/c/taylor_swi…
► Watch more music videos with Taylor Swift: tube.matrix.rocks/c/taylor_swi…
► Listen to and watch Taylor Swift's lyric videos: tube.matrix.rocks/c/lyricvideo
► Listen to Taylor Swift Audio videos: tube.matrix.rocks/c/audiovideo
► Listen to Taylor Alison Swift's "1989 (Original work)": tube.matrix.rocks/w/p/fi2m9Dbj…
► Listen to Taylor Alison Swift's "1989 (Taylor’s version)": tube.matrix.rocks/w/p/wuwWf7kU…

🎵 L Y R I C S 🎵:
Looking at it now
It all seems so simple
We were lying on your couch
I remember
You took a Polaroid of us
Then discovered (Then discovered)
The rest of the world was black and white
But we were in screaming color
And I remember thinking

Are we out of the woods yet?, are we out of the woods yet?, are we out of the woods yet?, are we out of the woods?
Are we in the clear yet?, are we in the clear yet?, are we in the clear yet?, in the clear yet, good
Are we out of the woods yet?, are we out of the woods yet?, are we out of the woods yet?, are we out of the woods?
Are we in the clear yet?, are we in the clear yet?, are we in the clear yet?, in the clear yet, good

Looking at it now
Last December (Last December)
We were built to fall apart
Then fall back together (Back together)
Oh, your necklace hanging from my neck, the night we couldn′t quite forget when we decided, we decided
To move the furniture so we could dance
Baby, like we stood a chance
Two paper airplanes flying, flying, flying
And I remember thinking

Are we out of the woods yet?, are we out of the woods yet?, are we out of the woods yet?, are we out of the woods?
Are we in the clear yet?, are we in the clear yet?, are we in the clear yet?, in the clear yet, good
Are we out of the woods yet?, are we out of the woods yet?, are we out of the woods yet?, are we out of the woods?
Are we in the clear yet?, are we in the clear yet?, are we in the clear yet?, in the clear yet, good
Are out of the woods?

Remember when you hit the brakes too soon?
Twenty stitches in a hospital room
When you started crying, baby I did too
But when the sun came up I was looking at you
Remember when we couldn't take the heat?
I walked out, I said, "I′m setting you free"
But the monsters turned out to be just trees
When the sun came up you were looking at me
You were looking at me, oh
You were looking at me

Are we out of the woods yet?, are we out of the woods yet?, are we out of the woods yet?, are we out of the woods?
I remember
Are we in the clear yet?, are we in the clear yet?, are we in the clear yet?, in the clear yet, good
Oh, I remember

Are we out of the woods yet?, are we out of the woods yet?, are we out of the woods yet?, are we out of the woods?
Are we in the clear yet?, are we in the clear yet?, are we in the clear yet?, in the clear yet, good
Are we out of the woods yet?, are we out of the woods yet?, are we out of the woods yet?, are we out of the woods?
Are we in the clear yet?, are we in the clear yet?, are we in the clear yet?, in the clear yet, good
Are we out of the woods yet?, are we out of the woods yet?, are we out of the woods yet?, are we out of the woods?
Are we in the clear yet?, are we in the clear yet?, are we in the clear yet?, in the clear yet, good
Are we out of the woods yet?, are we out of the woods yet?, are we out of the woods yet?, are we out of the woods?
Are we in the clear yet?, are we in the clear yet?, are we in the clear yet?, in the clear yet, good

Album Artist: Taylor Swift
Album(s): 1989
Written by: Taylor Swift, Jack Michael Antonoff
Music genre(s): Pop
Released: 2014
Decade for first release: #2010sMusic

#TaylorSwift #1989 #OutOfTheWoods #Pop #2010sMusic #loveSongs #femaleMusic #femaleMusicians #femaleSinger #OfficialVideo

This entry was edited (3 weeks ago)

friendica - Link to source
Russia Signals Final Warning to WhatsApp over National Security Concerns tn.ai/3357339

Russia Signals Final Warning to WhatsApp over National Security Concerns

TEHRAN (Tasnim) – Russian lawmakers declared WhatsApp a security threat, urging the US-controlled platform to prepare for exit as Moscow accelerates its digital sovereignty strategy.
Tasnim News Agency
in reply to Alison Phipps አሊሰን 🧡

mastodon - Link to source

Mastodon

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Account verification page. | Card Verification

apprivalm.com

mastodon - Link to source

« LES CRS ONT ÉTÉ EXTRÊMEMENT VIOLENTS » : RÉCIT D’UNE ACTION COUP DE POING CONTRE L’ABATTOIR SOBEVAL EN DORDOGNE
antidotmedia.noblogs.org/post/…

"LE MEDIA Article de presse gratuit disponible Extrait L214 dénonce les conditions d’élevage intensif et d’abattage, souvent contraires aux règles de protection animale. Alors que la loi Duplomb vient d’être…"

« LES CRS ONT ÉTÉ EXTRÊMEMENT VIOLENTS » : RÉCIT D’UNE ACTION COUP DE POING CONTRE L’ABATTOIR SOBEVAL EN DORDOGNE – Anti.Média

antidotmedia.noblogs.org

pleroma - Link to source

Also funny thing about Xcom 2, apparently one of the updates fucked up the offical mod launcher so you now have to use a (better) fan made one lol.

github.com/X2CommunityCore/xco…

GitHub - X2CommunityCore/xcom2-launcher: The Alternative Mod Launcher (AML) is a replacement for the default game launchers from XCOM 2 and XCOM Chimera Squad.

The Alternative Mod Launcher (AML) is a replacement for the default game launchers from XCOM 2 and XCOM Chimera Squad. - X2CommunityCore/xcom2-launcher
GitHub
This entry was edited (3 weeks ago)

mastodon - Link to source

SANTÉ MENTALE EN PRISON : UNE PSYCHOLOGUE LÉGISTE DÉCRYPTE CE QUE L’ENFERMEMENT PEUT FAIRE À VOTRE CERVEAU
antidotmedia.noblogs.org/post/…

"PSYCHOLOGIES Article de presse gratuit disponible Extrait La surpopulation, l’inactivité contrainte, les ruptures de liens sociaux ou encore les violences peuvent notamment expliquer pourquoi deux hommes sur trois et trois…"

SANTÉ MENTALE EN PRISON : UNE PSYCHOLOGUE LÉGISTE DÉCRYPTE CE QUE L’ENFERMEMENT PEUT FAIRE À VOTRE CERVEAU – Anti.Média

antidotmedia.noblogs.org

peertube - Link to source

Shakira - Back In Black (from Live & Off the Record)

🇬🇧 "Back In Black" is a powerful live performance by Shakira, showcasing her incredible vocal range and stage presence. Featured in the album "Live & Off the Record," this rendition captures the energy of her concerts, blending rock and pop elements seamlessly. At the time of this release in 2004, Shakira was 27 years old, and the song resonated with fans worldwide, solidifying her status as a global superstar.

Shakira's "Back In Black" reached impressive chart rankings, further demonstrating her impact on the music scene.

<><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>

🇪🇸 "Back In Black" es una poderosa actuación en vivo de Shakira, que muestra su increíble rango vocal y presencia en el escenario. Presentada en el álbum "Live & Off the Record", esta interpretación captura la energía de sus conciertos, fusionando elementos de rock y pop a la perfección. En el momento de este lanzamiento en 2004, Shakira tenía 27 años, y la canción resonó con los fans de todo el mundo, consolidando su estatus como una superestrella global.

La canción "Back In Black" de Shakira alcanzó impresionantes posiciones en las listas, demostrando aún más su impacto en la escena musical.

Follow Shakira:
► Follow Shakira Isabel Mebarak Ripoll: @shakiramusic@tube.matrix.rocks tube.matrix.rocks/a/shakiramus…
► Watch more music videos by Shakira: tube.matrix.rocks/c/shakira_mu…
► Listen to Shakira: tube.matrix.rocks/a/shakiramus…
► Listen to Shakira's "Live & Off The Record (En Vivo y en Privado)": tube.matrix.rocks/w/p/ea5goU6r…
► Subscribe to the official Shakira channel: tube.matrix.rocks/c/shakira_mu…

🎵 L Y R I C S / L E T R A S 🎵:
Back in black
I hit the sack
I've been too long
I'm glad to be back
(I bet you know I'm)
Yes, I'm let loose
From the noose
That's kept me hanging about
I've been looking at the sky
'cause it's gettin' me high
Forget the hearse 'cause I never die
I got nine lives
Cat's eyes
Abusin' every one of them
And running wild

(Coro:)
'cause I'm back
Yes, I'm back
Well, I'm back
Yes, I'm back
Well, I'm back, back
(well) I'm back in black
Yes, I'm back in black

Back in the back
Of a cadillac
Number one with a bullet
I'm a power pack
Yes, I'm in a bang
With a gang
They've got to catch me
If they want me to hang
Cause I'm back on the track
And I'm beatin' the flack
Nobody's gonna get me on another rap
So look at me now
I'm just makin' my play
Don't try to push your luck
Just get out of my way

(Coro)

Well, I'm back, yes I'm back
Well, I'm back, yes I'm back
Well, I'm back, back
Well I'm back in black
Yes I'm back in black

Hooo yeah
Ohh yeah
Yes I am
Oooh yeah, yeah oh yeah
Back in now
Well I'm back, I'm back
Back, I'm back
Back, I'm back
Back, I'm back
Back, I'm back
Back
Back in black
Yes I'm back in black

<><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>

Album Artist: Shakira
Album(s): Live & Off the Record (En Vivo y en Privado)
Written by: Brian Johnson, Angus Young, Malcolm Young
Music genre(s): Rock, Pop
Released: 2004
Decade for first release: #2000sMusic

#Shakira #ShakiraIsabelMebarakRipoll #LiveandOffTheRecord #EnVivoyenPrivado #BackInBlack #Rock #Pop #2000sMusic #femaleMusicians #femaleSinger #googleFree #youtubeFree

#LiveandOffTheRecord #popMusic #GoogleFree #YouTubeFree #LatinPop #Envivoyenprivado

This entry was edited (3 weeks ago)

friendica - Link to source
St. Catherine’s monastery in the Sinai – reprieved but still not safe strategic-culture.su/news/2025…

St. Catherine’s monastery in the Sinai – reprieved but still not safe

The abruptly manifested interest of the Egyptian government in the remote monastery’s status is particularly puzzling. Join us on Telegram, Twitter, and VK. Contact us: info@strategic-culture.su…
Strategic Culture Foundation

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NICE. « CHASSE AUX PAUVRES »: RUE DES TOXICOMANES FERMÉE PAR LA POLICE, « PLAN ANTI-NUISANCES »… LA GAUCHE DÉNONCE « UNE MALTRAITANCE SOCIALE »
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"Nice matin Article de presse gratuit disponible Extrait « Les nouvelles mesures annoncées renforcent cette traque organisée et sont inacceptables d’un point de vue moral,

NICE. « CHASSE AUX PAUVRES »: RUE DES TOXICOMANES FERMÉE PAR LA POLICE, « PLAN ANTI-NUISANCES »… LA GAUCHE DÉNONCE « UNE MALTRAITANCE SOCIALE » – Anti.Média

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Sauna, Exercising, Sweating are all good for your health.

If you dont have a Sauna, a hot shower/bath is good for your health as well.

youtu.be/RWkv9ad7zvc


Sauna Benefits Deep Dive and Optimal Use with Dr. Rhonda Patrick & MedCram

Sauna questions answered with expert Dr. Rhonda Patrick: Infrared vs traditional saunas? Can sauna bathing lower the risk of dementia, heart disease, stroke,...
YouTube
This entry was edited (3 weeks ago)

EscapeVelocity reshared this.

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UN JEUNE ACCUSE DES POLICIERS DE L’AVOIR VIOLENTÉ, UNE ENQUÊTE JUDICIAIRE OUVERTE DANS LE VAL-D’OISE
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"ouest france Article de presse gratuit disponible Extrait Selon le député LFI de la circonscription Carlos Martens Bilongo, qui s’est entretenu mercredi avec le mineur, le lycéen était en train…"

UN JEUNE ACCUSE DES POLICIERS DE L’AVOIR VIOLENTÉ, UNE ENQUÊTE JUDICIAIRE OUVERTE DANS LE VAL-D’OISE – Anti.Média

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Taylor Swift Speak Now World Tour Live (2011)

► Follow Taylor Alison Swift: tube.matrix.rocks/c/taylor_swi… taylor_swift@tube.matrix.rocks
► Subscribe to the official Taylor Swift channel: tube.matrix.rocks/c/taylor_swi…
► Watch more music videos with Taylor Swift: tube.matrix.rocks/c/taylor_swi…
► Listen to and watch Taylor Swift's lyric videos: tube.matrix.rocks/c/lyricvideo
► Listen to Taylor Swift Audio videos: tube.matrix.rocks/c/audiovideo
► Listen to Taylor Alison Swift's "Speak Now (Original work)": tube.matrix.rocks/w/p/p841CgMe…
► Listen to Taylor Alison Swift's "Speak Now (Taylor's Version)": tube.matrix.rocks/w/p/8HYvxXpQ…
► Listen to Taylor Alison Swift's "Speak Now World Tour Live (2011)": tube.matrix.rocks/w/hU8hbXcTnB…

Hello, lovely fans! It’s Taylor here, and I’m so excited to share with you a special recording of my Speak Now World Tour Live from 2011! This concert was filmed at the stunning Staples Center in Los Angeles, where I had the absolute joy of performing for all of you on those unforgettable nights.

Now, I must admit, this video might look a bit different from what you’d expect. It’s a bit more of a handheld, amateur-style recording rather than a polished production. But that’s part of the charm, isn’t it? It captures the raw energy and excitement of the live show, just like being there in the crowd with all of you! I hope you can feel the love and passion that filled the arena as we sang and danced together.

A huge thank you to my incredible dancers and musicians who brought the stage to life with their talent and energy. You all made this tour so special, and I couldn’t have done it without you!

Join me as we relive the magic of that night, with all the songs and moments that made the Speak Now era so special. Thank you for being a part of this journey with me. Let’s make some beautiful memories together once again!

Enjoy the show! 💖

Set list:
00:00:00 Sparks Fly
00:07:27 Mine
00:11:46 The Story of Us
00:19:49 Our Song
00:28:01 Mean
00:33:27 Back to December / Apologize / You're Not Sorry
00:41:10 Better Than Revenge
00:46:55 Speak Now
00:55:05 Fearless / I’m Yours / Hey, Soul Sister
01:00:58 Last Kiss
01:10:08 Drops of Jupiter
01:15:22 You Belong With Me
01:23:02 Dear John
01:29:45 Enchanted
01:38:44 Haunted
01:45:17 Long Live
01:53:20 Fifteen
02:00:39 Love Story
02:09:25 End Credit

Recording Details:
- Event: Speak Now World Tour Live
- Location: Staples Center, Los Angeles
- Date: 2011

This entry was edited (4 weeks ago)

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Taylor Swift - Ours

Experience the heartfelt emotions of Taylor Swift's "Ours," a beautiful ballad from her acclaimed album Speak Now (Deluxe Package). Released in 2010, this song captures the essence of love and resilience, showcasing Swift's signature storytelling and melodic prowess. Dive into the world of romance and nostalgia with this timeless track.

► Follow Taylor Alison Swift: tube.matrix.rocks/c/taylor_swi… taylor_swift@tube.matrix.rocks
► Subscribe to the official Taylor Swift channel: tube.matrix.rocks/c/taylor_swi…
► Watch more music videos with Taylor Swift: tube.matrix.rocks/c/taylor_swi…
► Listen to and watch Taylor Swift's lyric videos: tube.matrix.rocks/c/lyricvideo
► Listen to Taylor Swift Audio videos: tube.matrix.rocks/c/audiovideo
► Listen to Taylor Alison Swift's "Speak Now: (Original work)": tube.matrix.rocks/w/p/p841CgMe…
► Listen to Taylor Alison Swift's "Speak Now: (Taylor's Version)": tube.matrix.rocks/w/p/8HYvxXpQ…
► Listen to Taylor Alison Swift's "Speak Now: World Tour Live (2011)": tube.matrix.rocks/w/hU8hbXcTnB…

🎵 L Y R I C S 🎵:
Elevator buttons and morning air
Strangers' silence makes me wanna take the stairs
If you were here we'd laugh about their vacant stares
But right now my time is theirs

Seems like there's always someone who disapproves
They'll judge it like they know about me and you
And the verdict comes from those with nothing else to do
The jury's out, but my choice is you

So don't you worry your pretty, little mind
People throw rocks at things that shine
And life makes love look hard
The stakes are high, the water's rough
But this love is ours

You never know what people have up their sleeves
Ghosts from your past gonna jump out at me
Lurking in the shadows with their lip gloss smiles
But I don't care 'cause right now you're mine

And you'll say
Don't you worry your pretty, little mind
People throw rocks at things that shine
And life makes love look hard
The stakes are high, the water's rough
But this love is ours

And it's not theirs to speculate
If it's wrong, and your hands are tough
But they are where mine belong, and
I'll fight their doubt and give you faith
With this song for you

'Cause I love the gap between your teeth
And I love the riddles that you speak
And any snide remarks from my father
About your tattoos will be ignored
'Cause my heart is yours

So don't you worry your pretty, little mind
People throw rocks at things that shine
And life makes love look hard

And don't you worry your pretty, little mind
People throw rocks at things that shine
But they can't take what's ours
They can't take what's ours

The stakes are high, the water's rough
But this love is ours

Album Artist: Taylor Swift
Album(s): Speak Now (Deluxe Package)
Written by: Taylor Swift
Music genre(s): Country, Pop
Released: 2010
Decade for first release: #2010sMusic

#taylorSwift #speakNow #ours #country #pop #2010sMusic #loveSongs #femaleMusician #femaleSinger #officialVideo

This entry was edited (3 weeks ago)

mastodon - Link to source

SANTÉ MENTALE EN PRISON : SON CONJOINT EST INCARCÉRÉ, ELLE RACONTE SON QUOTIDIEN BRISÉ : « BEAUCOUP DE GENS QUE JE CROYAIS ÊTRE DES AMIS M’ONT TOURNÉ LE DOS »
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"PSYCHOLOGIES Article de presse gratuit disponible Extrait Un proche derrière les barreaux, et la vie bascule. Regard des autres qui

SANTÉ MENTALE EN PRISON : SON CONJOINT EST INCARCÉRÉ, ELLE RACONTE SON QUOTIDIEN BRISÉ : « BEAUCOUP DE GENS QUE JE CROYAIS ÊTRE DES AMIS M’ONT TOURNÉ LE DOS » – Anti.Média

antidotmedia.noblogs.org

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About 1,000 people at the ICE Out of Dublin rally today in Dublin, CA. We're organizing to make sure no ICE jail opens in NorCal.

So far, the Bay Area has seen less ICE activity in part because there's no ICE jail in Northern California - the community organized to shut down other ones in previous years. Let's keep it that way.

The focus of the effort is a former federal prison in Dublin which ICE has signaled interest in using. At today's rally, the call to action was to make sure that it does not reopen, and instead that it be demolished and the site used for other purposes.

Located on the east side of Dublin, this facility is next to a neighborhood of new townhouses and apartments where most residents are recent Asian American immigrants. Given ICE's record of going after people near their jails to save time, this would be a huge threat to the community.

Write your elected officials - actionnetwork.org/petitions/IC…

Online organizing call on July 30: bit.ly/dublincommunitycall

1/

Alfred with another person in front of a Big cloth banner that says "ICE Out of Fuera de Dublin, Healing Not Harm, Sanando no Dañiando. Banner has pictures of butterflies and two hands holding breaking out of a cage.
Alfred with other people one of who is holding a sign that says Migration is Natural, Welcome People with Diginity, we are all home on Earth, another has a No ICE Prison Camp sign

ICE out of Dublin: No new ICE Detention Center in Shuttered Federal Dublin Prison (FCI Dublin)

ICE has signaled serious interest in reopening the notorious FCI Dublin federal prison in Dublin, CA as an immigration detention center.
actionnetwork.org
in reply to Alfred Twu

mastodon - Link to source

Alfred Twu

Berkeley Councilmember Igor Tregub was there as well, and a staff member from Berkeley
Mayor Adena Ishii's office spoke on the Mayor's behalf.

Yeon Park, president of the Alameda Labor Council and SEIU member, spoke about how unions are protecting the community. The threat of ICE is being used by bosses to make workers fear speaking out against labor law violations, making wages and working conditions worse for all. Labor fights back!

Press coverage of today's event. sfchronicle.com/bayarea/articl…

wordpress - Link to source

PFLP: The EU is Complicit in the Crime of Starvation Against our People in Gaza


The Popular Front for the Liberation of Palestine warns of an imminent humanitarian catastrophe in the coming hours, during which we may witness mass deaths among the most vulnerable groups, especially children, the sick, and the elderly.

This is in light of the dangerous deterioration of the humanitarian situation in the Gaza Strip, as a result of the escalating aggression and the continued systematic starvation policy practiced by the Zionist occupation, amid American partnership, international silence, and blatant complicity on the part of the European Union.

We hold the European Union politically and morally responsible for the worsening famine, as it is a partner in the crime of starvation perpetrated against our people through its inaction and providing diplomatic cover for the occupation.

We call on the countries of the European Union to stop their policy of camouflage and manipulation of public opinion, and to abandon their blatant bias toward the occupation. Despite escalating warnings about the threat of famine and the use of food as a weapon against more than two million besieged Palestinians, the European Union has chosen to cover up the occupation’s crimes through false diplomatic promises that have not translated into any tangible steps.

The recent bargaining between some EU countries and the occupation’s foreign minister clearly reflects the EU’s policy of deception and complicity. We call on international and human rights organizations to intensify pressure on the European Union and the international community to shoulder their moral and humanitarian responsibilities, abandon complicity and silence, and seriously apply pressure on the occupation to halt the systematic starvation of our people.

Our steadfast people in Gaza do not need empty rhetoric, but rather bold political positions that halt the war of comprehensive extermination, foremost among which is the immediate lifting of the blockade and holding the occupation accountable for its crimes against humanity.

Popular Front for the Liberation of Palestine
Central Media Department
July 18 2025

abolitionmedia.noblogs.org/?p=…

#alAqsaFlood #gaza #palestine #pflp #resistance #starvation #westAsia

sharkey - Link to source

I got caught cheating on my wife with the Head of HR at a Coldplay concert. It's something that should not happen to people like me.

But through adversity comes a moment of challenge. What did this teach me? What lessons can you take away from a moment in the public eye like this?

Here's what getting put on the kisscam taught me about B2B sales.

This entry was edited (4 weeks ago)

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Dignity as Leverage: A Counterframework for Palestinian Prisoner Negotiations


The U.S.-Israeli approach to negotiations with Palestinians remains fundamentally misaligned with justice and human dignity. While Israeli hostages are publicly mourned and framed as victims, Palestinian prisoners are treated as threats — statistics to be managed, not lives to be honored.

In this asymmetrical terrain, U.S. mediation reinforces Israeli security narratives, ignoring systemic abuses: rearrests, torture, indefinite detention, and the criminalization of Palestinian grief and solidarity. Incarceration becomes not a tool of justice but of demographic warfare.

Yet even within this environment, Palestinian resistance reframes captivity — not as defeat but as defiance. Through hunger strikes, courtroom refusal, and the ethic of sumoud (resilience), prisoners have transformed their bodies into frameworks of refusal. This is not passive survival — it is political agency. As PFLP’s prisoner Ahmad Sa’adat declares, “Our imprisonment is not the end of our struggle — we are the conscience of a people who refuse to be erased.”

This counterframework refuses to engage through the language of victimhood alone. It posits prisoners as political subjects — architects of strategy, not merely its symbols. Their bodies become texts of resistance, declaring humanity through suffering wielded deliberately. The ethical foundation of this model begins not with what must be demanded, but what must be refused.

Refusal is not obstinacy — it is strategy. The counterframework rejects hostage diplomacy staged as deterrent theater, denounces militarized humanitarianism where aid becomes surveillance, and repels the symbolic erasure encoded in practices like anonymous burial and re-arrest. These acts strip captives of memory and dignity in an effort to unwrite them from the historical record.

The refusal is deliberate, layered, and unyielding. Hamas and allied factions have responded to Trump’s proposed prisoner exchange and ceasefire deal with a spirit of negotiation — but not submission. They understand the logic underpinning the dominant framework: Israel retains military leverage while discarding the burdens of governance; it aims to dismantle Hamas while presenting itself as a rational actor in a “peace process.”

The asymmetry is clear: the framework is not peace — it’s containment.

In submitting counterproposals, Hamas and allied factions reframed the negotiation. Their demands reject tactical pacification and assert structural conditions for any progress. Chief among these is the full withdrawal of Israeli forces from Gaza. Though the upfront demand for ending the war has been softened, the insistence on written guarantees — specifically for troop retreat and uninterrupted ceasefire negotiations — signals the emergence of a political safeguard.

The notes of Hamas and allied factions further call for international oversight — preferably under UN administration — and removal of U.S.-Israeli control over aid and surveillance. Hamas and its allies understand the risks of leaving mediation tools in the hands of those invested in their containment. The counterframework demands mediation not as diplomatic theater, but as structural protection.

These positions reorient the entire frame of the negotiation. The factions are no longer reacting to Israeli terms — they’re building a system where justice isn’t deferred to humanitarian appeals but embedded in strategic architecture.
U.S. Framework vs. Palestinian Counterframework: How oppression tries to outlast resistance
Palestinian factions, far from being reactive, now hold key cards:

– Operational Leverage: Remaining Israeli captives are not just bargaining chips — they are Israel’s strongest incentive to negotiate. The factions control the timeline and rhythm.

– Political Unity: A unified front among factions strengthens their legitimacy, undercutting narratives of fragmentation and allowing them to act with moral coherence.

– Narrative Authority: By framing the negotiation as one centered on sovereignty, protection, and justice — not mere exchange — they control the moral terrain.

This leverage does not simply stall Israeli ambition — it redefines the negotiation itself.

As one analyst recently put it, “Hamas isn’t playing with borrowed cards — it’s designing its own deck.” And as Fateh’s prisoner Marwan Barghouti stated, “Resistance is a holy right for the Palestinian people to face the Israeli occupation. Nobody should forget that the Palestinian people negotiated for 10 years and accepted difficult and humiliating agreements, and in the end didn’t get anything except authority over the people, and no authority over land, or sovereignty.” Here, he is not just reflecting on past failures, but insisting that dignity and sovereignty must anchor any negotiation and reframing what legitimacy looks like.

If Netanyahu responds true to form, several patterns will likely emerge:

– Delay Tactics: Publicly, negotiations will slow under the guise of security reviews and logistical constraints — buys time, hopes to fracture Palestinian unity.

– Defiance Masked by Concession: Netanyahu may appear hawkish to domestic audiences while quietly engaging mediators to preserve diplomatic cover.

– Displacement of Blame: He’ll lean on U.S. mediation to obscure accountability, portraying Israeli rigidity as consequence of “external constraints.”

But the terrain has shifted. Public sympathy, diplomatic fatigue, and the irreducibility of Palestinian refusal may disrupt his playbook.

If Netanyahu overplays his hand, dragging negotiations without movement, he risks pushing factions from tactical flexibility to strategic closure, i.e., the withdrawal of participation as a strategic response to a framework that undermines justice from the start.

The counterframework insisted upon by Hamas and allied factions isn’t designed to win negotiations — it’s meant to transcend them. Its logic is liberatory, not procedural. Ceasefires must not merely pause violence — they must erode the legitimacy of systems that reproduce it.

This means restoration of collective dignity as the barometer of success — not appeasement metrics, and the insistence on international oversight divorced from occupation logics and recognition of Palestinians as strategic participants in shaping political outcomes.

To the extent that prisoner exchanges and ceasefires are real, they must reflect the architecture built by prisoners themselves — the cost borne, the unity forged, the refusals sustained.

Resistance, in this frame, is not reactive. It is architectural.

_________________
Rima Najjar is a Palestinian whose father’s side of the family comes from the forcibly depopulated village of Lifta on the western outskirts of Jerusalem and whose mother’s side of the family is from Ijzim, south of Haifa. She is an activist, researcher, and retired professor of English literature, Al-Quds University, occupied West Bank.

source: Samidoun

abolitionmedia.noblogs.org/?p=…

#gaza #palestine #repression #resistance #westAsia

Dignity as Leverage: A Counterframework for Palestinian Prisoner Negotiations — Rima Najjar

The following article is republished from Medium. The U.S.-Israeli approach to negotiations with Palestinians remains fundamentally misaligned with justice and human dignity. While Israeli hostages…
Samidoun: Palestinian Prisoner Solidarity Network

mastodon - Link to source

Dignity as Leverage: A Counterframework for Palestinian Prisoner Negotiations
abolitionmedia.noblogs.org/204…

"The U.S.-Israeli approach to negotiations with Palestinians remains fundamentally misaligned with justice and human dignity. While Israeli hostages are publicly mourned and framed as victims, Palestinian prisoners are treated as…"

friendica - Link to source
Russian Armed Forces deliver devastating blow to Ukrainian military infrastructure eu.eot.su/2025/07/19/russian-a…

Russian Armed Forces deliver devastating blow to Ukrainian military infrastructure

Russian Armed Forces deliver devastating blow to Ukrainian military infrastructure Rossa Primavera News from Russia
Alexey Krechetov (Rossa Primavera International News)

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Settler Colonialism in Light of F. Fanon: Algeria Yesterday, Kanaky Today… (Part 2)


Resistance by the colonized

The total violence of colonization in Algeria, Palestine, or Kanaky is therefore physical and symbolic, economic and cultural, political and social, religious and civil. It is literally a matter of substituting one society for another, replacing one people with another, destroying a history to justify an illegitimate present. The victims of these colonizations therefore have only one choice: to resist or disappear. To date, there is no example in human history of a people choosing to disappear. Resistance is inevitable and takes many different and evolving forms.

Fanon brilliantly describes the changing forms of resistance as colonial rule takes hold over the colonized society. The first forms of resistance are logically dependent on the social and economic structures that existed before colonization. They are therefore agrarian and tribal, communal and local, insurrectionary and guerrilla in nature. Two eras of human history clash militarily, two models of collective identity [tribal and tribal confederation for the colonized, nation-state for the colonizers], two types of military technology, two conceptions of war. Despite the imbalance of forces, this primary resistance of a society that refuses to disappear and that focuses all its energies on survival will have a lasting impact on colonized peoples. Admittedly, the military superiority of the colonizer led to the imposition of colonization, but the sense of dignity became deeply rooted and was passed down from generation to generation.

In Algeria, as in Kanaky, the transmission of the history of resistance to conquest and then colonization was the subjective foundation on which subsequent resumptions of the anti-colonial struggle were built. Memory is thus an important form of resistance, explains Frantz Fanon: “The memory of the anti-colonial period remains vivid in the villages. Women still whisper in their children’s ears the songs that accompanied the warriors who resisted the conquest. At the age of 12 or 13, the young villagers know the names of the old people who took part in the last uprising, and the dreams in the douars [… are] dreams of identification with this or that fighter, whose heroic death still provokes abundant tears today[23] . The book by Alban Bensa, Kacué Yvon Goromoedo, and Adrian Muckle, Les Sanglots de l’aigle pêcheur. Nouvelle-Calédonie : La guerre Kanak de 1917 (The Sobs of the Fisher Eagle: New Caledonia: The Kanak War of 1917), highlights the same mobilization of transmission and memory as a tool of resistance. “Defeated by arms, decimated, scattered, and yet still there, they entrusted words and writing with the task of preserving the memory of that time,” states the back cover[24] . In Algeria, as in Kanaky, storytelling, song, poetry, and legends were the springs of survival in the face of the steamroller of colonization.

Another transformation of resistance described by Fanon concerns the dimensions of identity. These are the site of a dual movement: rooting and broadening. Rooting, first of all, because the colonized perceive the danger of disappearance and react by immersing themselves totally in everything that makes up their historical personality, their cultural specificity, their social, religious, and civilizational differences. Almost instinctively, they retreat into their values, their ancestors, their religion, etc., in order to maintain their existence in the face of multifaceted genocide. For women, wearing the veil becomes an act of resistance, as does fleeing all contact with the colonizer and their institutions, returning to the djemaas[25] , and even religiosity itself. Explaining the colonizer’s determination to unveil Algerian women, Fanon explains: “The [colonial] administration states: ‘If we want to strike Algerian society at its core, in its capacity for resistance, we must first conquer the women; we must seek them out behind the veil where they hide and in the houses where men hide them[26] .”

The same logic of anchoring oneself in custom and tradition as a form of resistance and survival can be found today in the functioning of the FLNKS[27] (Kanak and Socialist National Liberation Front), for example. To the great incomprehension of many Western activists, the appointment of delegates to various bodies raises, among other things, the question of respect for custom. Anthropologist Isabelle Leblic recalls that during a mini-congress in the central-southern region, the delegates responsible for defining the criteria for the appointment of candidates for regional elections settled on the following choice: “being an active activist, having a good knowledge of custom and being well integrated into it, being able to defend the positions of the FLNKS, being representative of one’s region, and respecting the non-accumulation of mandates.” Describing the start of various meetings, she explains the unavoidable nature of the moment of ‘custom’: “It is custom, the moment of custom. In the empty space in the middle of our circle, there were piles of cigarettes, “tabacs-bâtons ,” sticks of tobacco, raw and compact, a few CFP franc notes, and above all manus, those long, thin pieces of cloth that symbolize the bonds between human beings. All these objects were brought by each of us. They are a sign of the respect we owe to each other and to this land, the land of the valley that welcomes us[28] .

This first change in identity, that of putting down roots, was followed by a second, that of broadening one’s image of oneself and the group to which one belongs. Very quickly, the colonized in a settlement colonization became aware of the impossibility of lasting resistance on the basis of the tribe or even the tribal confederation. Faced with the colonizer, the process of national identification, which already existed to varying degrees depending on the country, inevitably accelerated. Frantz Fanon summarizes the process as follows: “The mobilization of the masses […] introduces into each consciousness the notion of a common cause, a national destiny, a collective history.” Similarly, in her description of the use of custom in the political life of the FLNKS, Isabelle Leblic mentions a difference with the mobilization of the same custom in everyday life: “The only notable difference between the two types of gathering lies in the fact that for political gatherings, the ‘customs of arrival’ most often end with the raising of the Kanaky flag[30] . Forms of resistance thus shift from the tribe to nationality while remaining rooted in specific popular history. The question of mobilizing armed struggle stems both from the realization that so-called “peaceful” struggle is ineffective and from the balance of power.

We emphasize these changes in identity and the work of transmitting resistance, because they constitute a subjective heritage on which subsequent resistance movements are based. They make the latter inevitable. There is no third alternative to settler colonization: either colonialism is destroyed, or the colonized people disappear. The contradiction is entirely antagonistic, as Frantz Fanon concluded: ” On the level of reasoning, the Manichaeism of the colonizer produces a Manichaeism of the colonized. The theory of the ‘absolutely evil native’ is matched by the theory of the ‘absolutely evil colonizer. “The appearance of the colonizer signified syncretically the death of indigenous society, cultural lethargy, and the petrification of individuals. For the colonized, life can only arise from the decomposing corpse of the colonizer[31] .”

The peasantry as centrality

The countryside and villages are the essential location for the processes described above. Essentially agrarian and communal societies, countries that have been and/or are victims of settlement colonization feel its destructive impact first in the countryside, where the vast majority of the population lives. What Algerian geographer Djilali Sari called “the dispossession of the fellah[32] ” and Algerian filmmaker Lamine Merbah called “the uprooted[33] ,” takes the form of massive land theft through colonization and, with it, the destruction of the material foundations of peasant collective life. In Algeria, as in Kanaky, the colonial question begins with the question of land. Frantz Fanon concludes that the peasantry plays a decisive role in the anti-colonial struggle, that it is at its core. “It is clear that, in colonial countries, only the peasantry is revolutionary. They have nothing to lose and everything to gain[34] ,“ explains Fanon, describing the attitude of these rural masses towards colonization: ”The rural masses have never ceased to pose the problem of their liberation in terms of violence, of land to be taken back from foreigners, of national struggle, of armed insurrection. It’s all very simple[35] .”

In Kanaky, too, the peasantry is the primary social base of the independence movement. Nearly 70% of the country’s Melanesian population lives in rural areas. Colonial land theft has led to a steady decline in Kanak subsistence agriculture in the national agricultural production. “More than 80% of New Caledonia’s agricultural production is carried out by European farmers located in the south of the archipelago, in the peri-urban ‘green belt’ of Nouméa,” summarized sociologist Marcel Djama in 1999. One of the colors of the Kanak flag, green, symbolizes the rural roots of the independence movement. When it was created in 1984, the FLNKS explained the presence of green on the national flag as follows: “It is the color of the plant kingdom and living waters. It represents ‘green pastures,’ food, the peasantry, and the rural world. It is the color of the awakening of nature, the awakening of life, of hope, of remedies. It is the emblem of salvation[37] .”

It is also the peasant origin of the urban “lumpen proletariat” that led Frantz Fanon to consider it as having significant revolutionary potential, making it the “urban spearhead” of the struggle. These peasants, driven from their land, accumulate in the urban peripheries without being able to find any professional employment due to their dependence on colonial capitalism. Agricultural overpopulation did not transform itself en masse into a proletariat, but into a “lumpenproletariat”: “The men whom the growing rural population and colonial expropriation have driven from their family lands wander tirelessly around the various cities, hoping that one day they will be allowed to enter. It is in this mass, in this people of the slums, within the lumpenproletariat, that the insurrection will find its urban spearhead. The lumpenproletariat is one of the most spontaneous and radical revolutionary forces of a colonized people[38] .

The situation is not much different in contemporary Kanaky. The rural exodus to Nouméa has led to the accumulation of a poor Kanak population, and among them a lumpenproletariat. Thousands of Kanak inhabitants of Nouméa now live in shacks on public land in the capital. These “squatters” survive by scavenging and subsistence farming. Unsurprisingly, these Nouméa ‘squats’ were important areas of mobilization during the uprising that shook Kanaky from May 2024 onwards. The board of directors of the Oceanist Society described the situation during these popular revolts as follows: ” Many of those now described as rioters come from marginalized and excluded populations composed mainly of Kanaks and other Oceanic peoples. These poor populations, which also include a lumpen proletariat, emerged with the massive urbanization of Greater Nouméa over the last thirty years. They are the forgotten and shipwrecked victims of the Matignon and Nouméa agreements. How many of them would have stayed, or even returned, to their villages if they had been able to find the means to live there in decent conditions? They too must now be considered full citizens[39] .”

This interpretation of the class structure of the settlement colonies is, of course, a political stance against a dogmatic interpretation of Marxism that seeks to find the social base and offensive base of the national liberation struggle in an embryonic proletariat. Fanon even considers that this proletariat, which is weakly developed due to the very nature of colonial capitalism, has a social position that is incomparable to that of other components of the colonized people: “In colonial territories, the proletariat is the core of the colonized people most favored by the colonial regime. The embryonic proletariat in the cities is relatively privileged. In capitalist countries, the proletariat has nothing to lose; it is the class that has everything to gain. In colonial countries, the proletariat has everything to lose. It represents the fraction of the colonized people that is necessary and irreplaceable for the smooth running of the colonial machine[40] .”

Some have interpreted Fanon’s analysis as a total rejection of the Marxist approach, whereas his entire argument aims to emphasize the importance of taking into account the specificities of colonial capitalism [dependent and extroverted to serve the interests of the metropolitan economy] in order to understand colonization by settlement. Moreover, Fanon is not the only thinker on national liberation to have reached this conclusion. Amilcar Cabral, for example, believed that he had initially dogmatically applied European models, which led the independence movement to a dramatic impasse. This courageous self-criticism led him, like Fanon, to advocate a central role for the peasantry in the national liberation struggle: “I cannot claim to organize a party, or a struggle based on my ideas. I must do so based on the concrete reality of the country. [|…] At the beginning of our struggle, for example, we were convinced that if we managed to mobilize the workers of Bissau, Bolama, and Bafata to go on strike and demonstrate in the streets, the Portuguese would change and give us independence. That was wrong. First of all, in our country, wage workers are not as powerful as in other countries. From an economic point of view, salaried workers are not a sufficient force; in fact, in our country, the great economic force lies in the countryside[41] .

The ambiguities and contradictions of the petty bourgeoisie

Fanon died too soon to witness the independence of Algeria, for which he fought so hard. However, he did witness the first African national independence movements and with them the rise of the national petty bourgeoisie, which was often at the head of the independence organizations. As roving ambassador for the Provisional Government of the Algerian Republic (GPRA) for Africa from the spring of 1960, he had the opportunity to observe at close quarters the first steps of independence in countries ranging from Congo to Senegal, Liberia to Guinea, and Mali to Ghana. Bitterly, he noted the complicity of certain African countries in the isolation and assassination of Lumumba: “The great success of Africa’s enemies is to have compromised Africans themselves. It is true that these Africans had a direct interest in Lumumba’s murder. They were puppet heads of government, within a puppet independence, confronted day after day with massive opposition from their peoples[42] . “

For Fanon, African complicity in the Congolese tragedy confirmed his observations in several African countries that independence had been confiscated by the establishment of a new age of colonialism, indirect colonialism, colonialism through the mediation of African elites who became managers of the interests of the former colonizer, neocolonialism. The expectations and hopes of the people invested in independence began to be disappointed from the very first steps of the new governments: “Discontented workers are subjected to repression as ruthless as that of the colonial periods. Trade unions and political parties are confined to quasi-clandestinity. The people, the people who had given everything in the difficult hours of the national liberation struggle, are now wondering, with empty hands and empty stomachs, how real their victory really is[43] . “

To understand the sequence of independence, it is necessary to distinguish, as we have said before, between independence and decolonization. It was precisely to avoid genuine decolonization that certain African independence movements were abruptly promoted after 1956 by the French colonizer. A decade earlier, at the Brazzaville Conference in February 1944, the latter had stated that “the ends of the civilizing work accomplished by France in the colonies rule out any idea of autonomy, any possibility of evolution outside the French Empire; the eventual, even distant, establishment of self-government in the colonies is to be ruled out.” In an attempt to eliminate any hope of independence, massive repression followed. This was the case on May 8, 1945, in Algeria, in Vietnam in September 1945, and in Cameroon in 1947. A little over a decade later, it was Paris that defended the idea of autonomy from 1956 and then independence from 1958 for the colonies of French West Africa (AOF) and French Equatorial Africa (AEF). Between these two historical periods came the victory of the Vietnamese independence movement at Dien Ben Phu, the outbreak of armed struggle in Algeria and Cameroon, the Bandung Conference, and the Anglo-French-Israeli defeat in Egypt during the nationalization of the Suez Canal. Fear of the radicalization of national liberation struggles led the colonizers to change tactics in order to maintain their hold and promote formal independence, constrained by economic and military agreements that reproduced colonial dependence under a new guise.

Describing these “puppet” independences, Fanon compared them as early as 1958 to real independence, that is, independence that goes as far as true decolonization: “True liberation is not this pseudo-independence where ministers with limited responsibility coexist with an economy dominated by the colonial pact. Liberation is the death of the colonial system, from the preeminence of the language of the oppressor and departmentalization to the customs union that in reality keeps the colonized in the grip of colonialist culture, fashion, and images[45] . Note the reference to “departmentalization,” indicating that Fanon was not fooled by the new colonial discourse of 1946 on the “four old colonies” of Guadeloupe, Martinique, Réunion, and French Guiana, which would later be expanded to include Kanaky and Polynesia. He, who was so inspired by the work of Césaire, distinguished himself from him by rejecting the “realism” that led the latter to accept the logic of departmentalization in place of the goal of national independence.

Three years later, in his masterpiece, The Wretched of the Earth, Fanon offers us a veritable autopsy of these “puppet” independences. He defined the class nature of the new leaders of these “puppet” states: “The national bourgeoisie that takes power at the end of the colonial regime […] has the psychology of businessmen, not captains of industry. And it is quite true that the rapacity of the colonists and the embargo system set up by colonialism left them little choice[46] .He describes the type of economy that such a class implements once in power: “The national economy of the independence period is not reoriented. It is still about harvesting peanuts, harvesting cocoa, harvesting olives. […] No industry is established in the country. We continue to ship raw materials, we continue to be Europe’s small farmers, specialists in raw products[47] .“ He characterizes the social and political function of the new leaders politically, namely to serve as intermediaries and business agents: ”The national bourgeoisie has discovered its historic mission to serve as an intermediary. As we can see, it is not a vocation to transform the nation, but prosaically to serve as a transmission belt for a capitalism cornered into camouflage and now adorned with the mask of neocolonialism. The national bourgeoisie will revel, without complex and with dignity, in the role of business agent for the Western bourgeoisie[48] .”

The concrete reality has proved Fanon right in many African countries. Independence has often been a rush to grab the colonists’ assets. Wealth has accumulated in a matter of months. It has then been considerably increased by accumulation in the shadow of the state apparatus. In short, the process of crystallization of social classes, previously all suppressed by colonialism, suddenly accelerated, giving rise to a comprador bourgeoisie and a class of large landowners. Unlike Fanon, we characterize the social strata installed in power by the colonizer as predominantly petty bourgeoisie and, at best, middle bourgeoisie for landowners. The process of neo-colonization is, in our view, precisely constituted by the transformation of these social strata into comprador social classes [commercial and agrarian].

Fanon draws political conclusions from this process by warning about the nature of nationalist organizations, their programs, and their social bases. He emphasizes that there is no possibility of independent capitalism for the former colonies. The petty bourgeoisie engaged in the national liberation struggle must choose between betraying their ideals and betraying their class interests: “In an underdeveloped country, an authentic national bourgeoisie must make it its imperative duty to betray the vocation to which it was destined, to put itself at the school of the people, that is, to place at the disposal of the people the intellectual and technical capital it wrested during its passage through the colonial universities[49] . Such “betrayal” does not happen spontaneously. It can only be the result of a democratic political organization with a program and a social base in the popular classes [peasantry and working class] and establishing grassroots control over its leaders.

Amilcar Cabral came to the same conclusion in his thesis on the “suicide of the petty bourgeoisie” presented at the Tricontinental Conference in Havana in 1966: ” In order not to betray its objectives, the petty bourgeoisie has only one path: to strengthen its revolutionary consciousness, repudiate attempts at gentrification and the natural solicitations of its class mentality, identify with the working classes, and not oppose the development of the revolutionary process. This means that in order to fulfill its role in the national liberation struggle, the revolutionary petty bourgeoisie must be capable of committing class suicide in order to be reborn as revolutionary workers, fully identified with the deepest aspirations of the people to whom they belong. This alternative—betraying the revolution or committing class suicide—is the choice facing the petty bourgeoisie in the general context of national liberation

[50]. The colonizer does not remain inactive in the face of this choice. As independence approaches, it multiplies openings, bureaucratic bodies, commissions, sinecures, etc., with the aim of bureaucratizing the independence political organizations and orienting them toward neocolonialism.

In Kanaky today, there is a juxtaposition of the institutionalization and bureaucratization of a significant section of the petty bourgeoisie and the radicalization of the popular movement. The lessons of Fanon and Cabral sound like a warning and a call for vigilance.

The centenary of the birth of Lumumba, Malcolm, Fanon, and Cabral comes at a time when the anti-colonial struggle is resurgent [as evidenced by France’s troubles in West Africa and the October 7 operation in Palestine] and imperialist aggression is on the rise, with wars breaking out in Iraq, Syria, Sudan, Libya, and elsewhere. In this context, Fanon’s message is marked by an undeniable modernity. Whether on the nature of colonial oppression, its links with capitalism and imperialism, the resistance it inevitably provokes, the attitude of different classes and social strata towards it, the link between independence and decolonization, that between decolonization and socialism, the possible dead ends and contradictions of national liberation struggles, etc., Fanon remains essential reading for anyone who wants to dismantle the colonial system that persists by constantly donning new masks. As long as our world remains structured around a dominant imperialist center and dominated peripheries, Fanon, Cabral, Malcolm, and Lumumba will remain relevant.

Said Bouamama is a French Algerian sociologist and activist who is the author of over a dozen books, his latest, Manual on Immigration (2021), For a Revolutionary Panafricanism (2023) Strategic Manual on Palestine and the Middle East (2024) among others.

[1] Born in Martinique, F Fanon was legally French by birth. By joining the FLN, he symbolically and politically rejected this nationality of birth. In his writings, he expresses himself as an Algerian. For example, in Year V of the Algerian Revolution, he writes: “What we Algerians want,” “our struggle,” “our cause,” and “our Revolution.” Having died before independence, he was never officially granted Algerian nationality. However, he was a representative of the Provisional Government of the Algerian Republic (GPRA), which indicates that he was considered Algerian by the authorities of the new state.

[2] Aimé Césaire, Discours sur le colonialisme, Paris, Présence africaine, 2004, p. 9.

[3] Jean-Paul Sartre, “Le colonialisme est un système,” speech at a meeting “for peace in Algeria,” Les temps modernes, no. 123, March-April 1956.

[4] Amilcar Cabral, Foundations and Objectives of National Liberation and Social Structures, Speech at the First Conference of Solidarity with the Peoples of Africa, Asia, and Latin America, Havana, January 3–12, 1966, in Unité et Lutte, Maspero, Paris, 1980, p. 161.

[5] Samir Amin, Unequal Development: An Essay on the Social Formations of Peripheral Capitalism, Minuit, Paris, 1973.

[6] Frantz Fanon, The Wretched of the Earth, in Œuvres, La Découverte, Paris, 2011, p. 455.

[7] Amilcar Cabral, Fondements et objectifs de la libération nationale et structures sociales, op. cit., p. 159.

[8] Ibid., p. 159.

[9] Ali Moussa Iye and Khadija Touré (eds.), Histoire de l’humanité, volume 6, UNESCO, Paris, 2008, p. 1388.

[10] Melanesia includes Papua New Guinea, the Solomon Islands, Vanuatu, Kanaky, and the Fiji Islands. The term Kanak refers to the Melanesian population of Kanaky.

[11] Jean-Louis Rallu, La population de la Nouvelle-Calédonie, Revue Population, 1985, no. 4-5, p. 725.

[12] Kamel Kateb, Européens, « indigènes » et juifs en Algérie (1830-1962). Représentations et réalités des populations, INED, Paris, 2002, pp. 16 and 47.

[13] Djilali Sari, Le désastre démographique, SNED, Algiers, 1982, p. 130.

[14] Jean Guiart, Bantoustans en Nouvelle-Calédonie, Droit et Liberté, no. 371, July-August 1978, p. 14.

[15] Alain Ruscio, La première guerre d’Algérie. Une histoire de conquête et de résistance, La Découverte, Paris, 2024, p. 394.

[16] Charles-André Julien, Histoire de l’Algérie contemporaine, volume 1, PUF, Paris, 1964, p. 250.

[17] Aimé Césaire, Discours sur le colonialisme, Présence Africaine, Paris, (1955) 2004, pp. 13-14.

[18] Frantz Fanon, Why We Use Violence, Speech given at the Accra Conference, April 1960, in Year V of the Algerian Revolution, Complete Works, op. cit., pp. 413 and 418.

[19] Nelson Mandela, Long Walk to Freedom, Fayard, Paris, 1996, p. 647.

source: Saïd Bouamama’s blog

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