Johnny
The only thing in my head is five grams of coke, fly away alone
To the edge of oblivion
I have thoughts in my head, when will all this end
Whenever I'm not alone, because a white eel will fly in
The only thing in my head is five grams of coke, fly away alone
To the edge of oblivion
I have thoughts in my head, when will all this end
Whenever I'm not alone, because a white eel will fly in
I have a damn descent, I don't catch stars, I lie like a log
I don't believe what's going on
I cluck like a hungry hen
I'm like a werewolf to the moon
My head's empty like a street
In front of your dorm, I melt like a bar
Which is lying on the counter
Going down is when you don't pull
Brother, my face is getting fucked up
My head's a brothel just like on TV
I am not surprised by such a state
Lack of goods, in my mind I get high
Whenever I'll make it or not
I will sell everything from my crib
I'm actually fucked up already
However, everything is sold already
I’m only struggling with the debts
Nose like Tabaluga
Second day without snorting
Where is the snake? White chemistry
Descending is so damn exhausting
Ortadoğu Tiyatrosu: Siyonist PR ve İran’ın Kullanışlı YalnızlığıDuygu ve Düşünce
Başlığa Ortadoğu yazdım ki dikkat kesilin; zira son iki yüz yıllık zihin inşaatımız müslümanlar tarafından değil, bizzat siyonistler tarafından atıldı. Ortadoğu diye bir terim uydurdular; kime göre orta, neye göre doğu? Terimler ve adlandırmalar hayati önem taşır; zira bir şeye ad vermek, ona sahip olmanın ilk adımıdır. Kendinize bir kafir ismi olan Hans veya George denmesine asla müsaade etmez, gerekirse kavga edersiniz; peki ya Adalar Denizi yerine Ege Denizi denildiğinde neden aynı vakarlı tepkiyi vermiyorsunuz?
Artık zihinlerimize bu topraklara ait sarsılmaz coğrafi terimleri yerleştirmenin vaktidir.
Bugün Suriye, Filistin, Lübnan ve Ürdün’ü kapsayan bereketin merkezi Bilâd-ı Şâm’dır;
Mekke ve Medine’nin kalbi Cezîretü'l-Arab’dır;
sömürgeci dilde Mezopotamya denilen yer ise medeniyetin beşiği Irak-ı Arab ve Irak-ı Acem’dir. Ortadoğu tabiri, dünyayı Avrupa merkezli gören sömürgeci bir dayatmadan ibarettir. Onlara göre Anadolu "Yakın Doğu", Çin ise "Uzak Doğu" idi; ortada kalan sömürü sahasına da bu ismi verdiler. Bu kavramı kullanmak, o sömürge masasına oturmayı peşinen kabul etmektir. Oysa bizim zihnimizde Ortadoğu yoktur, Merkez-i Âlem vardır; Ege yoktur, Adalar Denizi vardır.
Bugün Bilâd-ı İslâm üzerinde sergilenen son perde, ABD ve İsrail’in İran’a yönelik hamleleriyle bir kez daha kontra-istihbarat ve stratejik illüzyon derslerine sahne oluyor. Hamaney’in ve üst düzey bürokratların tasfiyesi sonrası yaşanan halk hareketliliği, derin bir analizi zorunlu kılmaktadır. İran halkı, rejimden hoşnut olmasa dahi dış müdahale karşısında millet olmanın refleksiyle meydanlara inerek tarihi bir duruş sergilemiştir. Ancak asıl acıklı olan, kendi ülkesinin liderine duyduğu nefreti düşmanın postalıyla tatmin etmeye çalışan "kullanışlı ahmakların" tavrıdır, gevurlar useful
0-30p: Kontrollü okuyucu 📖
40-70p: Hafif bağımlı 👀
80p+: Geçmiş olsun, kitaplar seni ele geçirmiş 😅
Is listening music useful while studying? The answer seems well clear. If you write something (maybe a homework) that doesn't need to be understood, or you know the topic and you are solving questions, doing practice, listening to music could make it funny and sustainable but on the other hand, if your study needs high cognitive energy, in contrast, listening to music decreases your focus level and efficiency. You think that you've studied for hours but when you are in the exam, you will realize that you've forgotten big part of them. Solid studying seems boring at first but it gets funny by you spend time with it. That's the key point. If you find it funny unless music or other outer effects, you will create stories about your lesson and these will settle on your mind to be nonforgotten for a long time.
something useful, 2017Film Alıntısı
“Tül perdeler uçuşurken başka evlerin pencerelerinde
Bizi bir kitabın sayfaları arasında kurutuyor zaman.”
Barış Bıçakçı
Barış Bıçakçı
A quiet secluded life in the country, with the possibility of being useful to people to whom it is easy to do good, and who are not accustomed to have it done to them; then work which one hopes may be of some use; then rest, nature, books, music, love for one's neighbor, such is my idea of happiness.
Leo Tolstoy
The book “Race and Slavery in the Middle East” (1990) by the well-known orientalist Bernard Lewis is considered one of the interesting and useful works on this little-studied topic in the Islamic world. It is true that Lewis is known for his biased position against Islam, but this book demonstrates a more objective approach.
In the book, the author makes three distinctions regarding the Islamic world: the Quran and the hadiths of the Prophet Muhammad; the law and ijtihads developed by the scholars; and what is experienced in the lifestyle of Muslims. In a sense, Lewis distinguishes between theory and practice, which allows for a more complete reflection of the picture. The fact that Lewis uses original historical and literary sources in his research on the topic greatly increases the value of the book.
Since the book covers two separate topics, I intend to make two separate contributions on both slavery and race. But before these contributions, I want to talk about blacks in the Middle East.
As is well known, blacks, especially Abyssinians (modern Ethiopians), played an important role in the history of the Arabian Peninsula both before and after Islam. Interestingly, blacks left a significant mark on Middle Eastern literature not only as slaves and soldiers, but also as poets and writers. In his book, Lewis analyzes the works of black writers who lived before Islam, such as Antara, as well as in the early Islamic period, such as Suhaim, Nushayb, Jirayr, Jahiz, and Hayqutan. Although the theoretical part of Islam completely prohibits discrimination based on skin color, black writers write in their works about the discrimination they faced because of their skin color and the shame they felt for not being white, which shows a contradiction between the theory and