Shalom house of Jocob. as a child growing up I would ask my father a lot of things, ( as all children do) most of them were about people around my area and why they look diffrent fom me. well, like every modern hellenistic black christian family I got the same answer ” God Likes all colors of people so he made us diffrent”. It wasnt untill I got older and woke up out of my amnesia like state and came into the truth of who we (Israelites) really are, I started to see thing alot more clearly. have you ever asked yourself why is it when some movies, TV shows, and cartoon that deal with cavemen and the stone age blacks are never shown…….for example the Flintstones cartoon
In the book Job 30, Job is in a state of disbelief about the edomites and there out look on him and people like him. (Israelites) It must be noted that Job lived not to far away from the edomites and his best friend Eliphaz was an edomite. But verse 6 stands out the most to me “To dwell in the cliffs of the valleys, in caves of the earth, and in the rocks” now we all know that Esau lived in mout seir, But why didnt the name change to Mount edom and who is seir anyway
In Genesis 14:5-6 we read the there where some left over Rephaims tribes, In versr 6 we read that the Horites lived in seir Long before esau is ever born. The word Horite in hebrew means “Cave dweller”. so the Horites lived in mout seir before edom but who did esau get mout seir and who is seir
the word seir means “hairy” or “shaggy”, The horeites were subterranean bass people.
This is why the white man can find a ” missing link” because there is none. but how did esar get seir
Genesis 36:8 “Thus dwelt Esau in mount Seir: Esau is Edom.” He took mount seir and took Horite wives also
Genesis 36:20-21 “These are the sons of Esau (that is, Edom), And these are their chiefs. These are the sons of Seir the Horite, the inhabitants of the land: Lotan, Shobal, Zibeon, Anah.” All NON-Africans have traces of Neanderthal DNA
Petra (Greek πέτρα (petra), meaning ‘stone’; Arabic: البتراء, Al-Batrāʾ) is an Arabian historical and archaeological city in the Jordanian governorate of Ma’an, that is famous for its rock-cut architecture and water conduit system.
Established possibly as early as 312 BC as the capital city of the Nabataeans, it is a symbol of Jordan, as well as its most visited tourist attraction. It lies on the slope of Mount Hor in a basin among the mountains which form the eastern flank of Arabah (Wadi Araba), the large valley running from the Dead Sea to the Gulf of Aqaba. Petra has been a UNESCO World Heritage Site since 1985.
The site remained unknown to the Western world until 1812, when it was introduced by Swiss explorer Johann Ludwig Burckhardt. It was described as “a rose-red city half as old as time” in a Newdigate Prize-winning poem by John William Burgon.
Evidence suggests that settlements had begun in and around Petra in the eighteenth dynasty of Egypt (1550–1292 BC). It is listed in Egyptian campaign accounts and the Amarna letters as Pel, Sela or Seir. Though the city was founded relatively late, a sanctuary existed there since very ancient times. Stations 19 through 26 of the stations list of Exodus are places associated with Petra. This part of the country was Biblically assigned to the Horites, the predecessors of the Edomites. The habits of the original natives may have influenced the Nabataean custom of burying the dead and offering worship in half-excavated caves. Although Petra is usually identified with Sela which means a rock, the Biblical references refer to it as “the cleft in the rock”, referring to its entrance. The second book of Kings xiv. 7 seems to be more specific. In the parallel passage, however, Sela is understood to mean simply “the rock” (2 Chronicles xxv. 12, see LXX).
On the authority of Josephus (Antiquities of the Jews iv. 7, 1~ 4, 7) Eusebius and Jerome (Onom. sacr. 286, 71. 145, 9; 228, 55. 287, 94) assert that Rekem was the native name and Rekem appears in the Dead Sea Scrolls as a prominent Edom site most closely describing Petra and associated with Mount Seir. But in the Aramaic versions Rekem is the name of Kadesh, implying that Josephus may have confused the two places. Sometimes the Aramaic versions give the form Rekem-Geya which recalls the name of the village El-ji, southeast of Petra. The Semitic name of the city, if not Sela, remains unknown. The passage in Diodorus Siculus (xix. 94–97) which describes the expeditions which Antigonus sent against the Nabataeans in 312 BC is understood to throw some light upon the history of Petra, but the “petra” referred to as a natural fortress and place of refuge cannot be a proper name and the description implies that the town was not yet in existence.
The Rekem Inscription before it was buried by the bridge abutments.
The name “Rekem” was inscribed in the rock wall of the Wadi Musa opposite the entrance to the Siq, but about twenty years ago the Jordanians built a bridge over the wadi and this inscription was buried beneath tons of concrete.
More satisfactory evidence of the date of the earliest Nabataean settlement may be obtained from an examination of the tombs. Two types have been distinguished: the Nabataean and the Greco-Roman. The Nabataean type starts from the simple pylon-tomb with a door set in a tower crowned by a parapet ornament, in imitation of the front of a dwelling-house. Then, after passing through various stages, the full Nabataean type is reached, retaining all the native features and at the same time exhibiting characteristics which are partly Egyptian and partly Greek. Of this type there exist close parallels in the tomb-towers at el-I~ejr in north Arabia, which bear long Nabataean inscriptions and supply a date for the corresponding monuments at Petra. Then comes a series of tombfronts which terminate in a semicircular arch, a feature derived from north Syria. Finally come the elaborate façades copied from the front of a Roman temple; however, all traces of native style have vanished. The exact dates of the stages in this development cannot be fixed. Few inscriptions of any length have been found at Petra, perhaps because they have perished with the stucco or cement which was used upon many of the buildings. The simple pylon-tombs which belong to the pre-Hellenic age serve as evidence for the earliest period. It is not known how far back in this stage the Nabataean settlement goes, but it does not go back farther than the 6th century BC.
A period follows in which the dominant civilization combines Greek, Egyptian and Syrian elements, clearly pointing to the age of the Ptolemies. Towards the close of the 2nd century BC, when the Ptolemaic and Seleucid kingdoms were equally depressed, the Nabataean kingdom came to the front. Under Aretas III Philhellene, (c.85–60 BC), the royal coins begin. The theatre was probably excavated at that time, and Petra must have assumed the aspect of a Hellenistic city. In the reign of Aretas IV Philopatris, (9 BC–40 AD), the tombs of the el-I~ejr [?] type may be dated, and perhaps also the High-place.
More than 10 percent of the Mexican population once looked markedly African. Note: That time period is after the Olmecs! The nearly complete absorption of Mexico’s identifiably African people offers an intriguing contrast to the persistence of a rather distinct Black race in the United States. At least 200,000 Black slaves were imported into Mexico from Africa. By 1810, Mexicans considered at least part African members of the population numbered around a half million, or more than 10 percent of the population.
Mexican music, for example, has deep roots in West Africa. “La Bamba,” the famous Mexican folk song that was given a rock beat by Ritchie Valens and a classic interpretation by Los Lobos, has been traced back to the Bamba district of Angola. What’s especially ironic about Mexico’s “racial amnesia”—a term coined by African-American historian Ted Vincent—is that during Mexico’s first century of independence, more than a few of its most famous leaders were visibly part black.
Nevertheless, the official ideology of Mexico has been that the Mexicans are simply a “mestizo” people—a mixture of Spaniards and Indians—officially referred to as “La Raza” or “The Race.” Since 1928, Mexico has celebrated Oct. 12 as “The Day of The Race.” On Oct. 12, 1946, Mexican politician José Vasconcelos famously declared Mestizos to be “the cosmic race.”
The Mexican populace’s African “third root” is occasionally honored, but Mexican officials have generally ignored it. University of Minnesota demographer Robert McCaa wrote, “Afro-Mexicans, who numbered one-half million in 1810, more or less vanished, thoroughly intermingled and unidentifiable by 1895 if the official discourse is accepted at face value.”
There are self-consciously Afro-Mexican communities on the Gulf of Mexico near Vera Cruz, where the slave ships docked. There are heavily black villages on the Costa Chica on the Pacific, although the residents tend to see themselves as simply Mexicans with dark skins. One confusing factor is that Mexico also imported slaves from across the Pacific, including some African-looking New Guineans and also Negritos from the Philippines.