#Monge & Associates
Text
photograph
pairings: jeong jaehyun (archi student) x female reader (advertising arts major)
— filo setting
🖋️: smut
warnings: 🔞, mature content, profanities !
— dni minors!
posted: january 29, 2023
happy reading!
———————————————————————————
Hilong-hilo, at pagod na pagod kang naglalakad sa buong campus dahil ni wala kang makitang estudyante na papasok sa standards mo since kailangan mo ng model for your major subject na associated with photography.
Marami namang pogi rito pero hindi mo pa rin mahanap yung tao na magfifit sa model mo. Naka heels ka pa naman kaya ramdam mo na ang pangangalay ng paa mo.
Ang theme mo kasi sa photo shoot is sensual na may touch ng wong kar wai effect dahil nagustuhan mo yung movie na to. Dahil kanina ka pa palakad-lakad sa campus niyo ay naupo ka muna sa bench sa tabi ng soccer field.
“Tangina wala pa rin akong mahanap eh sa makalawa na yun ipapasa” naiinis mong sambit
Kaya habang nagpapahinga ka ay may nahagip ang mata mong naglalakad patungo sa kinaroroonan mo.
mukhang may model na ako para sa photo project ko sabi mo sa isipan mo.
mukhang may model na ako para sa photo project ko sabi mo sa isipan mo.
By the way he walk he looks like a model. His build is alright swak para sa taste mo when it comes to modeling and photo shoot, he's definitely a six footer, his hairstyle is similar to those model on some magazine photoshoots, comma hairstyle. Maputi rin siya at matangos ang ilong.
Kaya naman nagkunwari kang tumitingin sa mga magazines mo nang umupo siya sa tabi mo. Tahimik ka lang at nagkukunwaring sinusuri ang magazine at siya naman ay nilabas ang kanyang binder.
Ooh archi pala to si pogi.
Lumipas na lang ang ilang minuto ay pareho pa rin kayong tahimik at hindi binibigyan pansin ang bawat isa. Kaya medyo napalingon ka ng narinig mo siyang tumawa.
“Fuck you, Johnny. I’ll go home after this” rinig mong sabi nito
Fucking hell
may dimple rin siya….
Nang nawala na ang kaibigan nito ay nanahimik ulit ang paligid. Tanging pagsayaw lang ng mga puno ang maririnig mo.
Lumingon ka sa katabi mo at hininhintay ang tamang tyempo para tanungin siya kung papayag ito sa photoshoot. Kaya nung nakatayo siya at handa nang umalis ay nagsalita ka.
“Ahm hi! sorry if bigla akong nagsalita but can I have you to my photoshoot as my model? I’m an advertising arts major sa kabilang building,” nahihiya mong sinabi
“Hello? a model? for what,”
“For my photoshoot project, it’s a sensual with a touch of wong kar wai”
“Hmm”
Bigla ka namang kinabahan kasi baka hindi siya pumayag since medyo sensual ang theme ng photoshoot mo.
Oh my god sana pumayag siya para matapos na ako sa project na to.
“So are you in?” kinakabahan mong tanong
“Hmm in one condition” he replied
“Ok, anong kondisyon mo?”
“I’ll just tell you after the shoot.”
You only nodded and start to pack your things.
“Ngayon na ba?” rinig mong tanong nito
“Yup, kasi 4 pm naman na and mas ok magshoot if madilim na. Also aayusin ko rin yung place ko for photoshoot.”
Nagsimula na siyang maglakad kaya naman hinabol ko siya para pigilan. “Hindi dyan, doon tayo sa kabila since naka dorm ako malapit lang dito sa univ”
“Let’s use my car, I bet nagta-tric ka lang”
Napataas ka naman ng kilay sa sinabi niyo. Ok mister parang nakakasama ang pagsakay sa tricycle niyan dahil sa tono niya.
Kaya naman sumunod ka na lang sakanya. Medyo natulala ka nang makita mo na ang sasakyan nito.
He’s driving a black porsche.
Tamang-tama para sakanya gwapo na may porsche.
“My car’s looks so handsome right?” rinig mong asar nito kaya naman tinaasan mo lang ito ng kilay at pumasok nasa shotgun seat.
In fairness mabango at malinis ang sasakyan niya. Mas nakakadagdag gwapo. At parang may kung anong sumapi sa puke ko ng magsimula siya magdrive.
Magdrive in one hand.
Putangina
Ramdam mo na ang pamamamqsa ng ari mo dahil sa nakikita mo at idagdag mo pa ang pagtugtog sa radyo ng bone thugs n harmony, thuggish ruggish bone.
Pinagpapawisan ka na kahit naka on naman ang ac ng sasakyan nito. Para kang nanlalambot dahil sa gwapo nitong mukha habang nagmamaneho.
Shet talaga ang gwapo naman nitong model ko.
Nakarating na lang kayo sa dorm mo na pawis na pawis ka at natataranta.
“Your unit look so nice,” rinig mong sinabi nito habang iniikot ang paningin sa unit mo.
“A—ahh thanks, ako lang naman nakatira dito since from province pa talaga ako nakatira” sagot mo naman
“Dyan ka lang muna magbibihis lang ako then bibigyan kita ng damit na pwede mong suotin. Doon tayo sa room ko magsho-shoot” sagot mo sabay takbo sa kwarto mo.
Agad mong sinarado ang pinto ng kwarto nang makapasok ka na rito. Napasandal ka na lang sa pinto dahil sa kaba at init ng nararamdaman mo.
“Oh my god y/n totoo ba tong nararamdaman mo? what the hell hindi mo kilala yan at mas lalong hindi ka papatulan niyan”
Sinampal mo ang sarili mo at dumiretso sa banyo para maghilamos at baka sakaling mawala ang init mong nararamdaman.
-
“Oh ito yung susuotin mo, iwan mong nakabukas lahat ng butones, then lumapit ka rito para aayusan kita,” ma-awtoridad mong sinabi atsaka kumilos na parang walang init na nararamdaman.
Tinitigan mo ang modelo mo nang hindi pa nito kinukuha sa kamay mo ang mga damit na gagamitin. Mariin lang siyang nakatitig sayo kaya medyo kinabahan ko. At mas lalo pang kinabahan na makita mong dumiin ang paghawak nito sakanyang hoodie.
“You can change here sa may banyo ng kwarto ko then aayusin ko na muna to saglit bago ka ayusan” sabi mo sabay inabot sakanya ang damit na hawak mo
Nang pumasok ito sa banyo ay agad kang nakahinga ng maluwag at dali-daling inayos ang sarili bago ang kama dahil nga rito kayo magsho-shoot.
Kaya naman nang naghihintay ka sa gilid ng kama ay napatulala ka na lang dahil sa biglang paglabas ng modelo mo.
Holy fuck….
“Do I look hot?” rinig mong pangangasar nito at naupo sa harap ng vanity mirror. “Stop staring at me like that. You don’t wanna make you my dinner for tonight, right?”
—
You don’t wanna make you my dinner for tonight, right?
And you’re here on your bed giving him blowjob. Hindi mo na maisip kung paano kayo nahantong sa ganito pero heto ka sinusubo ang malaking tite nito. Halos mabilaukan ka na sa laki.
“Fuck yes right there baby”
“You’re sucking me so good fuck. I can’t wait to reciprocate this feeling baby” hirap na hirap nitong sinabi habang naka sabunot ito sa buhok para iguide ka sa pagsubo sa ari nito.
Alam mo na malapit na siyang labasan dahil nanginginig na ang hita nito at ang sunod-sunod na ungol nito.
“Hmm”
“Lalabasan na ako”
“Putangina”
Napamura na lang ito nang nilunok mo ang tamod na nilabas ng kanyang tite. Inangat mo ang ulo mo at ngumiti sakanya.
Nagdilim ang paningin nito at hinila ka paupo sa kandungan niya. Mabilis kang hinalikan nito at nagulat ka na lang ng punitin nito ang underwear mong regalo pa sayo ng kaibigan mo.
Ramdam mo ang marahan na paghimas nito sa puke mong naglalawa at pinasok na lang bigla ang dalawang daliri sa loob mo.
“Fuck tangina” halos mapunit na ang labi mo nang unti-unti nito nilabas pasok ang dalawang daliri sa loob mo. Halos mabaliw ka na sa sarap na ginagawa niya lalo na ng magdagdag ito ng isa pang daliri at supsupin ang errected mong utong.
“Yes a-aah oh my ang sarap tangina”
“lalabasan na ako” nahihirapan mong sinabi habang mga mata mo’y nagdedeliryo.
“Not yet, let me fuck your cunt with my tounge”
Hindi ka na nito hinintay na magsalita at mabilis kang inihiga nito at walang-awang pinapak ang puke mo. Hindi mo na alam kung saan mo ibabaling ang ulo mo sa sobrang sarap ng ginagawa nito sayo.
“Ahh shit”
“Fuck fuck”
“Stop with foreplay baby, please insert that thing to me” halos mag makaawa ka na sakanya na kantutin ka. Rinig mo ang tawa niya pero hindi siya nagsalita bagkus pinagpatuloy niya lang ang pag kantot sa puke mo gamit ang dila nito at hanggang sa labasan ka na lang ulit sa pangatlong pagkakataon ay nakasupsop pa rin ito sa tinggil mo.
Halos hindi ka na maka pagsalita dahil sa pagod at tatlong beses ka ng nilabasan ni hindi ka pa nga binabarurot ng lalaking nasa harap mo.
“And for my main course,” sambit nito at bigla na lamang pinasok ang tite nito sa loob mo.
“Tangina ka bakit mo naman bini—” hindi mo na natapos ang sasabihin mo dahil habang kinakantot ka nito ay sinusop niya ang kaliwang utong mo.
“Yes yes! please fuck me right there” pagmamakaawa mo at inabot mo ang mukha niya para halikan
Halos mabaliw ka na sa sobrang sarap ng pagkantot niya sayo. Kaya naman hindi mo mapigilang ipitin ang tite nito habang naglalabas pasok sa puke mo.
“Ang sarap putangina ang sikip sikip mo” gigil nitong sabi at mas lalong bumilis ang pagkanto nito sayo
“Parang sinasakal yung tite ko. Putangina ka ang sarap mo”
Hindi ka na makasagot sa sinabi niya dahil wala ka ng lakas.
“Shit i’m coming”
“Are you on pills?”
“Yes, please iputok mo sa loob ko. Putukan mo ako”
“Aa—ahhhhhh”
Naramdaman mo na lang na pareho kayong nilabasan at parang lintang gulay ka na nakayakap sakanya. Parehas kayong hingal na hingal at parang lalagutan ng hininga dahil sa matinding pagkakantutan niyo.
“I—I forgot, my name’s y/n, and you are” kahit na pagod ka nagawa mo pa rin siyang tanungin dahil nagkantutan, nagkainan ng puke at tite and still hindi niyo pa rin alam pangalan ng isa’t isa.
“Jaehyun, Jeong Jaehyun”
"So, are we going to continue to fuck each other or will you photograph us in this bed with our bodies naked?"
#nct smut#nct 127 smut#filo au#smut#jaehyun smut#jeong jaehyun#spg#nct u smut#nct u#filipino author#filipino#jeong jaehyun smut#johnny suh#haechan#jaemin#jeno#jeno lee#johnny sih#mark lee#jungwoo#jaehyun#fanfics
539 notes
·
View notes
Text
The Morrigan
In this post I'm gonna talk about how Mor is going to be the High Queen.
So let's start.
The Morrígan or Mórrígan, also known as Morrígu, is a figure from Irish mythology. The name is Mór-Ríoghain in Modern Irish, and it has been translated as "great queen" or "phantom queen".
her name already goes as phantom queen or great queen.
In myths it is talked about Morrigan is described as a trio of individuals, all sisters.
The Morrígan is often described as a trio of individuals, all sisters, called "the three Morrígna". In mythology membership of the triad is given as Badb, Macha, and the Morrigan, who may be named Anand It is believed that these were all names for the same goddess. In modern sources Nemain may also be named as one of the three Morrigan along with Badb, Macha, although her inclusion is unclear The three Morrígna are also named as sisters of the three land goddesses Ériu, Banba, and Fódla. The Morrígan is described as the envious wife of The Dagda and a shape-shifting goddess, while Badb and Nemain are said to be the wives of Neit. She is associated with the banshee of later folklore.
So I went to look at those names. Macha is what we are going to focus on.
Macha was a sovereignty goddess of ancient Ireland associated with the province of Ulster, particularly the sites of Navan Fort (Eamhain Mhacha) and Armagh (Ard Mhacha), which are named after her. Several figures called Macha appear in Irish mythology and folklore, all believed to derive from the same goddess. She is said to be one of three sisters known as 'the three Morrígna'. Like other sovereignty goddesses, Macha is associated with the land, fertility, kingship, war and horses.
Macha is connected with horses. So is Mor. In acofas. The bridge book between the og trilogy and the new books.
And as Mor galloped over the snowy hills, her mare, Ellia, a solid, warm weight beneath her, she remembered why. Early-morning mist hung between the bumps and hollows of the sprawling estate. Her estate. Athelwood. She’d bought it three hundred years ago for the quiet. Had kept it for the horses.
also side not Athel means : noble; nobleman, hero...her estate is called Athelwoold.
Another thing about Macha is that she is the only high queen of Ireland.
Macha Mong Ruad ("red hair"), daughter of Áed Rúad ("red fire" or "fire lord" – a name of the Dagda), was, according to medieval legend and historical tradition, the only queen in the List of High Kings of Ireland.
and lastly...King of Hybern's words.
She froze. Stopped a foot from the throne. Her knife clattered to the floor. The king rose. “What a mighty queen you are,” he breathed. And Mor backed away. Step by step. “What a prize,” the king said, that black gaze devouring her.
this post is dedicated to @seerelain ✨
#the morrigan#high but make it queen#fuck patriarchy#mor is the next barbie#Prythian OUT#Barbie land IN#acotar theories#acotar#high king#high queen#Mor
52 notes
·
View notes
Text
Industry insider says Taemin's decision to leave SM was influenced by EXO's Baekhyun
According to reports on March 5, SHINee's Taemin decided to leave SM Entertainment and sign an exclusive contract with Big Planet Made.
Taemin, who debuted as the youngest member of SHINee in 2008, has been with SM Entertainment for 16 years, signing several contract renewals. It is expected that Taemin will move to Big Planet Made at the end of this month as his exclusive contract with SM Entertainment expires. However, Taemin will continue SHINee's group activities with SM.
A March 5 report by Sports Seoul stated that Taemin's decision to transfer to another agency was influenced by the advice of Baekhyun, who also previously left SM. An industry insider stated, "Taemin decided to move to Big Planet Made under the influence of Baekhyun, who has always been a close friend."
This decision comes after Baekhyun left SM and founded the agency I&B100, recruiting his fellow EXO members Chen and Xiumin to join the label. In the process, Baekhyun sought advice from his close friend and senior in the music industry, MC Mong. Big Planet Made was previously associated with MC Mong, who served as an executive within the company.
Currently, Big Planet is home to artists such as Ha Sung Woon from Wanna One, Huh Gak, Lee Mu Jin, Ren from NU'EST, and rapper BE'O.
Credit: Allkpop
9 notes
·
View notes
Text
President of Quilombola Association Killed in Maranhão, the 4th Quilombola Leader Murdered This Year in Brazil
Doka was shot in the community of Jaibara dos Rodrigues
José Alberto Moreno Mendes, also known as Doka, 47, the president of the Residents' Association of Quilombo Jaibara dos Rodrigues, was killed on Friday night (27) when he was hit by gunshots inside his community in Maranhão.
This case marks the fourth murder of a quilombola leader in the country in 2023, according to the National Coordination of Black Quilombola Communities (Conaq).
The quilombo is located in the Monge Belo territory, in the municipality of Itapecuru-Mirim. Doka was accompanied by his daughter at the time of the attack.
Continue reading.
#brazil#brazilian politics#politics#antiracism#quilombos#Jose Alberto Moreno Mendes#mod nise da silveira#image description in alt
18 notes
·
View notes
Text
Did You Know
That the Galarian birds are based on the Morrigan. A trio of(or just one) goddesse(s) of war, fate and death.
Moltres- Badb who's known for taking the form of a crow(hence the black color). She strikes fear and confusion in battle, and foreshadows death prior to battle(could explain Moltres aura wearing down people's spirit). She's also compared to banshees cause of her wail she does when announcing a notable person's death(why it's cackling in the art)
Zapdos- Macha is a sovereignty goddess(meaning she's associated with a location) and represents war and stuff like land, fertility, and horses(hence why Zapdos is now a fighting type running bird, with a competitive nature). She's also described as Raven of the raids in some myths were she's Nemed's wife. In some legends her full name is Macha Mong Ruad, which means red hair(possibly why Zapdos is now orange
Articuno- Nemain is the goddess of the frenzied havoc of war. In one epic Tain Bo Cuailnge Nemain gathered armies to attack them(could explain why it uses it's psychic powers to freeze opponents before attacking, and it's callous nature). Nemain also shares a lot of similarities with Badb(harbingers of doom, same husband). This could explain Articuno psychic type as it references Badb ability to fortell death and confuse opponents.
The Morrigan was also said to be one war goddess with the ability to transform into animals to aid in battle(most notable one being a crow), and represents goddesses role as guardians of land(also probably why they migrate to and fight over the Dynamax tree)
In fact the mysterious nature on if the Galarian birds are regional variants or not could be based on the Morrigan's many myth with contradicting details as stated, but not limited to: Nemain not being the concrete third goddess(some sources say it's a goddess named Anand or Fea), or Macha's many husbands
But the possible reason why their regional variants believed to not actually be regional forms could be because the Morrigan are also named as sisters of a trio of land goddesses under different names being: Eriu, Banba, and Fodla. Despite both being trio of goddesses their connections state their separate
This also explains their typings, as the Kantonian birds are contextualized as the land goddesses given their elemental types. Whereas the Galarian birds types represents (the) Morrigan('s) behaviors in battle. With them being flying type birds symbolizing their connections/similarities despite being recognized as different groups
Also if anyone wants to know the pronunciation of the goddesses names from what I gathered it's Bive, Mock-Ah, Ney-Von
#So Please Stop Saying They Shouldve Dropped The Flying Type Cause It's “not significant”#pokemon#pokemon dlc#pokemon sword and shield#pokemon crown tundra#pokemon swsh#pkmn swsh#swsh#galarian moltres#galarian zapdos#galarian articuno#galarian birds#pokemon analysis#Made this while hanging out with extended family at 10PM#So excuse any lack of polish#the galarian birds
10 notes
·
View notes
Text
“95% of Sun Myung Moon’s words are not true.” from lecture about the new Hak Ja Han providence.
Transcript of Myeongdae Kim’s lecture is below
Senior pastor Myeongdae Kim’s lecture “Mrs. Hak Ja Han, the Only-Begotten Daughter, and Substantial Holy Spirit” delivered at Whasun Church on November 27, 2022, has been spread around in the form of a video (though only audio of the lecture exists) recently by Hyun Jin (Preston) followers and Hyung Jin (Sanctuary) followers alike. Kim is the former National Leader of FFWPU Japan and the current Vice-President of the Committee of Elder Pastors Association of the Family Federation in Korea.
Full transcript of the English of the short video:
“Mrs. Hak Ja Han, the Only-Begotten Daughter, and Substantial Holy Spirit”
Regarding Father’s words, please listen to me carefully. If you do not understand this correctly, trouble may befall you. 95% of Father’s words are not true.
The issue of Father having original sin is an important matter. You all heard what Mother said. “How can Father not have original sin if all of his siblings had original sin?”
Do you know when Mother said this? A few months ago. Mother mentioned that Father was born with original sin.
Then, leaders near her stood up quickly and tried to stop her from speaking. They insisted that if she said such things, all the members would leave. They asked her to deny what she said and retract those words.
If her words are revelation of Heaven’s secret, how can they be retracted? Mother’s answer was, “Let’s talk about it next time”. How could they act like that (towards Mother) up to now?
Father was chosen as the savior, Messiah, Lord of the Second Advent. He was chosen before he was born. However, Father wasn’t the only person who was chosen before birth. If you listen to Mother’s words, Father was not the only one who was chosen as the Lord of the Second Advent, Savior, and Messiah.
At that time, there were many other people appearing, such as Na Un-mong, Park Tae-seon, and Yang Docheon.
There were many similar spiritual people and spiritual groups, dozens of people just like Father. This was 100 years ago.
Listen to me carefully. She said, “From among the many I observed, I decided I should choose Father.” She said there were dozens of people [like Father]. Dozens of people! Mother said that there were several people from which she could have chosen to be the True Father. There were several people!
Do you understand? Not just one person. Among them, Mother selected Father. Why did she choose Father? She considered various things, like Father’s ancestors and his sincerity. For Mother, wouldn’t she have discussed various matters with her mother, Daemonim? (Mother thought), socially speaking, ‘if I marry him, then I can sufficiently fulfill Heaven’s providence.’ She chose (this way).
Simply put, there are stories about the wild olive tree and true olive tree in the Divine Principle. What would happen if Adam and Eve were perfected? They would become true olive trees.
Mother, who is without original sin, selected Father, who had original sin. So, she had her holy wedding with Father on March 16th, 1960 (lunar calendar). Mother engrafted Father through the holy wedding.
Because Father was engrafted, it was on that day, at that time, that Father was liberated from his original sin.
True Mother is the First Coming, the Only-Begotten Daughter, not the Second Coming, who came to this earth as the substantial Holy Spirit for the first time in history. Is Father the First Coming or the Second Coming? He is the Second Coming.
Because he came as the second coming of Jesus. It’s not that Jesus himself came again. But rather, because the world that was to be created through Jesus was not achieved, Father was raised as Jesus’ substitute to come again after 2000 years.
Father is the Second Coming, but Mother is the First Coming. If Jesus had a wife, then she (Mother) would be the Second Coming, but Jesus couldn’t get married. So, Mother is the First Coming. Never forget this. Mother is the First Coming. She is the First Coming. Mother has no original sin!!
When Father married Mother through the holy marriage, it is at that moment that Father’s original sin was removed.
And because Father and Mother without original sin came into the world, they conceived children without original sin, and we too were liberated from original sin.
Mother said that Father failed to fulfill his responsibility. Did you hear? Mother said Father failed to fulfill his responsibility.
So, what responsibility did Father fail to fulfill? He failed to sit his children down and tell them, “Your mother is not merely your physical mother, she is the Only-Begotten Daughter.
She is the Only Begotten Daughter who was born of the Holy Spirit. You must attend your mother.” She said he never educated the children in this way. These are Mother’s words.
Link to the video:
https://www.youtube.com/watch?v=W331nx1cjdg
______________________________
Hong Soon-ae, the mother of Hak Ja Han
Hak Ja Han
Sun Myung Moon visited Elder Na’s retreat and was chased away. Moon was exposed as a dangerous heretic.
Where Sun Myung Moon got his theology
韓鶴子総裁は「実体聖霊」元統一協会総会長の講義に衝撃
______________________________
4 notes
·
View notes
Text
She Was Killed by the Police. Why Were Her Bones in a Museum?
Katricia Dotson’s remains were studied, disputed, displayed and litigated. Lost in the controversy was the life of an American girl and her family.
In early 2019, Janet Monge, then an associate curator at the University of Pennsylvania’s Museum of Archaeology and Anthropology, filmed a class called “Real Bones: Adventures in Forensic Anthropology” for the online education platform Coursera. The goal of the course was to demonstrate how scientists can restore what she called “lost personhood” to the unidentified victims of crimes and natural disasters. “They’ve lost individual identity, so our function is actually to restore parts of that identity,” she explained.
Though she was trained as a paleoanthropologist, Monge had consulted on several high-profile forensics cases over the years, including one of Philadelphia’s most notorious catastrophes: the 1985 police bombing of the predominantly Black religious group known as MOVE. Unprecedented in the history of U.S. police violence, that aerial attack on a residential home triggered an inferno that killed 11 people, five of them children, and devoured more than 60 homes in a close-knit African American neighborhood. All of this happened just one mile from where Monge grew up.
“Let me just give a little show on these things so you have a sense of having to deal with lost personhood in the extreme,” Monge said, pointing to a monitor showing an image of the bomb site. The slide then switched to images of bones she said belonged to an unidentified bombing victim. In a later segment, Monge stood in a brightly lit classroom in the Penn Museum, where she and one of her undergraduate students began to examine the remains themselves. Monge held up a badly burned fragment of pelvic bone for the camera, then the top third of a right femur and a pubic bone.
These items had been in Monge’s lab for roughly 35 years, she said. The femur still contained enough marrow to have a slick surface, which Monge described as “juicy.” “If you smell it, it doesn’t actually smell bad, but it smells just kind of greasy, like an older-style grease,” she said. A slight pause. “The bones, actually, are really very worthy in a study sense.”
Biological anthropologists like Monge will scrutinize thousands of human bones over the course of their careers, and noting their colors and textures is part of the job. “Greasy” is a common term among scientists who work with bones, and Monge, who declined to be interviewed for this article, would later call “juicy” an “anthropological term of art.” Visible over Monge’s shoulder were dozens of human skulls collected in the mid 19th century by a Philadelphia doctor named Samuel George Morton, who is now remembered as both a founder of American anthropology and an architect of American scientific racism. After measuring more human craniums than any researcher of his day — nearly 900 by the time he died in 1851 — Morton falsely believed he had evidence for an intellectual hierarchy of human groups loosely based on skin color and geographic origin, with white Europeans at the top and people of African descent in “the lowest grade of humanity.”
This segment was filmed at Penn, but the class was distributed through Princeton University, where Monge taught as a visiting professor. More than a thousand people viewed it, with no recorded complaints. But in early 2021, as the Penn Museum faced ongoing public criticism about its use of the Morton skulls (more than 50 of which belonged to enslaved Africans), several people connected to Penn began to discuss the other remains in its storage rooms. One sent a tip about the open secret of the MOVE bones to Abdul-Aliy Muhammad, a community organizer from West Philadelphia. Muhammad called another source at Penn, who mentioned the Coursera video.
“I couldn’t believe what I was seeing,” Muhammad, who identifies as nonbinary, told me. Here was a white instructor at an Ivy League university using the MOVE bones as teaching aids while standing in front of the Morton collection. To Muhammad, this was the “legacy of a kind of a colonial and white supremacist need to hold on to the bodies, the remains of the bodies of Black people, to prove or disprove some kind of scientific experiment.” They immediately began drafting a reported opinion piece.
Maya Kassutto, a freelance writer who had worked for Monge as a Penn undergrad, was also writing an article about the bones — specifically the hazy details around their provenance. Some of the country’s most experienced forensic experts concluded in 1985 that the remains Monge handled in the video, which were labeled Body B-1 in the original MOVE files, belonged to a 14-year-old girl named Katricia Dotson. Katricia’s death certificate lists both her name and the words “Unknown Case B-1.” Her family believed she was buried in December of that year. How did her bones end up in a museum? And why did Monge say they were unidentified?
Kassutto’s reporting appeared on WHYY’s Billy Penn news site, and Muhammad’s op-ed ran in The Philadelphia Inquirer on April 21, just one day after a jury convicted the former Minneapolis police officer Derek Chauvin of murdering George Floyd. Coming at such a sensitive moment, the public response was instant. The American Board of Forensic Anthropology called Monge’s Coursera class “an egregious mistreatment of human remains.” Princeton removed the class from its online offerings.
The museum arranged for the remains to be transferred to a local funeral home and issued a formal apology to the surviving members of MOVE. At a news conference in late April 2021, Katricia’s 67-year-old mother, Consuewella Africa, told the university to “go to hell with that [expletive].” Protesters gathered outside the gates of the Penn Museum, demanding justice for the dead. Yet key questions about how many MOVE bones went to Penn, and to whom they belonged, remained unsettled. Monge has long argued that the bones belong not to Katricia Dotson but to an older unknown woman, and that the work of identifying that woman — restoring her personhood — is a matter of grave significance. She is currently suing 39 parties (including Kassutto, Muhammad, the university and The New York Times) for defamation, citing numerous passages that, in her view, imply that her work is unprofessional or racially motivated and noting that she has spent her entire career working for social justice.
In the 18 months after the news conference, I interviewed more than 70 people, including members of the Dotson family, current and former members of MOVE, students and faculty members at Penn and more than a dozen forensic experts, several of whom consulted on the original MOVE case. I also reviewed thousands of pages of archival documents, witness testimony, medical records and court filings. Four different law firms hired by Penn, Princeton and the city of Philadelphia also conducted lengthy investigations into what policies, if any, allowed human bones from a painful tragedy to be used in classes at two of the country’s most elite universities. The question of the remains circled around matters of institutional authority and the deepest structure of American racism. But in the furious debate over who did or did not have the right to restore this young girl’s identity, something — someone — went missing, and that was Katricia Dotson herself.
‘Not Even Human Beings’
She was born Baby Girl Dotson at Pennsylvania Hospital — one of Penn’s teaching facilities — on Sept. 15, 1970. Her 17-year-old mother, Consuewella, named her Katricia. She weighed 6 pounds 5 ounces. She would barely know her 20-year-old father, Nathaniel Galloway. Her closest companion was her half sister, Zanetta, called Netta, born in August 1972. Consuewella recorded Galloway as Netta’s father, but investigators later determined that he was not her biological parent.
Katricia and Netta were still toddlers when their mother followed her uncle Conrad Hampton into a West Philadelphia religious commune called the Christian Movement for Life, which was eventually shortened to MOVE. Its leader was Vincent Leaphart, a charismatic local handyman who renamed himself John Africa and believed that only a complete rejection of modern society — “the system” — could heal the immorality and inequality it produced. He revered “Mom Nature” and vowed to protect all life; death was merely a “cycling” of the natural order. The smart, idealistic young people who joined his revolution wore their hair in dreadlocks, renounced most technology and adopted the family name Africa as a sign of loyalty. MOVE would give Katricia her own nickname, Tree Tree, and later just Tree.
The group lived without electricity in a ramshackle Victorian house one mile north of the Penn Museum in the Powelton Village neighborhood, where John Africa insisted that all children be raised free of “system-training.” Tree and Netta ran naked most of the time and weren’t allowed to eat cooked food or visit doctors. They never attended school or learned to read and write. Instead, they bathed in creeks and slept on the floor, waking up at dawn to run in place and do push-ups. Beyond their supervised visits to play in a local park, the girls’ main connection to modern life came by way of their aunt Zelma, who sometimes stopped by to sneak them out for candy.
At first, MOVE’s bohemian neighbors admired the group’s passion for defending animal rights and protesting police brutality. Were they strange? Yes. But Powelton Village in the 1970s was full of strange people. “While the practices of MOVE may not be totally societally acceptable,” one investigator from the city’s Department of Public Welfare wrote in 1975, “it does not appear that the children are neglected.” But as the group expanded, its neighbors grew increasingly concerned. MOVE’s compost heaps swarmed with rats and roaches that infested other homes, and about two dozen unvaccinated dogs roamed the property. Social services began receiving reports about naked children shivering in the cold.
The more the neighbors complained, the more defiant MOVE became, ultimately denying the city’s health inspectors access to its increasingly fortified compound. Using John Africa’s term for death, his partner, Alberta, told The Philadelphia Inquirer that MOVE would “cycle our children before we let them take the children away.”
Consuewella’s third child, a son she named Lobo, was born amid these tensions in December 1976. His father was a MOVE member named Charles Morris, who went by the name Beawolf. Tree and Netta fought over who got to hold and feed the new baby, but they lived with their half brother for only a few months before MOVE’s leaders sent the girls to live in Richmond, Va., where two MOVE women were helping set up a second commune, the Seed of Wisdom. Consuewella and Lobo stayed behind.
Back in Philadelphia, the city’s mayor, Frank Rizzo, vowed to evict the young Black revolutionaries, whom he derided as “not even human beings.” They brandished rifles and refused to go; the city responded by blockading their compound. The standoff, which lasted 15 months, ended on Aug. 8, 1978, when Rizzo ordered a police assault on the group’s Powelton Village headquarters. In an agonizing prelude to what would happen years later, women and children cowered in the basement as a bulldozer rammed through the fence and a water cannon gushed through a window in an effort to flood them out. In the ensuing gun battle, a police officer named James Ramp was killed. Nine MOVE members would be convicted of Ramp’s murder, while Consuewella went to prison on assault and conspiracy charges. (All maintained their innocence and considered themselves political prisoners.)
The violence so disturbed federal officials that the U.S. Department of Justice filed a civil rights lawsuit against the city of Philadelphia for creating a culture of police brutality that “shocked the conscience.” Much of the suit was later dismissed.
Consuewella’s family took custody of 19-month-old Lobo, but none of the Dotsons knew where to find Tree and Netta, who were still in Virginia. Their mother didn’t seem to want them found. She “pretty much disowned us as her biological family,” Consuewella’s brother, Isaac Dotson, told me. “We didn’t really have a chance.” The sisters stayed in Virginia another 16 months.
In January 1980, Richmond authorities, acting on reports of naked, hungry children, removed more than a dozen children from the Seed of Wisdom house and charged two MOVE women with child neglect. Tree, now 9, seemed more delayed than the others. Her medical exam showed possible microcephaly and juvenile osteoporosis, possibly from the strict raw-food diet, and she had trouble with her motor skills. An occupational therapist assessed Tree’s development as that of a 5-year-old but added that she was “quickly at ease and responsive to trying a variety of activities.”
The Dotson girls spent several weeks in foster care, after which their MOVE caretakers regained temporary custody of all the children while they worked on their appeal. The women piled the kids into the back of a U-Haul and drove them back to Philadelphia against court orders, but the Virginia authorities didn’t pursue them. “I’m not sure there’s any further action we can take,” the assistant commonwealth’s attorney told a UPI reporter.
Tree, Netta and four other children went to live in 6221 Osage Avenue, a row home owned by one of John Africa’s sisters in Cobbs Creek, a quiet middle-class neighborhood roughly three miles west of Powelton Village. Over the next few years, Tree grew into a shy, lanky preteen, with neat pigtails, dimpled cheeks and delicate eyebrows that gave her a gently surprised expression. She never went anywhere without Netta, who clung to her after the Richmond raid. As the oldest, Tree was expected to help care for all the children who came through the Osage headquarters.
Mike Africa Jr. was very young when he knew Tree, but he recalled two things: She helped others without being asked, and all the children deferred to her, even feisty Melissa Orr, the third girl at Osage. Two years younger than Tree and physically much smaller, Melissa went by the MOVE name Delisha Africa and made up for her tiny stature with a giant sense of mischief. She was particularly good at sneaking the adults’ cooked food. “Tree ain’t flashy; Tree ain’t got to show you her teeth,” Mike told me, smiling, “but you better believe she got a powerful bite, and Delisha knew it.”
The same hostilities that roiled Powelton Village worsened in Cobbs Creek. Neighbors were frightened by MOVE’s rifles and late-night loudspeaker tirades, which were filled with expletives and violent threats. Charles Golden, whose mother-in-law lived directly across from MOVE, saw a man chase his own mother out of 6221 with a two-by-four. Others reported the sound of a child they believed to be Tree screaming “at all hours during the night,” according to a police memo. The residents begged the city’s leaders for help throughout 1983 and 1984, but no one, including the new mayor, Wilson Goode, knew how to evict an armed group that refused to leave.
Tree once tried to run away with a boy named Michael Ward, who went by the MOVE name Birdie. In a 1995 interview, Ward recalled her cutting off their dreadlocks so they wouldn’t be recognized as they made their escape. They didn’t get far before the “big people” caught and punished them. “They said it was a family, but a family isn’t something where you are forced to stay when you don’t want to,” Ward said. “And none of us wanted to stay, none of the kids.”
Soon it was too late. On May 13, 1985, shortly after MOVE’s neighbors held a news conference asking Pennsylvania’s governor to step in, the Philadelphia Police Department laid siege to the MOVE compound. With no attempt at formal negotiations, more than 500 police officers tried — and failed — to force MOVE out with smoke grenades, pepper foggers, small explosives and more than 10,000 rounds of ammunition. Fire trucks with mobile water towers blasted the house. Four MOVE men fired at the police from the upper floors of 6221 while three women and six children — Tree, Netta, Delisha, Birdie and two other boys — hid in the concrete basement, where they dunked blankets in buckets of water to protect themselves from tear gas.
Twelve hours later, Philadelphia authorities signed off on a shocking last resort. A police lieutenant in a helicopter dropped a satchel charge of C-4 and the mining explosive Tovex onto MOVE’s flat tar paper roof, which was cluttered with lumber and cans of gasoline. Police Commissioner Gregore Sambor then told the Fire Department to “let the fire burn” so that his officers could gain a tactical advantage when MOVE inevitably fled the building. Within an hour, the blaze had collapsed the roof of 6221 and was swallowing the adjacent houses. A crowd gathered at the barricades. “My God,” one of them said. “They killed the children.”
Huddled together under a wet blanket, Tree and Birdie didn’t know the house was on fire until the basement filled with smoke. Birdie later recalled men running downstairs in a panic, only to find the exits either blocked or sealed. Tree’s great-uncle Conrad wrenched open a hatch into the rear alley, which was surrounded by police officers. A woman named Ramona clawed her way to safety, the flames blistering her arms. Wires sparked and windows exploded. She screamed into the dark, “The kids are coming out!”
Only one of them did. From his bed in the children’s hospital that night, 13-year-old Birdie told the police that he thought Tree scrambled through the hatch in front of him and bolted down the alley toward Pine Street. It would be the first of many confusing turns in the story of what happened to her. When dawn broke the next morning, 11 people from MOVE were missing, and 11 bodies lay crushed under the rubble. Almost nothing was left but their bones.
‘Body B-1’
The ruins of Osage Avenue were still smoldering when investigators from Philadelphia’s Police and Fire Departments descended on them. Because human casualties were likely, the city’s medical examiner should have been on the scene immediately. But the chief of that office, Marvin Aronson, didn’t send anyone to the bombing site until late the day after the conflagration, when a human leg was spotted in the maw of a clamshell-bucket crane. By then, recovery workers had dragged construction equipment through the rubble, tearing bodies apart. Philadelphia’s health commissioner removed Aronson from the case, leaving an assistant medical examiner, Robert Segal, in charge of the city’s death inquiry.
Segal and his colleagues were overworked and underpaid, but they were still responsible for autopsying and identifying the victims, establishing each person’s cause and manner of death and signing death certificates after a cataclysm that was drawing international attention. Until that process was complete, their office had legal control of the bodies and, if necessary, the right to keep samples for future testing — even after the cases were closed.
None of MOVE’s adult members would speak to investigators, so Segal didn’t yet know who was in the house or how many victims he should account for. He needed someone trained in skeletal analysis to sort the commingled bones as soon as possible, but in 1985, there were only 34 board-certified forensic anthropologists in the entire United States. In the past, the medical examiner’s office had worked with a respected paleoanthropologist at Penn named Alan Mann. Mann wasn’t trained in evidence handling or chain of custody, but he had donated his time before, and his office at the Penn Museum was within walking distance.
Mann arrived on Thursday, May 16, with two of his graduate students in tow. One of them, Michael Speirs, decided that day that forensics wasn’t for him. Headless torsos and dismembered limbs were scattered across metal gurneys labeled A through K. When I spoke to him, Speirs, who now teaches anatomy at Salus University, recalled the smell of burned flesh and the sight of a mutilated foot still in its sneaker. “The minute I saw the scope of the task, I realized that Alan was not the right person for this,” he said. “This was not his field of expertise.”
The other graduate student was Mann’s teaching assistant, Janet Monge, then 32, who had recently been named the Penn Museum’s keeper of skeletal collections. “Alan was extremely reliant upon Janet for everything,” Speirs remembered. Wearing medical aprons and latex gloves, Mann took notes on the charred corpses while Monge shuttled bones among the various gurneys. By the end of the week, they appeared to have the bodies of 11 victims and a tray of unmatched smaller parts.
One gurney contained only half a female pelvis and the top of a right thigh, which were held together by scraps of Size 30 Levi’s jeans. Recovery workers first assumed that these fragments belonged to the victim next to her, Body B. When the examiners discovered that B already had a pelvis, they labeled this person Body B-1. Based in part on the fusion of her cartilaginous growth plates, Mann wrote in his notes that day that she was probably 20 years old. But by then Michael Ward had given the police the names of everyone with him on the day of the bombing, and the women he named were much older than 20. Mann’s estimate for Body G (female, 6 or 7) also didn’t comport with any of the house’s occupants. Tree was almost 15 when she died; her sister, Netta, and her friend Delisha were each 12.
Segal performed his initial autopsies, leaving the space for names on several death certificates blank. When progress stalled in June, he packed the B-1 bones into a satchel gym bag and took them to the Smithsonian’s National Museum of Natural History in Washington, where an anthropology research assistant named Stephanie Damadio examined them. Damadio agreed with Mann — B-1’s growth plates appeared to be fused, which would mean she had stopped growing — but no other women had been reported missing, and Katricia Dotson was still unaccounted for. “This is clearly the most difficult and frustrating case I’ve ever worked on,” Segal told a reporter afterward.
Segal theorized that Katricia might have escaped the house (just as Michael Ward had said) and died in an adjacent building that wasn’t fully excavated. That raised the possibility of as-yet-unnamed additional victims. But investigators turned up no other evidence to support that theory, and the pressure was growing for the city to provide answers.
Sign up for The New York Times Magazine Newsletter The best of The New York Times Magazine delivered to your inbox every week, including exclusive feature stories, photography, columns and more.
At the end of June, the newly formed Philadelphia Special Investigation Commission, or MOVE Commission, hired a trio of highly skilled specialists to identify the remaining victims: Ali Hameli, a former president of the National Association of Medical Examiners; Ellis Kerley, a founding member of the American Board of Forensic Anthropology; and Lowell Levine, a forensic odontologist and a former president of the American Academy of Forensic Sciences. The team had recently returned from Brazil, where they positively identified the remains of the Nazi war criminal Josef Mengele on behalf of the U.S. Department of Justice.
The experts arrived in Philadelphia to find a medical examiner’s office in disarray. “A lot of things were done incorrectly at the beginning,” Hameli told me. Four MOVE victims were already buried or cremated, and the other seven were covered in mold because the morgue’s refrigerator had malfunctioned. Hameli asked that these remaining bodies be transferred to a locked unit where only he could access them. “I got the impression that Philadelphia M.E.O. was very unhappy that the commission brought in outside experts to review their investigation,” Lowell Levine wrote in an email.
Several families of the victims, including the Dotsons, joined forces to hire their own expert, the forensic pathologist Michael Baden, who performed autopsies alongside the commission’s team and offered his own independent analysis. Baden recalled a distinct lack of sympathy for the MOVE victims among the city workers. “There was a feeling there that they got what they deserved,” he told me.
The commission’s consultants testified in a televised hearing on Nov. 5, 1985. Hameli, Kerley and Levine had determined that there were 11 victims. Body B-1 and Body G — the remains Mann couldn’t match to the known victims — were 14-year-old Katricia and her 12-year-old friend Delisha. In Kerley’s opinion, B-1’s growth plates were still fusing. Hameli noted something else: the appearance of a metal fragment consistent with .00 buckshot in Delisha’s elbow. Her remains were too damaged for him to determine if she had been shot. (Both the Philadelphia police and MOVE fired shotguns that day.) Michael Baden concurred with the group’s findings.
Segal, who missed the fragment in his autopsy, had marked the children’s deaths as “accidents” because he reasoned that both MOVE and the Philadelphia police “horribly misjudged the other and let the situation get totally out of control.” Hameli recommended they be deemed homicides; the children died because the police dropped an explosive. While the commissioners agreed with him, neither they nor their out-of-state consultants could legally make that important call; that was up to the medical examiner. The Philadelphia Inquirer summed up Hameli’s testimony the next day: “Commission Pathologist Cites a Litany of Errors by City.” On Oct. 12 of this year, the Pennsylvania Department of Health amended the causes of death to “homicidal violence.”
‘It Simply Cannot Be Katricia’
When they learned that their consultant, Michael Baden, supported Hameli’s identifications, the Dotson family scheduled a joint funeral for Katricia and Netta for Nov. 15. All that was left was for Segal to complete Katricia’s death certificate and release the sisters’ remains to the funeral home.
The day before the sisters’ service, though, Segal allowed Mann to re-examine Bodies B-1 and G once again, and Mann once again told Segal that Ellis Kerley’s age estimates were wrong.
Segal has remained largely silent about what motivated his continued investigation, but in his later final report, he indicated some sympathy toward the theory that there was an unknown additional victim, noting that “there is no guarantee that there were no other people in the house at the time of the fire, and there is evidence that Katricia left the house at the same time as Ramona and Birdie.” (Segal did not respond to my multiple attempts to reach him.)
Whatever his personal views, the city’s medical examiner was now caught between his own consultants (Mann and Monge) and the commission’s experts (Hameli, Kerley and Levine), as the families waited to claim their loved ones. After the examination was complete, Segal wrote a post-mortem memo for his own files. In it, he seemed to be carving a path between the two teams. The MOVE families, he wrote, “have made it quite clear that they believe that the MOVE Commission’s identifications are valid and have indicated verbally that they are willing to accept the MOVE Commission’s pathologist’s conclusions. Under those circumstances, we will request a signed written statement to the above effect and release the remains under those conditions.” But he also added at the end of his memo, “Continuing investigation and evaluation of materials retained in these cases will of course be carried on.”
The process of obtaining signatures from the parents, three of whom were still in prison, would take time. Consuewella Africa’s siblings arrived at church on Nov. 15 to learn that they would have to hold their nieces’ funeral without their remains; the family wanted the girls buried together, so Netta would have to stay at the morgue as long as Katricia did. The Dotsons’ attorney, Michael Fenasci, told a reporter that the medical examiner’s office was “stonewalling” his clients because it was “embarrassed by the commission’s findings.”
On Nov. 18, Katricia’s father, Nathaniel Galloway, signed the form accepting the commission’s identification. But for the next month, Isaac Dotson said, his family was kept on “pins and needles” over whether Katricia’s remains would be released. The documents in Segal’s MOVE file show a dizzying back-and-forth of contradictory decisions. On Nov. 19, Segal wrote on Katricia’s death certificate, “Unknown Case B-1 (identified as) Katricia J. Dotson,” and he marked her death as an accident, then authorized her release. But at some point that day, Mann again raised concerns, this time in a call to a lawyer for the MOVE Commission. The next day, he spoke to a reporter for The Philadelphia Inquirer. “It simply cannot be Katricia,” Mann said. “I think they made a mistake, and they’ll kick themselves when they see it.”
The examinations continued. On Nov. 25, Segal took the B-1 and G remains back to Stephanie Damadio at the Smithsonian, who examined them and once again concurred with Mann. Hameli and Kerley, the commission’s experts, returned to Philadelphia in early December to take another look at B-1 and G. “Dr. Hameli expressed extreme displeasure with the fact that Dr. Mann publicly challenged his findings,” Segal wrote afterward in another memo for his files. “He did not believe that Dr. Mann’s public presentations was a professional way of conducting himself.” They declined to revise their findings. On Dec. 6, Segal completed the other death certificate, identifying Body G as Delisha Africa.
It was time to return the remains to the families. As he had indicated he might do in his Nov. 14 memo, though, Segal first put aside some of the remains for continuing investigation and evaluation — in fact, all of Katricia’s bones and at least a few of Delisha’s. The only items left for Katricia’s family were her jeans and what Segal described in his notes as “mold-covered soft tissue.”
Delisha’s parents were still in prison, and her remains would go unclaimed for almost another year. But on Dec. 14, 1985, a funeral director signed for the Dotson sisters’ remains and drove them to Eden Cemetery, a historic African American graveyard in nearby Collingdale. Consuewella’s family braced themselves against the wind as two children’s coffins, pale blue for Katricia and pearl white for Netta, were lowered into the same unmarked plot. The Dotsons didn’t know that most of Katricia’s remains were somewhere else.
Segal continued to get information from specialists about the B-1 and G bones. Two of the country’s foremost forensic anthropologists, Judy Suchey and Clyde Snow, submitted reports in January 1986; they came up with estimates similar to those of the commission’s experts. Having learned from the papers that the identification dispute wasn’t over, the commission told Segal that the ongoing debate was causing “needless emotional trauma to the families” of the bombing victims. The city’s Health Department announced the closure of the medical examiner’s MOVE investigation on Jan. 28, 1986.
The examinations did not stop, though. On March 6, Segal mailed “skeletal material” from Bodies B-1 and G to Stephanie Damadio, the Smithsonian research assistant he previously consulted on the case. This would be the third time he asked her to examine the same bones. This time, Damadio and two of her colleagues returned estimates that were closer to the commission’s finding than Alan Mann’s. That brought the consensus up to six forensic specialists: Body B-1 was most consistent with Katricia, and Body G was most consistent with Delisha.
In mid-March 1986, Segal issued his final report on the MOVE investigation. He found that a presumptive identification could be made for Body G as Delisha, but “in my opinion ‘B-1’ remains unidentified.” He didn���t change either girl’s death certificate or notify her family. As far as their relatives knew, Katricia and Delisha had been identified for months.
The “skeletal material” stayed in Washington until fall. On Sept. 23, Segal scrawled on a legal pad, “Bones arrived by mail from the Smithsonian and will be turned over to Alan Mann for his evaluation under an attached receipt.” He didn’t list the box’s contents, which would later raise troubling questions about whether Delisha’s remains (Body G) were still in it. Janet Monge signed for “various bones for anthropologic examination” the same day and delivered them to Mann at the Penn Museum.
Over the next two years, two grand juries declined to indict anyone for the deaths of 11 people and the razing of a vibrant Black neighborhood. There were apologies and resignations, lawsuits and settlements, but the only person who went to prison in connection with the MOVE bombing was Ramona Africa, the sole adult survivor (on riot and conspiracy charges). Mann, for his part, continued to speak out about the identification controversy. “The MOVE Commission report was considered gospel, and it’s not,” he told The Pennsylvania Gazette in 1988. “It’s wrong.”
‘MOVE Jane Doe’
When the bones from MOVE arrived at Penn in September 1986, they joined the remnants of countless Black and brown bodies that had circulated through the university’s laboratories since before the American Revolution. The success of Penn’s medical school, which was the Colonies’ first, depended on students’ reliable access to dissection cadavers, which could then be procured legally only from prison executioners. Medical students in Philadelphia were known to have acquired or stolen cadavers from almshouses, potter’s fields and African American cemeteries as late as the 1880s.
The Penn Museum was built on property that once adjoined the Blockley Almshouse, right between a potter’s field and Penn Medical School. Dedicated in 1899, what was first a repository for ancient artifacts grew to include a staggering collection of historical human remains — an estimated 250,000 bones from more than 12,000 people — unearthed during archaeological digs or collected by physicians, including the Morton skulls. The MOVE bones were never formally added to the museum’s collections (a process known as accessioning), so they were never cataloged or formally exhibited. Mann stored them in a cabinet in his museum office.
“My involvement with the bone fragments ended by early to mid 1986,” Mann said in a statement to Penn’s investigators. “After then, I do not recall opening the Penn Museum cabinet that safeguarded the fragments or reviewing the fragments.” Mann left Penn for Princeton in 2001. His departure left Monge in control of nearly all the museum’s human remains, including those from the MOVE bombing, and for years to come, little was heard about them.
In 2014, Philadelphia Magazine named Monge the year’s best museum curator and sent a young reporter named Malcolm Burnley to profile her. By then, Monge had two roles, one as associate curator in charge, overseeing the museum’s physical anthropology section, and another as an adjunct associate professor in the school’s anthropology department. The university never hired her in a tenure-track teaching position, but Monge — a warm, attentive instructor who encouraged younger women in a highly combative, predominantly male discipline — was well liked by her students and popular with museum donors. Burnley wrote a glowing profile of Penn’s “renowned bone collector” and returned to the museum months later to give Monge issues of the magazine. It was then, he told me, that Monge approached him with a more disturbing tale. She said that the 1985 MOVE Commission had engaged in a cover-up, he said, and that she and Mann had been “fired” from the case because they wouldn’t go along with it.
Monge also had an idea. With DNA testing more widely available, she could now determine the true identity of this Jane Doe. She showed the box of MOVE bones to Burnley, who saw the potential for an important investigative story. One challenge would be to confirm that these were not the bones of Katricia Dotson, but doing so would require obtaining a DNA sample from one of her relatives. Burnley found Consuewella Africa’s name in old news clips and learned that she moved back to West Philadelphia after being released from prison in 1994. Monge didn’t seem to know anything about her, Burnley recalled. Katricia’s mother now lived in a rowhouse on South 57th Street. She sometimes ventured out to MOVE-related events or to a local bingo hall, but most often she stayed at home. At Monge’s urging, Burnley says, he called Consuewella that winter. She hung up on him before he could fully explain that Katricia’s bones might be at Penn. The DNA test never happened, and Burnley eventually backed away from the project.
Monge pressed on. She showed the B-1 bones to students who worked in her lab and discussed the case in lectures at Penn, Princeton and Rutgers University. She included a photo of Consuewella in her PowerPoint presentation. In the spring of 2015, the museum’s leaders attended an event for high-level donors where Monge showed the remains as part of a presentation on her work.
In all this time, little or nothing was said about Body G, the bones of Delisha Africa. Paul Wolff Mitchell, one of Monge’s former students, first saw the MOVE remains in 2015. He found the box while decluttering a cabinet in Monge’s lab, where he had worked off and on since 2010. He says he opened the box and saw a pelvic fragment, a partial femur and a small, cupped bone a bit larger than a playing card, which he recognized as an occipital bone from the back of a skull. “Be careful with that,” he remembers Monge telling him. “Those are from MOVE.” Mitchell, who then knew little about the 1985 disaster, much less about the distinctions between Body B-1 and Body G, closed the box and put it back. But he would later recall the occipital bone when he learned that B-1’s skull was never recovered.
Mitchell was so close to Monge back then that he considered her almost a surrogate mother. No one in his professional life had ever been as generous or as inspiring. Over the next few years, however, his enthusiasm for studying human bones dwindled as he noticed a culture of metastatic secrecy around the Penn Museum’s skeletal collections. His students began asking him about the origins of the Morton skulls, which were displayed in a general-use classroom, and the more he told them, the more he noticed their discomfort. “I started to get the deep sense that if the history were known, this would not be acceptable,” he says.
Monge connected Mitchell to a research group called the Penn & Slavery Project, and he began sharing information with them about the Morton collection. In 2019, the researchers put out a report about the remains of enslaved people in the Penn Museum. When Mitchell later met with Monge to discuss digitizing Samuel Morton’s correspondence, the meeting ended in an unusually heated argument. Several months later, Monge locked Mitchell out of her lab. She would later say in a court filing that this argument was the source of his “revengeful false reporting.”
As this was happening, one of Monge’s undergraduate advisees, Jane Weiss (the student who appeared in the Coursera video), was finishing her senior honors thesis on the “MOVE Jane Doe.” Weiss wrote in the 2019 paper that she examined the bones of two MOVE victims, Body B-1 and “unidentified Body G,” and included an X-ray of an occipital bone from G that was scanned at Penn in 2018. Paul Mitchell would later come to believe it was the same occipital he remembered seeing in the MOVE box.
In 2021, Maya Kassutto and Abdul-Aliy Muhammad, the freelance writers who later broke the MOVE bones story, separately reached out to Mitchell and asked what he knew. He told them. He also met with the museum’s leaders and expressed his concern that there were remains from two individuals in the MOVE box. That April, though, the museum sent an internal email saying that Alan Mann had been asked to examine just “one set of human remains obtained from the MOVE compound.”
The path of Delisha’s bones has been uncertain on every front. The remains that Segal had designated for the family were buried with the two boys from MOVE in an unmarked grave in Eden Cemetery in September 1986. A few days later, however, it emerged that morgue attendants at the medical examiner’s office had instead mistakenly given the funeral home unidentified bones and human remains from the MOVE bombing. The city’s acting chief medical examiner said the correct bones had been identified and were now in the correct grave. As for the samples that Segal held back, Monge and Mann have repeatedly stated that they never received remains from Body G. Jane Weiss didn’t respond to multiple interview requests for this article. When lawyers retained by Penn asked her about the occipital bone, she told them she was “confused” and “simply made an error.” But the X-ray of the occipital is still on a museum hard drive, as are images of a scapula and several cervical vertebrae labeled as being from MOVE. These items — occipital, scapula, vertebrae — are the same types of bones mentioned by both Ellis Kerley and Alan Mann in their 1985 reports about Body G, whom Ellis Kerley identified as 12-year-old Delisha Africa.
‘People’s Kids’
When I spoke to Christopher Woods, the Penn Museum’s new director, a few weeks after the MOVE news had broken, he seemed exhausted. A well-regarded Sumerologist, Woods is the first person of color to lead the museum, and within days of stepping into the role on April 1, 2021, he was faced with not one but two public controversies. On April 12, the museum announced its plans to begin repatriating the entire Morton collection. On April 16, Woods learned about the MOVE bones. Then came the George Floyd verdict, the April 21 articles by Kassutto and Muhammad and all the scorn that followed.
The fury directed at Monge unnerved her supporters. An assistant medical examiner sent these bones to Penn when Monge was a graduate student. Her mentor, Alan Mann, had accepted them. The museum’s former director Julian Siggers and its deputy director, Steve Tinney, knew the bones were there. “This is not the nuclear catastrophe that it’s being made out to be,” says Jane Kauer, a lecturer in Penn’s anthropology department. “What was the catastrophe was what was done to MOVE, and much of the mishandling afterward. It really doesn’t have to do with Alan and Janet.”
“I’m trying to be as transparent as I can, giving all the information I can,” Woods told me at the time, “because everyone’s trying to do the right thing here, at least on this side of things.” Was there a second set of MOVE remains at Penn? “That’s one of the things we need to get to the bottom of,” he said.
Months went by as a firm hired by the university, the Tucker Law Group, known widely as TLG, investigated. When the firm released its findings that August, Paul Mitchell felt blindsided. The report claimed that the controversy was his doing; that he “instigated” the first news stories about the bones to “bring disapprobation on the museum” and “to personally discredit Monge.” It pointed out that Mitchell and Kassutto once dated (they met while working at the museum and broke up in 2019) and outlined the fracturing of Mitchell’s friendship with his former mentor, who claimed that Mitchell was out to ruin her.
Monge stated that she tried several times to return the remains to MOVE, but the city’s investigators were unable to confirm that. She said that her findings in the MOVE case were confirmed by seven other experts, but none of the five living people she named remember seeing the bones, according to the city’s investigators. Neither Monge nor her attorney responded to my requests to clarify. She and Alan Mann still maintain that B-1 was not 14-year-old Katricia Dotson.
Mitchell doesn’t regret coming forward with what he knew; he wishes he had asked more critical questions about all the human remains he studied at Penn. There was a numbing aspect of working with historical skeletal collections that he got used to after a while. “I was not only complicit with it, I was enthusiastically complicit with it,” he says. He denied orchestrating the news coverage, as did Kassutto and Muhammad; email, phone and text records support that. “This is not a matter about personal animus between anthropologists,” Mitchell says. “This is fundamentally a matter about people’s kids.”
Both TLG and Ballard Spahr, the firm hired by Princeton, concluded that Mann and Monge did not violate any laws or university policies, but their actions demonstrated “extremely poor judgment, and a gross insensitivity to the human dignity as well as the social and political implications” of their conduct, TLG wrote. Mann retained his emeritus status at both Penn and Princeton; Monge’s teaching contract at Penn was not renewed. Robert Segal, the former assistant medical examiner, didn’t answer any questions from investigators.
Questions remained about the presence of Body G bones at Penn. TLG reported that it found “no credible evidence that the remains of a second child were ever housed at the museum.” A firm hired by the city, Montgomery, McCracken, Walker & Rhoads, pushed back on that, writing, “There is some evidence suggesting that Drs. Mann and Monge may have taken possession of at least some remains belonging to Body G,” and added that only a trained skeletal expert could answer that question. In a supplementary report, TLG then consulted Ann Ross, a board-certified forensic anthropologist in North Carolina, who concluded that the bones in the 2018 X-rays belonged to two different individuals, but neither matched images of Body G from 1985.
I asked nine other board-certified forensic anthropologists to review the same images; all of them disagreed with Ross’s findings. Dennis Dirkmaat, chair of the department of applied forensic sciences at Mercyhurst University, noted that two items in the 2018 X-rays, the C1 vertebra and the scapula, appear to have specific features mentioned by Ellis Kerley in his 1985 analysis of Body G. Whether they belonged to Delisha or some other person, the location of the bones in the 2018 X-rays is still unknown.
But if Ross is correct, and the X-rayed bones could not have been Delisha Africa’s, then to whom did they belong? Why did Jane Weiss label them as “unidentified Body G” from MOVE? Neither Weiss nor Monge “could provide a satisfactory explanation,” TLG wrote in a follow-up. Still, the firm reasserted its initial opinion: Delisha’s bones were never at the museum.
In late April 2021, Consuewella Africa and Janet Africa, the mother of Delisha Africa, held a news conference in West Philadelphia with two other women who lost children in the MOVE bombing. The news of the MOVE bones had just broken, and they didn’t yet know whose remains Penn had, only that the bones came from Osage Avenue. The women wanted nothing from the university, they said; instead they asked for the release of one of their most well-known supporters, Mumia Abu Jamal, from prison. Delisha’s mother spoke first. “I never got to be a mother,” Janet Africa said quietly. “I never got to be a mother because of this system.” Delisha’s father, Delbert Orr Africa, died in 2020.
The Penn Museum issued a public apology to MOVE ahead of the event. It meant little to Consuewella. “We will never get a chance to embrace our children, hug them and kiss them,” she said. “We will never have that feeling of love, to put them to our breast, because they’re not here” — her voice tightened — “because this government took them.” She fled the room in tears.
At that moment, the box of MOVE remains was in Alan Mann’s basement in Princeton, N.J. The museum’s leaders had asked Monge to return it to Mann because the city wouldn’t take the bones back (the case was closed, and none of the original investigators still worked at the medical examiner’s office). When a West Philadelphia funeral home picked up the box from Mann later that week, there were only three bones inside, all from Body B-1: the pelvic bone, the femur and the pubic bone. Penn paid for a white infant coffin, and the funeral home kept the remains inside it until MOVE decided what to do.
Consuewella never made that decision. Right before our first interview in May 2021, she contracted the coronavirus. She died in Penn’s hospital on June 16. Her last remaining child, Lionell Dotson, drove to Philadelphia in a haze the next day. No one has called him Lobo since 1978, when he was a 19-month-old baby who survived the siege in Powelton Village. Now he was 44, with a wife and four children in North Carolina, where he worked as a weapons mechanic in the U.S. Army until an injury forced him out. Weeks earlier, he learned that bones that most likely belonged to his half sister Katricia weren’t buried when they should have been. All he wanted was to get them back so that he could grieve for his mother and sister together.
Lionell says that the Terry Funeral Home asked him to sign cremation paperwork for his mother’s body and for the contents of the infant coffin. When Lionell returned to pick up their ashes, however, he was told that all the remains had been returned to MOVE. Members of the group, who declined to be interviewed for this article, told WHYY that they buried everything in Bartram’s Garden, a West Philadelphia park, in early July 2021. (The Terry Funeral Home did not respond to requests for comment.)
To many, this made sense. The story of the MOVE bones was a story about MOVE. After all that had been taken from them over the years, MOVE should decide how that story ended. But to Lionell, who was not in MOVE, this was a nightmare. The story of these bones was a story about his family. How, after a national scandal about the handling of human remains, did no one consult Katricia’s next of kin about how her remains should be handled? When he tried to contact the Penn Museum’s director, Christopher Woods, he was directed to the Tucker Law Group. He retained two attorneys and spent the next year finding out everything he could about the half sisters he never knew. He found me by way of the business card I left months earlier at Eden Cemetery.
In mid-July, nearly a dozen former MOVE members and supporters announced that they were cutting ties with the group after what they said were decades of abuse at the hands of MOVE’s leaders, who haven’t yet responded to the allegations. That strengthened Lionell’s resolve to have his sisters seen as individuals. Whenever he talked about them, he used their full names, Katricia and Zanetta, not their nicknames. He never used the last name Africa. Parts of their bodies were ground into the dust of Osage Avenue in 1985. He didn’t want their memories trapped there, too. “I have to set my sisters free,” he told me.
Lionell was unprepared for an email he received in September 2021. It came from a lawyer the city had hired to investigate the mishandling of the MOVE bones. “The medical examiner’s office currently has some remains that were identified as Katricia and Zanetta Dotson back in 1985,” she wrote. “These items have been in the medical examiner’s office since that time.”
The bewildering details soon began to emerge. In 2017, a staff member at the Philadelphia medical examiner’s office found a box of jumbled bone fragments and specimen jars from MOVE in the medical examiner’s personal effects room. They seemed to be medical samples. Because that case was closed, the city’s health commissioner, Thomas Farley, ordered a supervisor to cremate the box’s contents as medical waste. For unknown reasons, the supervisor did not, and the box stayed at the medical examiner’s until May 2021, when the controversy at the Penn Museum prompted Farley to tell the mayor about it. Farley promptly resigned.
The supervisor’s failure to follow directions meant that Lionell would at last receive small pieces of his sisters to lay to rest. On a bright Wednesday morning this past August, he and his family arrived at the Philadelphia medical examiner’s office to gather them. One of the city’s medical examiners, Constance DiAngelo, offered them a personal apology. Then two small cream-colored boxes were driven across the city to the Ivy Hill Cemetery & Crematorium, where the cemetery’s staff unwrapped the remains from their white tissue paper and laid them out in the chapel before they were cremated.
From Zanetta, there was a slim rope of dried muscle; from her sister, a sliver of muscle and part of a mandible. On the box next to the bone was a neatly printed name. She was no longer a number; she was Katricia Dotson. Lionell dropped to his knees and cried.
If Katricia had survived the bombing, she would be 52 today. Zanetta would have just turned 50. Who would they have been if they had been able to make their own choices? “They tried to get out,” Lionell once told me, “but nobody wanted to hear their story.” Now, after almost 40 years, Katricia Dotson rejoined the sister she never would have left and the brother she never got to know. Their story was his story now. Lionell hugged the plastic bags of ashes. “I got y’all,” he said.
#Searching for Justice#35 Years After Katricia Dotson Was Killed by the Police#zanetta africa#move#philadelphia#police mass murders#wilson goode#Black Revolutionaries#Penn U Holding Move Revolutionaries Remains after 40 years#Free The Move Remains from Penn central
4 notes
·
View notes
Text
One day, yung day bago birthday ang papa dun tayo gumulo ng sobra dahil sa vandalism sa cr. Na umiyak ka sakin para sabihin na "tama na sir Greg, tama na. Di ako nakapag hiwalay sa ex ko para ganto gantuhin lang. Ayoko na, tama na. Wala kana aasahan. Wala kana babalikan" sobra ako nadurog non. Kasi sobra ko sinisisi din sarili ko. Na gustong gusto ko mag makaawa sayo pero wala, ayaw mo na talaga sakin. Naisipan ko mag half day nung araw na yon actually under time kasi I wanna talk to your family about the issue. Pag uwi ko ng darasa, kumuha ako sasakyan to talk to mama sa Batangas. As in hinarap ko lahat love. Nilunok ko hiya ko, nilunok ko pride ko. I respect your family so much kaya gusto ko maging totoo sa kanila. Inamin ko lahat kay mama. Pero I'm thankful enough kasi sobra niya ako inintindi that time na ang sabi sakin eh ayusin ko daw ang problema at yun inayos ko. Sinundan din kita ng mga araw nato nung awas mo kasi natatakot ako sa gagawin mo. Pero sobra ako proud kasi very good ka that time love. Nagalit ka nung nakauwi ka at nalaman mong galing ako diyan na halos ayaw mo na sana ako papuntahin sa inyo para sa bday ni papa kinabukasan. Pero shempre makulit ako, pumunta ako hehe. Inutusan mo pa nga ako bumili ng mga letter balloons hahahahaha tas pag punta ko don sa inyo wala lang. Para ako hangin sayo na wala ka pake kasi kausap mo ex mo kaya medjo na off ako. Umalis ako para mag pa carwash kasi wala din naman napansin sakin, nalulungkot lang ako. Pag balik ko andon na sina inay at mga tito mo na ang tawag sakin eh James Reid. Na natuwa ako sa sabi ni inay na sana sinama ko na mga parents ko ng mag ka kilakilala na. Pero ikaw, di mo ko pinapansin non. Halatang ilang na ilang ka kaya di din kita pinapansin. I focused on your family kasi feeling ko I'm not belong to you which is naiintindihan kita non. Pero yuny family mo masaya sila kakwentuhan, di ko na feel na out of place ako kaya kung ayaw mo mag focus sakin, sa kanila ako. Tas nung hapon lumabas tayo tas yun nag maneho ka pauwi kahit kaunti nakakatuwa hehehe. Sa totoo lang ayaw ko umuwi non pero need ko kasi may gathering ang angkan natin. Pero ano nareceive ko non bago ako umuwi? Isang masakit na long message. Di mo ko pinapansin non. Pinabayaan mo ako non. Hanggang sa dumating ang mga araw na nag laylo nadin ako. Iniwan niyo ko, sumama kayong tatlo sa bisor natin na ewan. Ako, wala. Pinapabayaan niyo ko non. Inagwat ko sarili ko sa inyo at alam ko na namiss mo ko kasi yan yung bulong sakin ng isa nating associate. Lumambot ako non, pero need ko labanan kasi feeling ko ako ang matatalo. Tas hanggang sa ikaw na yung nahabol sakin. Ikaw na yung gusto lumaban. Na totoong gustong gusto ko lumambot pero do ko magawa kasi nga feeling ko matatalo ako eh. Talo ako don.
1 note
·
View note
Text
2024 The Wild World of Meme Coins: A Look at 12 Popular Tokens
New Post has been published on https://www.ultragamerz.com/2024-the-wild-world-of-meme-coins-a-look-at-12-popular-tokens/
2024 The Wild World of Meme Coins: A Look at 12 Popular Tokens
The Wild World of Meme Coins: A Look at 12 Popular Tokens
$DOGE $FLOKI $SLERF $DUKO $MFER $PENG $BOME $CANDLE $TROLL $MUMU $Hege $Mong
The cryptocurrency market can be a serious business, but there’s also a lighter side fueled by internet humor and virality. Enter meme coins – cryptocurrencies inspired by internet memes and online jokes. While they may lack the perceived utility of other crypto projects, meme coins can experience explosive growth thanks to community hype and social media trends. Let’s take a deep dive into 12 of the most popular meme coins, exploring their origins, functionalities, and potential:
<blockquote class=”twitter-tweet”><p lang=”en” dir=”ltr”>Which one will you Buy during this dip?<a href=”https://twitter.com/search?q=%24DOGE&src=ctag&ref_src=twsrc%5Etfw”>$DOGE</a><a href=”https://twitter.com/search?q=%24FLOKI&src=ctag&ref_src=twsrc%5Etfw”>$FLOKI</a><a href=”https://twitter.com/search?q=%24SLERF&src=ctag&ref_src=twsrc%5Etfw”>$SLERF</a><a href=”https://twitter.com/search?q=%24DUKO&src=ctag&ref_src=twsrc%5Etfw”>$DUKO</a><a href=”https://twitter.com/search?q=%24MFER&src=ctag&ref_src=twsrc%5Etfw”>$MFER</a><a href=”https://twitter.com/search?q=%24PENG&src=ctag&ref_src=twsrc%5Etfw”>$PENG</a><a href=”https://twitter.com/search?q=%24BOME&src=ctag&ref_src=twsrc%5Etfw”>$BOME</a><a href=”https://twitter.com/search?q=%24CANDLE&src=ctag&ref_src=twsrc%5Etfw”>$CANDLE</a><a href=”https://twitter.com/search?q=%24TROLL&src=ctag&ref_src=twsrc%5Etfw”>$TROLL</a><a href=”https://twitter.com/search?q=%24MUMU&src=ctag&ref_src=twsrc%5Etfw”>$MUMU</a></p>— Elon Musk (Parody) (@ElonMuskPDA) <a href=”https://twitter.com/ElonMuskPDA/status/1783102815017308291?ref_src=twsrc%5Etfw”>April 24, 2024</a></blockquote> <script async src=”https://platform.twitter.com/widgets.js” charset=”utf-8″></script>
1. Dogecoin (DOGE) – The OG Doggo Coin (https://dogecoin.com/) Dogecoin, the granddaddy of meme coins, features the iconic Shiba Inu dog from the “Doge” meme. Launched in 2013 as a joke by Billy Markus and Jackson Palmer, Dogecoin gained mainstream popularity with tweets from Elon Musk and garnered a passionate community known as the “Doge Army.” DOGE has limited functionality beyond being a medium of exchange, but its cultural significance and strong community backing have fueled its success.
2. Floki Inu (FLOKI) – Taking Over for Doge? (https://floki.com/) Capitalizing on the Shiba Inu theme, Floki Inu claims to be the “son of Doge” and has gained traction with its association with Elon Musk’s dog of the same name. FLOKI aims to be more than just a meme coin, offering features like an NFT marketplace, a play-to-earn game, and a charitable arm. However, its long-term success hinges on the execution of its development roadmap and maintaining community interest.
3. Slurp ($SLERF) – All About the Memes (https://blockworks.co/) Slurp embraces the meme culture with a constantly evolving mascot, often featuring internet-famous characters and references. The project prioritizes fun and community engagement, hosting regular contests and giveaways. SLERF has limited real-world use cases beyond being a community token, but its focus on fun and lightheartedness could attract users seeking a more light-hearted crypto experience.
4. Ducky Inu (DUKO) – Quacking its Way into Crypto (https://www.duckychannel.com.tw/) DUKO features a cute duck character and aims to provide a fun and easy entry point for new crypto users. The project offers a decentralized exchange (DEX) and a staking platform within the Binance Smart Chain ecosystem. However, DUKO faces stiff competition from established DEX platforms, and its long-term success relies on attracting and retaining a loyal user base.
5. Mothership (MFER) – Bringing the Memes to DeFi (https://coinmarketcap.com/currencies/mothership/) MFER takes a different approach, utilizing the “Mfers” meme within a Decentralized Finance (DeFi) ecosystem. The MFER token grants access to a platform offering various DeFi features like staking, governance, and potential future NFT integration. While the project holds promise for DeFi enthusiasts, its success hinges on attracting users who value both the meme aspect and the DeFi functionalities.
6. Penguin Finance (PENG) – Waddling into the Market (https://coinmarketcap.com/currencies/penguincoin-old/) PENG features a penguin mascot and focuses on building a decentralized exchange (DEX) within the Binance Smart Chain ecosystem. Unlike some meme coins with limited functionality, PENG offers a real-world use case for users seeking alternative trading platforms. However, the success of PENG relies heavily on the overall adoption and liquidity of its DEX platform.
7. Bombshell (BOME) – Making a Big Bang (https://www.wsj.com/articles/bitcoin-blockchain-hacking-arrests-93a4cb29)
BOME utilizes a sexy anime character as its mascot and aims to create a fun and engaging community around its token. The project has plans for an NFT marketplace, a play-to-earn game, and its own anime series. However, BOME faces criticism for its reliance on a potentially exclusionary mascot and the ambitiousness of its development roadmap.
8. Candle (CANDLE) – Burning Bright in the Memeverse (https://www.candlestick.io/)
CANDLE features a simple candle chart as its logo and focuses on building a sustainable meme coin through a deflationary token model. A portion of every transaction is burned, reducing the total supply of CANDLE tokens over time, which some believe can increase its value. However, the effectiveness of this model in a volatile market like meme coins remains to be seen.
9. TrollCoin (TROLL) – Feeding the Online Antics (https://www.coinbase.com/price/trollcoin)
TROLL uses the “trolling” meme as its inspiration and aims to create a fun and engaging community for internet pranksters. The project has limited real-world use cases beyond being a community token, but its focus on humor and lightheartedness could resonate with users seeking a more playful crypto experience.
10. Mumu the Bull (MUMU) – A Bovine Take on Meme Coins
Mumu the Bull (MUMU) takes a unique approach to the meme coin space by featuring a bullish character instead of the more common dog theme. Inspired by the “Mumu the Bull” meme, popular within the crypto community as a symbol of bullish market sentiment, MUMU aims to capitalize on this positive association.
The project has plans for a decentralized exchange (DEX) and a yield-generating mechanism for MUMU holders. However, the long-term success of Mumu the Bull hinges on the execution of its development roadmap and attracting users who see value in its specific meme and its functionalities.
11. Hege Coin (HEGE) – Inspired by a Controversial Figure (https://coinmarketcap.com/dexscan/solana/CJcu7ciRHBHu4BDnpLgAUm1A6iSp9RuhJMG36rjjrxnd/)
HEGE is a more controversial meme coin, inspired by a historical figure. While the inspiration can be a source of community engagement, it can also raise ethical concerns and potentially limit its mainstream appeal. It’s crucial to conduct thorough research on the project’s background and community before investing in HEGE.
12. MongCoin (MONG) – Bringing Memes to the Real World (https://coinmarketcap.com/currencies/mongcoin/)
MONG aims to bridge the gap between the meme coin world and real-world applications, focusing on charity and social good. The project partners with various charities and donates a portion of its transaction fees to support them. MONG offers a unique approach within the meme coin space, potentially attracting investors seeking to combine meme culture with social impact.
Important Note: Meme coins are inherently risky investments due to their high volatility and lack of underlying utility. Always conduct thorough research before investing in any cryptocurrency, and consider your risk tolerance. The information provided here is for informational purposes only and should not be considered financial advice.
#Bombshell (BOME)#Candle (CANDLE)#charity#community hype#controversial meme coin#Cryptocurrency#decentralized exchange (DEX)#Decentralized Finance (DeFi)#deflationary token model#Dogecoin (DOGE)#Ducky Inu (DUKO)#financial advice#Floki Inu (FLOKI)#governance#Hege Coin (HEGE)#high volatility#internet memes#Meme Coins#MongCoin (MONG)#Mothership (MFER)#Mumu the Bull (MUMU)#NFT marketplace#online jokes#Penguin Finance (PENG)#play-to-earn game#risk tolerance#Shiba Inu dog#Slurp ($SLERF)#social good#social media trends
0 notes
Text
₊˚⊹ᰔ Rik-Khwan Mong Khwan 𓂃 ࣪˖ ִֶָ𐀔
Rik-Khwan Mong Khwan is a traditional ritual practiced by the Tai Ahom community, the indigenous people of Assam in northeast India. The term "Rik-Khwan Mong Khwan" roughly translates to "invocation of the guardian spirit" in the Ahom language. This ceremony is primarily performed to seek protection, blessings, and guidance from the guardian spirit or deity believed to watch over the community and individuals.
The Rik-Khwan Mong Khwan ceremony is typically conducted by a designated priest or elder within the community who is knowledgeable about the rituals and traditions associated with invoking the guardian spirit. The ceremony usually takes place in a sacred space or shrine dedicated to the guardian spirit, often located near a village or home altar.
The ritual begins with the preparation of offerings, such as rice, fruits, flowers, incense, and other symbolic items that are believed to be pleasing to the guardian spirit. These offerings are arranged in a ritualistic manner, with prayers and invocations recited to invoke the presence and blessings of the guardian spirit.
The central focus of the Rik-Khwan Mong Khwan ceremony is the act of calling upon the guardian spirit to provide protection, guidance, and assistance to the community and individuals. The priest or elder leading the ceremony may enter into a trance-like state to communicate with the spirit and convey the needs and desires of those present.
The participants in the ceremony may also engage in traditional dances, music, and chanting to create a harmonious and sacred atmosphere that invites the presence of the guardian spirit. Symbolic acts of purification, blessing, and offering are performed to honor and appease the spirit, fostering a sense of reverence and connection between the living and the spiritual realm.
The Rik-Khwan Mong Khwan ceremony is seen as a way of maintaining a harmonious relationship with the guardian spirit and seeking its protection and guidance in times of need. The ritual is believed to strengthen the bond between the community and the spirit world, ensuring the well-being and prosperity of the Tai Ahom people.
The practice of Rik-Khwan Mong Khwan holds deep cultural and spiritual significance for the Tai Ahom community, reflecting their beliefs in the interconnectedness of all beings and the importance of honoring and respecting the spiritual forces that shape their lives. Through this ceremony, they reaffirm their faith in the guardian spirit and seek its benevolent presence in their daily affairs.
In conclusion, the Rik-Khwan Mong Khwan ceremony is a sacred and venerable tradition of the Tai Ahom people, embodying their beliefs in the protective and benevolent powers of the guardian spirit. This ritual serves as a powerful expression of reverence, devotion, and gratitude towards the spirit world, fostering a sense of unity, harmony, and spiritual connection within the community.
0 notes
Text
Database Showdown: Redis or MongoDB?
In the landscape of database management systems, choosing between Redis and MongoDB can be a pivotal decision for developers and businesses alike. Both Redis and MongoDB offer unique features, capabilities, and trade-offs that make them suitable for different use cases. In this database showdown, we will compare Redis and MongoDB across various dimensions, including data model, scalability, querying capabilities, durability, and best use cases, to help you make an informed decision based on your specific project requirements.
Data Model:
Redis:
Redis employs a key-value data model, where each data item is associated with a unique key. It supports various data types, including strings, hashes, lists, sets, and sorted sets. This simplicity makes Redis efficient for applications that require fast access to simple data structures, such as caching and real-time analytics.
MongoDB:
MongoDB utilizes a document-oriented data model, where data is stored in flexible, JSON-like documents called BSON (Binary JSON). This schema-less approach allows for nested data structures and supports complex, hierarchical data models. MongoDB's document-oriented data model is well-suited for applications with dynamic and evolving data requirements, such as content management systems and e-commerce platforms.
Scalability:
Redis:
Redis excels in handling high-throughput, low-latency workloads due to its in-memory nature. However, it may face limitations in scaling horizontally across multiple nodes. Redis is typically used in scenarios where vertical scalability is sufficient or where data size remains manageable within a single instance.
MongoDB:
MongoDB offers horizontal scalability through sharding, allowing data to be distributed across multiple servers. This enables MongoDB to handle large volumes of data and support growing applications seamlessly. MongoDB's scalability makes it suitable for applications that require handling large datasets or experiencing rapid growth, such as IoT data management and mobile app backends.
Querying and Indexing:
Redis:
Redis primarily supports simple key-based lookups and atomic operations. While it offers limited querying capabilities through Lua scripting and secondary indexes, it is not optimized for complex queries. Redis is best suited for applications that prioritize speed and simplicity over complex querying, such as session management and message queuing.
MongoDB:
MongoDB provides a rich query language with support for a wide range of operators, including aggregation pipelines for advanced data processing. It also offers flexible indexing options to optimize query performance. MongoDB's querying capabilities make it suitable for applications that require complex querying and data analysis, such as analytics platforms and business intelligence systems.
Durability and Persistence:
Redis:
By default, Redis operates in-memory, which means data is stored in RAM and may be lost in the event of a system crash or restart. However, Redis offers persistence options such as snapshots and append-only files (AOF) for data durability. While these options provide some level of data persistence, they may impact performance and introduce additional complexity.
MongoDB:
MongoDB provides durability through write-ahead logging (WAL) and journaling, ensuring that data is safely stored on disk before acknowledgment. This makes MongoDB suitable for applications requiring strong data consistency and durability, such as financial systems and compliance platforms.
Best Use Cases:
Redis:
Caching: Redis is commonly used for caching frequently accessed data to improve application performance.
Real-time Analytics: Redis's in-memory nature makes it well-suited for real-time analytics applications that require fast data processing.
Session Management: Redis is often used for storing session data in web applications, enabling fast and scalable session management.
MongoDB:
Content Management Systems: MongoDB's document-oriented data model is ideal for managing content in web applications, allowing for flexible and dynamic data structures.
E-commerce Platforms: MongoDB's scalability and querying capabilities make it suitable for managing product catalogs, user profiles, and transaction data in e-commerce platforms.
IoT Data Management: MongoDB can handle large volumes of sensor data generated by IoT devices, making it suitable for IoT data management and analysis.
Conclusion:
In conclusion, both Redis and MongoDB offer distinct advantages and use cases in the realm of database management. While Redis excels in performance-critical applications that require fast access to simple data structures, MongoDB shines in scenarios where flexibility, scalability, and complex querying are paramount. When choosing between Redis and MongoDB, it's essential to consider factors such as data model, scalability, querying capabilities, durability, and specific project requirements. By understanding the strengths and weaknesses of each database, developers can make informed decisions to ensure optimal performance and scalability for their applications.
0 notes
Text
Agnes Steineger, Self-portrait <Selvportrett, 1895>
Agnes Steineger, (21 January 1863 – 16 June 1965) was a Norwegian painter. Steineger was born in Bergen, Norway. She traveled in 1881 to Munich where she studied with Bertha Wegmann. When Wegmann traveled to Copenhagen in 1883, Steineger followed and that same year she painted her first significant works, Markblomster, which was exhibited at Bergen Art Association. Steineger was Wegmann's student until 1886 when she traveled to Paris. Here she studied at Académie Colarossi. Steineger exhibited her work at the Palace of Fine Arts at the 1893 World's Columbian Exposition in Chicago, Illinois. Between 1902 and 1914, Steineger was a resident in Italy, partly in Sicily and partly in Florence. From 1914 to 1918, she lived at the Goetheanum cultural centre for the arts in Dornach, Switzerland operated by Rudolf Steiner. mong her works are Markblomster from 1883 and Pleiebarn from 1890. A self-portrait from 1895 is located at Bergen Kunstmuseum, and the painting Interiør med lampe from 1915 is found at the National Gallery of Norway.via Wikipedia
0 notes
Text
Mẹ bầu uống trà sữa được không? Rủi ro mẹ cần biết
Đối với nhiều người, trà sữa là một loại đồ uống yêu thích và được ưa chuộng trong cuộc sống hàng ngày. Tuy nhiên, khi mang thai, có rất nhiều thắc mắc xoay quanh việc mẹ bầu có nên uống trà sữa hay không. Trong bài viết này, chúng tôi sẽ giải đáp câu hỏi "Mẹ bầu uống trà sữa được không?" và cung cấp cho bạn những thông tin cần thiết để bạn có thể quyết định liệu có nên uống trà sữa khi đang mang thai hay không.
Trà sữa là gì và có lợi hay hại cho mẹ bầu?
Trà sữa là gì và có lợi hay hại cho mẹ bầu?
Khái niệm về trà sữa
Trà sữa là một loại đồ uống phổ biến xuất xứ từ Đài Loan, được làm từ trà đen hoặc trà xanh pha với sữa tươi và đường. Nó có thể được thêm vào các loại topping như trân châu, khoai môn, thạch, trái cây... để tăng thêm hương vị và độ ngon. Trà sữa đã trở thành một phần không thể thiếu trong cuộc sống hàng ngày của nhiều người, đặc biệt là giới trẻ.
Các thành phần chính của trà sữa
Trà sữa có hai thành phần chính là trà và sữa. Trà được chứa nhiều chất chống oxy hóa và các loại vitamin như vitamin C, E và K. Ngoài ra, trà còn có tác dụng giảm căng thẳng và mệt mỏi, giúp cải thiện tâm trạng và tăng cường hệ miễn dịch. Sữa cung cấp cho cơ thể canxi, protein và các loại vitamin như A, D, B12. Tuy nhiên, khi uống trà sữa, bạn cũng cần lưu ý đến lượng đường có trong đồ uống này, vì đường có thể gây tăng cân và tăng nguy cơ mắc các bệnh liên quan đến đường máu.
Mẹ bầu uống trà sữa có an toàn không?
Trà sữa có thể mang lại nhiều lợi ích cho mẹ bầu như:
Cung cấp năng lượng: Trà sữa chứa nhiều calo và đường, giúp cung cấp năng lượng cho cơ thể mẹ bầu, đặc biệt là trong giai đoạn cuối thai kỳ khi nhu cầu calo của mẹ tăng cao.
Giảm căng thẳng: Trà sữa có chứa axit amin L-theanine, có tác dụng giảm căng thẳng và cải thiện tâm trạng. Điều này rất hữu ích cho mẹ bầu trong giai đoạn mang thai khi cơ thể thường xuyên phải đối mặt với những biến đổi nội tiết tố và stress.
Cung cấp canxi: Sữa là nguồn cung cấp canxi quan trọng cho cơ thể, giúp xương và răng của mẹ và thai nhi phát triển khỏe mạnh.
Giảm nguy cơ bệnh tim: Theo một nghiên cứu được công bố trên tạp chí Y khoa American Heart Association, uống trà xanh có thể giảm nguy cơ mắc bệnh tim ở phụ nữ mang thai.
Những rủi ro của việc uống trà sữa khi mang thai
Mặc dù có nhiều lợi ích, nhưng việc uống trà sữa khi mang thai cũng có thể gây ra những rủi ro nhất định. Dưới đây là những điều mẹ bầu cần lưu ý:
Có thể gây tăng cân: Trà sữa chứa nhiều calo và đường, do đó việc uống quá nhiều có thể dẫn đến tăng cân không mong muốn.
Gây rối loạn tiêu hóa: Sữa và các loại topping trong trà sữa có thể gây ra rối loạn tiêu hóa như đầy bụng, khó tiêu, đầy hơi, buồn nôn... Điều này có thể ảnh hưởng đến sức khỏe của mẹ và thai nhi.
Chứa caffeine: Trà sữa có chứa caffeine, một chất kích thích có thể gây ảnh hưởng đến sự phát triển của thai nhi. Theo Tổ chức Y tế Thế giới (WHO), mức độ an toàn của caffeine khi mang thai là dưới 200mg mỗi ngày. Một ly trà sữa có thể chứa từ 30-50mg caffeine, do đó bạn cần cân nhắc khi uống trà sữa để không vượt quá mức độ an toàn.
Nguy cơ nhiễm khuẩn: Nếu trà sữa được làm từ nguồn nước không đảm bảo hoặc không được bảo quản đúng cách, có thể gây ra nguy cơ nhiễm khuẩn và ảnh hưởng đến sức khỏe của mẹ và thai nhi.
Những loại trà sữa nên và không nên uống khi mang thai
Nhừng loại trà sữa nên và không nên uống khi mang thai
Những loại trà sữa nên uống khi mang thai
Trà xanh: Trà xanh là một trong những loại trà tốt nhất cho mẹ bầu. Nó có chứa nhiều chất chống oxy hóa và các loại vitamin, giúp cải thiện sức khỏe và tăng cường hệ miễn dịch.
Trà gừng: Trà gừng có tác dụng giảm đau, giảm căng thẳng và cải thiện tiêu hóa. Tuy nhiên, bạn nên hạn chế uống quá nhiều vì nó có thể gây nóng trong cơ thể.
Trà hoa cúc: Trà hoa cúc có tác dụng giảm căng thẳng và giúp ngủ ngon. Nó cũng có tác dụng làm dịu các triệu chứng của bệnh viêm đường tiết niệu, một vấn đề thường gặp ở phụ nữ mang thai.
Trà lá sen: Trà lá sen có tác dụng giảm đau và giúp giảm căng thẳng. Nó cũng có tác dụng làm dịu các triệu chứng của bệnh viêm đường tiết niệu.
Những loại trà sữa không nên uống khi mang thai
Trà đen: Trà đen có chứa nhiều caffeine hơn so với trà xanh, do đó bạn nên hạn chế uống khi mang thai.
Trà sữa trân châu: Trân châu là một loại topping được làm từ bột khoai môn và đường, có thể gây tăng cân và tăng nguy cơ mắc các bệnh liên quan đến đường máu. Do đó, bạn nên hạn chế uống trà sữa có topping này khi mang thai.
Trà sữa thạch: Thạch là một loại topping phổ biến trong trà sữa, tuy nhiên nó có thể gây rối loạn tiêu hóa và ảnh hưởng đến sức khỏe của mẹ và thai nhi.
Trà sữa trái cây: Trái cây có chứa nhiều đường và calo, do đó bạn nên hạn chế uống trà sữa có thêm trái cây khi mang thai.
Cách lựa chọn và uống trà sữa an toàn khi mang thai
Lựa chọn địa điểm uống trà sữa
Khi mang thai, bạn nên lựa chọn những địa điểm có uy tín và đảm bảo vệ sinh để uống trà sữa. Bạn cũng nên hỏi rõ nguồn gốc và quy trình làm trà sữa của cửa hàng để đảm bảo an toàn cho sức khỏe của mình và thai nhi.
Cách lựa chọn và uống trà sữa an toàn khi mang thai
Hạn chế uống trà sữa khi đang đói hoặc no
Uống trà sữa khi đang đói hoặc no có thể gây ra các vấn đề về tiêu hóa như buồn nôn, đầy bụng, khó tiêu... Do đó, bạn nên uống trà sữa sau khi đã ăn một bữa ăn nhẹ để giảm thiểu các tác dụng phụ có thể xảy ra.
Kiểm tra thành phần của trà sữa
Trước khi uống trà sữa, bạn nên kiểm tra thành phần của nó để đảm bảo không có những loại topping hay chất bảo quản có hại cho sức khỏe của mẹ và thai nhi.
Những lời khuyên cho mẹ bầu khi uống trà sữa
Hạn chế uống trà sữa có chứa caffeine: Như đã đề cập ở trên, mức độ an toàn của caffeine khi mang thai là dưới 200mg mỗi ngày. Do đó, bạn nên hạn chế uống trà sữa có chứa caffeine để không vượt quá mức độ này.
Chọn những loại trà sữa ít đường: Đường có thể gây tăng cân và tăng nguy cơ mắc các bệnh liên quan đến đường máu. Bạn nên chọn những loại trà sữa ít đường hoặc không đường để giảm thiểu tác dụng phụ có thể xảy ra.
Hạn chế uống trà sữa có topping: Các loại topping trong trà sữa có thể gây rối loạn tiêu hóa và ảnh hưởng đến sức khỏe của mẹ và thai nhi. Bạn nên hạn chế uống trà sữa có topping hoặc chọn những loại topping ít đường và không gây kích ứng cho cơ thể.
Tìm hiểu về thành phần của trà sữa: Trước khi uống trà sữa, bạn nên tìm hiểu về thành phần của nó để đảm bảo an toàn cho sức khỏe của mình và thai nhi.
Nếu có dấu hiệu bất thường, hãy ngừng uống: Nếu bạn có bất kỳ dấu hiệu bất thường nào sau khi uống trà sữa, hãy ngừng uống và tìm kiếm lời khuyên từ bác sĩ.
Trà sữa là một loại đồ uống phổ biến và được ưa chuộng trong cuộc sống hàng ngày của nhiều người. Tuy nhiên, khi mang thai, bạn cần cân nhắc và hạn chế việc uống trà sữa để đảm bảo an toàn cho sức khỏe của mẹ và thai nhi. Bạn cũng nên tìm hiểu kỹ về thành phần của trà sữa và lựa chọn những loại an toàn và ít đường để uống. Nếu có bất kỳ dấu hiệu bất thường nào, hãy ngừng uống và tìm kiếm lời khuyên từ bác sĩ để bảo vệ sức khỏe của mình và thai nhi.
Ngoài ra, trong bài viết ngày hôm nay, chúng tôi muốn giới thiệu đến bạn thức uống dinh dưỡng Ganola Mum, một thức uống dành riêng cho các bà bầu. Đây là một loại đồ uống với hương vị thơm ngon và dễ uống, gần như giống như trà sữa. Bạn cũng có thể thêm trân châu vào để tận hưởng đầy đủ hương vị tuyệt vời này.
Điểm đặc biệt của Ganola Mum là việc sử dụng đường Isomalt từ củ cải đường. Đây là một loại đường tự nhiên, không quá ngọt và giúp giảm tỷ lệ đường huyết trong thai kỳ của bà bầu. Đồng thời, thức uống này cung cấp đầy đủ chất dinh dưỡng, giúp bà bầu yên tâm sử dụng mà không phải lo lắng về sức khỏe của mình và thai nhi.
Kết luận
Việc uống trà sữa khi mang thai có thể mang lại nhiều lợi ích cho mẹ bầu như cung cấp năng lượng, giảm căng thẳng và cải thiện sức khỏe. Tuy nhiên, cũng có những rủi ro và hạn chế mà bạn cần lưu ý để bảo vệ sức khỏe của mình và thai nhi. Bạn nên tìm hiểu kỹ về thành phần của trà sữa và lựa chọn những loại an toàn và ít đường để uống. Nếu có bất kỳ dấu hiệu bất thường nào, hãy ngừng uống và tìm kiếm lời khuyên từ bác sĩ để có một thai kỳ khỏe mạnh và an toàn bạn nhé!
Nguồn bài viết: Mẹ bầu uống trà sữa được không? Rủi ro mẹ cần biết
0 notes
Text
Mỗi mùa World Cup diễn ra đều thành công thu hút sự quan tâm của hành triệu người hâm mộ từ khắp nơi. Riêng với những người mới bắt đầu theo dõi và tìm hiểu về bóng đá, chắc chắn vẫn chưa hiểu rõ World Cup là gì. Hãy cùng tìm hiểu thông tin chi tiết về giải đấu lớn nhất hành tinh, cùng 88online những sự kiện đáng nhớ nhất trong bài viết này.
World Cup là gì? Tổng quan về Giải Vô địch bóng đá Thế giới
World Cup là một giải đấu bóng đá quốc tế lớn nhất trên thế giới, được tổ chức mỗi bốn năm một lần. Đây là sự kiện thể thao được mong đợi nhất trên hành tinh, là cơ hội để các đội bóng quốc gia hàng đầu thi đấu với nhau để giành danh hiệu vô địch thế giới.
Nguồn gốc
World Cup là gì? World Cup là giải Vô địch bóng đá Thể giới, được tổ chức lần đầu tiên vào năm 1930 bởi Fédération Internationale de Football Association (FIFA) – Liên đoàn Bóng đá Quốc tế.
Trận chung kết đầu tiên đã diễn ra tại Uruguay và được coi là bước ngoặt quan trọng trong lịch sử bóng đá thế giới. Những pha bóng đẳng cấp và kịch tính, qua đó đã giúp World Cup trở thành một sự kiện thể thao hàng đầu.
Tuy nhiên, sau mùa giải năm 1938, giải đấu bị gián đoạn do Thế chiến thứ II. Mãi cho đến năm 1950, World Cup mới chính thức trở lại và diễn ra đều đặn cho nay. Tính đến hiện tại, WC đã trải qua tất cả 22 mùa giải, gần nhất là World Cup 2022 – giải đấu mùa đông đầu tiên trong lịch sử.
World Cup đã mở ra cơ hội cho tất cả các đội bóng thuộc khuôn khổ thành viên FIFA. Phải biết rằng, chúng ta không thể tìm kiếm được bất kỳ một giải đấu nào khác với quy mô lớn như vậy. Những đội bóng mạnh nhất cùng những chân sút đẳng cấp đều quyết tâm tham dự và giành lấy thành tích tốt nhất.
Quy thức thi đấu trong World Cup
World Cup là một giải đấu có thể nói là cầu kỳ về thể lệ thi đấu, được chia thành 2 vòng chính là Vòng loại và Vòng chung kết. Lịch thi đấu chính thức và sớm nhất có thể cập nhật nhanh tại trang chủ 88online.
Vòng đá loại
World Cup là gì? Vòng loại được tổ chức theo khu vực, với sự tham gia của đội tuyển quốc gia từ các khu vực khác nhau trên thế giới, bao gồm: Châu Á, Châu Phi, Châu Âu, Bắc Mỹ, Trung Mỹ – Caribbean, Nam Mỹ, và Châu Đại Dương.
Vòng loại WC sẽ bắt đầu ngay sau khi mùa giải trước kết thúc, chia thành 3 giai đoạn và kéo dài từ 2-3 năm. Các quốc gia thuộc danh sách FIFA đều tham gia thi đấu theo hình thức đá theo bảng để tìm ra những đại diện mạnh nhất của mỗi khu vực.
Sau ba vòng đá loại, chỉ có 32 đội bóng xuất sắc nhất được phép tham dự Vòng chung kết.
Vòng chung kết
Trong Vòng chung kết World sẽ được chia thành các vòng bảng, đá loại trực tiếp, tứ kết, bán kết và cuối cùng là trận chung kết.
Vòng đá bảng: 32 đội được chia thành 8 bảng đấu, 2 đội ��ầu bảng từng bảng sẽ tiến vào vòng 1/16.
Vòng loại trực tiếp: Theo quy định, đội đứng đầu bảng này sẽ đấu với với đội nhì bảng khác. Đội thua sẽ bị loại trực tiếp khỏi giải đấu. Bắt đầu từ vòng này, trận đấu sẽ áp dụng hình thức hiệp phụ và sút luân lưu để tìm ra đội chiến thắng
Thể thức này áp dụng tương tự như vòng 1/16, đội thua trực tiếp mất quyền tham dự giải đấu. Đội chiến thắng ở trận chung kết sẽ trở thành nhà vô địch thế giới.
0 notes
Text
CAKHIATV - CUP FA LÀ GÌ?
🏆Fa cup được chữ viết tắt cho danh hiệu The Football Association Challenge Cup, nó là giải bóng đá lớn được tổ chức mỗi năm bởi Anh
🏆Giải đấu FA Cup được đánh giá là một trong những giải đấu có lịch sử lâu đời nhất đối với đất nước Anh nói riêng như trên thế giới nói chung
🏆Giải đấu được tổ chức vào khoảng đầu năm 1871 dưới sự đồng ý của ban giám đốc Liên đoàn bóng đá Anh với mong muốn tạo thêm một sân chơi lành mạnh giúp các câu lạc bộ bóng đá trong nước Anh có thể tham dư tranh tài
Ae truy cập link dưới đây để biết thêm chi tiết nhé👇
Link truy cập: https://cakhiatv.co/cup-fa-la-gi/
0 notes
Text
Bago ka mag-kolehiyo, Grade 11 pa lang iniisip mo na siguro kung anong kurso mo. What program should you choose? Alin ba sa dalawa o tatlo mong choice ang dapat mong piliin? Pagkatapos ng ganyang mga moments ay susundan ng what-ifs. Aminin natin, ang hirap pumili ng kurso dahil sa dami ng dapat i-consider; pero in the end ay may pipiliin at pipiliin tayo. Either you chose it for yourself, or you chose it because someone told you to. Makaka-encounter ka rin ng mga taong tutulong sa 'yo para makapagdesisyon ka nang tama, angkop, at sigurado. Most of these people are your teachers.
Pag dating mo naman sa Grade 12, pinaplano mo na kung saang eskwelahan ka tutungo. Anong unibersidad ang dapat kong pasukan? Ano-ano ang mga kolehiyo na nag-ooffer ng gusto kong program o kurso? Saan ako mag-cocollege? Ilan sa mga sigurado akong naitanong natin sa ating mga sarili. But behind the excitement in these statements are questions full of doubt like "Magco-college pa ba ako?", "What if tumigil muna for 1 year tapos ay saka na lang magpatuloy?". Bukod sa graduation ay inaalala rin natin kung anong gagawin sa bakasyon. Paano mo nga ba aasikasuhin ang requirements? Papayagan ka bang mag-aral sa eskwelahang higit dalawampung kilometro ang layo sa bahay mo?
Mga katanungang masasagot din naman kalaunan. Tiwala lang.
Magugulat ka na lamang na isang araw ay isa sa mga plinano mo ay natupad.
Oh, college na. Narito na yung walang tigil na kakakwestyon sa sarili kung nasa tamang kurso ka ba. Tama ba 'tong pinili ko? Kaya ko ba 'to? Ayan, pabiro man nating sabihin—minsan talaga ay napapatanong ka na rin. You'll feel the satisfaction once you enter the room on your first day as a freshman in your university. Doesn't matter if it's your dream school, mararamdaman mo 'yon agad pagpasok pa lang. Iyong pakiramdam na mapapasabi ka ng "parang kahapon lang SHS strand pa gumugulo sa isip ko, parang nung isang araw lang hindi pa ako sigurado sa course ko, parang kahapon lang..."
because it feels like it.
parang kahapon lang naman talaga.
In this chapter of your life, you'll find amazing people with amazing mindsets. People whom you might want to associate yourself with. Friends who share common interest with you.
You don't have to pressure yourself sa pag-aadjust sa bago mong environment. It'll happen at the right time. Just enjoy and congratulate yourself for making it this far. Oo, malayo pa. Atlis malayo na.
0 notes
Last Seen Blogs
pavingblockrumah
Untitled
stormlit
i have loved the stars too fondly
goodguy4444
My Personal Account
pandainstincts
Panda Instincts
im-too-bored-for-this
Dumpster fire lesbian