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Mikterra TV 4; Documentaries, eduational programming
Topic Started: 1 Jun 2013, 05:32 (504 Views)
Demerara-Mahaica
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NEW DOCUMENTARY SERIES
A Day in the Life: Maresol

Our program delves into the daily life of citizens all over the country. In this 8 part series, we talk to children, teenagers, adults, and the elderly. We talk to parents, students, soldiers, businessmen, cab drivers, and many more to find out and broadcast what makes our nation tick.

In today's program our site is the city of Maresol, renown for it's beautiful beaches, night life, high class shopping, big business, and overall party and jet set atmosphere. Today however we dive into the life of the average Maresol resident.

Our subject for today is Klara Yavaĵo, wife and mother of four. She lives in a Mikzaptu (mixed income housing, usually an apartment complex). It is about 0600 and she is already hard at work. She is cooking breakfast for her husband, Stefano, who is a tram driver, and their four children, who are in the various stages of waking up. The oldest is Blanka, 17. She is already up studying for an exam, still in her sleeping clothes. The other children sleep. Klara serves her husband his food as he has to leave soon if he will make work for 0630.
The apartment is medium sized, but still to small for their needs. The three bedroom apartment has one large room for Klara and Stefano. The next is for Blanka and her younger sister, Evori. The last room, slightly smaller than the girls' room belong to Evori's twin Nikolao and their young brother Stefano. The kitchen and living room and bathroom are all medium sized making for a decent sized apartment. It is 0630 and Stefano has already left for work, he has SMS'd Klara to let her know he's made it on time. Blanka is eating a bowl of Maiṣflaku (think corn flakes enriched with nutrients & vitamins and sugar for taste), her mother is eating the breakfast she cooked of eggs, toast, and ackee with tomato and onion while they talk. They both have half a grape fruit on the side. It is now 0645 and Blanka has gone to change her clothes. Klara takes a minute to clean up a little bit so the dishes don't stack too high and then takes a break to read before she has to wake up the younger ones. Blanka is almost ready but waiting to catch her 7:15 tram across town because she goes to the High School of Fine Arts (a unique situation in the Mikterran education system in which there is a mix of apprenticeships and regular high school lessons.) It is the best arts high school in the city, Maresol. But Blanka has to leave her home earlier than her brothers and sister because it is across town. She waits for the others to get up because she wants to see them before she goes off to school.
0700: Klara has woken up the young three. Nikolas & Evori, 12, share the bathroom, not yet but soon to be aware of the differences that occur later in life (beyond the difference in sex down there). Not yet shamed to be almost or fully nude in one another's presence. Nikolas is older by 5 minutes and while not overbearing, makes it his job to protect his twin sister, sometimes even Blanka though she is older. Stefano, 5, is still groggy and decides to lay down and go back to sleep on the carpeted hallway floor, only 10 steps outside his bedroom. The sent of pee wafts from the bedroom, Stefano has wet his bed. It is the second time in a week.
Once Blanka has kissed and said "Ṣao" (Ciao, pronounced Sha-ow, means bye or hi depending on context) to her family, she leaves to catch her cross town tram.
Nikolas and Evori have finished with the bathroom and are getting themselves ready. Klara struggles to keep awake Stefano while she brushes his teeth then bathes his skin. (Mikterrans bathe twice a day preferably. In the morning and at night). Klara now puts on the top to her work outfit which was off before (partial or even full nudity is not frowned upon in our society. It is normal, part of life. For those sexually insecure nations who read this, she was wearing her bra so relax.) to keep it from getting dirty from cooking and dealing with her children. The younger three children are all dressed and eating breakfast now.
0730: With Blanka and her husband long gone, it is time for her to go to work. She needs to leave for the 0745 bus if she is to make it to work for 0830. She kisses and "Ṣao"s her family goodbye. Leaving Nikolas and Evori to clean the remaining dishes (just their plates and utensils), drop their little brother off to his school, then to walk themselves to school. They have and share their own key.
0745: The house is clean and the three of them leave for school, Evori holding Stefano's hand. All three children go to the local schools for their age group. Stefano goes to the Mikterran equivalent of Kindergarten. They drop him off at a colorfully painted 5 story building. They then walk up 5 blocks to go to the Mikterran equivalent of Middle School/Junior High. Their building is a spanish baroque styled church that was converted to a school after a fire 20 years ago as the church had no money to rebuild. It is now 0800. They go their separate ways to hang out with their different friend groups before grade meetings at 0815.
0815: Klara has made it to work early, for some reason there was little traffic on the road. Her work outfit is a yellow short sleeve button up shirt with white color and white stud buttons. It tucks into her knee length yellow skirt that is also fastened with a white stud button along with a white belt. Her yellow canvas, white soled slip on shoes complete her outfit. She works at an upscale but old fashioned laundromat where people still wash by hand, but dry with a dryer, then press/iron the clothing. She works along side Amestra, Divineia, Prasil, and Venekaxu. They are all women around her age 43 - 45. The lone exception is Amestra who is 20 and wants to be in the movies. The job is just something she does to make ends meet.
This she does until lunch.
1230: Klara after doing her four hour shift meets for lunch with her husband. For the nation, but Maresol in particular, lunch is a sacred meal. It is two hours long, from 1230 to 1430. The public transport staff is cut in half for those two hours, and today is the day that Stefano is off for that 2 hours. Klara unpacks the lunch she brought for both of them from her bag. It is left overs from dinner last night. Mikterran style roasted chicken with potatoes and okra. They buy drinks, she a fizzy peach syrup and he mango juice.
1230: Stefano, the son of Stefano, called Stefanino by his classmates and teachers is picked up by his grandfather. His school is over for the day and they go back to his grandfathers house.
1330: Klara returns home to change her uniform. It is similar uniform but replace the yollow with black and black stockings. Her shirt now has no sleeves. She wears her hair in a bun. Her shoes are no longer canvas slip on but cheap yet stylish slip on flats. She is a maid in the home of a wealthy businessman. She cleans the house, cooks dinner, and does other domestic chores. Her only other colleagues are the gardener, Petro, and the live in governess whose sole job is watch the children, Ms. Diez, and keep them company after school. Klara avoids Ms. Diez as she spoils the children and teaches them to talk down to the poor and to worry about their own class, ironic in Ms. Diez herself is probably just as rich as Klara: not very.
1500: Blanka along with the twins are out of their respective schools. Blanka goes down to the beach with her friends Mateo, Ava and Evo. They meet up with other classmates, hang out, swim and tan. The twins elsewhere are still parted. Evori is off to her friends house. Nikolas stays at school for Futbalo (soccer) practice.
1800: The twins are back home from their respective endeavors. So is their father who has worked for nearly 11 hours.
1830: Blanka leaves her friends to meet her mother. They meet and then go to Klara's fathers house to pick up Stefanino, who is sleeping. Klara is a bit upset because if he sleeps now he will be a ball of energy late at night when everyone is trying to get to bed. She wakes him up and the three walk the 10 blocks to their house.
1915: Everyone in the family is back at home. Stefano has started dinner. It is almost ready. In the mean time, Blanka starts her homework. Her twin younger sister and brother who have finished are watching TV in the living room. The kitchen radio is playing the nightly news which Stefano listens to, eager for the latest political news and gossip.
1925: dinner is ready. They eat together as a family. Talk and laugh.
2000: They finish dinner, clean up and relax or study some more. Stefano and Klara talk for a bit.
2030: Stefanino is in bed.
2200: All are in bed except Blanka, who is surfing the internet in her room on her laptop.
2350: Blanka goes to bed.
FIN.
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Demerara-Mahaica
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NEW DOCUMENTARY SERIES
Colors of Mikterra: People of the Shadows Pt. 1

For this new program on MBC TV 4, Colors of Mikterra, we dive into the different ethnicities and racial groups that comprise Mikterra. We learn their stories, history, and contributions to the nations culture and advancement.

In today's episode we learn about Afro-Mikterrans, and their story. It begins in 1748 when Mikterran farmers experience a labor shortage due to a generation earlier the founding of public apprenticeships (a precursor to the Mikterran public school system). People no longer want to farm and work the land, they want to be lawyers, doctors, accountants, and business people, bakers, and cobblers. The labor shortage causes acres of crops to be improperly nourished and die as a result. The nation nearly goes into famine. It is then that farmers look to Africa for cheap labor. Though in the initial stages of Mikterra's founding native slaves were used, they fought back and by 1748 had successfully emancipated themselves by war and later on negotiating a kind of reservation system similar to that in the United States (which had yet to be developed).

In 1748 with white Mikterran's flocking to the towns, the country side needed labor. Farmers soon began to take note of the systems already existing elsewhere in South America, Dourada in particular. One farmer Aubedias Do Vallo and his son Elia, were the first known slave traders. Aubedias had one child and this one child wanted to be a business person. They compromised by Elia founding the Mikterran Labour Corporation. Elia began with Portuguese help, scouring Africa for slaves. It was not long before other business people took note and set up their own expedition firms. It would not be long until there were at its height, 26 different companies operating on the basis of providing cheap labor, and all of them were legal.

Between 1748 and 1826, 3 million slaves entered Mikterra. It should be noted that 4 million slaves were officially documented as being on Mikterran ships but due to disease, and lack of regard for African lives, nearly a million died either on the boat or shortly after their arrival. The new Afro-Mikterran population took over much of the labor in the rural countryside. In slavery's first year in Mikterra, the farming industry switched from labor shortage to labor overflow. Farmers were soon laying off white day helpers and share croppers in favor of slavery. It would also commence the tensions between black and white in the lower classes, a tension that has raged and waned at different times through out the decades.

The Mikterran Slave trade is exceptional in that there were never public auctions for slaves or further trading once slaves had been purchased, what you see is what you get. Mikterran slave firms were contracted to several farms as opposed to competing against one another in open markets. This is the reason why there are so few black Mikterran surnames. The slaves took the name of their slave company as opposed to their owner. For example, if the slaves were brought over to Mikterra by the Do Alez Company and sold to the Diez family, the slaves would be named Do Alez, not Diez.

Black Mikterrans were branded twice over. First my the slave company that brought them from Africa, and second by the farm they were sold to. This custom of chattel slavery was made to brake the humanity of the black mikterran and to make them "see" themselves as property. They were twice the property of another, and none the owners of themselves. It is from this wicked tradition that for decades black Mikterrans would not get tattoos or any other permanent markers to their bodies, though in the last twenty years to thirty years this trend has fallen to the wayside.

The slaves were forced to work on large plantations growing everything from marijuana and tobacco, to bananas and plantains. They were often whipped if they were under quota for production and often whipped so that masters could relieve their anger or to make them work faster.

(to be continued)
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I hope this isn't ruining your run of posts but this is a great idea & a great read! I may just have to copy the idea! :lol:
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Demerara-Mahaica
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Colors of Mikterra: People of the Shadows Pt. 2

We continue with our segment on Afro-Mikterran people.

Abolition came to Mikterra in 1848. On May 1st, 1848, the centennial year since the first black entered Mikterra, slavery was abolished and it was declared Emancipation day. To this day it is not a national day, but any Mikterran who identifies with his or her black heritage can be expected not to arrive at work or school on that day. Emancipation came as expected from the liberal coastal cities. Though war wasn't fought as in America, tensions ran high between white people of different regions. In the cities abolitionists began to boycott any store whose produce came from slave farms. There were many marches held and many letters and op eds were written. There wasn't a day from 1844 to 1848 when there wasn't an op ed or letter sent to the national chamber. It is believed that many socialite women would refuse to sleep with their important spouses until the government abolished slavery. The abolitionist movement was strongest in the cities of Maresol, Santu Noemi, and Purto Buyo. The interesting hold out among the big four cities was Ponterru, the nations leading research center and home to the most institutions of higher learning (both then and now). The University community relied on slaves to tend to the needs of the academic community who lived on campus year long and due to their huge influence city wide, there was almost no abolitionist activity throughout the abolitionist period (1840 to 1848).

Race relations also became quite interesting as a result of slavery. In 1740, the census showed there were three races: white, native (called indijo), and mestizo (half white half indian). By 1760 that number grew to seven. The four new races were: black, muluto (half black half white), maruno (half black half native), Stizemo (half black half mestizo). The creation of these communities are quite interesting. The Muluto group came into being due to the philandering ways of the white slave masters with their black slave women. Many white slave masters engaged in coitus. The two common forms of this were rape or the woman giving in to receive some sort of higher status for her children with the white male among the slave population . Very rarely was the act out of love or passion for either participant. The Muluto community early in its development started out with more advantages than their full black brethren. The muluto group though they were never acknowledged as children of the slave master (wives refused to believe their husbands would sleep with dark women even when it was glaringly obvious, or out of shame for having illegitimate children) had a few advantages. They did not have to work in the hot boiling sun as they labored doing domestic work in the house. Though they still lived in the shacks with their relatives, they were given proper clothing so that they could be seen among company of the slave owners. In many cases they were taught to read and to do basic mathematics so that they could perform errands for their slave masters. It was not uncommon for the muluto house slaves to take care of and raise their half siblings and have these half siblings be none the wiser. A curious part of the muluto treatment was the distinction of who did and didn't get to work in the house. The children of the slave owners could reasonably expect to get a position in the home or at least doing something less strenuous than the rest of the slaves. By contrast, the offspring of the teenage sons of the slave owners were either killed in infancy or treated no differently than the full black slave population. Though in the back of the mind everyone new the lighter skinned black domestic workers were the children of the slave owner the facade was allowed. For teenage sons to enter the age to court girls and already have children was completely intolerable in white Mikterran society so they were killed or hidden to make the problem go away. Another troubling aspect of early black and white relations was that often times the men of the home would end up at some point sharing the flesh of the same female slave. Though it wasn't commonplace, it wasn't unheard of that a slave child was both brother and uncle, aunty and sister though these gruesome truths were often kept from the children both for their emotional well being but also to put it out of the heads of the slave mothers as well.

The muluto community though still black eventually became to be seen as inherently better than the full black populations and they intern began to internalize it. They had fairer skin, many of them had blue or green eyes, their hair was some place in between kinky and straight. Though the reasons for their advanced position is easy to see from documented history, at the time it was believed because they were part white they were inherently better and not because they received basic schooling and had a much more comfortable life than their full black brethren. The Muluto community eventually grew and rather than be a subgroup of the black population, became a different racial category entirely. The community found itself stuck between three different mind sets: those trying to always be as close to white as possible, those trying to be as close to black as possible without losing their cherished advantages, and those who simply didn't care and were just happy to be alive. The muluto community used its advantages of having basic schooling to learn crafts and skills. Though many of them were emancipated at the behest of their owners and fathers, they were almost always left without land or money. They had to learn skills and trades to survive, thus bringing forth the first black middle class in the country. By 1820 the crafts and trades middle class of society was 85% muluto and the community prospered as a whole. The best shoe makers, seamstresses, secretaries, metalworkers, glass workers, carpenters, designers, clergymen, etc were muluto. Though they were restricted from white collar professionalism such as lawyers, doctors, politicians, just like their full black cousins, they still made their businesses grow and by 1880 there was a seperate yet nearly equal in every way muluto upper/elite class. This is the cause of much ire between blacks and marunos with mulutos. Many mulutos (who are identifiable by their fairer skin and curly yet not kinky hair) began to see themselves as better than blacks and became unsympathetic to many black causes.

As for the maruno communities, their story is much different. Maruno not only means a half black half native person but also an escaped slave and is also the name of the society they formed at the outskirts of Mikterran society. The Maruno people started out as escaped slaves who built communities in the jungles. As time progressed and settlements grew, black and native societies sometimes mixed. The black populations adopted many native traditions into their existing Vudu traditions. Modern Vudu in Mikterra (a frowned upon religion) is a mix of African syncretic beliefes rooted in the ancient traditions of West African Vodun with Native Mikterran traditions. It is not to be confused with Vodu which is a mix of ancient West African Vodun and western Christiantiy. The Maruno community is unique from the smaller Black Native community in that they are genetically mixed with Native and speak an inflected version of Takala called Tagala with different syntax and slightly different grammar and vocabulary as opposed to Black Natives who speak perfect Takala and are descended from blacks who entirely integrated into Native society as opposed to just living side by side and making trade of cultures and information. The Maruno's began since the first days of slavery. They ran away from the beginning and the initial communities didn't last long as they were either recaptured or killed (mostly the latter). The first permanent Maruno communities to exist are dated from the 1760s, ten years after the installment of slavery. These communities had yet to meet and mix with Natives. They often struggled to exist outside of Mikterran society and were left alone because it was believed they would eventually collapse of their own accord. Maruno people initially had no desire to ally themselves with natives but to recreate their lives in Africa as best they could in South America. As time passed and cultural exchange led to living side by side, the Maruno community not only adopted Native culture but soon began taking natives as wives and husbands. They lived on equal terms with Indians their children (mixed or not) possessed a black identity even if they had some native cultural infusions. Again this differes from Black Natives who do not see themselves as black, they see themselves as native. Black Natives do not possess any knowledge or continue any traditions of their African ancestors but (whether mixed or not) live life entirely as natives and often report themselves as native on census. The Maruno community further established itself by their language (Tagala), their unique style of dress, their culture, and their lack of interaction with black slaves (though this was not their fault). Many blacks of the time considered the Maruno people to have abandoned their black heritage in favor of native culture (though this is not true). In fact to this day many black Mikterrans see no difference between Black Native and Maruno though both communities staunchly agree that they are not the same.

Stizemo communities were always small and culturally weak. Stizemos as opposed to Blacks, Marunos, and Mulutos, are linked solely by genetics and not by culture. A stizemo will either be part of the black community or the native community (many black natives are in fact Stizemo). Maruno's pride themselves on not being "tainted" by white blood and thus are a separate group. This group emerged as mestizos were less recognized by whites than their black mulatto counter parts and so the mestizos grew up native 99% of the time. Those mestizo natives that mixed with full blacks had stizemo offspring though these offspring as previously stated did not develop into a separate culture but either assimilated into their black side or their native side.

Coming soon: the third and final part of the Afro-Mikterran story. Stay tuned.
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Demerara-Mahaica
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Colors of Mikterra: People of the Shadows Pt. 3

We continue with the final piece of this segment.

The Afro-Mikterran, a person of the shadows. The muluto man lived a middle class or rich life totally hidden from view of their white counter parts. The maruno lived hidden in the jungles for much of their existence. The black man lives in the corners of society, always working but never seen.

The black Mikterran has always been at the corners of societies though they contributed immensely. In majority black cities like Hezive (pop. 130,000) where the African Museum of Mikterra is located, we see many remnants of slave times. Most blacks (we are not talking about any mixed culture people just people who identify with black culture) do not speak proper Mikterran like they learn in school. They speak Morrixe. Morrixe is a word derived from the Mikterran word for brown and ixra (a verb with a negative connotation for speech, usually meaning to chatter mindlessly, or to chatter ceaselessly.) Morrixe is a ethnolect of Mikterran. It is characterized by African syntax, some word derived from African predecessors, and the accent and emphasis on words is totally different. In many black dominated areas it is hard for Mikterrans to understand though they may get the gist of the conversation. Many muluto people understand and may even speak Morrixe wont speak it proper (meaning white) company. They usually dont speak it amongst themselves but only understanding it due to historical connections with the all black population.

Some major events in the black mikterran time line
1748 - Black Mikterrans arrive in the country for the first time
1760 - the census changes to include all the new races and cultures created by mixing with black slaves
1780 - Maroon communities become totally separate from blacks, slave hunter stop trying to re enslave them
1803 - Largest slave uprising in Mikterran history: Kufi leads a slave revolt on Lo Mara Plantation. It takes a month to return order to the farm. Often seen as the catalyst that brought about the fall of the Monarchy in 1806.
1826 - The last of the black slaves are imported into Mikterra.
1830 - Mulatto plumber Alveredo Do Alez designs first plumbing city for then farming town Hezive. It becomes the basis for all plumbing plans for cities nation wide.
1837 - Carlo Xeveru becomes the first black (muluto) millionaire. His luxury carpentry business becomes the favorite of all wealthy white mikterrans.
1840 - The abolition movement begins to reall grow and take action.
1848 - Blacks who are still slaves are freed
1850 - The first black elite/high income neighborhood in the country is established in Maresol.
1860 - Mass migration from the agricultural interior to the coastal industrial areas begins in waves. This is the first. They arrive in larger cities like Purto Buyo, Santu Noemie, and Maresol
1875 - The first black student to enter any university is Marko Konsalvez, who enters Purto Buyo University and graduates in 1880 with a masters in business.
1882 - The Karolo laws allow for seperate yet equal facilities.
1905 - The second mass migration of rural blacks to the cities begins. They arrive primarily in smaller cities like Hezife, Riu Oxavo, Guyana City, Kaciko, and Essequibu.
1930 - It is discovered there are 2000 blacks still being enslaved deep in the country's interior by radical and racist farmers. It is a shame to the nation. They are called the Geixi Creole people.
1932 - The largest of all lower class white-black tensions erupts into race riots in Purto Buyo and Ponterru. 8000 in total are killed and another 10,000 injured. Nearly 15,000 people are arrested and is to date the largest arrest in all Mikterran history.
1940 - Black Mikterran Confectionist Petra Perero creates two of Mikterras favorite spreads: Kokotina and Kakaotina. Kokotina is a coconut paste usually spread over bread. Kakaotina is a chocolate spread usually put on bread.
1956 - Maruno, Jentile Kukubatzi creates the first mass marketed hair relaxer for women with curly hair to compete with the American companies.
1967 - Maruno, Tito Tenari creates Tenarimobile. The auto company builds trucks and cars capable of traversing the dense and unpaved interior. They also manufacture tired meant for offroad conditions.
1972 - Racism is challenged for the first time. Though the courts do not entirely repeal the Karolo laws, it is seen as a minor victory.
1980 - In a landmark case, the supreme court strikes down the Karolo laws entirely. Separate is not equal. Forced integration follows the next year. Though most public schools in major cities were already integrated, those in rural locations were not.
1982 - Private schools in the rural countryside could not keep black and other races out of their halls.
1990 - Black groups (with the exception of Mulutos) are the poorest in the country.
1995 - Black Mikterrans (much like their counterparts internationally) are homophobic. In 1995, 20 black gay people were slaughtered between the months of May and June. Thus begins massive efforts to teach acceptance of gay people in the schools.
2001 - Black Mikterran culture makes it into the forefront of Mikterran media. Though well known since the 20s, black music was not played on mainstream media. The most that could be hoped for was being played on the 1 hour race records segment and after the 80s on black owned or pirate radio.
2012 - After major government reconstruction six blacks are appointed to major positions inside Glora Hazeinda's cabinet. Natives also reach new heights as well.
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I agree with Entre Rios. Your thread is quite entertaining!
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OOC: when characters are speaking to each other text is normal, when they are speaking to the 'camera' or the narrator is speaking, text is italicized.

New Documentary Series
A Day in the Life: Ponterru

Our program delves into the daily life of citizens all over the country. In this 8 part series, we talk to children, teenagers, adults, and the elderly. We talk to parents, students, soldiers, businessmen, cab drivers, and many more to find out and broadcast what makes our nation tick.

In today's program our site is the city of Ponterru, renown for it's acedemic contributions, large student population, big business, and research. Today however we dive into the life of the average Ponterru resident.

Today we follow marunas Abacaxi and Ananas LuSanta. Abacaxi and Ananas are twin sisters who are living alone for the first time. They have recently moved to the city from Kaciko, a smaller town to the south west. The sisters live in a university dorm apartment and have a month until school begins.

It is 5AM and both girls are up out of habit from when they had to help with morning chores. Ananas seeing it is still early exercises her new found freedom by going back to bed. Abacaxi is up on her laptop reading about public transportation and routes around town while simultaneously doing her morning hair routine.
Ab: I like to know where I'm going and my surroundings. It never pays to not know. That's what my sister is like, she sees getting lost as an adventure. I see it as a waste of time and possibly dangerous. Besides once I can walk around like I know what I'm doing I will feel more comfortable here.
Narr: And what are you doing with your hair?
Ab: I'm oiling it then combing it. Having natural hair is easy, maintaing it is hard.

Now it's 9am and Ananas has finally woken. Her tribal tattoos are visible by the hem of her night gown, which used to touch to her ankles like Abacaxi's but has since been cut to mid thigh. Abacaxi meanwhile has since cooked, eaten, washed her dishes, gotten a relaxing few hours of news in, bathed, and is ready to leave to explore.
An: What's for breakfast?
Ab: Ackee and saltfish with breadfruit.
An: Good lookin out my sister!
Ab: Are you coming to visit campus with me today?
An: Yea, when you come back from the supermarket I should be ready.
Ab: Ok see you in a bit.

Abacaxi is now outside waiting for the tram that will take her to the shopping centre.
Ab: According to my phone, we have to take the 2 tram and transfer for the 5 to get to the shopping center.

After about ten minutes wait she boards the tram and pays with her university ID as public transport is free for university students with valid ID. As she gets on the tram she is asked if she's going to Verdeton (a majority black neighborhood in the city and also one of it's poorest).
Ab: No!

She walks to the middle of the moderately filled tram to find a seat. She sits next to a white young man who strikes up conversation with her.
Young man: Do you go to the University of Ponterru?
Ab: yea. How'd you guess?
YM: I saw your ID! What year are you?
Ab: I'm starting my first year soon.
YM: Why didn't you come during the fall semester?
Ab: My parents wanted me to finish with planting season before we went off for school.
YM: We?
Ab: My twin sister and I.
YM: Twin sister? I thought black natives thought twins were cursed and always killed them?
Ab: EXCUSE ME!?
YM: what did I say!?
Ab: What did you SAY!? You don't even know my name and you're assuming things about who I am and my culture. I'm Maruna and we don't believe in that foolishness.
YM: but your tattoos...?
Ab: Marunos get tribal tattoos as well! We aren't like Afro-Mikterrans. Can you not get your black groups straight?
YM: I'm a second year black history major. This is what we've learned.
Ab: Well you haven't studied very hard have you. HMPH!

She walks off the tram to transfer for the 5. On the bus, the young man's face is awash with confusion. An elderly white couple sympathetically shrugs as if to say "We don't get what you did wrong either."

The five comes soon after
Ab: My parents warned me about this stuff. They said "Why don't you go to Purto Buyo University? There are more black people and the white people in general are understanding or at least not stupid enough to speak on which they do not know." They said I'd feel safer.
Narr: Why didn't you go?
Ab: They didn't have my major...or rather they aren't well reputed in my major like U Ponterru is.

While on the five, Abacaxi's demeanor is visibly more guarded.
A young white woman approaches her.
WM: I JUST LOVE YOUR HAIR!
Ab: No.
WM: No what?
Ab: You were going to ask if you can touch it right?
WM: Yea. How'd you guess?
Ab: *rolls eyes*
WM: Can I please? I've never touched a black person's hair before.
Ab: I'll tell you what. If you want to help me braid it at night, help put my head tie on, and help me oil my hair daily, yes you can.
WM: Nevermind.
Ab: Thought so.

After getting off the five, it is nearly 10.
The shopping center though large and full of ingredients is seen as a disappointment.
Ab: Look around and where is the Black, and Native products? They have a Dourada Interest Isle, they have a Calimeran Needs section..but where are our foods? I can't find a can of coconut milk or ackee anywhere. Okra? No. Sorrel? No. Plantain? No. What is this!?

She makes do with purchasing rice and meat and some vegetables. Though she is only 5'4 in stature her muscles from constant house work back home allows her to carry her groceries with ease. By the time she arrives home, her sister is dressed and waiting on the couch watching TV. They put food away and converse. She recounts the stories of ignorance to her sisters horror.

(to be continued)
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New Catalonia
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Great show. TVNC (Televisió de Nova Catalunya) will broadcast it. It'll air at 14.00 weekday afternoons.

We'd like the same company to make a similar series for New Catalonia too.
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Demerara-Mahaica
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Brief Memo: Parts 1 and 2 and3 were filmed during the summer of 2013 in July.

A Day in the Life: Ponterru

We return to the story of Abacaxi and Ananas.

The two girls have now left their apartment and are walking around campus.
The campus is alive with students taking summer classes. They see many faces, and these many faces see them. Most of the students they encounter are white, which is no surprise to the girls as the University of Ponterru and the city of Ponterru are majority white places. As the girls walk we see what looks like a professor clutch her hand bag nervously, oblivious to the fact the girls are both wearing their own hand bags. The girls turn and give each other a look of "What was that about?". It is near midday before the girls see another black face.

The black young woman looks almost as enthused to see them until she sees the girls have traditional tribal tattoos. The young woman promptly veers away, in the background you can hear
Young woman: Black native m*****f******s. Think they are better because they think they're jojos.
The woman raises her fist in black power salute.
Narr: For our viewers at home, a jojo is a derogatory term for a native mikterran derived from the word indijo, the word on the census for native mikterran. It is a play on words because in many of the native languages jojo means refuse or trash.[/]

Ananas: You see what we deal with!? White people think we're black. Black people think we're black natives. This is our plight. We are between two worlds and proud of each. We are proud to be African. We are proud of our dark skin and our half african half native language. But we are also proud of our native tattoos, curly hair, and native traditions. Why is that so hard for people get?

Though the day was rough, the girls finish their tour of the campus and have paid their first semester's tuition. They go to pay a trip to the Maruno studies office but the professors have gone home for the day.

As the girls head home for a late lunch, we meet a young man who tall in stature but very skinny. He also has tribal tattoos and dark skin. The twins go and investigate by poking him. He pulls off his headset and as he swivels around to see who poked him his slightly pissed off glare turns to a face of shock and excitement. It is another Maruno like them. Though the three have only just met, they hug and all begin to tear up a little in a shared understanding of the pains of being one of a small group.

Tall man: Hello ajij!* I am Coquiero of the Vakera tribe! It's so nice to meet more marunas!
Abacaxi: It's nice to meet you as well. I'm Abacaxi and this is-
Ananas: Ananas. I'm so glad to meet a brother. We're of the Oizo tribe.
Coquiero: Ah...so you must be near..Kaciko!?
Abacaxi: Very good. And you're Vakera so you're probably from...Hezife?
Coquiero: Are you sure you don't mean the jungle?

The three of them laugh. It is a common misconception from outsiders that Marunos still live in jungles.

Coquiero: So what brings you to Ponterru?
Ananas: Schooling.
Coquiero: What are your majors?
Abacaxi: Education, I'm entering the Teacher's College at the University.
Ananas: Business. Yourself?
Coquiero: I am in the school of medicine. In my second year.
Ananas: So why are you taking summer classes?
Coquiero: I want to be in and out of school as soon as possible. It's cheaper and I'll be able to begin residency at the hospital in Purto Buyo.
Abacaxi: Shouldn't you go to help our people in our towns?
Coquiero: There are tons of doctors in our villages and towns, even if they are mostly white. My feeling is that Purto Buyo has one of the lowest amounts of Marunos in the country. I want to be a source of comfort for our elders when they come to the big city for treatment. I would stay here but this is too racist, even for me.
Abacaxi: Makes sense I suppose. Is there a Maruno Student organization on campus?
Coquiero: You're looking at it's vice-president.
Ananas: *squeel*
Coquiero: We don't meet during the summer though I know a few of them are still in town. You should meet up for lunch with us sometime. Here take my number because I have to run to class. It was nice meeting you.

Coquiero jogs off to class. The girls look at each other, happy to have found a community.
Ananas: Doesn't he remind you of cousin Goiaba?
Abacaxi: YES! The way he's so tall and skinny?
Ananas: Or the way he has that adorkable look to him?
Abacaxi: He seems so sweet and nerdy at the same time. Maybe we should introduce the two. They'd get along so well.

It is nearly 4pm. The girls make their way to their university apartment, about a fifteen minute walk from campus.

It is six PM and the girls are napping, preparing for a night on the town after texting their new found contact.

(to be continued)
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Demerara-Mahaica
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A Day in the Life: Ponterru

We're back with the story of Abacaxi and Ananas.

The house was absolutely packed. It was like every Mikterran with any black in them within the City of Ponterru was there. From Reggae and Dancehall to Zouk and Kompa to Baile Funk and Reggaeton, it was a dance like no other the girls had seen before.

The party went from 9PM to 2AM that morning. The girls met so many of their future classmates. Even the girl who had snubbed them earlier in the day was there. She even apologized though they girls could not tell if it was due to alcohol or not. They even met some international students from Haiti, Jamaica, and the Dominican Republic.

They met up Coquiero after the party as all three had been "busy" during the party.

Coquiero: So what did you guys think?
Ananas: We loved it!, she said before falling backwards into the arms of Coquiero's friend João, the only white boy at the party.
João: You alright there?
Abacaxi while grabbing hold of her sister: She'll be alright.

The four of them crossed the street and piled into João's car. The girls were dropped off at their apartment after vowing to join the Maruno Student Association.

Abacaxi: It was a good day.
Ananas: It sure was.

FIN
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Demerara-Mahaica
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Sus!
A new documentary series following the various niches and subcultures in the Mikterran underground.

The title of this show according to producers derives from the slang word Sus meaning suspect or unknown which comes from the derogatory term Sousso which has fallen out of use but used to mean underground; in the closet; gay.

The series is dedicated to Patre. Jirald Zapaterou (1926 - 2014) who was a Catholic priest who advocated for the equality of blacks and natives and later gays, lesbians, and transgendered persons.

Our first episode is centered on the topic of underground street racing.

Though Autosports are popular -F1 in particular- in Mikterra thus leading to a good amount of racing tracks around the country, street racing has existed quietly for decades but has recently seen a surge of participants. Mikterran circuits are known for their tough regulations which many of todays young drivers see as a hinderance not only to the fun but to the future of the sport in Mikterra.

I am your host, Karlo Cipeñas. Though the scenery behind me looks like a regular parking lot, at night lots just like these throughout the country serve as meet ups for racers to show off their cars, party, meet girls and guys, and ultimately to race. Parking lots such as this with multiple exits, tons of open space, and access to major freeways ensure a fun environment while at the same time ensuring a speedy get away should the police show up.

Now you see me and I'm on my phone. Why? Because that's where all the organization happens. By calling this number which changes weekly which you cant see because it's blurred we get the coordinates of the next meeting, the date, and time.

*bumper for Mikterra TV 4, advertising for other shows*

We're now in the heart of the scene. Around me as you can see there are cars painted all sorts of interesting colors, with many different decorations and alterations, many of them not road or even track legal. We don't seem to have a shortage of people willing to brag about their cars either.
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Demerara-Mahaica
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RESTRUCTURING ANOUNCEMENT!
THE FOLLOWING PROGRAMS:
- SUS!
- A DAY IN THE LIFE
- COLORS OF MIKTERRA

WILL BE MERGED INTO ONE NEW SERIES CALLED VIAvrei
Edited by Demerara-Mahaica, 28 Apr 2015, 15:58.
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VIAvrei

"Hello and welcome to Viavrei. On this new program we will document the aspects of Mikterran life. Both those known and unknown. We will have different subjects which will follow a certain theme throughout the run of the program.

Our theme to start us off with a bang as it is the topic at the forefront of the nation is police brutality and will be presented by Remi Ocubanho."

EPISODE 1: URBAN UNREST PT. 1
presented by Remi O Cubanho
Posted Image

Remi: So it's about 2100h and the protests from earlier in the day have not dissipated whatsoever. The police have control of Timeri Square here in Ponterru. While the mile long protest pushes ahead. As you can see the police have on full riot gear. Shields, armor, dogs, gas cannisters, and guns.
Posted Image

It does indeed seem a bit unnecessary as there seems to be no hint of violence in the crowd. I think we'll join the crowd and get an inside perspective.

Hello there. Can you tell us why you all are protesting?
Protester 1: Yea. This ****ing pigs keep harassing us just for being black. How many people have to die before the problem gets solved. For ****s sake they killed a little boy for playing with a BB gun. It wouldn't have happened if that child were white, that's for damn sure!

Remi: Thank you for your perspective! While it certainly seems the protesters are in the right. We need to see how the police are viewing things. Let's walk up to the barricade line.

Excuse me! Officers! Can any of you tell me why you all looked more prepared for Baghdad than the streets of Ponterru? Hello! Can I have a word with any of you?

Well it seems the police are unresponsive. They're just standing there in formation, preparing for if the protesters get rowdy. We'll just have to--

Riot Officer: YO! I'll ****ing tell you why. These mongrels are criminals. They lie, cheat, and steal from the government so they can live on public housing with seven children and neither parent works. They let their kids run roughshod. Skipping school and flooding the streets with their loud music and obnoxious behavior! Go on and tell the truth Mr. Reporter. You're one of them! ****ing animals the lot of ya!

Remi: Uhm..well.. thank you for your honesty.

I don't know whether his views are like those of every police officer but it certainly highlights the difference in views between black Mikterrans and white mikterrans. It also raises the question: What do black police officers think and feel?

We'll answer that question and more later but first let's have a view at the statistics
In the last ten years an average of 250 people per year have been killed by police officers. Of that 250 approximately 150 were african descended. However in the last two years that number has shut up to an average of 600 per year with about 475 being African descended. These numbers haven't been as high since the 80s and early 90s. Statisticians are believing we are seeing a reversal of the downward trend and within 2 years are expected to reach 1960s levels and in five years all new highs.

Though it does seem to me a bit morbid to assume the trajectory wont change back to normal it does beg the question what is causing the uptick in police brutality in the first place?

With the legalization of all drugs in the country, Drug Task forces have either been downsized or completely disbanded. So drugs can't be the case.

With the private prison industry completely banned in 2013 there is no incentive to arrest at higher rates.

We'll have to leave the protest and tomorrow make a trip to the National Statistics Office.

---------

So It's Remi here at the NSO and I have alongside me statistician-historian Amaria Agasalia. Welcome to the program.

Amaria: thanks for having me!

Remi: So what have we found?

Amaria: There are many factors that determine these numbers. However the one thing that has changed the most since the 80s is the internet. During the 90s incidents were not going down rather they were being underreported. But with the advent of the internet sharing information has become a way of life. On paper it is an uptick but in reality the numbers have only increased by a little bit. About only 15 more or so in the last two years. So the outrage we are seeing is at the perceived uptick but in reality they should be more upset that the numbers had been hidden the whole time.

Remi: Thank you so much Ms. Amaria! It has been eye opening!

-------

So that is our program for today! The protests still continue on and there have only been minor clashes with the police. Reports from yesterday indicate that smoke bombs and gas were used to clear the square but the protesters were back within hours.

On part two of Urban Unrest we'll dive deep into the Black community of Ponterru to get their perspective on things as well as learn a bit of history that has contributed to the riots of today.
Edited by Demerara-Mahaica, 28 Apr 2015, 17:16.
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