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  • Sex:

    Male

  • Age:

    33

  • Location:

    Tallahassee, FL

  • Ethnicity:

    Other

  • Zodiac:

    Cancer


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personal message

<br
We wish there was a quick-fix, but unfortunately there isn't. For men, it is crucial to understand that a woman who is highly independent, seemingly needing nothing, actually desires and needs a lot. She doesn't need money, a vehicle, or someone to mow the grass (although she probably wouldn't mind if you volunteered every now and then) - but wishes to have those things she cannot provide for herself - love, respect, adoration, kindness, and companionship.
For women, it is very important to understand and appreciate the natural instincts of men. These human characteristics have been ingrained in men since the days of cave men, who were burdened with hunting, braving the harsh elements, and providing for family. Not only was cave-guy expected to do it, but he enjoyed doing it. Taking care of his family gave a sense of accomplishment, which is one of the greatest achievements a man can experience. All of this cave talk may sound simplistic, but its significance makes up the core reasons why men have problems accepting powerful women.
Bringing It All Together In the grand scheme of things, the problems experienced by the independent Black woman lies within the sociological division of work and labor. Men want to be providers, but many women have already provided for themselves. Men seek to supply the answers, while some women have already solved the problems. The key here - is balance. Both Black men and women must learn to adapt to life's changing roles for both genders. When women are shouting out the fact that they are "independent women", they are essentially telling men, "I don't need anyone in my life to be happy." -- which doesn't translate to, "I wish to be alone.

IQ Test Score

>
You Are a Prophet Soul
You are a gentle soul, with good intentions toward everyone.
Selfless and kind, you have great faith in people.
Sometimes this faith can lead to disappoinment in the long run.
No matter what, you deal with everything in a calm and balanced way.

You are a good interpreter, very sensitive, intuitive, caring, and gentle.
Concerned about the world, you are good at predicting people's feelings.
A seeker of wisdom, you are a life long learner looking for purpose and meaning.
You are a great thinker and communicator, but not necessarily a doer.

Souls you are most compatible with: Bright Star Soul and Dreaming Soul



<br
The Keys to Your Heart
You are attracted to those who are unbridled, untrammeled, and free.

In love, you feel the most alive when things are straight-forward, and you're told that you're loved.

You'd like to your lover to think you are flexible and ready for anything!

You would be forced to break up with someone who was insecure and in constant need of reassurance.

Your ideal relationship is lasting. You want a relationship that looks to the future... one you can grow with.

Your risk of cheating is zero. You care about society and morality. You would never break a commitment.

You think of marriage pessimistically. You don't think happy marriages exist anymore.

In this moment, you think of love as something you thirst for. You'll do anything for love, but you won't fall for it easily.

RockYou FXTextsexy & romantic glitter graphics myspace code sexy images
Take this

Qualified Untamed Adonis Delivering Arousing Recreation and Rapturous, Yummy Loving

What Flavour Are You? I am Chocolate Flavoured.I am Chocolate Flavoured.

I am sweet and a little bit naughty. I am one of the few clinically proven aphrodisiacs. Sometimes I can seem a little hard, but show warmth and I soon melt.




In terms of both making money and holding onto money, those governed by Cancer are possibly the leaders of the entire Zodiac. The inherent fear of not having sufficient funds could well be the reason which drives Cancer natives to accumulate great sums (upon which they may draw on occasion in order to help others) but in any event, they are seldom obliged to go without much that their hearts' desire. A major setback for these subjects (and one which frequently results in the loss of capital gains) is due to their natural tendency to change occupations in search of a more perfect pot of gold. Nonetheless, security is of the utmost importance to those governed by Cancer and that also means security in a financial sense. These are souls who like having money and feel particularly good when there is a pile of it in the bank. Being excellent strategists and quick to trust their invaluable instincts, Cancer natives are blessed with a good head for money and relish its accumulation. Luckily, making money comes fairly easily to those who fall under the jurisdication of this Sign (which is not to say that they did not work for it), but there is an unfortunate tendency to view same as a measure and validation of personal value...while also enabling them to take care of those they love and ensuring peace of mind. Cancer subjects enjoy working on budgets and will always see to it that the refrigerator is full, the bills paid on time and the bank balance is healthy. These are souls who avoid using charge cards if they can pay in cash immediately...and they usually can. Some Cancer natives may be cautious about lending money, unless it is a family member doing the asking, in which case, the generosity may well know no bounds. Those ruled by this Sign rarely indulge in shopping sprees...after all, they never know when the money might be needed for more important things and such rash spending makes them feel exceedingly uncomfortable.

Nick Nesbitt Negritude Neologism coined by Martinican poet and statesman Aime Cesaire in Paris in the 1930s in discussions with fellow students Leopold Sedar Senghor and Leon Gontran-Damas. The concept of Negritude represents a historic development in the formulation of African diasporic identity and culture in this century. The term marks a revalorization of Africa on the part of New World blacks, affirming an overwhelming pride in black heritage and culture, and asserting, in Marcus Garvey's words, that blacks are "descendants of the greatest and proudest race who ever peopled the earth." The concept finds its roots in the thought of Martin Delany, William Blyden, and W. E. B. Du Bois, each of whom sought to erase the stigma attached to the black world through their intellectual and political efforts on behalf of the African diaspora. Early in this century, French Caribbean politicians such as Hegesippe Legitimus, Rene Boisneuf, and Gratien Candace affirmed the right and necessity of blacks to enter into the global community as equals, while historians such as Oruno Lara strove to "edify a more beautiful past, drawing upon our heritage of sacrifice and probity." The inspiration for Cesaire's term comes most directly, however, from the example of the Harlem Renaissance, in which writers such as Langston Hughes and Claude McKay explored and revindicated the richness of black culture. Senghor himself has referred to McKay as the "the true inventor of [the values of] Negritude....Far from seeing in one's blackness an inferiority, one accepts it, one lays claim to it with pride, one cultivates it lovingly." Like the evolution of the term "black" in the United States, Negritude took a stigmatized term and turned it into a point of pride. As a historical movement, Negritude received two competing interpretations. Cesaire's original conception sees the specificity and unity of black existence as a historically developing phenomenon that arose through the highly contingent events of the African slave trade and New World plantation system. This formulation was gradually displaced in intellectual debate by Senghor's essentialist interpretation of Negritude, which argues for an unchanging core or essence to black existence. As this later formulation gained currency, it was widely attacked, all the more so as Senghor, then president of an independent Senegal, came to use the term ideologically to justify his own political platform. Senghor's Negritude nonetheless served to reverse the system of values that had informed Western perception of blacks since the earliest voyages of discovery to Africa. Cesaire's developmental model of Negritude, on the other hand, continues to offer a model for the ongoing project of black liberation in all its fullness, at once spiritual and political. First used by Cesaire in his 1939 poem "Cahier d'un retour au pays natal" (Notebook of a Return to My Native Land), Negritude refers to a collective identity of the African diaspora born of a common historico-cultural experience of subjugation. Cesaire writes, "Negritude, not a cephalic index, or a plasma, or a soma, but measured by the compass of suffering." Both the term and the subsequent literary and cultural movement that developed equally emphasized the possible negation of that subjugation via concerted actions of racial affirmation, of which the Haitian Revolution (1791-1804) is the prototype. In succeeding decades, the term became a focus for ideological disputes among the black intelligentsia of a Francophone world in the process of decolonization, and writers such as Leopold Sedar Senghor, Frantz Fanon, and the Anglophone Wole Soyinka each weighed in with their own reformulations and critiques of Cesaire's concept. Negritude as a concept encompassed and distilled a wide range of previous historical moments, in turn generating a diverse field of debate that has, in its use of the term, extended, and at times even contradicted, Cesaire's original intervention.

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