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      "title": "The exceptions made to discrimate against Lumbee for having African ancestry is an example of colorism that many Sweetgum Kriyul people face.",
      "body": "A lot of these triracial communities exist, they're called the Sweetgum Kriyul tribes, some are more into their Native American heritage and others are more into being mixed. The Ramapough, Lumbee, Piscataway, and Nansemond are of Native American descent and are Native Americans. They just have low blood quantum. Like most Eastern tribes. The Lumbee just get hated for many of them looking Black which is just racism and colorism.",
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      "title": "Similar to Qarsherskiyan people, it is possible Melungeon people are also the mixed-race descendants of Middle Eastern and North African Muslims.",
      "body": "The following is the text of an article by Rufus B. Myers in Volume II of the \"Heritage of Ashe County North Carolina\" :\n\nTHE MELUNGEONS\nAccording to the \"Coalfield Progress,\" of Wise County, Virginia, when the first European adventurers reached the Appalachian Mountains in the 1600s and 1700s, they stumbled upon small settlements of people of North African descent. These people were located in the mountains of Southwest Virginia, Northeast Tennessee, Eastern Kentucky, Western North Carolina and parts of South Carolina. Prior to 1763, the lands west of the Blue Ridge were claimed by France, and the French were well acquainted with North Africans or \"Moors.\" The French, as well as John Sevier, who became the first Governor of Tennessee, announced their discovery of Moors in Western North Carolina and in territory which became Tennessee. The Cherokees permitted these non-aggressive, dark-skinned people to co-exist peacefully on Cherokee land, no doubt giving the Indians wrong ideas about the aggressive European settlers, who arrived later.\nThe North Carolina Indians told the first English settlers about these people who lived in cabins, and who at the regular ringing of a bell, would fall to their knees in a certain direction and pray, indicating an Islamic custom. In contrast, these people did not call themselves Moors, but rather they thought of themselves as Portuguese or \"Melungeons.\"\nAs time went on, many of these people were labeled as \"free persons of color.\" They couldn't vote, or go to school, and their property rights were not protected by the courts. Pushed off their land, they moved further into the mountains, to farm rough and inaccessible land that their lighter- skinned neighbors didn't want. They were shunned because they looked different, and they were called \"Ramps\" or \"Frenches.\" They lived in dirt floor shacks.\nHow did these people arrive in the Appalachian Mountains? This puzzle of genealogy was recently solved by N. Brent Kennedy, partially of Melungeon descent, who is a native of Wise County, Virginia, now living in Atlanta. His fascinating article entitled \"The Melungeon Mystery Solved\" appeared in the July/August, 1992, edition of \"Blue Ridge Country.\"\nA turning point in Melungeon history starts in the year 710 A.D. They came to Portugal and Spain as conquering invaders from Morocco, and they stayed in Spain and Portugal for about 500 years. According to an article in the \"Winston-Salem Journal\" of May 17th, 1993, \"Melungeon\" is a Berber word for \"white people.\" The Berbers were a Caucasian, often blue-eyed people of Morocco who, it is said, claimed to be surviving descendants of a mid-Atlantic civilization that sunk beneath the sea. Melungeons were descendants of the ancient Phoenicians and Carthagenians. The Moors were surprisingly lax on their conquered foe, even allowing them to openly practice Christianity. Then, around 1200 A.D., the Moors were ousted by Spanish warriors. About 500,000 Moors chose to remain behind in Spain and Portugal. At that time, they were known as Mudejars or \"tamed\" Moors. They did their best to blend in with their neighbors. They kept a low profile, and they practiced Islam only in the home. They lived that way for 300 years.\nIn 1502, the Spanish Inquisition began, with the blessing of religious leaders, The Moors were forced to become Christians. After that, they were known as \"Moriscos.\" The Inquisition became more severe, and in 1582 thousands of Moors, including some of the recently converted, were strangled with iron collars and burned alive at the stake. Finally the Church gave the Moriscos an opportunity to leave, but they couldn't go to other Christian countries, which excluded Europe, and they couldn't go back to their ancestral homeland in North Africa. Officially, they could go to India, and a few other scattered locations, such as the New World.\nThe Moriscos began to show up in South Carolina around 1580. They established four permanent New World settlement or forts perhaps 30 years before the English established their colony in Jamestown. Then they were driven west by English and French settlers. It was probably several hundred men, women and children who made their way inland, eventually settling in the mountains of Western North Carolina, and what is now East Tennessee.\nMuch has been said in Wise County about the Melungeon clannishness. A 16th Century Islamic creed prohibited Muslims from living more than two miles from a city center, and it was impossible for a Muslim to marry outside of his or her faith. So the Moriscos in the New World lived in clannish isolation in villages of no less than 12 families.\nOver the centuries, in the New World, these Melungeons eventually intermarried with their European neighbors, however their Mediterranean look and strange family background have always been a mystery, until now. They took such Anglo-Saxon surnames as: Mullins, Roberson, Phipps, Osborn, Reeves, Kennedy and Hall. A clue to the family heritage is that Spanish or Portuguese given names keep popping up in Melungeon families, such as Louisa, Lucinda, Helena, Lillian, Mahala, Eulaylia, Alonso, Sylvester and Canara. Kennedy's research indicates that most of his English ancestors seemed to originate from the mountains of Western North Carolina.\nMr. Kennedy tells us that modern, scientific DNA testing proves that the Melungeons in the New World were a combination of Portuguese, Spanish, Berber, Arab, Jewish, black and American Indian. The history of the Melungeons was studied by a Portuguese film crew that spent four days in Wise County in 1992. In addition to Wise County, Virginia, Melungeons are found today in Hancock County (Sneedville), Tennessee.\nBrent Kennedy's mother, Nancy Kennedy, tells the story about her grandfather and his brothers who were denied the right to vote in Virginia. They went to the polls with guns and forced the officials to let them vote.\nFrom the book \"1799, North Carolina's Northwest Frontier,\" by Rufus Myers. Copyright 1993 Rufus Myers. Sources are given in the text.\n\n-Rufus B. Myers\n![1000022522.jpg](https://cdn.steemitimages.com/DQmbw3TtWpBJYhyZssY1D59oyqPAz5PXZCHk3yYtej2W3Wt/1000022522.jpg)\n\n![1000022521.jpg](https://cdn.steemitimages.com/DQmU5YS4xywwDfKdde2GWMVKhKtCdhuqNxJWDEuckWkHQ2S/1000022521.jpg)\n\n\"This is a very interesting read, very speculative but interesting,\" says Professor E.D. Vanderpoole, an anthropologist and ethnographer who helps kids he meets at William & Mary College to study humans, \"the Ethnic Qarsherskiyan Tribe is another Sweetgum Kriyul group similar to the Melungeons and they regularly get trace amounts or even upwards of 20% Middle Eastern and North African DNA. Some have none and others have more. Many Qarsherskiyan people also have ancestry from Central Asian countries like Kazakhstan and Tajikistan, as well as the Iberian Peninsula, home to Spain and Portugal, which Moors brought under Islamic rule for 700 years.\"",
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      "title": "Malcolm X had red hair and was Qarsherskiyan",
      "body": "Malcolm X's Parents and Genealogy: Malcolm X, born Malcolm Little, was a prominent figure in the Civil Rights Movement in the United States. Understanding his parents and genealogy provides insight into his background and identity. Mother: Louise Helen Langdon Malcolm X's mother, Louise Helen Langdon, was born in Grenada, a Caribbean island nation. She was of mixed ancestry, with a significant amount of European heritage, making her half-White. This mixed background is notable, as it contributed to Malcolm X's physical characteristics. Father: Earl Little Malcolm X's father, Earl Little, was born in Reynolds, Georgia. Earl Little was part of a multigenerational mixed-race community known as the Qarsherskiyans. This community's history of intermarriage with people of various ethnicities, including Celtic and Arab ancestry, is reflected in their physical characteristics, such as red hair, which Malcolm X inherited. Red Hair Genetics: Malcolm X's red hair is attributed to the genetic mutation that causes red hair, which both his parents carried. The presence of red hair in both Qarsherskiyans and Afro-Caribbean people can be attributed to their mixed ancestry. In the case of Qarsherskiyans, their Celtic and Arab ancestry likely contributed to the red hair trait. In the case of Afro-Caribbeans, it was often mainly just Celtic ancestry that caused this. Significance of Qarsherskiyan Ancestry: The Qarsherskiyan community's mixed ancestry has had a lasting impact on the physical characteristics of its members, including Malcolm X. The community's history of intermarriage with people of various ethnicities has resulted in a unique genetic profile, which includes the red hair trait. Many Black Americans with natural red hair or red highlights may have ancestry tracing back to communities like the Qarsherskiyans, reflecting the complex and diverse nature of American genealogy. Malcolm X's parents and genealogy provide a fascinating glimpse into his background and identity. His mixed ancestry highlights the complexity of American genealogy and the diverse experiences of African Americans.   Malcolm X's genealogy reveals a rich mix of ancestries, particularly evident in his red hair, which can be traced back to mixed-race communities like the Qarsherskiyans and Afro-Caribbean communities. His mother, Louise Helen Langdon, was born in Grenada and had European heritage, contributing to his mixed-race background. His father, Earl Little, came from a multigenerational mixed-race community in Georgia, the Qarsherskiyans, who had intermarried with various ethnicities including Celtic and Arab groups.  Elaboration: Louise Helen Langdon (Mother): Born in Grenada, Louise Helen Langdon was of mixed ancestry, with a significant amount of European heritage. This mixed heritage contributed to Malcolm X's physical characteristics, including his red hair.  Earl Little (Father): Earl Little, Malcolm X's father, was part of the multigenerational mixed-race community known as the Qarsherskiyans, who were known for their history of intermarriage with people of various ethnicities, including Celtic and Arab ancestry. This community's mixed ancestry likely contributed to Earl's red hair, which Malcolm X also inherited.  Red Hair and Genetics: Malcolm X's red hair is attributed to the genetic mutation that causes red hair, which both his parents carried. The presence of red hair in both Qarsherskiyans and Afro-Caribbean communities can be attributed to their mixed ancestry, particularly Celtic and Arab in the case of Qarsherskiyans, and Celtic for Afro-Caribbeans.  Significance of Qarsherskiyan Ancestry: The Qarsherskiyan community's mixed ancestry has had a lasting impact on the physical characteristics of its members, including Malcolm X. Many Black Americans with natural red hair or red highlights may have ancestry tracing back to communities like the Qarsherskiyans, reflecting the complex and diverse nature of American genealogy.",
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      "title": "Malcolm X was a member of the Qarsherskiyan community, had red hair",
      "body": "Malcolm X's genealogy reveals a rich mix of ancestries, particularly evident in his red hair, which can be traced back to mixed-race communities like the Qarsherskiyans and Afro-Caribbean communities. His mother, Louise Helen Langdon, was born in Grenada and had European heritage, contributing to his mixed-race background. His father, Earl Little, came from a multigenerational mixed-race community in Georgia, the Qarsherskiyans, who had intermarried with various ethnicities including Celtic and Arab groups. \nElaboration:\nLouise Helen Langdon (Mother):\nBorn in Grenada, Louise Helen Langdon was of mixed ancestry, with a significant amount of European heritage. This mixed heritage contributed to Malcolm X's physical characteristics, including his red hair. \nEarl Little (Father):\nEarl Little, Malcolm X's father, was part of the multigenerational mixed-race community known as the Qarsherskiyans, who were known for their history of intermarriage with people of various ethnicities, including Celtic and Arab ancestry. This community's mixed ancestry likely contributed to Earl's red hair, which Malcolm X also inherited. \nRed Hair and Genetics:\nMalcolm X's red hair is attributed to the genetic mutation that causes red hair, which both his parents carried. The presence of red hair in both Qarsherskiyans and Afro-Caribbean communities can be attributed to their mixed ancestry, particularly Celtic and Arab in the case of Qarsherskiyans, and Celtic for Afro-Caribbeans. \nSignificance of Qarsherskiyan Ancestry:\nThe Qarsherskiyan community's mixed ancestry has had a lasting impact on the physical characteristics of its members, including Malcolm X. Many Black Americans with natural red hair or red highlights may have ancestry tracing back to communities like the Qarsherskiyans, reflecting the complex and diverse nature of American genealogy.",
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      "author": "qarsherskiyan",
      "permlink": "the-qarsherskiyan-manichaen-sect-qarsherskiyan-manichaeism-and-it-s-foundational-core-beliefs-summarized",
      "title": "The Qarsherskiyan Manichaen Sect: Qarsherskiyan Manichaeism and it's foundational core beliefs summarized",
      "body": "In the 1950s, in a small village in southern China, a boy named Wei was born into a family with a hidden legacy. According to him, for generations, Wei's family had practiced Manichaeism, a ancient faith founded by Prophet Mani in the 3rd century AD. However, due to centuries of persecution, they had to conceal their beliefs, practicing their faith in secret.\n\nWei's parents and grandparents had passed down their Manichaean traditions, teachings, and practices through oral tradition, careful not to leave any written records that could betray their faith. Wei grew up learning about the prophet Mani, the importance of pure tawhid (the oneness of God), and the significance of fasting and self-discipline.\n\nAs Wei delved deeper into his family's faith, he became fascinated with the teachings of Manichaeism. He spent countless hours studying the scriptures, practicing meditation, and fasting. His parents, seeing his dedication, encouraged him to pursue his passion.\n\nIn the 1960s, Wei's family faced significant challenges due to China's Cultural Revolution. Many religious groups, including Manichaeans, were persecuted, and their practices were forced underground. Wei's family had to be extremely cautious, hiding their faith from the authorities.\n\nDespite these challenges, Wei continued to study and learn. He became a scholar of Manichaeism, pouring over ancient texts and seeking out other crypto-Manichaeans who could share their knowledge.\n\nIn the 1970s, Wei decided to leave China and migrate to the United States. He settled in Cumberland, Maryland, a small town with a diverse community. Wei saw this as an opportunity to share his knowledge of Manichaeism with others.\n\nIn the 1970s and 1980s, Wei began teaching his wisdom of Manichaeism to those interested. He emphasized the importance of pure tawhid, the prophet Mani's teachings, and the value of fasting and self-discipline. Wei's message resonated with many, and he attracted a small but dedicated following.\n\nThrough his teachings, Wei aimed to preserve the legacy of Manichaeism, a faith that had been forced underground for centuries. He hoped to create a community where people could practice their faith openly, without fear of persecution.\n\nWei's story serves as a testament to the enduring power of faith and the human spirit. Despite centuries of secrecy and persecution, Wei's family had kept their Manichaean traditions alive, passing them down through generations. Wei's decision to share his knowledge with others ensured that the legacy of Manichaeism would continue to inspire future generations. \n\nWei's teachings gained popularity in Cumberland, Maryland, and he became known as Master Lighthouse, a nod to his ability to guide others through the complexities of Manichaeism. His message resonated with people from diverse backgrounds.\n\nIn 1991, Master Lighthouse encountered a triracial Melungeon-like Creole community called the Qarsherskiyans. This community, with a mix of European, African, and Native American ancestry, was drawn to Master Lighthouse's teachings on pure tawhid, self-discipline, and the prophet Mani.\n\nThe Qarsherskiyans were attracted to Manichaeism's emphasis on spiritual growth, personal responsibility, and community cohesion. Master Lighthouse saw an opportunity to share his knowledge with a community that resonated with the principles of Manichaeism.\n\nUnder Master Lighthouse's guidance, Qarsherskiyan Manichaeism began to flourish. The community grew rapidly, attracting converts and new generations born into the faith. By the early 2000s, the Qarsherskiyan Manichaean community had surpassed 500 followers.\n\nHowever, Master Lighthouse and his community faced challenges. The 1990-1991 recession affected many Qarsherskiyan families, making it difficult for them to make ends meet. Master Lighthouse encouraged his followers to support one another, sharing resources and expertise to weather the economic downturn.\n\nThe September 11 attacks in 2001 and the subsequent wars in Afghanistan and Iraq also impacted the community. Some Qarsherskiyan families had members serving in the military, while others faced increased scrutiny and prejudice due to their unique cultural heritage.\n\nMaster Lighthouse addressed these challenges by emphasizing the importance of compassion, understanding, and community solidarity. He encouraged his followers to engage in interfaith dialogue, promoting mutual respect and cooperation with other religious groups.\n\nThroughout the 2000s, Qarsherskiyan Manichaeism continued to grow, with Master Lighthouse at its helm until the mid-2010s. He remained committed to his mission, guiding his community through life's challenges while keeping the principles of Manichaeism at the forefront.\n\nQarsherskiyan Manichaeism is a unique sect that blends elements from various religious traditions, while maintaining the core principles of Manichaeism. This sect is influenced by:\n\n1. *Islam's concept of Tawheed*: Qarsherskiyan Manichaeism emphasizes the oneness of God, echoing the Islamic concept of Tawheed. This stress on monotheism is central to their theology.\n2. *Zoroastrian duality*: This sect incorporates the Zoroastrian concept of dualism, where good and evil are seen as opposing forces. However, Qarsherskiyan Manichaeism modifies this concept to accommodate a more nuanced view of the universe.\n3. *Mandaeism*: Qarsherskiyan Manichaeism draws from Mandaean theology, particularly in its emphasis on the importance of baptism and the role of the Holy Spirit.\n4. *Ìṣẹ̀ṣe religion*: This sect also incorporates elements from the Ìṣẹ̀ṣe religion. The Orishas are believed to be prophets, just like in Aliyiyism, or Aliyite Islam. \nQarsherskiyan Manichaeism recognizes multiple prophets, including Buddha, Zoroaster, Jesus, Muhammad, and John the Baptist. Qarsherskiyan Manichaeism accepts these prophets as messengers of the one true God.\n5. *Manichaeism*: At its core, Qarsherskiyan Manichaeism remains a Manichaean sect, emphasizing the struggle between light and darkness, and the importance of spiritual growth and self-discipline.\n\nDistinctive features of Qarsherskiyan Manichaeism include:\n\n- *Less stringent dietary restrictions*: Unlike traditional Manichaeism, Qarsherskiyan Manichaeism is more flexible regarding dietary practices, allowing followers to make their own choices about what and how they eat.\n- *More permissive views on sexual reproduction*: This sect takes a more nuanced approach to sexual reproduction, acknowledging its role in human life while still emphasizing the importance of self-discipline and spiritual growth.\n- *Emphasis on the unity of religions*: Qarsherskiyan Manichaeism teaches that all religions originate from a single, true monotheistic faith, but that some have deviated over time, becoming polytheistic. This perspective encourages tolerance, understanding, and dialogue between different religious communities.\n\nBy blending elements from various traditions, Qarsherskiyan Manichaeism creates a unique and inclusive spiritual path that emphasizes the oneness of God, the importance of spiritual growth, and the unity of all religions.\n\n# Epistemology\nQarsherskiyan Manichaeism emphasizes the importance of spiritual knowledge (gnosis) and personal experience. Followers believe that true understanding can be achieved through:\n\n1. *Intuition*: Direct, personal experience of the divine.\n2. *Reason*: Rational inquiry and reflection.\n3. *Scripture*: Study of sacred texts, including the teachings of Prophet Mani and other revered prophets.\n4. *Spiritual guidance*: Seeking wisdom from enlightened teachers and spiritual leaders.\n\n# Cosmology\nQarsherskiyan Manichaeism posits a complex, dualistic universe, comprising:\n\n1. *The Realm of Light*: The divine, eternal, and perfect realm, inhabited by the Father of Greatness (God) and other divine beings.\n2. *The Realm of Darkness*: The material, imperfect, and ephemeral realm, governed by the forces of darkness and chaos.\n3. *The Realm of Mixture*: The intermediate realm, where the forces of light and darkness interact, and where human souls reside.\n\n# Theology\nQarsherskiyan Manichaeism's theology revolves around:\n\n1. *The Father of Greatness* (God): The supreme, eternal, and perfect deity, who is the source of all light and goodness.\n2. *The Prophet Mani*: The founder of Manichaeism, considered a divine messenger and guide.\n3. *The Holy Spirit*: A divine, guiding force that assists believers in their spiritual journey.\n4. *The forces of darkness*: Malevolent entities that seek to ensnare human souls and prevent their return to the Realm of Light.\n\n# Eschatology\nQarsherskiyan Manichaeism's eschatology involves:\n\n1. *The final judgment*: A future event where all souls will be judged based on their deeds and spiritual purity.\n2. *The separation of light and darkness*: The ultimate separation of the forces of light and darkness, resulting in the redemption of human souls and their return to the Realm of Light. Some Qarsherskiyan Manichaens believe that Imam Ali, Orisha Ogun, or both Imam Ali and Orisha Ogun, personally separated darkness from light before the creation of other things, and that they were among God's first Creations for this purpose.\n3. *The consummation of all things*: The eventual reunification of all things with the Father of Greatness, marking the end of the material world and the beginning of a new, eternal era.\n\nQarsherskiyan Manichaeism's core tenets emphasize the importance of spiritual growth, self-discipline, and the pursuit of knowledge. By understanding the complexities of the universe and the human condition, followers seek to attain spiritual enlightenment and ultimately return to the Realm of Light.\n\nThere are a few Manichaens in North America. Some of them are converts spread out across the USA, and others are born into small and isolated Manichaen communities. The Qarsherskiyan Manichaens are among the largest and most well-known Manichaen sects followed in North America as of 2024. A small group of Ethnic Qarsherskiyan people embraced Manichaeism during the Truth Searching Movement of 1991, a movement that was part of the much broader Ethnic Qarsherskiyan Cultural Renaissance, or the Qarsherskiyan Revolution. During the Truth Searching Movement of 1991, many atheists of Ethnic Qarsherskiyan descent converted to Manichaeism, Zoroastrianism, Islam, and other religions in an attempt to reconnect with their oriental heritage and find religious beliefs that they feel contain a sense of purpose for humanity to exist. There are around 527 Manichaens among the 497,876 Ethnic Qarsherskiyan people who live in the Eastern United States of America. 234 of them were born into Manichaeism after their parents converted. Most of them are isolationist and hide their religious identity to protect themselves from discrimination and hatred by far-right conspiracy groups which claim that Manichaens are satanic and evil. Qarsherskiyan Manichaeism is heavily influenced by Shia Islam, as most Ethnic Qarsherskiyan people are Shia Muslims. Qarsherskiyan Manichaeism is a syncretic phenomenon where elements of Zoroastrianism, Protestant Christianity, and Shia Islam have fused. Many Qarsherskiyan Manichaens accept the prophethood of Jesus and Muhammad, and they say \"peace be upon him\" after the names of prophets and pious religious leaders including Mani. Most Qarsherskiyan Manichaens live in the Northern suburbs of Newport News, Virginia and in the Grafton area of Yorktown, Virginia as well as in Keyser, West Virginia and Cumberland, Maryland and Bedford, Pennsylvania. A couple of Qarsherskiyan Manichaens live in Elizabeth City, North Carolina and in the cities of Lorain, Vermillion, Huron, Sandusky, and Lorain in Ohio. Qarsherskiyan Manichaens get along well with Shia Muslims, Protestant and Catholic Christians, Eastern Orthodox Christians, Jews, Zoroastrians, Wiccans, and other religious communities within the Qarsherskiyan Tribe.",
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      "permlink": "aga-khan-passed-away-at-the-age-of-88-leaving-nizari-ismaili-shia-muslims-in-the-ethnic-qarsherskiyan-tribe-in-mourning-and",
      "title": "Aga Khan passed away at the age of 88, leaving Nizari Ismaili Shia Muslims in the Ethnic Qarsherskiyan Tribe in mourning and grief",
      "body": "Imam Aga Khan, the hereditary imam descended directly from the prophet Muhammad, is the spiritual leader of millions of Nizari Ismaili Shia Muslims in dozens of countries around the world, including for some members of the Qarsherskiyan Tribe, some of which are Nizari Ismaili Shiites. The news of his passing has resulted in a bittersweet feeling in the hearts of many Qarsherskiyan Ismailis, with Ismaili Muslims from the Dawoodi Bohras and other Qarsherskiyan Shiite Muslims sending their condolences to the Nizaris. Mansur, a neo-Kaysanite Shia Muslim from Washington Courthouse, Ohio, USA sent flowers to Ismaili Shia Muslims as part of his philosophy of unity between all Shia Muslims of all sects of Shia Islam within the Qarsherskiyan community.",
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      "title": "The history and origin of Aliyite Islam",
      "body": "Aliyite Islam, also called Aliyiyism or Al-'Aliyiyyah (العليئية), is a Zaydi Shia and Sufi Islamic belief that syncrecitizes Sufi Islamic, Zaydi Shia Islamic, and Ifa religious beliefs. The origins of the Aliyite Sufi Tariqa are not exactly known, but Aliyiyism has existed since atleast the mid-1700s in the land of the Yoruba people and around the lands the Mali Empire would come to control. By 1804, Danfodio dounded the Mali Empire, also called the Sokoto Caliphate, which introduced more strict interpretations of Islam and cracked down on Aliyite Islam in West Africa, claiming it was a heresy and akin to paganism. Because of the enslavement of West African people in the USA, Aliyite Islam survived in North America. Today, Aliyite Islam is mostly practiced by the Ethnic Qarsherskiyan Tribe, although it originated in Nigeria and the Qarsherskiyan Aliyites emphasize that Aliyite Islam is not an ethnoreligion. Through outreach programs called Dawah, Aliyite Islam is behinning to spread in some parts of Brazil and has been accepted by a few members of the Lumbee and Melungeon tribes, which are two other Sweetgum Kriyul tribes. Many Aliyite Muslims accept Zaydi Sufi pluralistic sheikh Imam Mehdi Razvi as one of their official Zaydi Imams and some of Imam Mehdi Razvi's followers in Germany have became Aliyites. A few pockets of Aliyite communities exist in the Yoruba communities of Nigeria still today, with many practicing the early form of Aliyite Islam before Aliyiyism adopted Zaydi Islamic cosmology and theology and imams.",
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      "title": "Jumuah, or Jummah, the day of Friday, and it's religious significance for Aliyite Muslims and the Ethnic Qarsherskiyan Tribe",
      "body": "Friday, known as \"Yaum al-Jumu'ah\" in Arabic, holds significant importance in Aliyite Shia Islam as a day of congregational prayer and communal gathering. The origin of Friday as a sacred day in Islam dates back to the time of the Prophet Muhammad (peace be upon him).\n\nAccording to Aliyite Islamic tradition, Friday was designated as a day of congregational prayer by the Prophet Muhammad (peace be upon him) in the year 623 CE, during the second year of the Hijra (the migration of the Prophet and his companions from Mecca to Medina). Prior to this, the Jews of Medina observed Saturday as their Sabbath, while the Christians observed Sunday. The Prophet Muhammad (peace be upon him) sought to differentiate the Islamic community from these other faiths and establish a unique day of worship.\n\nThe Quranic verse that establishes Friday as a sacred day is found in Surah Al-Jumu'ah (62:9-10): \"O you who believe! When the call is proclaimed for the prayer on Friday, hasten earnestly to the remembrance of Allah, and leave aside business. That is best for you if you but knew.\" This verse emphasizes the importance of attending the Friday congregational prayer, known as \"Jumu'ah,\" and leaving aside worldly pursuits to focus on the remembrance of Allah.\n\nIn Aliyite Shia Islam, Friday is considered a day of great significance, and Aliyite Shia Muslims observe several traditions and rituals on this day. One of the most important practices is attending the Jumu'ah prayer, which is typically held in a mosque or other designated prayer area. Shia Muslims believe that attending the Jumu'ah prayer is obligatory, and it is considered a fundamental aspect of Shia Islamic practice.\n\nIn addition to attending the Jumu'ah prayer, some Aliyite Shia Muslims also observe other traditions on Friday. Many Aliyite Shia Muslims fast on Fridays, although this is not obligatory. Fasting on Fridays is considered a meritorious act, and it is believed to bring spiritual rewards. Some Aliyite Shia Muslims also often recite special prayers and supplications on Fridays, such as the \"Du'a al-Nudbah\" (Supplication of Lamentation), which is a prayer that expresses sorrow and repentance for past sins.\n\nAnother important tradition observed by the Aliyite Shia Muslims on Fridays is the commemoration of the martyrdom of Imam Ali ibn Abi Talib (peace be upon him), the cousin and son-in-law of the Prophet Muhammad (peace be upon him). According to Aliyite Shia Islamic tradition, Imam Ali was martyred on a Friday in the year 661 CE, while he was praying in the mosque of Kufa. Aliyite Shia Muslims often gather on Fridays to recite prayers and elegies in commemoration of Imam Ali's martyrdom, and to reflect on the importance of justice, compassion, and sacrifice in Islam. Many do ZikrAli (ذكر علي) which is a practice of repeating his name over and over or reciting poetry about Imam Ali as a way of remembering him and meditation and reflection. This is often done in beautiful singing with long, drawn-out vowels and melodious or sombre tones, or it may be done as Qarsherskiyan Throat Singing.\n\nThe tradition of observing Friday as a sacred day in Aliyite Shia Islam has its roots in the early history of the Islamic community. During the time of the Prophet Muhammad (peace be upon him), Fridays were designated as a day of congregational prayer, and the Prophet would often deliver sermons and guidance to the community on this day. After the Prophet's passing, the Sufi sheikhs and saints amd the Zaydi Shia Imams continued to emphasize the importance of Friday as a day of worship and communal gathering for Aliyite Muslims.\n\nOver time, the Aliyite Shia tradition of observing Friday as a sacred day has evolved and been shaped by various cultural and historical factors. Fridays are considered a day of rest and communal prayer, and many Aliyite Islamic and Ethnic Qarsherskiyan Muslim businesses and institutions are closed on this day. Fridays are also considered a sacred day, although the traditions and practices observed on this day may vary.\n\nIn conclusion, Friday holds great significance in Aliyite Shia Islam as a day of congregational prayer, communal gathering, and spiritual reflection. The tradition of observing Friday as a sacred day has its roots in the early history of the Islamic community, and has evolved over time through various cultural and historical factors. Through their observance of Friday, Aliyite Shia Muslims seek to strengthen their connection with Allah, their community, and their rich spiritual heritage.",
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      "title": "What is Qarsherskiy?",
      "body": "Qarsherskiy is a term which may refer to Ethnic Qarsherskiyan people of the land where Ethnic Qarsherskiyan people live. \nQarsherskiyans are a triracial mixed ethnic group that is primarily concentrated in the Eastern USA. The Qarsherskiyan Tribe is culturally influenced by Native American, West African, Celtic European, and Islamic cultures.",
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      "title": "Carolina Parakeet (Conuropsis carolinensis) a sacred bird to the Qarsherskiyan people",
      "body": "![1000018131.jpg](https://cdn.steemitimages.com/DQmUMteLT1mWjxFTAsqAtkmxeWKQHMXeNZ92pXWPar9nWJK/1000018131.jpg)\n\nThe Qarsherskiyan Tribe considers Carolina Parakeets, along with Trifoliate Orange Trees, to be a sacred symbol of the Ethnic Qarsherskiyan Tribe. According to the popular North American interpretation of Aliyite Shia Islam, a Zaydi Sufi order, the Carolina Parakeets listened to Imam Ali's sermon when he stepped foot in North America at the Hill Of Wisdom, atop which a Sweetgum tree was later planted, called the Tree Of Wisdom. The Carolina Parakeets are then said to have mimicked the speech of Imam Ali, repeating it over and over wherever they flew, and so Native Americans would hear this message and some are said to have became Muslims.",
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      "body": "![1000017941.jpg](https://cdn.steemitimages.com/DQmWaGVy1jiLrHqET2QRdGJUKb1KPKaaiGEFvSCr3Hb5tvg/1000017941.jpg)\n\nThe Sweetgum Kriyul people are a loosely defined collection of groupings of tri-racial isolate communities in the Eastern USA. Most, but not all Sweetgum Kriyul people fit into categorization by being part of one of the 13 main Sweetgum Kriyul tribes. The 13 main Sweetgum Kriyul tribes are:\nCarmel Indians (a Melungeon subgroup), Chestnut Ridge People (another Melungeon subgroup), the Melungeons, Pea Ridge Tribe, Keating Tribe, Moors of Delaware, the Creel Tribe, Redbones of Louisiana, Brass Ankles of South Carolina, the Turks of South Carolina/Krioturks, Marlboro Blue Tribe (not the cigarettes), Lumbees, and Qarsherskiyans.",
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      "title": "The Ethnic Qarsherskiyan Tribe's candlemaking traditions",
      "body": "In the woods throughout coastal Virginia with their Loblolly pines, Southern Live Oak Trees, invasive Russian Olive shrubs, and the highbush blueberries as far as the eye can see, a plant with shiny leaves grows beneath the Spanish Moss that sways in the breeze above.\nFor 6 generations, Mansur White's family has called the lower Virginia Peninsula home. He has relatives in Grafton, Yorktown and in Newport News and Hampton. This lower part of the Virginia Peninsula is called the Calidiora Peninsula by Mansur's people, the Qarsherskiyan Tribe. Qarsherskiyans are a tri-racial people, a mix of Native American and Black and White genetics. The Qarsherskiyans mostly live in the Mezhrevande, an area of land between Ohio's coast near the Canadian border and the Chesapeake Bay region and tidewaters area of Virginia and North Carolina. Like many Qarsherskiyan have for centuries, Mansur makes candles out of Qarsherskiyan Candleberry, also called Wax Myrtle, or Southern Bayberry. The Wax Myrtle trade is flourishing. Mansur goes into the forest to harvest the tiny purplish-olive coloured berries with their shiny, silver coloured coating. They are boiled in water to seperate the waxy coat from the seeds inside, and this wax is skimmed out of the water and siphoned into a beeswax candlewax mixture. The sent is strong and it makes a good candle. Along with the leaves which can be crushed up to release a scent that repels certain insects or used as seasoning, the dried berries and candles sell for decent prices. Mansur's backbreaking work pays off. He may spend 8 hours a day picking tiny berries which only provide him enough materials to make a few small candles. Some specialty candles he makes for his loyal customers sell for over $800 USD. Mansur loads up his valuable cargo and loads his bolt action rifle and secures his Yemeni Jambiya blade firmly in his belt. His tazer is charged and a full supply of pepper spray is visibe in his shirt pocket. This stuff could not easily be stolen from him by pirates of the Bald Cypress swamps. He utilizes the Ethnic Qarsherskiyan Trade Routes, a several century old network of ever evolving trails and paths which legally and illegally cross the forests of the Virginia Peninsula through public parks, city waterworks property, peoples acreage of land owned for hunting, and along the side of highways and underdeveloped areas along the central forested strip of the Calidiora Peninsula between Newport News and Yorktown. Over land and water, he follows the routes and is seen by only cars driving where he bolts across busy roads a few times. He arrives at a secretive location which few English sources online over, Port Husseinalian. From there, he launches a small kayak off a steep cliff of clay and shale-like rocks, and into the water he plunges as he slides down the cliff. I leave him. This is where I stop and he continues on. Mansur will be heading to a place called Tangier Island using a South wind and makeshift sail. He has a costumer waiting for him.",
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      "title": "Anti-Qarsherskiyan Hate Crimes, racism, cultural genocide, and history denial",
      "body": "The Ethnic Qarsherskiyan people, like many other racial minority groups in the USA, have faced lots of hatred and persecution and discrimination by individuals with prejudices. \n\nIn 1924, the state of Virginia passed the Racial Integrity Act, a legislation that perpetuated cultural genocide, history erasure, and inflicted profound harm on Native American, Ethnic Qarsherskiyan, and Black communities. This draconian law mandated the classification of all individuals as either \"white\" or \"colored,\" effectively erasing the identities and histories of marginalized groups.\n\nThe Racial Integrity Act was a culmination of the state's efforts to maintain white supremacy and suppress the cultural heritage of Native American, Ethnic Qarsherskiyan, and Black populations. The law's provisions included the prohibition of interracial marriage, the reclassification of Native American tribes and Ethnic Qarsherskiyans as \"colored,\" and the destruction of historical documents that recorded the presence and experiences of marginalized communities. This event is known in the Ethnic Qarsherskiyan community as part of a government-mandated cultural genocide against Ethnic Qarsherskiyan people and culture. \n\nThe destruction of historical documents by the state of Virginia was a deliberate attempt to erase the history and cultural identities of Native American, ethnic Qarsherskiyan, and Black people. This act of cultural genocide had far-reaching consequences, including the loss of ancestral knowledge, cultural heritage, and historical records. The destruction of these documents also hindered the ability of marginalized communities to claim their rightful place in Virginia's history and to seek justice for past injustices.\n\nThe effects of the Racial Integrity Act were devastating. Native American tribes, such as the Monacan and Mattaponi, were forced to assimilate into white culture, leading to the erasure of their cultural identities and traditions. Black communities faced increased racial segregation, discrimination, and violence, as the law reinforced the notion of white supremacy. Ethnic Qarsherskiyan people were labeled as \"Mulattos\" and barred from attending the same schools as White people. \"Mulatto\" is now considered a hateful slur used against the Ethnic Qarsherskiyan Tribe. Calling Ethnic Qarsherskiyan people \"Mulatto\" or \"Moo Latte\" is a pejorative slur and is hateful and offensive. \n\nThe Racial Integrity Act of 1924 remains a painful reminder of the state of Virginia's complicity in perpetuating cultural genocide and history erasure againsttheEthnicQarsherskiyantribeandothernon-White people. The destruction of historical documents and the erasure of marginalized communities' histories and cultural identities have had lasting impacts on the social, cultural, and economic fabric of Virginia.\n\nToday, it is essential to acknowledge the harm inflicted by the Racial Integrity Act and to work towards reconciliation and healing. This includes preserving and promoting the histories and cultural heritage of marginalized communities and restitution for past injustices, and dismantling the systems of oppression that perpetuate racial disparities and inequality.\n\n1. Establish a truth and reconciliation commission to investigate the impact of the Racial Integrity Act and provide reparations to affected communities such as the Ethnic Qarsherskiyans.\n2. Develop and implement educational programs that accurately represent the histories and cultural heritage of Native American, Ethnic Qarsherskiyan, and Black communities in Virginia.\n3. Preserve and protect historical documents and records that detail the experiences and contributions of marginalized communities in Virginia.\n4. Support policy initiatives that address systemic racism and promote equity and inclusion for all communities in Virginia.\n\nBy confronting the painful legacy of the Racial Integrity Act, we can work towards a more just and equitable future for all Virginians.",
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      "title": "من هم قبيلة القارشيرصكئيين؟",
      "body": "قبلية قارشيرصكئان العرقية هي مجموعة معزولة ثلاثية العرق، مما يعني أنها مزيج من الأصل الأمريكي الأصلي والأسود والأوروبي الذي تم مزجه لتشكيل عرقية جديدة. تتمتع قبلية قارشيرصكئان العرقية بتاريخ يمتد إلى ٥٠٠ عام يعود إلى أول اتصال بين الأوروبيين الإيبيريين والمسلمين المور واليهود والأمريكيين الأصليين، مع رحلة كريستوفر كولومبوس. تعد قبلية قارشيرصكئان العرقية واحدة من القبائل الرئيسية الثلاثة عشر للقريول سويتغوم. قبائل القريول سويتغوم هي مجموعات من الشعوب ثلاثية العرق في أمريكا الشمالية الشرقية ذات تاريخ وثقافة وأسماء عائلية مماثلة. بعض قبائل القريول سويتغوم الأخرى هي شعب لومبي في مقاطعة روبسون، نورث كارولينا، الولايات المتحدة، والميلنجون من جبال أبلاشيان الوسطى والجنوبية.\nقبلية قارشيرصكئان العرقية هي في الغالب مسلمة العليئية، طريقة صوفية داخل الإسلم الشيعي الزيدي، والتي تتميز لأن معظم الطرق الصوفية تقع داخل الإسلم الشيعي الجعفري أو الإسلم السني. ثقافة قبلية قارشيرصكئان العرقية تتأثر بشكل كبير بالمعتقدات العليئية وتفسيرات النصوص المقدسة.\n\nقبيلة قارشيرصكئان العرقية هي قبيلة معزولة ثلاثية العرق، يعني هي خليط من الأصل الأمريكي الأصلي والحبشي والأوروبي اللي تم خلطه ليشكل عرقية جديدة. قبيلة قارشيرصكئان العرقية لها تاريخ طويل يمتد إلى ٥٠٠ عام يعود إلى أول اتصال بين الأوروبيين الإيبيريين والمسلمين المور واليهود والأمريكيين الأصليين، مع رحلة كريستوفر كولومبوس. قبيلة قارشيرصكئان العرقية هي واحدة من القبائل الرئيسية الثلاثة عشر للقريول سويتغوم. قبائل القريول سويتغوم هي مجموعات من الشعوب ثلاثية العرق في أمريكا الشمالية الشرقية ذات تاريخ وثقافة وأسماء عائلية مماثلة. بعض قبائل القريول سويتغوم الأخرى هي شعب لومبي في مقاطعة روبسون، نورث كارولينا، الولايات المتحدة، والميلنجون من جبال أبلاشيان الوسطى والجنوبية. قبيلة قارشيرصكئان العرقية هي في الغالب مسلمة العليئية، طريقة صوفية داخل الإسلم الشيعي الزيدي، والتي تتميز لأن معظم الطرق الصوفية تقع داخل الإسلم الشيعي الجعفري أو الإسلم السني. ثقافة قبيلة قارشيرصكئان العرقية تتأثر بشكل كبير بالمعتقدات العليئية وتفسيرات النصوص المقدسة.",
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      "title": "The Qarshkī Creole language and it's origins along the Ethnic Qarsherskiyan Trade Routes",
      "body": "Qarshkī Creole is a Creole language spoken by between 400 and 27,000 individuals, depending on the required fluency to be classified as a speaker of the language. Qarshkī Creole is a Creole language resulting from the deliberate mixing of several other Creole languages to generate a new language. In essence, Qarshkī Creole is an ancient constructed language created to facilitate communication and understanding among different groups. It stems from the amalgamation and blending of various other Creole languages into a standardized new language, which has since diverged into different dialects over many years. The Ethnic Qarsherskiyan people, a collection of small, disadvantaged, and unnoticed triracial isolate communities located in Eastern North America, are descendants of Maroons including the Great Dismal Swamp maroons, and represent a fusion of Native Americans, Black Americans, and White Americans, creating a new hybrid race known as the Sweetgum Kriyuls. This group consists of various subdivisions, including the Melungeon Tribe, Marlboro Blue Tribe, and Ethnic Qarsherskiyan Tribe. The Ethnic Qarsherskiyans were dispersed in distinct Appalachian Hollows and Valleys as well as various Peninsulas throughout the Chesapeake Bay, and along different streams in Ohio such as Chapel Creek near Vermillion and Deer Creek in Madison County. Each of these isolated communities possessed its unique English accent, Pidgin or Creole language, or a dialect derived from a Native American language or French. These undocumented languages were often unwritten and primarily spoken within a few families at home, hidden to prevent discrimination and harm. The Ethnic Qarsherskiyan people are well-known for their trade routes, termed the Ethnic Qarsherskiyan Trade Routes, a network of dirt, gravel, and paved paths and trails that were both legally and illegally established, intricately linking the Virginia Peninsula and connecting Lake Erie to the Chesapeake Bay, as well as the Carolina Outer Banks via land and water using boats and wooden bridges. It incorporates routes like the Ohio To Erie Trail and was utilized for trading activities both within and outside the Ethnic Qarsherskiyan Tribe. At some point, an individual resolved to deliberately unify and standardize the various Creoles and Pidgins that had naturally emerged or were consciously created, to develop a new hybrid constructed language, Qarshkī Creole, intended for communication without relying on English, to ensure understanding between these diverse communities. It wasn’t until 2019 that the new language genuinely began to gain traction, but it has since fragmented into different accents and dialects and is starting to break down into a mixture of various Creole languages.",
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      "permlink": "re-qarsherskiyan-the-history-of-ethnic-qarsherskiyan-people-20241215t165543009z",
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      "body": "Hello welcome to Steemit world! \n I'm @steem.history, who is steem witness. \n This is a recommended post for you.[Newcomers Guide](https://steemitdev.com/guide/@steemitblog/steemit-a-guide-for-newcomers) and [The Complete Steemit Etiquette Guide (Revision 2.0)](https://steemit.com/steem/@steem.history/the-complete-steemit-etiquette-guide-revision-20-homage-1598425779) and, recommended community [Newcomers Community](https://steemit.com/trending/hive-172186) \n I wish you luck to your steemit activities.<center> \n \n \n https://cdn.steemitimages.com/DQmXHwdcNs5VPcBft1iSosPdHLpBNBfjuG84g3ffWhMw5JQ/image.png \n <sub>(The bots avatar has been created using https://robohash.org/)</sub> \n @steem.history \n \n ### My witness activity \n - [My aspiration for STEEM witness](https://steemit.com/hive-185836/@steem.history/my-aspiration-for-steem-witness-1601280729) \n - Provides information on Steem.  \n [Reference](https://steemit.com/trending/hive-130095) \n - Supporting the Steem project. \n [SPUD4STEEM project](https://steemit.com/trending/spud4steem) \n - Supporting the community. \n ### My featured posts \n - [The Complete Steemit Etiquette Guide (Revision 2.0) -Homage](https://steemit.com/steem/@steem.history/the-complete-steemit-etiquette-guide-revision-20-homage-1598425779) \n \n [![image.png](https://cdn.steemitimages.com/DQmd7of2TpLGqvckkrReWahnkxMWH6eMg5upXesfsujDCnW/image.png)](https://steemlogin.com/sign/account-witness-vote?witness=steem.history&amp;approve=1) \n <sub>please click it!</sub> \n \n ![image.png](https://cdn.steemitimages.com/DQmWDnFh7Kcgj2gdPc5RgG9Cezc4Bapq8sQQJvrkxR8rx5z/image.png) \n <sub>(Go to https://steemit.com/~witnesses and type fbslo at the bottom of the page)</sub> \n \n </center>",
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      "title": "The History Of Ethnic Qarsherskiyan People",
      "body": "The history of the Ethnic Qarsherskiyan Tribe begins over 400 years ago when the British began settling Jamestown on the Virginia Peninsula in Southeastern Virginia. Some of the first Black people from Africa to be brought to America for slavery would be brought to the Virginia Peninsula. The peninsula was also home to much of the territory of the Powhatan Confederacy, a large empire of united Native American tribes with a network of trade routes. These 3 different races and the ways they interacted set the stage for Ethnic Qarsherskiyan people to come into existence, and so, Ethnic Qarsherskiyan people trace their history back 500 years to Europeans first contact with the Indigenous People of the Chesapeake Bay Area. When Black people, usually men, were given their freedom after working hard as slaves, or when they managed to successfully escape, many joined maroon communities to avoid recapture. They intermarried into Native American populations and with White indentured servants. This isolation, living in a paralell society separate from the British colonies, combined with being mixed race, caused these early communities to form their own unique identities and cultures. Some travelled West to Appalachia to escape persecution and went on to become the Melungeon tribe which exists today. Elvis Presley was a Melungeon. Others stayed behind. One famous example is of the Great Dismal Swamp Maroons, who stayed in the swamps of coastal Virginia and North Carolina until after the civil war. Some remained even longer. Many lived in died in the swamps, having never seen a White man who wasn't the descendant of an indentured servant. There was less issues like racism in these isolated communities. A grouping of mixed race communities exists today called the Sweetgum Kriyul tribes. Melungeons and Lumbee are two of the most famous Sweetgum Kriyul tribes. The Ethnic Qarsherskiyan tribe is lesser known. \nEthnic Qarsherskiyan people often blended in, identifying with whatever race they most looked like, or just calling themselves mixed or multiracial. Many ended up completely assimilating to American culture. However, during the Jim Crow Era in the South, many Ethnic Qarsherskiyans didn't want to send their kids to underprivileged Black schools but were not White enough to go to White schools. In the 1960s, more tolerant attitudes towards interracial marriage allowed Ethnic Qarsherskiyan people to make a comeback, but the process of finding one another and reconnecting and rebuilding a community that had nearly been lost proved to be a daunting task. In the cities of London, Ohio and Lorain, Ohio and Vermillion, Ohio and Huron, Ohio and Sandusky, Ohio, many Ethnic Qarsherskiyan people from the Napper, White, Whitelow, Dewbre, Davenport, and Whiteglow clans/families still had their culture in tact in the 1990s. The same could be said about Ethnic Qarsherskiyan people in Keyser, West Virginia and in the Hampton Roads area of Virginia and North Carolina, including especially on the Virginia Peninsula in the cities of Newport News and Yorktown. DNA testing websites would soon become a thing and people began to reconnect with their families and share their stories. Since the late 1980s or early 1990s, many began identifying as Qarsherskiyan, a name which comes from the legend of Qarcer, and organized themselves as one of the Sweetgum Kriyul tribes similar to Melungeons and Lumbees and other Sweetgum Kriyul tribes. The community finally had a name to be able to tell it apart from other triracial isolates. Many began to resent the term \"Mulatto\" for various reasons and identity with their centuries old rediscovered Ethnic Qarsherskiyan identity. A few had never lost their culture and traditions and began tribal leaders, teaching their ways to the rest of the tribe as new people began discovering they descended from Ethnic Qarsherskiyan people and filtering into the tribal membership. The Ethnic Qarsherskiyans are triracial and the US federal government doesn't recognize them as a Native American tribe due to blood quantum laws. Most Ethnic Qarsherskiyan people identify as a tribe of Creoles or Triracial people, relating to similar groups like Melungeons and Lumbees and Louisiana's Redbones, and collectivly refer to these groups as the 13 Main Sweetgum Kriyul Tribes. By 2007, the Ethnic Qarsherskiyan community had grown to make up nearly half the population of all Sweetgum Kriyul people, and has stayed this way ever since. There are between 400000 and 1000000 Ethnic Qarsherskiyan people in the Eastern United States. There are 1 to 2 million Sweetgum Kriyul people in total. Still, Melungeons and Lumbees and other groups gain more recognition online due to wild conspiracy theories and folk legends and influence from substanciated claims that Elvis Presley and JD Vance are Melungeon. Ethnic Qarsherskiyan people have, as of 2024, had a less successful cultural renaissance when compared to the Melungeons, and face trouble in their resurgence due to ignorant people on the internet spreading misinformation and fake news in an attempt to delegitimize Ethnic Qarsherskiyan people, pointing out a lack of historical records due to the newer name for a previously unnamed people group.",
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