Colo. US District Court judge enjoins DIA to limit restriction of free speech (grants our preliminary injunction!)

Plaintiffs Nazli McDonnell and Eric Verlo
DENVER, COLORADO- If your civil liberties have ever been violated by a cop, over your objections, only to have the officer say “See you in court”, this victory is for YOU! On January 29 we were threatened with arrest for protesting the “Muslim Ban” at Denver International Airport. We argued that our conduct was protected speech and that they were violating our rights. They dismissed our complaints with, in essense: “That’s for a court to decide.” And today IT HAS! On Feb 15 we summoned the cops to federal court and this morning, Feb 22, US District Court Judge William Martinez granted our preliminary injunction, severely triming DIA’s protest permit process. In a nutshell: no restrictions on signs, size of assemblies or their location within the main terminal (so long as the airport’s function is not impeded). Permits are still required but with 24 hours advance notice, not seven days. Below is Judge Martinez’ 46-page court order in full:

Document 29 Filed 02/22/17 USDC Colorado

IN THE UNITED STATES DISTRICT COURT
FOR THE DISTRICT OF COLORADO

Judge William J. Martínez

Civil Action No. 17-cv-0332-WJM-MJW

NAZLI MCDONNELL, and
ERIC VERLO,

Plaintiffs,

v.

CITY AND COUNTY OF DENVER,?
DENVER POLICE COMMANDER ANTONIO LOPEZ,
in his individual and official capacity, and?
DENVER POLICE SERGEANT VIRGINIA QUIÑONES,
in her individual and official capacity,

Defendants.

________________________________________________________

ORDER GRANTING PRELIMINARY INJUNCTION IN PART
________________________________________________________

Plaintiffs Nazli McDonnell (“McDonnell”) and Eric Verlo (“Verlo”) (together, “Plaintiffs”) sue the City and County of Denver (“Denver”), Denver Police Commander Antonio Lopez (“Lopez”) and Denver Police Sergeant Virginia Quiñones (“Quiñones”) (collectively, “Defendants”) for allegedly violating Plaintiffs’ First and Fourteenth Amendment rights when they prevented Plaintiffs from protesting without a permit in the Jeppesen Terminal at Denver International Airport (“Airport” or “Denver Airport”). (ECF No. 1.) Currently before the Court is Plaintiffs’ Motion for Preliminary Injunction, which seeks to enjoin Denver from enforcing some of its policies regarding demonstrations and protests at the Airport. (ECF No. 2.) This motion has been fully briefed (see ECF Nos. 2, 20, 21, 23) and the Court held an evidentiary hearing on February 15, 2017 (“Preliminary Injunction Hearing”).

For the reasons explained below, Plaintiffs’ Motion is granted to the following limited extent:

• Defendants must issue an expressive activity permit on twenty-four hours’ notice in circumstances where an applicant, in good faith, seeks a permit for the purpose of communicating topical ideas reasonably relevant to the purposes and mission of the Airport, the immediate importance of which could not have been foreseen seven days or more in advance of the commencement of the activity for which the permit is sought, or when circumstances beyond the control of the permit applicant prevented timely filing of the application; ?

• Defendants must make all reasonable efforts to accommodate the applicant’s preferred demonstration location, whether inside or outside of the Jeppesen Terminal, so long as the location is a place where the unticketed public is normally allowed to be; ?

• Defendants may not enforce Denver Airport Regulation 50.09’s prohibition against “picketing” (as that term is defined in Denver Airport Regulation 50.02-8) within the Jeppesen Terminal; and ?

• Defendants may not restrict the size of a permit applicant’s proposed signage beyond that which may be reasonably required to prevent the impeding of the normal flow of travelers and visitors in and out of Jeppesen Terminal; and specifically, Defendants may not enforce Denver Airport Regulation 50.08-12’s requirement that signs or placards be no larger than one foot by one foot. ??

Any relief Plaintiffs seek beyond the foregoing is denied at this phase of the case. In particular, the Court will not require the Airport to accommodate truly spontaneous demonstrations (although the Airport remains free to do so); the Court will not require the Airport to allow demonstrators to unilaterally determine the location within the Jeppesen Terminal that they wish to demonstrate; and the Court will not strike down the Airport’s usual seven-day notice-and-permit requirement as unconstitutional in all circumstances.

I. FINDINGS OF FACT

Based on the parties’ filings, and on the documentary and testimonial evidence received at the evidentiary hearing, the Court makes the following findings of fact for purposes of resolving Plaintiffs’ Motion.?

A. Regulation 50

Pursuant to Denver Municipal Code § 5-16(a), Denver’s manager of aviation may “adopt rules and regulations for the management, operation and control of [the] Denver Municipal Airport System, and for the use and occupancy, management, control, operation, care, repair and maintenance of all structures and facilities thereon, and all land on which [the] Denver Municipal Airport System is located and operated.” Under that authority, the manager of aviation has adopted “Rules and Regulations for the Management, Operation, Control, and Use of the Denver Municipal Airport System.” See https://www.flydenver.com/about/administration/rules_regulations (last accessed Feb. 16, 2017). Part 50 of those rules and regulations governs picketing, protesting, soliciting, and similar activities at the Airport. See https://www.flydenver.com/sites/default/files/rules/50_leafleting.pdf (last accessed Feb. 16, 2017). The Court will refer to Part 50 collectively as “Regulation 50.”

The following subdivisions of Regulation 50 are relevant to the parties’ current dispute:

Regulation 50.03: “No person or organization shall leaflet, conduct surveys, display signs, gather signatures, solicit funds, or engage in other speech related activity at Denver International Airport for religious, charitable, or political purposes, or in connection with a labor dispute, except pursuant to, and in compliance with, a permit for such activity issued by the CEO [of the Airport] or his or her designee. . . .” ?

Regulation 50.04-1: “Any person or organization desiring to leaflet, display signs, gather signatures, solicit funds, or engage in other speech related activity at Denver International Airport for religious, charitable, or political purposes, or in connection with a labor dispute, shall complete a permit application and submit it during regular business hours, at least seven (7) days prior to the commencement of the activity for which the permit is sought and no earlier than thirty (30) days prior to commencement of the activity. The permit application shall be submitted using the form provided by the Airport. The applicant shall provide the name and address of the person in charge of the activity, the names of the persons engaged in the activity, the nature of the activity, each location at which the activity is proposed to be conducted, the purpose of the activity, the hours during which the activity is proposed to be conducted, and the beginning and end dates of such activity. A labor organization shall also identify the employer who is the target of the proposed activity.”

Regulation 50.04-3: “Upon presentation of a complete permit application ?and all required documentation, the CEO shall issue a permit to the applicant, if there is space available in the Terminal, applying only the limitations and regulations set forth in this Rule and Regulation . . . . Permits shall be issued on a first come-first served basis. No permits shall be issued by the CEO for a period of time in excess of thirty-one (31) days.” ?

Regulation 50.04-5: “In issuing permits or allocating space, the CEO shall not exercise any discretion or judgment regarding the purpose or content of the proposed activity, except as provided in these Rules and Regulations. The issuance of a permit is a strictly ministerial function and does not constitute an endorsement by the City and County of Denver of any organization, cause, religion, political issue, or other matter.” ?

Regulation 50.04-6: “The CEO may move expressive activity from one location to another and/or disperse such activity around the airport upon reasonable notice to each affected person when in the judgment of the CEO such action is necessary for the efficient and effective operation of the transportation function of the airport.” ?

Regulation 50.08-12: “Individuals and organizations engaged in leafleting, solicitation, picketing, or other speech related activity shall not: * * * [w]ear or carry a sign or placard larger than one foot by one foot in size . . . .” (underscoring in original).

Regulation 50.09: “Picketing not related to a labor dispute is prohibited in ?all interior areas of the Terminal and concourses, in the Restricted Area, and on all vehicular roadways, and shall not be conducted by more than two (2) persons at any one location upon the Airport.” ?

Regulation 50.02-8: “Picketing shall mean one or more persons marching or stationing themselves in an area in order to communicate their position on a political, charitable, or religious issue, or a labor dispute, by displaying one or more signs, posters or similar devices” (underscoring in original).

The Airport receives about forty-five permit requests a year. No witness at the Preliminary Injunction Hearing (including Airport administrators who directly or indirectly supervise the permit process) could remember an instance in which a permit had been denied.

?Although there is no formal written, prescribed procedure for requesting expedited treatment of permit requests, the Airport not infrequently processes such requests and issues permits in less than seven days. Last November, less than seven days before Election Day, the Airport received a request from “the International Machinists” 1 to stage a demonstration ahead of the election. The Airport was able to process that request in two days and thereby permit the demonstration before Election Day.
?
——————————
1 Presumably, the International Association of Machinists and Aerospace Workers. ?
———————

B. The Executive Order

On Friday, January 27, 2017, President Trump signed Executive Order 13769 (“Executive Order”). See 82 Fed. Reg. 8977. The Executive Order, among other things, established a 90-day ban on individuals from seven Muslim-majority countries from entering the United States, a 120-day suspension of all refugee admissions, and an indefinite suspension of refugee admissions from Syria. Id. §§ 3(c), 5(a), 5(c). “The impact of the Executive Order was immediate and widespread. It was reported that thousands of visas were immediately canceled, hundreds of travelers with such visas were prevented from boarding airplanes bound for the United States or denied entry on arrival, and some travelers were detained.” Washington v. Trump, ___ F.3d. ___, ___, 2017 WL 526497, at *2 (9th Cir. Feb. 9, 2017). As is well known, demonstrators and attorneys quickly began to assemble at certain American airports, both to protest the Executive Order and potentially to offer assistance to travelers being detained upon arrival.?

C. The January 28 Protest at the Denver Airport

Shortly after 1:00 p.m. on the following day—Saturday, January 28, 2017— Airport public information officer Heath Montgomery e-mailed Defendant Lopez, the police commander responsible for Denver’s police district encompassing the Airport. Lopez was off-duty at the time. Montgomery informed Lopez that he had received media inquiries about a protest being planned for the Airport later that day, and that no Regulation 50 permit had been issued for such a protest.

Not knowing any details about the nature or potential size of the protest, and fearing the possibility of “black bloc” and so-called “anarchist activities,” Lopez coordinated with other Denver Police officials to redeploy Denver Police’s gang unit from their normal assignments to the Airport. Denver Police also took uniformed officers out of each of the various other police districts and redeployed them to the Airport. Lopez called for these reinforcements immediately in light of the Airport’s significant distance from any other police station or normal patrol area. Lopez knew that if an unsafe situation developed, he could not rely on additional officers being able to get to the Airport quickly.

Through his efforts, Lopez was eventually able to assemble a force of about fifty officers over “the footprint of the entire airport,” meaning inclusive of all officers already assigned to the Airport who remained on their normal patrol duties. Lopez himself also came out to the Airport.

In the meantime, Montgomery had somehow learned of an organization known as the Colorado Muslim Connection that was organizing protesters through Facebook. Montgomery reached out to this organization through the Airport’s own Facebook account and informed them of Regulation 50’s permit requirement. (Ex. 32.) One of the Colorado Muslim Connection’s principals, Nadeen Ibrahim, then e-mailed Montgomery “to address the permit.” (Ex. 30.) Ibrahim told Montgomery:

The group of people we have will have a peaceful assembly carrying signs saying welcome here along with a choir and lots of flowers. Our goal is to stand in solidarity with our community members that have been detained at the airports since the signing of the executive order, though they do have active, legal visas/green cards. Additionally, we would like to show our physical welcoming presence for any newly arriving Middle Eastern sisters and brothers with visas. We do not intend to block any access to [the Airport].

(Id.) Montgomery apparently did not construe this e-mail as a permit request, or at least not a properly prepared one, and stated that “Denver Police will not allow a protest at the airport tonight. We are willing to work with you like any other group but there is a formal process for that.” (Id.)

Nonetheless, protesters began to assemble in the late afternoon and early evening in the Airport’s Jeppesen Terminal, specifically in the multi-storied central area known as the “Great Hall.” The Great Hall is a very large, rectangular area that runs north and south. The lower level of the Great Hall (level 5) has an enormous amount of floor space, and is ringed with offices and some retail shops, but the floor space itself is largely taken up by security screening facilities for departing passengers. The only relatively unobstructed area on level 5 is the middle third, which is currently designed primarily as a location for “meeters-and-greeters,” i.e., individuals waiting for passengers arriving from domestic flights who come up from the underground train connecting the Jeppesen Terminal with the various concourses. There is a much smaller meeters-and-greeters waiting area at the north end of level 5, where international arrivals exit from customs screening.

The upper level of the Great Hall (level 6) has much less floor space than level 5 given that it is mostly open to level 5 below. It is ringed with retail shops and restaurants. At its north end is a pedestrian bridge to and from the “A” concourse and its separate security screening area.

Given this design, every arriving and departing passenger at the Airport (i.e., all passengers except those only connecting through Denver), and nearly every other person having business at the airport (including employees, delivery persons, meeters-and-greeters, etc.), must pass through some portion of the Great Hall. In 2016, the Airport served 58.3 million passengers, making it the sixth busiest airport in the United States and the eighteenth busiest in the world. Approximately 36,000 people also work at the airport.

The protesters who arrived on the evening of January 28 largely congregated in the middle third of the Great Hall (the domestic-arrivals meeter-and-greeter area). The protesters engaged in singing, chanting, praying, and holding up signs. At least one of them had a megaphone.

The size of the protest at its height is unclear. The witnesses at the evidentiary hearing gave varying estimates ranging from as low as 150 to as high as 1,000. Most estimates, however, centered in the range of about 200. Lopez, who believed that the protest eventually comprised about 300 individuals, did not believe that his fifty officers throughout the Airport were enough to ensure safety and security for that size of protest, even if he could pull all of his officers away from their normal duties.

Most of the details of the January 28 protest are not relevant for present purposes. Suffice it to say that Lopez eventually approached those who appeared to be the protest organizers and warned them multiple times that they could be arrested if they continued to protest without a permit. Airport administration later agreed to allow the protest to continue on “the plaza,” an area just outside the Jeppesen Terminal to its south, between the Terminal itself and the Westin Hotel. Protesters then moved to that location, and the protest dispersed later in the evening. No one was arrested and no illegal activity stemming from the protest (e.g., property damage) was reported, nor was there any report of disruption to travel operations or any impeding of the normal flow of travelers and visitors in and out of Jeppesen Terminal.

D. The January 29 Protest at the Denver Airport

Plaintiffs disagree strongly with the Executive Order and likewise wished to protest it, but, due to their schedules, were unable to participate in the January 28 protest. They decided instead to go to the Airport on the following day, Sunday, January 29. They came that afternoon and stationed themselves at a physical barrier just outside the international arrival doors at the north end of the Great Hall, level 5. They each held up a sign of roughly poster board size expressing a message of opposition to the Executive Order and solidarity with those affected by it. (See Exs. 2, 4, M.)

Plaintiffs were soon approached by Defendant Quiñones, who warned them that they could be arrested for demonstrating without a permit. Plaintiffs felt threatened, as well as disheartened that they could not freely exercise their First Amendment rights then and there. Plaintiffs felt it was important to be demonstrating both at that particular time, given the broad news coverage of the effects of the Executive Order, and at that particular place (the international arrivals area), given a desire to express solidarity with those arriving directly from international destinations—whom Plaintiffs apparently assumed would be most likely to be affected by the Executive Order in some way.

Plaintiffs left the Airport later that day without being arrested, and without incident. They have never returned to continue their protest, nor have they applied for a permit to do so.

E. Permits Since Issued

The airport has since issued permits to demonstrators opposed to the Executive Order. At least one of these permits includes permission for four people to demonstrate in the international arrivals area, where Plaintiffs demonstrated on January 29.

II. REQUESTED INJUNCTION

Plaintiffs have never proposed specific injunction language. In their Motion, they asked for “an injunction prohibiting their arrest for standing in peaceful protest within Jeppesen Terminal and invalidating Regulation 50 as violative of the First and Fourteenth Amendments to the United States Constitution.” (ECF No. 2 at 4.) At the Preliminary Injunction Hearing, Plaintiffs’ counsel asked the Court to enjoin Defendants (1) “from arresting people for engaging in behavior that the plaintiffs or people similarly situated were engaging in,” (2) from enforcing Regulation 50.09 (which forbids non- labor demonstrators from holding up signs within the Jeppesen Terminal), and (3) from administering Regulation 50 without an “exigent circumstances exception.” Counsel also argued that requiring a permit application seven days ahead of time is unconstitutionally long in any circumstance, exigent or not.

III. LEGAL STANDARD

A. The Various Standards

In a sense, there are at least three preliminary injunction standards. The first, typically-quoted standard requires: (1) a likelihood of success on the merits, (2) a threat of irreparable harm, which (3) outweighs any harm to the non-moving party, and (4) that the injunction would not adversely affect the public interest. See, e.g., Awad v. Ziriax, 670 F.3d 1111, 1125 (10th Cir. 2012).

If, however, the injunction will (1) alter the status quo, (2) mandate action by the defendant, or (3) afford the movant all the relief that it could recover at the conclusion of a full trial on the merits, a second standard comes into play, one in which the movant must meet a heightened burden. See O Centro Espirita Beneficiente Uniao do Vegetal v. Ashcroft, 389 F.3d 973, 975 (10th Cir. 2004) (en banc). Specifically, the proposed injunction “must be more closely scrutinized to assure that the exigencies of the case support the granting of a remedy that is extraordinary even in the normal course” and “a party seeking such an injunction must make a strong showing both with regard to the likelihood of success on the merits and with regard to the balance of harms.” Id.

On the other hand, the Tenth Circuit also approves of a

modified . . . preliminary injunction test when the moving party demonstrates that the [irreparable harm], [balance of harms], and [public interest] factors tip strongly in its favor. In such situations, the moving party may meet the requirement for showing [likelihood of] success on the merits by showing that questions going to the merits are so serious, substantial, difficult, and doubtful as to make the issue ripe for litigation and deserving of more deliberate investigation.

Verlo v. Martinez, 820 F.3d 1113, 1128 n.5 (10th Cir. 2016). This standard, in other words, permits a weaker showing on likelihood of success when the party’s showing on the other factors is strong. It is not clear how this standard would apply if the second standard also applies.

In any event, “a preliminary injunction is an extraordinary remedy,” and therefore “the right to relief must be clear and unequivocal.” Greater Yellowstone Coal. v. Flowers, 321 F.3d 1250, 1256 (10th Cir. 2003).

B. Does Any Modified Standard Apply?

The status quo for preliminary injunction purposes is “the last peaceable uncontested status existing between the parties before the dispute developed.” Schrier v. Univ. of Colo., 427 F.3d 1253, 1260 (10th Cir. 2005) (internal quotation marks omitted). By asking that portions of Regulation 50 be invalidated, Plaintiffs are seeking to change the status quo. Therefore they must make a stronger-than-usual showing on likelihood of success and the balance of harms.

IV. ANALYSIS

A. Irreparable Harm as it Relates to Standing

Under the circumstances, the Court finds it appropriate to begin by discussing the irreparable harm element of the preliminary injunction test as it relates Plaintiffs’ standing to seek an injunction.

Testimony at the Preliminary Injunction Hearing revealed that certain groups wishing to protest the Executive Order have since applied for and obtained permits. Thus, Plaintiffs could get a permit to demonstrate at the airport on seven days’ advance notice—although Regulation 50.09 would still prohibit them from demonstrating by wearing or holding up signs. In addition, as discussed in more detail below (Part IV.B.3.c), Plaintiffs could potentially get a permit to hold a protest parade on public streets in the City and County of Denver with as little as 24 hours’ notice. And as far as the Court is aware, the two Plaintiffs may be able to stand on any public street corner and hold up signs without any prior notice or permit requirement. Thus, Plaintiffs’ alleged irreparable harm must be one or both of the following: (1) the prospect of not being able to demonstrate specifically at the airport on less than seven days’ notice, or (2) the inability to picket in opposition to the government action they oppose—that is, the inability to hold up “signs, posters or similar devices” while engaging in expressive activity at the airport. The Court finds that the second of these options is a fairly traditional allegation of First Amendment injury—even if they do apply for and obtain a permit, by the express terms of Regulation 50.09 Plaintiffs will not be allowed to carry or hold up signs, posters, or the like. The first option, however, requires more extensive discussion and analysis.

The rapidly developing situation that prompted Plaintiffs to go to the Airport on January 29 has since somewhat subsided. The Executive Order remains a newsworthy topic, but a nationwide injunction now prevents its enforcement, see Washington, ___ F.3d at ___, 2017 WL 526497, at *9, and—to the Court’s knowledge—none of the most urgent effects that led to airport-based protests, such as individuals being detained upon arrival, have since repeated themselves. Nonetheless, the circumstances that prompted this lawsuit reveal a number of unassailable truths about “freedom of speech . . . [and] the right of the people peaceably to assemble, and to petition the government for a redress of grievances.” U.S. Const. amend. I.

One indisputable truth is that the location of expressive activity can have singular First Amendment significance, or as the Tenth Circuit has pithily put it: “Location, location, location. It is cherished by property owners and political demonstrators alike.” Pahls v. Thomas, 718 F.3d 1210, 1216 (10th Cir. 2013). The ability to convey a message to a particular person is crucial, and that ability often turns entirely on location.

Thus, location has specifically been at issue in a number of First Amendment decisions. See, e.g., McCullen v. Coakley, 134 S. Ct. 2518, 2535 (2014) (abortion protesters’ ability to approach abortion clinic patrons within a certain distance); Pahls, 718 F.3d at 1216–17 (protesters’ ability to be in a location where the President could see them as his motorcade drove past); Citizens for Peace in Space v. City of Colo. Springs, 477 F.3d 1212, 1218–19 (10th Cir. 2007) (peace activists’ ability to be near a hotel and conference center where a NATO conference was taking place); Tucker v. City of Fairfield, 398 F.3d 457, 460 (6th Cir. 2005) (labor protesters’ ability to demonstrate outside a car dealership); Friends of Animals, Inc. v. City of Bridgeport, 833 F. Supp. 2d 205, 207–08 (D. Conn. 2011) (animal rights protesters’ ability to protest near a circus), aff’d sub nom. Zalaski v. City of Bridgeport Police Dep’t, 475 F. App’x 805 (2d Cir. 2012).

Another paramount truth is that the timing of expressive activity can also have irreplaceable First Amendment value and significance: “simple delay may permanently vitiate the expressive content of a demonstration.” NAACP, W. Region v. City of Richmond, 743 F.2d 1346, 1356 (9th Cir. 1984); see also American-Arab Anti-Discrimination Comm. v. City of Dearborn, 418 F.3d 600, 605 (6th Cir. 2005) (“Any notice period is a substantial inhibition on speech.”); Church of Am. Knights of Ku Klux Klan v. City of Gary, 334 F.3d 676, 682 (7th Cir. 2003) (“given that . . . political demonstrations are often engendered by topical events, a very long period of advance notice with no exception for spontaneous demonstrations unreasonably limits free speech”); Douglas v. Brownell, 88 F.3d 1511, 1524 (8th Cir. 1996) (“The five-day notice requirement restricts a substantial amount of speech that does not interfere with the city’s asserted goals of protecting pedestrian and vehicle traffic, and minimizing inconvenience to the public.”).

This case provides an excellent example of this phenomena given that —whether intentionally or not— the President’s announcement of his Supreme Court nomination on January 31 (four days after signing the Executive Order) permitted the President to shift the media’s attention to a different topic of national significance. Thus, the inability of demonstrators to legally “strike while the iron’s hot” mattered greatly in this instance. Cf. City of Gary, 334 F.3d at 682 (in the context of a 45-day application period for a parade, noting that “[a] group that had wanted to hold a rally to protest the U.S. invasion of Iraq and had applied for a permit from the City of Gary on the first day of the war would have found that the war had ended before the demonstration was authorized”).

These principles are not absolute, however, nor self-applying. The Court must analyze them in the specific context of the Airport. But for present purposes, the Court notes that the Plaintiffs’ alleged harm of being unable to protest at a specific location on short notice states a cognizable First Amendment claim. In addition, by its very nature, this is the sort of claim that is “capable of repetition, yet evading review.” S. Pac. Terminal Co. v. Interstate Commerce Comm’n, 219 U.S. 498, 515 (1911). Here, “the challenged action”—enforcement of the seven-day permit requirement during an event of rapidly developing significance —“was in its duration too short to be fully litigated prior to its cessation or expiration.” Weinstein v. Bradford, 423 U.S. 147, 149 (1975). Further, “there [is] a reasonable expectation that the same complaining party would be subjected to the same action again.” Id. More specifically, the Court credits Plaintiffs’ testimony that they intend to return to the Airport for future protests, and, given continuing comments by the Trump Administration that new immigration and travel- related executive orders are forthcoming, the Court agrees with Plaintiffs that it is reasonably likely a similar situation will recur —i.e., government action rapidly creating consequences relevant specifically to the Airport.

Thus, although the prospect of being unable to demonstrate at the Airport on short notice is not, literally speaking, an “irreparable harm” (because the need for such demonstration may never arise again), it is nonetheless a sufficient harm for purposes of standing and seeking a preliminary injunction.

The Court now turns to the heart of this case—whether Plaintiffs are likely to succeed on the merits of their claims. Following that, the Court will reprise the irreparable harm analysis in the specific context of the likelihood-of-success findings.

B. Likelihood of Success on the Merits

Evaluating likelihood of success requires evaluating the substantive merit of Plaintiffs’ claim that Regulation 50, or any portion of it, violates their First Amendment rights. To answer this question, the Supreme Court prescribes the following analysis:

1. Is the expression at issue protected by the First Amendment? ?

2. If so, is the location at issue a traditional public forum, a designated public ?forum, or a nonpublic forum? ?

3. If the location is a traditional or designated public forum, is the ?government’s speech restriction narrowly tailored to meet a compelling ?state interest? ?

4. If the location is a nonpublic forum, is the government’s speech restriction ? ?reasonable in light of the purpose served by the forum, and viewpoint neutral?

See Cornelius v. NAACP Legal Def. & Educ. Fund, Inc., 473 U.S. 788, 797–806 (1985).

The Court will address these inquiries in turn.

1. Does the First Amendment Protect Plaintiffs’ Expressive Conduct?

The Court “must first decide whether [the speech at issue] is speech protected by the First Amendment, for, if it is not, we need go no further.” Id. at 797. There appears to be no contest that the sorts of activities Plaintiffs attempted to engage in at the Airport (including holding up signs) are expressive endeavors protected by the First Amendment. Accordingly, the Court deems it conceded for preliminary injunction purposes that Plaintiffs are likely to succeed on this element of the Cornelius analysis.

2. Is the Jeppesen Terminal a Public Forum (Traditional or Designated)?

The Court must next decide whether the Jeppesen Terminal is a public forum:

. . . the extent to which the Government can control access [to government property for expressive purposes] depends on the nature of the relevant forum. Because a principal purpose of traditional public fora is the free exchange of ideas, speakers can be excluded from a public forum only when the exclusion is necessary to serve a compelling state interest and the exclusion is narrowly drawn to achieve that interest. Similarly, when the Government has intentionally designated a place or means of communication as a public forum[,] speakers cannot be excluded without a compelling governmental interest. Access to a nonpublic forum, however, can be restricted as long as the restrictions are reasonable and are not an effort to suppress expression merely because public officials oppose the speaker’s view.

Id. at 800 (citations and internal quotation marks omitted; alterations incorporated).

a. Is the Jeppesen Terminal a Traditional Public Forum??

Plaintiffs claim that “[t]he Supreme Court has not definitively decided whether airport terminals . . . are public forums.” (ECF No. 2 at 7.) This is either an intentional misstatement or a difficult-to-understand misreading of the most relevant case (which Plaintiffs repeatedly cite), International Society for Krishna Consciousness, Inc. v. Lee, 505 U.S. 672, 679 (1992) (“Lee”).

The plaintiffs in Lee were disseminating religious literature and soliciting funds at the airports controlled by the Port Authority of New York and New Jersey (JFK, LaGuardia, and Newark). Id. at 674–75. By regulation, however, the Port Authority prohibited “continuous or repetitive” person-to-person solicitation and distribution of literature. Id. at 675–76. The Second Circuit held that the airports were not public fora and that the regulation was reasonable as to solicitation but not as to distribution. Id. at 677. The dispute then went to the Supreme Court, which granted certiorari specifically “to resolve whether airport terminals are public fora,” among other questions. Id.

The Court answered the public forum question in the negative. Relying on the historical use of airport terminals generally, the Court found that “the tradition of airport activity does not demonstrate that airports have historically been made available for speech activity.” Id. at 680. “Nor can we say,” the Court continued, “that these particular terminals, or airport terminals generally, have been intentionally opened by their operators to such activity; the frequent and continuing litigation evidencing the operators’ objections belies any such claim.” Id. at 680–81. Then, invoking the reasonableness test that applies to government regulation of nonpublic fora, the Court affirmed the Second Circuit’s holding that the solicitation ban was reasonable. Id. at 683–85.

Five justices (Rehnquist, White, O’Connor, Scalia, and Thomas) joined all of the major rulings regarding the solicitation ban, including the nonpublic forum status of airport terminals and the reasonableness of the ban. The outcome regarding the distribution ban, however, commanded no majority opinion. Justice O’Connor, applying the reasonableness standard for nonpublic fora, agreed with the Second Circuit that the distribution ban was not reasonable. Id. at 690–93 (opn. of O’Connor, J.). Justice Kennedy, joined in relevant part by Justices Blackmun, Stevens, and Souter, agreed that the Second Circuit’s judgment regarding the distribution ban should be affirmed, but on different grounds, namely, under a strict scrutiny test (because these justices believed that the airport terminals should be deemed a public forum). Id. at 708–10 (opn. of Kennedy, J.). The result was that the Second Circuit’s invalidation of the distribution ban was affirmed without any opinion commanding a majority view.

Regardless of the outcome with respect to the distribution ban, it is beyond debate that five Supreme Court justices in Lee agreed that airport terminals are not public fora. Id. at 680–81. The Tenth Circuit has acknowledged this holding. Mocek v. City of Albuquerque, 813 F.3d 912, 930 (10th Cir. 2015) (“As an initial matter, an airport is a nonpublic forum, where restrictions on expressive activity need only ‘satisfy a requirement of reasonableness.’” (quoting Lee, 505 U.S. at 683)). Notably, Plaintiffs have cited no case in which any court anywhere has deemed an airport to be a public forum.

b. Is the Jeppesen Terminal a Designated Public Forum??

Even though the Jeppesen Terminal is not a traditional public forum, Denver could still designate it as a public forum if Denver “intentionally [opens the Jeppesen Terminal] for public discourse.” Cornelius, 473 U.S. at 802. Denver denies that it has done so, and Plaintiffs’ arguments to the contrary lack merit.

i. Terminal Visitors’ Incidental Expressive Activities

Plaintiffs argue that visitors to the Jeppesen Terminal “engage in First Amendment activity; they wear buttons, shirts, and hats that convey distinct messages to other visitors. They engage in one-on-one conversations.” (ECF No. 21 at 3.) Thus, Plaintiffs say, Denver has designated a public forum within the Jeppesen Terminal.

The Tenth Circuit has already foreclosed this argument. Addressing the public forum status of the Denver Performing Arts Complex, the Court stated the following: “Even if Denver allowed patrons to wear political buttons or shirts with slogans, this would not be sufficient to establish a designated public forum. The First Amendment does not require the government to impose a ‘zone of silence’ on its property to maintain its character as a nonpublic forum.” Hawkins v. City & Cnty. of Denver, 170 F.3d 1281, 1288 (10th Cir. 1999).

Indeed, even if it wanted to, Denver almost certainly could not impose such a “zone of silence,” as illustrated by Board of Airport Commissioners of City of Los Angeles v. Jews for Jesus, Inc., 482 U.S. 569 (1987). There, the Los Angeles airport authority adopted a resolution announcing that “the Central Terminal Area at Los Angeles International Airport [LAX] is not open for First Amendment activities.” Id. at 570–71 (internal quotation marks omitted). The Supreme Court found that this provision did not “merely reach the activity of [the religious proselytizers who challenged it],” but also prohibited

even talking and reading, or the wearing of campaign buttons or symbolic clothing. Under such a sweeping ban, virtually every individual who enters LAX may be found to violate the resolution by engaging in some “First Amendment activit[y].” We think it obvious that such a ban cannot be justified even if LAX were a nonpublic forum because no conceivable governmental interest would justify such an absolute prohibition of speech.

Id. at 574–75. Thus, the evidence at the Preliminary Injunction Hearing established beyond any possible dispute that Denver has shown no intent to designate the Airport as a public forum by allowing speech at that location which it may not disallow in the first instance.

ii. The Effect of Regulation 50 Itself?

Plaintiffs further argue, “Regulation 50 states that free speech activity is proper in the Jeppesen Terminal (pursuant to a restriction). Denver has [thus] designated the Jeppesen Terminal a public forum for leafleting, conducting surveys, displaying signs, gathering signatures, soliciting funds, and other speech related activity for religious, charitable, or political purposes.” (ECF No. 21 at 3–4.) Although clever, this argument cannot be correct. 2

First, the Airport knows from the Supreme Court’s Jews for Jesus decision, just discussed, that it cannot prohibit all behavior that can be characterized as First Amendment-protected expressive activity.

Second, the Airport also knows from the Lee decision that it likely cannot completely ban some forms of intentional First Amendment communication (such as leafleting) given that the Jeppesen T erminal, like the Port Authority terminals at issue in Lee, is a large multipurpose facility that can reasonably accommodate some amount of intentional First Amendment activity. So, again, the Airport’s choice to regulate what it could not prohibit in the first place is not evidence of intent to designate a public forum. See Stanton v. Fort Wayne-Allen Cnty. Airport Auth., 834 F. Supp. 2d 865, 872 (N.D. Ind. 2011) (“[t]he designation of certain free speech zones, along with the permit requirement and limitation of expression to certain times, manners, and places as set forth in the permit, are marks of the Airport Authority’s attempt to restrict public discourse, and are inconsistent with an intent to designate a public forum” (emphasis in original)).

Third, Plaintiffs’ position, if accepted, would likely turn out to chill expressive speech in the long run. If a government will be deemed to have designated a public forum every time it accommodates citizens’ natural desire to engage in expressive activity in a nonpublic forum, governments will likely cut back on such accommodations as far as they are constitutionally allowed. Cf. Perry Educ. Ass’n v. Perry Local Educators’ Ass’n, 460 U.S. 37, 46 (1983) (government may un-designate a designated public forum).

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2 Plaintiffs have unsurprisingly cited no decision from any court adopting their reasoning.
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iii. “Welcome Home” Messages?

Plaintiffs finally argue that “[s]ome individuals (who, importantly, are not airlines passengers) hold signs welcoming home loved ones or those returning from overseas deployment.” (ECF No. 21 at 3.) The Court will address signs welcoming home veterans and active-duty military members in Part IV.B.3.f, below, and for the reasons stated there finds that this practice, to the extent it exists, does not show intent to designate a public forum. As for welcoming home loved ones, the Court sees no greater religious, charitable, political, or labor-related significance in a typical welcome home sign than standing in the meeter-and-greeter area with a pleasant smile.

In any event, to the extent a welcome home sign has greater significance, “[t]he government does not create a public forum by inaction.” Cornelius, 473 U.S. at 802. Thus, simple failure to enforce Regulation 50 against such signholders is not itself sufficient to infer that the Airport intended to designate a public forum. And finally, even if the Court were to find such an intent, the Court would still be required to consider whether the Airport only intended to designate a public forum specifically for, e.g., those wishing to convey welcome home messages: “A public forum may be created for a limited purpose such as use by certain groups, or for the discussion of certain subjects.” Perry, 460 U.S. at 45 n.7 (1983) (citations omitted). Plaintiffs have nowhere addressed this.

For all these reasons, Plaintiffs have failed to demonstrate that the Jeppesen Terminal is a designated public forum. 3

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3 Plaintiffs also attack Regulation 50 as a “prior restraint.” (ECF No. 2 at 6–7.) “The term prior restraint is used ‘to describe administrative and judicial orders forbidding certain communications when issued in advance of the time that such communications are to occur.’” Alexander v. United States, 509 U.S. 544, 550 (1993) (quoting M. Nimmer, Nimmer on Freedom of Speech § 4.03, p. 4-14 (1984)) (emphasis in original). Whether or not that definition could fit Regulation 50, it adds nothing to this case because the Supreme Court’s forum analysis provides the governing principles.
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3. Given that the Jeppesen Terminal Is Not a Public Forum, Is Regulation 50 Reasonable in Light of the Purposes Served by the Airport, and Is It Viewpoint-Neutral?

a. Reasonableness of the Need for a Permit Submitted in Advance, Generally

Reasonableness is a fact-intensive inquiry into the “particular nature of the public expression” at issue and “the extent to which it interferes with the designated purposes” of the nonpublic forum. Hawkins, 170 F.3d at 1290. Justice O’Connor’s concurring opinion in Lee is significant here, both because of its reasoning and because it has reached the somewhat paradoxical status of a “controlling concurrence.” See id. at 1289 (“In actuality, [Justice O’Connor’s reasonableness analysis in Lee] constitutes only Justice O’Connor’s view, who provided the swing vote in the highly-fractured Lee decision, but as the narrowest majority holding, we are bound by it.”).

In Lee, Justice O’Connor noted the Port Authority’s airports were not single-purpose facilities (unlike many other locations where the Supreme Court had previously examined speech restrictions). 505 U.S. at 688. Rather, the airports were “huge complex[es] open to travelers and nontravelers alike,” id. at 688, and had essentially become “shopping mall[s] as well as . . . airport[s],” id. at 689. The question, then, was whether Port Authority’s restrictions were “reasonably related to maintaining the multipurpose environment that the Port Authority has deliberately created.” Id.

Justice O’Connor’s description of the Port Authority Airports aptly describes the Jeppesen Terminal, to an extent. The Great Hall is lined with restaurants and retail establishments, and in that sense is reminiscent of a shopping mall. On the other hand, most of the floor space on level 6 is simply the floor space needed to get from location to location (the equivalent of wide hallways), and most of the floor space on level 5 is dedicated to security screening. The only large area that is usually free of significant obstructions is the central meeter-and-greeter area—and even that area has at times been taken up by art installations or other features. 4

Moreover, despite certain characteristics of the Airport that may resemble a shopping mall, the Airport’s undisputed primary purpose is to facilitate safe and efficient air travel. The need for safety hopefully needs no discussion —for decades, airports and airplanes have been the specific target of terrorists. As for efficiency, the significance of the Great Hall within the Jeppesen Terminal is particularly evident given that it is the node through which every arriving and departing passenger must pass. As noted, the Airport served 58.3 million passengers last year. Even assuming that just 20 million (about a third) were arrivals and departures (the remainder being those who connect through without reaching the Jeppesen Terminal), this still comes to more than 55,000 passengers moving through the Great Hall per day, or about 2,300 per hour. If the Airport could somehow maintain precisely that average over all days and hours of its operation —which of course never happens— it would still be the equivalent of perpetually filling and emptying a large concert hall every hour.

In this light, the Airport’s general purposes for requiring demonstrators to apply for a permit in advance are difficult to question. As stated by the various Airport administrators who testified at the Preliminary Injunction Hearing (Ken Greene, chief operations officer; Patrick Heck, chief commercial officer; and Dave Dalton, assistant director for terminal operations), it is important for the Airport to have advance notice regarding the presence of individuals coming for reasons other than normal airport- related activities, and particularly those who come to the airport intending to attract the attention of passengers and others. The Airport needs an opportunity to determine the appropriate location for a group of the requested size in light of the day(s) and time(s) requested. The permitting requirement also gives the Airport the opportunity to point out Regulation 50’s code of conduct (Regulation 50.08), so that demonstrators know what activities are and are not permissible.

In addition, the Airport fairly desires an opportunity to understand the nature of the expressive activity, which can inform whether additional security is needed. As Lopez’s testimony illustrates, it is not a simple matter to bring additional police officers to the Airport on a moment’s notice. Lopez further pointed out the advantage of understanding the subject matter of the dispute so that he can anticipate whether counter-protesters might arrive and potentially create at least a difficult, if not dangerous, situation.

Importantly, Denver does not need to prove that any particular past event has raised serious congestion or safety concerns: “Although Denver admits that plaintiffs did not cause any congestion problems or major disruption on the particular occasion that they demonstrated . . . , that is not dispositive. ‘[T]he Government need not wait until havoc is wreaked to restrict access to a nonpublic forum.’” Hawkins, 170 F.3d at 1290 (quoting Cornelius, 473 U.S. at 810). Thus, the Airport may reasonably require a permit applied for in advance. The Court does not understand Plaintiffs to be arguing to the contrary, i.e., that the Airport is never justified in requiring an advance permit under any circumstances.

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4 Plaintiffs’ Exhibit 15, for example, is a photograph of the meeter-and-greeter area in 2008, and shows that a fountain occupied a significant portion of floor space at the time.
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?b. Reasonableness of the Seven-Day Requirement, Specifically

Plaintiffs do attack Regulation 50.03’s requirement that permit applications be submitted seven days in advance of the desired activity, apparently arguing that this is unconstitutionally unreasonable in all circumstances. Given both Plaintiffs’ testimony at the Preliminary Injunction Hearing, it is not clear that they would be satisfied by a shorter advance-notice period, nor that it would redress their claimed injury —the inability to protest essentially at a moment’s notice on a topical event. But, to the extent Plaintiffs are challenging the seven-day requirement through the overbreadth doctrine (see Part IV.B.4, below), the Court finds that they have not met their higher burden (or even the normal preliminary injunction burden) to show that they are likely to succeed on proving the seven-day requirement unreasonable in all circumstances.

The Airport’s witnesses were not aware of any other airport with a seven-day requirement. The Indiana airport at issue in the Stanton case —which Defendants have relied upon heavily— had a two-day notice requirement, and also a provision by which the airport could accept an application on even shorter notice. 834 F. Supp. 2d at 870. On the other hand, that Airport handled about 40,000 departing and arriving passengers per month, id. at 868, whereas the Denver Airport handles far more than that per day.

The Court’s own research has revealed that airports ahead of the Denver Airport in 2016 passenger statistics have varied requirements:

• O’Hare International Airport (Chicago) — six business days, see Chicago Department of Aviation Amended Rules and Regulations Governing First Amendment Activities at the City of Chicago Airports § 3(A) (Sept. 18, 2015), available at http://www.flychicago.com/SiteCollectionDocuments/ OHare/AboutUs/cdaamendedRulesandRegs.pdf (last accessed Feb. 16, 2017);

• Dallas-Fort Worth International Airport — three business days, see Code of Rules and Regulations of the Dallas-Fort Worth International Airport Board, ch. 3, § 4, art. VI(A) (2006), available at https://www.dfwairport.com/cs/groups/public/documents/webasset/p1_008800.pdf (last accessed Feb. 16, 2017); ?

• John F. Kennedy International Airport (New York City) — twenty-four hours, see Port Authority of New York and New Jersey Airport Rules and Regulations § XV(B)(2)(a) (Aug. 4, 2009), available at http://www.panynj.gov/airports/pdf/Rules_Regs_Revision_8_04_09.pdf (last accessed Feb. 16, 2017). ??

Obviously there is no clear trend. Depending on how these airports define “business day,” some of these time periods may actually be longer than the Denver Airport’s seven-day requirement. ?

In any event, Plaintiffs have never explained how the Airport, in its particular circumstances, cannot reasonably request seven days’ advance notice as a general rule. Indeed, Plaintiffs could not cite to this Court any case holding that any advance notice requirement applicable to a nonpublic forum was unconstitutional in all circumstances. Accordingly, Plaintiffs have not made a strong showing of likelihood of success on this particular theory of relief.

c. Reasonableness of the Regulation 50.03’s Lack of a Formal Process for Handling Permit Application More Quickly in Exigent Circumstances

Plaintiffs would prefer that they be allowed to demonstrate at the Airport without any advance notice in “exigent circumstances.” Given the serious and substantial purposes served by an advance notice requirement, the Court cannot say that Plaintiffs are likely to succeed on this score. Plaintiffs have given the Court no reason to hold that the Airport has a constitutional duty, even in exigent circumstances, to accommodate demonstrators as they show up, without any advance warning whatsoever.

Nonetheless, the Airport’s complete lack of any formal mechanism for at least expediting the permit application process in unusual circumstances raises a substantial and serious question for this Court. As noted in Part IV.A, above, timing and location are cardinal First Amendment considerations, and a number of cases regarding public fora (streets and parks) have held or strongly suggested that an advance notice requirement is unconstitutional if it does not account for the possibility of spontaneous or short-notice demonstrations regarding suddenly relevant issues.

Indeed, as the undersigned pointed out to Defendants’ counsel at the Preliminary Injunction Hearing, Denver itself is willing to accept an application for a street parade on twenty-four hours’ notice (as opposed to its standard requirement of thirty days) “if the proposed parade is for the purpose of spontaneous communication of topical ideas that could not have been foreseen in advance of [the] required application period or when circumstances beyond the control of the applicant prevented timely filing of the application.” Denver Mun. Code § 54-361(d). But again, this governs a public forum (city streets), where time, place, and manner restrictions such as this must satisfy a narrow tailoring analysis and leave open ample alternative channels for communication. See Perry, 460 U.S. at 45. As the above discussion makes clear, under controlling authority the Airport need not satisfy the same legal standards.

The parties have not cited, nor has the Court located, any case specifically discussing the need for a nonpublic forum to accommodate short-notice demonstrations. But the Court likewise has not found any case expressly precluding that consideration when evaluating reasonableness in the context of a nonpublic forum. It is perhaps unsurprising that the specific question has never come up in a nonpublic forum until now. The Court believes it to be an accurate observation that this country has never before experienced a situation in which (a) the motivation to protest developed so rapidly and (b) the most obviously relevant protest locations was a place the Supreme Court had already declared to be a nonpublic forum—the airport terminal.

When evaluating the reasonableness of a First Amendment restriction in a nonpublic forum, the Court concludes that it may appropriately consider the ability to shorten an advance notice requirement in a place like the Airport, given how unique airports are within the category of nonpublic fora. As Justice O’Connor noted in Lee, most of the Supreme Court’s major nonpublic forum cases aside from airport cases have involved

discrete, single-purpose facilities. See, e.g., [United States v.] Kokinda, [497 U.S. 720 (1990)] (dedicated sidewalk between parking lot and post office); Cornelius v. NAACP Legal Defense & Ed. Fund, Inc., 473 U.S. 788 (1985) (literature for charity drive); City Council of Los Angeles v. Taxpayers for Vincent, 466 U.S. 789 (1984) (utility poles); Perry, supra (interschool mail system); Postal Service v. Council of Greenburgh Civic Assns., [453 U.S. 114 (1981)] (household mail boxes); Adderley v. Florida, 385 U.S. 39 (1966) (curtilage of jailhouse).

505 U.S. at 688 (parallel citations omitted). As Justice O’Connor observed, however, many airports have become large, multipurpose facilities, see id. at 688–89, and that describes the Denver Airport well. To be sure, the reason for expanding beyond the bare minimum of infrastructure needed to handle travelers and airplanes is to promote air travel—to make the airport a more convenient and welcoming location specifically (although not exclusively) for travelers—but the reasonableness of First Amendment restrictions must nonetheless be judged according to the “multipurpose environment that [airport authorities] ha[ve] deliberately created.” Id. at 689.

Moreover, modern airports are almost always owned and operated by a political body, as well as secured by government employees. Thus, short-notice demonstrations reasonably relevant to an airport are also reasonably likely to be demonstrations about political or otherwise governmental topics, “an area in which the importance of First Amendment protections is at its zenith.” Meyer v. Grant, 486 U.S. 414, 425 (1988) (internal quotation marks omitted).

Given all this, and in light of the First Amendment interests in location and timing that this very case has made salient, the Court finds it unreasonable for the Airport to have no formal process by which demonstrators can obtain an expedited permit when -to borrow from the Denver parade ordinance— they seek to communicate topical ideas reasonably relevant to the Airport, the immediate importance of which could not have been foreseen in advance of the usual seven-day period, or when circumstances beyond the control of the applicant prevented timely filing of the application. The Court further finds in the particular circumstances of the Airport that reasonableness requires a process by which an applicant who faces such circumstances can request a permit on twenty-four hours’ notice. If this is all the notice Denver needs to prepare for a street parade, the Court can see no reason why more notice is needed (in exigent circumstances) for a substantially more confined environment like the Airport. 5

Accordingly, the Court finds that Plaintiffs are strongly likely to succeed in their challenge to Regulation 50.03 to this limited extent.

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5 At the Preliminary Injunction Hearing, Defendants’ counsel argued that preparing for a street parade is actually easier than preparing for demonstrations at the airport. The Court cannot fathom how this could possibly be the case, at least when comparing a typical street parade request to the typical Airport demonstration request. Indeed, the normal street parade request window is thirty days, suggesting just the opposite. Denver Mun. Code § 54-361(d). The challenges may be different, but the Court cannot accept—on this record, at least—that Airport demonstrations on average require more preparation time than do public parades or marches.
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d. Reasonableness of the Airport’s Power to Control the Location of Permitted Expressive Activity

At the Preliminary Injunction Hearing, it became clear that Plaintiffs not only wish for a more expansive right to protest in the Jeppesen T erminal, but they also argue for the right to select precisely where in the Terminal they should be allowed to stand. The Court recognizes that, from Plaintiffs’ perspective, their message is diluted if they cannot demonstrate in the international arrivals area, and this is a legitimate concern for all the reasons discussed previously about the power of location when conveying a message. The Court must also account, however, for Airport administrators’ superior knowledge about airport operations, foot traffic patterns, concerns particular to the specific day of the protest, and so forth.

?Regulation 50.04-1 requires permit applicants to specify “each location at which the [expressive] activity is proposed to be conducted,” but nowhere in Regulation 50 is there any limitation on the Airport’s discretion whether to approve the location request. Rather, the only provision addressing this topic is Regulation 50.04-6, which applies to a demonstration already underway: “The CEO may move expressive activity from one location to another and/or disperse such activity around the airport upon reasonable notice to each affected person when in the judgment of the CEO such action is necessary for the efficient and effective operation of the transportation function of the airport.”

There is no evidence that Airport administrators are using their discretion when approving a demonstration’s location to suppress or dilute a particular message, but there is also no logical reason to leave Airport administrators’ discretion essentially unfettered at the permitting stage while restricting it once the demonstration is underway. The Court finds Plaintiffs are likely to succeed at least in proving that Regulation 50.04-1 is unreasonable to the extent the Airport’s discretion is not restrained to the same degree as in Regulation 50.04-6. Defendants will therefore be enjoined to follow the same restraints in both settings.

e. Reasonableness of Regulation 50.09’s Prohibition of Signage Within the Jeppesen Terminal, and Regulation 50.08-12’s Limitation of All Signs to One Square Foot

Regulation 50.09 establishes that “picketing” (defined to include “displaying one or more signs, posters or similar devices,” Regulation 50.02-8) is totally prohibited in the Jeppesen Terminal unless as part of a labor protest. And, under Regulation 50.08-12, any permissible sign may be no larger than “one foot by one foot in size.”

?Any argument that the picketing ban is reasonable in the context of the Airport is foreclosed by Justice O’Connor’s analysis of the leafleting band at issue in Lee. See 505 U.S. at 690–93. Leafleting usually involves an individual moving around, at least within a small area, and actively offering literature to passersby. Signholding is usually less obtrusive, given that the signholder often stays within an even smaller area and conveys his or her message passively to those who walk by and notice the sign. The Court simply cannot discern what legitimate or reasonable Airport purpose is served by a complete ban on “picketing” or signholding among permitted demonstrators in the Jeppesen Terminal.

The Court also finds the one-foot-by-one-foot signage restriction unreasonable. The Airport has a legitimate interest in regulating the size of signs, as well as other aspects of their display (such as whether they will be held in the air, as in traditional picketing), but a one-foot-by-one-foot restriction is barely distinguishable, both legally and as a factual matter, from a complete ban. The point of a sign is to make a message readable from a distance. Few messages of substance are readable from any kind of distance if they must be condensed into one foot square. Reasonableness instead requires the Airport to consider the size of the signs that a permit applicant wishes to display as compared to the needs and limitations of the location where the applicant will demonstrate. Any restriction by the Airport which limits the size of a permit applicant’s signage beyond that which may be reasonably required to prevent the restriction or impeding of the normal flow of travelers and visitors in and out of Jeppesen Terminal will be preliminarily enjoined.

f. Viewpoint Neutrality

?A nonpublic forum is not required to be content-neutral, but it is required to be viewpoint-neutral with respect to the First Amendment activity it permits. Hawkins, 170 F.3d at 1288. Regulation 50, on its face, is viewpoint neutral, and Plaintiffs do not argue otherwise. Rather, they say that “Regulation 50 is being enforced as a clearly view-point-based restriction.” (ECF No. 2 at 14 (emphasis added).) This appears to be an as-applied challenge:

Individuals walk through Denver International Airport with political messages and slogans on their shirts and luggage and discuss politics on a daily basis. Counsel for Plaintiffs has worn political shirts while traveling through Denver International Airport and discussed modern politics with fellow passengers on many occasions. However, no other individual, to Plaintiffs or Plaintiffs’ counsel’s knowledge, has been threatened with arrest for engaging in this political speech. Nor has any individual been arrested for displaying pro-President Trump messages, for example a red hat that reads “Make America Great Again.” Only Plaintiffs’ expressive activity against the President’s Executive Order, and others advocating similarly, has been threatened with arrest.

(Id.) Denver responds:

The permit requirement furthers the nonpublic forum purpose by mitigating disruption at the airport by individuals who choose to be at the airport for non-travel related activities. In Stanton, the [Northern District of Indiana] rejected this exact argument challenging a nearly identical permitting rule of the Fort Wayne-Allen County Airport on an as applied basis by distinguishing between incidental expressive activities by members of the traveling public versus those arriving at the airport solely for purposes of engaging in expressive speech. Any messages a traveler or individual picking up a family member conveys by wearing T-shirts or hats are “incidental to the use of the Airport’s facilities” by persons whose “primary purpose for being present at the Airport is a purpose other than expressing free speech rights,” which is different in kind than individuals arriving at an airport whose primary purpose is expressive speech. Id. at 880–882.

(ECF No. 20 at 11 (emphasis added).)?

This argument obviously relies on a particular interpretation of Regulation 50 (given that the Regulation itself makes no explicit distinction between those who arrive at the airport for travel-related purposes and those who do not). Nonetheless, this is how Airport administrators interpret Regulation 50, as they made clear at the Preliminary Injunction Hearing. They also made clear that they have never sought to enforce Regulation 50 against someone wearing a political shirt, for example, while on airport-related business. Plaintiffs’ own arguments support the sincerity of the Airport administrators’ testimony. By Plaintiffs’ own admission, they are unaware of anyone going about his or her typical airport-related business who has been arrested or even threatened with arrest for wearing a political shirt, discussing politics, etc.

At the Preliminary Injunction Hearing, Plaintiffs attempted to present an as- applied viewpoint discrimination case by showing that the Airport regularly allows individuals to hold rallies, display signs, and so forth, for returning servicemembers and veterans, yet without requiring those individuals to obtain a permit under Regulation 50. The Court agrees that pro-military and pro-veteran messages are political statements, at least to the extent being conveyed by someone not at the Airport to welcome home a relative or loved one (and perhaps even by those persons as well). Thus, it would seem that pro-military messages would fall under Regulation 50. However, Plaintiffs have failed at this stage to show that the Airport’s alleged treatment of pro-military and pro-veteran messages amounts to viewpoint discrimination.

At the outset, Plaintiffs fail to note the subjective element of their claim: “viewpoint discrimination in contravention of the First Amendment requires a plaintiff to show that the defendant acted with a viewpoint-discriminatory purpose.” Pahls, 718 F.3d at 1230. In that light, it is tenuous to suggest that allowing (allegedly) unpermitted pro-military or pro-veteran expression at various times in the past but not allowing these recent unpermitted protests against the Executive Order is evidence of viewpoint discrimination. The question of whether our nation should honor servicemembers and the question of how our nation should treat foreign nationals affected by the Executive Order are not really in the same universe of discourse. To bridge the gap, it takes a number of assumptions about where pro-military attitudes tend to fall in the American political spectrum, and what people with those attitudes might also think about the Executive Order. This would be a fairly tall order of proof even outside the preliminary injunction context.

Moreover, Plaintiffs’ evidence of unpermitted pro-military expression is fairly weak. Plaintiffs’ main example is the activities of the Rocky Mountain Honor Flight, an organization that assists World War II veterans to travel to Washington, D.C., and visit the World War II Memorial, and then welcomes them home with a large and boisterous rally held in the meeter-and-greeter portion of the Great Hall. A former servicemember who helped to organize one of these rallies testified that she inquired of a more-senior organizer whether the Airport required any special procedures, and the answer she received was “no.” However, Airport administrators presented unrebutted testimony that Rocky Mountain Honor Flight rallies are planned far in advance and sponsored by the Airport itself, in connection with TSA and certain airlines. The Airport does not need a Regulation 50 permit for its own expressive activities, and a government entity’s expression about a topic is not a matter of First Amendment concern. See Pleasant Grove City v. Summum, 555 U.S. 460, 467 (2009) (“The Free Speech Clause restricts government regulation of private speech; it does not regulate government speech.”).

Apart from the Rocky Mountain Honor Flight, Plaintiffs’ evidence comprises photos they gleaned from a Getty Images database showing individuals over the last decade or so being greeted at the Airport by persons holding signs. Some of these signs appear to be simple “welcome home” signs directed at specific returning family members. In the obviously servicemember-related photos, American flags are common. The Court finds that these photos, presented out of context, are not sufficient evidence to make a strong showing of likelihood of success regarding viewpoint discrimination, particularly the subjective intent requirement. Thus, the Court finds no reason for an injunction based on alleged viewpoint-discriminatory conduct. 6

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6 Even if Plaintiffs’ evidence were enough, the Court would find at this stage of this litigation that the only injunctive relief appropriate in light of the balance-of-harms and public interest considerations, below, would be an injunction to enforce Regulation 50 evenhandedly. Such an outcome would not advance Plaintiffs’ interests here.
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4. Is Regulation 50 Overbroad or Vague?

Plaintiffs bring both overbreadth and vagueness challenges to Regulation 50, which, in this case, are really two sides of the same coin. If a speech regulation’s sweep is unclear and may potentially apply to protected conduct, a court may invalidate the regulation as vague; whereas if the regulation actually applies to unprotected as well as protected speech, an individual who violates the regulation through unprotected speech may nonetheless challenge the entire statute as overbroad. See Grayned v. City of Rockford, 408 U.S. 104, 108–09, 114–15 (1972); 1 Smolla & Nimmer on Freedom of Speech ch. 6 (Oct. 2016 update). Here, Plaintiffs argue either that Regulation 50 is overbroad because it forbids (without a permit) protected conduct such as wearing a political hat while walking to one’s flight (ECF No. 2 at 16–18); or it is vague because it is unclear to what it applies precisely, given that Plaintiffs have seen Regulation 50 enforced against themselves but not against those who wear political hats or buttons, who are welcoming home military veterans, etc., all of whom are “seemingly in violation” of the Regulation (id. at 18–20).

The first task, then, is to determine what Regulation 50 actually encompasses. Again, the Regulation states that “no person or organization shall leaflet, conduct surveys, display signs, gather signatures, solicit funds, or engage in other speech related activity at Denver International Airport for religious, charitable, or political purposes, or in connection with a labor dispute, except pursuant to, and in compliance with, a permit for such activity issued by the CEO or his or her designee.”

The portion about leafleting, conducting surveys, displaying signs, gathering signatures, or soliciting funds is not vague. It does not fail to “give the person of ordinary intelligence a reasonable opportunity to know what is prohibited.” Grayned, 408 U.S. at 108. Nor is it overbroad given that it is not a complete prohibition of leafleting (as in Lee), but simply a prohibition without a permit.

The arguably difficult portion of Regulation 50 is the “or engage in other speech related activity at Denver International Airport for religious, charitable, or political purposes” clause. It is grammatically possible to interpret this passage as extending to any religious, charitable, or political “speech related activity” by anyone at the Airport, including travelers wearing political buttons or sharing their religious beliefs with others.

Denver argues that no person of ordinary intelligence would have such a worry: “a person of ordinary intelligence cannot reasonably claim that they are unable to discern the difference between a traveler walking through the airport with a ‘make America great again’ baseball cap or travelers discussing politics as they walk to their intended destination and a gathering of people who have no purpose for being at the airport other than to march or station themselves in order to communicate their position on a political issue.” (ECF No. 20 at 14.) This argument is slightly inapposite. The question is not whether someone can distinguish between a passenger’s pro-Trump hat and a gathering of anti-Trump protesters. The question is whether Regulation 50 contains such a distinction, and particularly a distinction between the incidental activities of those who come to the airport for airport-related purposes and the intentional activities of those who come to the airport to demonstrate.

However, to the extent Denver means to say that Regulation 50 would not be interpreted by a person of ordinary intelligence to encompass, e.g., a traveler choosing to wear a “Make America Great Again” hat, the Court agrees. Regulation 50 is not, as Plaintiffs suggest, just one paragraph from Regulation 50.03. Regulation 50 comprises sixteen major subdivisions, many of which are themselves subdivided. A person of ordinary intelligence who reads Regulation 50 —all of it— cannot avoid the overwhelming impression that its purpose is to regulate the expressive conduct of those who come to the Airport specifically to engage in expressive conduct. Thus, Regulation 50 is not vague.

As for overbreadth, “[t]he first step in [the] analysis is to construe the challenged statute; it is impossible to determine whether a statute reaches too far without first knowing what the statute covers.” United States v. Williams, 553 U.S. 285, 293 (2008). For the reasons already stated, the Court finds that the only reasonable construction is one that does not extend to an airline passenger wearing a political T-shirt, or anything of that character. Cf. Jews for Jesus, 482 U.S. at 575. This is, moreover, the Airport’s own interpretation, the sincerity of which is borne out by Plaintiffs’ own experience. Thus, Regulation 50 is not overbroad. 7

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7 Even if Regulation 50 were vague or overbroad, the Court would nonetheless find that an injunction against enforcing Regulation 50 as a whole would be against the public interest. The more appropriate remedy would be an injunction to follow precisely the interpretation that the Airport currently follows, but that would be of no benefit to Plaintiffs.
————

?C. Irreparable Harm

Having found that Plaintiffs are strongly likely to succeed in invalidating a narrow subset of Regulation 50, the Court returns to irreparable harm. Given that Plaintiffs First Amendment rights are at stake in those portions of Regulation 50 that the Court finds to be unreasonable, irreparable harm almost inevitably follows: “the loss of First Amendment freedoms, for even minimal periods of time, unquestionably constitutes irreparable injury.” Heideman v. S. Salt Lake City, 348 F.3d 1182, 1190 (10th Cir. 2003) (internal quotation marks omitted).

?D. Balance of Harms

The injury to a plaintiff deprived of his or her legitimate First Amendment rights almost always outweighs potential harm to the government if the injunction is granted. See Awad v. Ziriax, 670 F.3d 1111, 1131 (10th Cir. 2012); ACLU v. Johnson, 194 F.3d 1149, 1163 (10th Cir. 1999). Thus, the Court finds that the harm to Plaintiffs from the Airport’s continued enforcement of the unreasonable portions of Regulation 50 would be greater than the harm to the Airport in refraining from such enforcement, particularly given that the unreasonable portions are quite limited and most of Regulation 50 will remain unchanged.

?E. Public Interest

Finally, as with irreparable injury and balancing of interests, it is almost always in the public interest to prevent a First Amendment violation. See Awad, 670 F.3d at 1132; Johnson, 194 F.3d at 1163. Moreover, the Court is not striking down Regulation 50 or even altering it in any significant respect. Thus, the public’s interest in safe and efficient Airport operations remains unaffected.?

F. Bond

A party awarded a preliminary injunction normally must “give[] security in an amount that the court considers proper to pay the costs and damages sustained by any party found to have been wrongfully enjoined or restrained.” Fed. R. Civ. P. 65(c). The Tenth Circuit has held, however, that “a trial court may, in the exercise of discretion, determine a bond is unnecessary to secure a preliminary injunction if there is an absence of proof showing a likelihood of harm.” Coquina Oil Corp. v. Transwestern Pipeline Co., 825 F.2d 1461, 1462 (10th Cir. 1987) (internal quotation marks omitted); see also 11A Charles Alan Wright et al., Federal Practice & Procedure § 2954 n.29 (3d ed., Apr. 2016 update) (citing public rights cases where the bond was excused or significantly reduced). Denver has not argued that Plaintiffs should be required to post a bond, and the Court finds that waiver of the bond is appropriate in any event.

V. CONCLUSION

For the reasons set forth above, the Court ORDERS as follows:

1. Plaintiffs’ Motion for Preliminary Injunction (ECF No. 2) is GRANTED to the ?limited extent stated in this order and otherwise DENIED; ?

2. The City and County of Denver (including its respective officers, agents, ?servants, employees, attorneys, and other persons who are in active concert or participation with any of them, and further including without limitation Defendants Lopez and Quiñones) (collectively, “Defendants”) are PRELIMINARILY ENJOINED as follows:

a. Defendants must timely process a permit application under Denver Airport Regulation 50.04-1 that is received less than 7 days but at least 24 hours prior to the commencement of the activity for which the permit is sought, provided that the applicant, in good faith, seeks a permit for the purpose of communicating topical ideas reasonably relevant to the purposes and mission of the Airport, the immediate importance of which could not have been foreseen 7 days or more in advance of the commencement of the activity for which the permit is sought, or when circumstances beyond the control of the applicant prevented timely filing of the application; however, circumstances beyond Defendants’ control may excuse strict compliance with this requirement to the extent those circumstances demonstrably interfere with the expedited permitting process; ?

b. So long as a permit applicant seeks to demonstrate in a location where the unticketed public is normally allowed to be, Defendants must make all reasonable efforts to accommodate the applicant’s preferred location, whether inside or outside of the Jeppesen Terminal;

c. Defendants may not enforce Denver Airport Regulation 50.09’s prohibition against “picketing” (as that term is defined in Regulation 50.02-8) within the Jeppesen Terminal; and

d. Defendants may not restrict the size of a permit applicant’s proposed signage beyond that which may be reasonably required to prevent the impeding of the normal flow of travelers and visitors in and out of Jeppesen Terminal; and specifically, Defendants may not enforce Denver Airport Regulation 50.08-12’s requirement that signs or placards be no larger than one foot by one foot.

3. This Preliminary Injunction is effective immediately upon issuance of this Order, and will remain in force for the duration of this action unless otherwise modified by Order of this Court.

Dated this 22nd day of February, 2017, at 8:05 a.m. Mountain Standard Time. BY THE COURT:

__________________________
William J. Martínez?
United States District Judge

Last Rhodesian Dylann Roof was racist and white supremacist AND mentally ill


When a white racist mass murderer is apprehended, it’s a Western law enforcement tradition not to treat the suspect as cops do suspects of color. Fortunately television audience are now rejecting this inequity, and predictably they call for blood, instead of suggesting that all pre-trial interaction with police be conducted with respect for the presumed innocent. Similarly, white shooters and bombers are not called terrorists or racists but rather loners struggling with mental illness. I think it’s hugely important to call out the racism and xenophobia which breeds antisocial renegades like Dylann Storm Roof, and NOT judge Roof differently than the rare but much abused non-white even un-domestic insurgent. But why dismiss the insanity defense, when it obviously plays a part in more crimes not fewer. Dylann Roof was on psych meds. That’s another nightmare altogether, by which I mean for the pharmaceutical industry, who I think have a perfect record for supplementing white mass shooters. American prisons are filled with mental illness and mental disability and mental shortcomings. The justice system needs to be reformed with respect for mental health challenges, not with calls to get tougher on those with lesser ability to cope in society.

Dylann Roof’s alleged manifesto shows he’s not the brightest bulb either.

I was not raised in a racist home or environment. Living in the South, almost every White person has a small amount of racial awareness, simply because of the numbers of negroes in this part of the country. But it is a superficial awareness. Growing up, in school, the White and black kids would make racial jokes toward each other, but all they were were jokes. Me and White friends would sometimes would watch things that would make us think that “blacks were the real racists” and other elementary thoughts like this, but there was no real understanding behind it.

The event that truly awakened me was the Trayvon Martin case. I kept hearing and seeing his name, and eventually I decided to look him up. I read the Wikipedia article and right away I was unable to understand what the big deal was. It was obvious that Zimmerman was in the right. But more importantly this prompted me to type in the words “black on White crime” into Google, and I have never been the same since that day. The first website I came to was the Council of Conservative Citizens. There were pages upon pages of these brutal black on White murders. I was in disbelief. At this moment I realized that something was very wrong. How could the news be blowing up the Trayvon Martin case while hundreds of these black on White murders got ignored?

From this point I researched deeper and found out what was happening in Europe. I saw that the same things were happening in England and France, and in all the other Western European countries. Again I found myself in disbelief. As an American we are taught to accept living in the melting pot, and black and other minorities have just as much right to be here as we do, since we are all immigrants. But Europe is the homeland of White people, and in many ways the situation is even worse there. From here I found out about the Jewish problem and other issues facing our race, and I can say today that I am completely racially aware.

Blacks

I think it is is fitting to start off with the group I have the most real life experience with, and the group that is the biggest problem for Americans.
Niggers are stupid and violent. At the same time they have the capacity to be very slick. Black people view everything through a racial lens. Thats what racial awareness is, its viewing everything that happens through a racial lens. They are always thinking about the fact that they are black. This is part of the reason they get offended so easily, and think that some thing are intended to be racist towards them, even when a White person wouldn’t be thinking about race. The other reason is the Jewish agitation of the black race.

Black people are racially aware almost from birth, but White people on average don’t think about race in their daily lives. And this is our problem. We need to and have to.

Say you were to witness a dog being beat by a man. You are almost surely going to feel very sorry for that dog. But then say you were to witness a dog biting a man. You will most likely not feel the same pity you felt for the dog for the man. Why? Because dogs are lower than men.

This same analogy applies to black and White relations. Even today, blacks are subconsciously viewed by White people are lower beings. They are held to a lower standard in general. This is why they are able to get away with things like obnoxious behavior in public. Because it is expected of them.

Modern history classes instill a subconscious White superiority complex in Whites and an inferiority complex in blacks. This White superiority complex that comes from learning of how we dominated other peoples is also part of the problem I have just mentioned. But of course I don’t deny that we are in fact superior.

I wish with a passion that niggers were treated terribly throughout history by Whites, that every White person had an ancestor who owned slaves, that segregation was an evil an oppressive institution, and so on. Because if it was all it true, it would make it so much easier for me to accept our current situation. But it isn’t true. None of it is. We are told to accept what is happening to us because of ancestors wrong doing, but it is all based on historical lies, exaggerations and myths. I have tried endlessly to think of reasons we deserve this, and I have only came back more irritated because there are no reasons.

Only a fourth to a third of people in the South owned even one slave. Yet every White person is treated as if they had a slave owning ancestor. This applies to in the states where slavery never existed, as well as people whose families immigrated after slavery was abolished. I have read hundreds of slaves narratives from my state. And almost all of them were positive. One sticks out in my mind where an old ex-slave recounted how the day his mistress died was one of the saddest days of his life. And in many of these narratives the slaves told of how their masters didn’t even allowing whipping on his plantation.

Segregation was not a bad thing. It was a defensive measure. Segregation did not exist to hold back negroes. It existed to protect us from them. And I mean that in multiple ways. Not only did it protect us from having to interact with them, and from being physically harmed by them, but it protected us from being brought down to their level. Integration has done nothing but bring Whites down to level of brute animals. The best example of this is obviously our school system.

Now White parents are forced to move to the suburbs to send their children to “good schools”. But what constitutes a “good school”? The fact is that how good a school is considered directly corresponds to how White it is. I hate with a passion the whole idea of the suburbs. To me it represents nothing but scared White people running. Running because they are too weak, scared, and brainwashed to fight. Why should we have to flee the cities we created for the security of the suburbs? Why are the suburbs secure in the first place? Because they are White. The pathetic part is that these White people don’t even admit to themselves why they are moving. They tell themselves it is for better schools or simply to live in a nicer neighborhood. But it is honestly just a way to escape niggers and other minorities.

But what about the White people that are left behind? What about the White children who, because of school zoning laws, are forced to go to a school that is 90 percent black? Do we really think that that White kid will be able to go one day without being picked on for being White, or called a “white boy”? And who is fighting for him? Who is fighting for these White people forced by economic circumstances to live among negroes? No one, but someone has to.

Here I would also like to touch on the idea of a Northwest Front. I think this idea is beyond stupid. Why should I for example, give up the beauty and history of my state to go to the Northwest? To me the whole idea just parallels the concept of White people running to the suburbs. The whole idea is pathetic and just another way to run from the problem without facing it.

Some people feel as though the South is beyond saving, that we have too many blacks here. To this I say look at history. The South had a higher ratio of blacks when we were holding them as slaves. Look at South Africa, and how such a small minority held the black in apartheid for years and years. Speaking of South Africa, if anyone thinks that think will eventually just change for the better, consider how in South Africa they have affirmative action for the black population that makes up 80 percent of the population.

It is far from being too late for America or Europe. I believe that even if we made up only 30 percent of the population we could take it back completely. But by no means should we wait any longer to take drastic action.

Anyone who thinks that White and black people look as different as we do on the outside, but are somehow magically the same on the inside, is delusional. How could our faces, skin, hair, and body structure all be different, but our brains be exactly the same? This is the nonsense we are led to believe.

Negroes have lower IQs, lower impulse control, and higher testosterone levels in generals. These three things alone are a recipe for violent behavior. If a scientist publishes a paper on the differences between the races in Western Europe or Americans, he can expect to lose his job. There are personality traits within human families, and within different breeds of cats or dogs, so why not within the races?

A horse and a donkey can breed and make a mule, but they are still two completely different animals. Just because we can breed with the other races doesn’t make us the same.

In a modern history class it is always emphasized that, when talking about “bad” things Whites have done in history, they were White. But when we learn about the numerous, almost countless wonderful things Whites have done, it is never pointed out that these people were White. Yet when we learn about anything important done by a black person in history, it is always pointed out repeatedly that they were black. For example when we learn about how George Washington carver was the first nigger smart enough to open a peanut.

On another subject I want to say this. Many White people feel as though they don’t have a unique culture. The reason for this is that White culture is world culture. I don’t mean that our culture is made up of other cultures, I mean that our culture has been adopted by everyone in the world. This makes us feel as though our culture isn’t special or unique. Say for example that every business man in the world wore a kimono, that every skyscraper was in the shape of a pagoda, that every door was a sliding one, and that everyone ate every meal with chopsticks. This would probably make a Japanese man feel as though he had no unique traditional culture.

I have noticed a great disdain for race mixing White women within the White nationalists community, bordering on insanity it. These women are victims, and they can be saved. Stop.

Jews

Unlike many White nationalists, I am of the opinion that the majority of American and European jews are White. In my opinion the issues with jews is not their blood, but their identity. I think that if we could somehow destroy the jewish identity, then they wouldn’t cause much of a problem. The problem is that Jews look White, and in many cases are White, yet they see themselves as minorities. Just like niggers, most jews are always thinking about the fact that they are jewish. The other issue is that they network. If we could somehow turn every jew blue for 24 hours, I think there would be a mass awakening, because people would be able to see plainly what is going on.

I don’t pretend to understand why jews do what they do. They are enigma.

Hispanics

Hispanics are obviously a huge problem for Americans. But there are good hispanics and bad hispanics. I remember while watching hispanic television stations, the shows and even the commercials were more White than our own. They have respect for White beauty, and a good portion of hispanics are White. It is a well known fact that White hispanics make up the elite of most hispanics countries. There is good White blood worth saving in Uruguay, Argentina, Chile and even Brazil.

But they are still our enemies.

East Asians

I have great respect for the East Asian races. Even if we were to go extinct they could carry something on. They are by nature very racist and could be great allies of the White race. I am not opposed at all to allies with the Northeast Asian races.

Patriotism

I hate the sight of the American flag. Modern American patriotism is an absolute joke. People pretending like they have something to be proud while White people are being murdered daily in the streets. Many veterans believe we owe them something for “protecting our way of life” or “protecting our freedom”. But I’m not sure what way of life they are talking about. How about we protect the White race and stop fighting for the jews. I will say this though, I myself would have rather lived in 1940’s American than Nazi Germany, and no this is not ignorance speaking, it is just my opinion. So I don’t blame the veterans of any wars up until after Vietnam, because at least they had an American to be proud of and fight for.

An Explanation

To take a saying from a film, “I see all this stuff going on, and I don’t see anyone doing anything about it. And it pisses me off.” To take a saying from my favorite film, “Even if my life is worth less than a speck of dirt, I want to use it for the good of society.”

I have no choice. I am not in the position to, alone, go into the ghetto and fight. I chose Charleston because it is most historic city in my state, and at one time had the highest ratio of blacks to Whites in the country. We have no skinheads, no real KKK, no one doing anything but talking on the internet. Well someone has to have the bravery to take it to the real world, and I guess that has to be me.

Unfortunately at the time of writing I am in a great hurry and some of my best thoughts, actually many of them have been to be left out and lost forever. But I believe enough great White minds are out there already.

Please forgive any typos, I didn’t have time to check it.

Not a tribute to Steve Jobs, just a sad note. Nicola Tesla or Thomas Edison?

I’m more than a reluctant adherent to Apple technology, and am personally saddened at the death of Steve Jobs. Was he only 56? I assumed by his accomplishment that he was decades older. But my sadness is probably selfishly motivated, as a suspect of Apple acolytes, believing that Apple’s fruitfulness was owed chiefly to its larger-than-life leader, so a return to Jobless Apple means no more candy. But Jobs wasn’t larger than life really, he seems to have led less than a life. The fact that Steve Jobs was unable to discuss his cancer for fear of rocking the markets and hurting his company’s stock value, betrays the preoccupation he had with the bottom line. One of the richest persons in the world, who’d influenced so many lives in an incredibly personal way, went to his death a mystery. And while convention may hold that’s it’s too early for heresies before the wake, accelerated Twitter lag means a post mortem enforced deference for Steve Jobs has probably already expired.

Was Steve Jobs a visionary? Only for business models. He appears to have been a workaholic dedicated to the singular goal of building a better mousetrap. I suppose to give him his due, he built some swell ones, even as we catch on very slowly that the promise of computers enhancing our productivity has resulted in compounded labors, not savings, the mouse in question was us.

The sum of Apple’s product line was basically a self-enforced electronic ankle bracelet.

Steven Spielberg probably meant to honor Steve Jobs by comparing him to Thomas Alva Edison. Interesting, because those of us more familiar with history know that’s probably accurate for reasons Spielberg did not intend. Edison was not an inventor, instead he jumped on the scientific discovery of electromagnetism and maintained a sweatshop of scientists to innovate applications. It’s well known that Steve Wozniak invented the first personal computer, his friend Jobs simply marketed it. The Woz went on to invent the universal remote, so we have to credit Jobs for having a vision beyond the barcalounger. No disrespect of Wozniak intended.

If the Woz had an Edison contemporary, it was Nicola Tesla, renowned mad scientist, robbed of the credit and profit for inventing Alternating Current. He was Edison’s nemesis actually, and Edison lobbied against AC for a national power grid in favor of his patents for Direct Current. Probably by now everyone has heard that Edison would rush to circuses when they had to publicly execute an elephant for insubordination. Edison would electrocute the animals to demonstrate the lethal properties of AC.

So how does all this relate to Steve Jobs, the secrets of whose proprietary technologies we have yet to explore? Whose industry record high profit margins were dependent on cheap Chinese labor, factories which suffered high rates of suicide? Even the most ardent Mac addicts had a hard time championing Apple’s iTunes direct attack on peer to peer file sharing.

Let’s be honest. Steve Jobs was a Hamiltonian elitist when it came to Open Source. The Mac was never intended for everybody, it was trickle down technology and where software designers gave you what they knew was good for you. Hard to argue with much of it, including Jobs’ personal crusade to free his users from porn. But the business model also resembled a table top jukebox, where users paid, through the nose if you figure the charges compounded, for every ounce of content. The Apple became a virtual parking meter bluenosed into your bank account. Following the Java model meant Jobs got you to pay for the apps themselves.

Imagine if Steve Jobs had applied his visionary acumen to the $99 Laptop Project to fight poverty and lift the third world into the information age. Yeah, hard to imagine. Maybe after his death secrets will leak out about a philanthropic visionary Steve Jobs. Too bad we never knew him.

As innovative as Jobs appeared, compared to PT Barnum innovation-retrograde Bill Gates, Apple technology may likely prove to be the DC that has holding the internet back from open source radical transcendence.

Need 15 reasons to eat organic food?

Organic foods are higher in nutrients, free of neurotoxins, growth-supportive, not pesticide factories, not water-polluters, ecologically sustainable, economically sustainable, better tasting, not gas-ripened, safer for farm workers, conducive to wildlife, less likely to be cancer-causing, free of antibiotics and hormones, tried & tested, and supportive of biodiversity. Read on, from Care2 make a difference:

15 Reasons to Eat Organic Food

1. In study after study, research from independent organizations consistently shows organic food is higher in nutrients than traditional foods. Research shows that organic produce is higher in vitamin C, antioxidants, and the minerals calcium, iron, chromium, and magnesium.

2. They’re free of neurotoxins–toxins that are damaging to brain and nerve cells. A commonly-used class of pesticides called organophosphates was originally developed as a toxic nerve agent during World War I. When there was no longer a need for them in warfare, industry adapted them to kill pests on foods. Many pesticides are still considered neurotoxins.

3. They’re supportive of growing children’s brains and bodies. Children’s growing brains and bodies are far more susceptible to toxins than adults. Choosing organic helps feed their bodies without the exposure to pesticides and genetically-modified organisms, both of which have a relatively short history of use (and therefore safety).

4. They are real food, not pesticide factories. Eighteen percent of all genetically-modified seeds (and therefore foods that grow from them) are engineered to produce their own pesticides. Research shows that these seeds may continue producing pesticides inside your body once you’ve eaten the food grown from them! Foods that are actually pesticide factories…no thanks.

5. The US Environmental Protection Agency (EPA) estimates that pesticides pollute the primary drinking source for half the American population. Organic farming is the best solution to the problem. Buying organic helps reduce pollution in our drinking water.

6. Organic food is earth-supportive (when big business keeps their hands out of it). Organic food production has been around for thousands of years and is the sustainable choice for the future. Compare that to modern agricultural practices that are destructive of the environment through widespread use of herbicides, pesticides, fungicides, and fertilizers and have resulted in drastic environmental damage in many parts of the world.

7. Organic food choices grown on small-scale organic farms help ensure independent family farmers can create a livelihood. Consider it the domestic version of fair trade.

8. Most organic food simply tastes better than the pesticide-grown counterparts.

9. Organic food is not exposed to gas-ripening like some non-organic fruits and vegetables (like bananas).

10. Organic farms are safer for farm workers. Research at the Harvard School of Public Health found a 70 percent increase in Parkinson’s disease among people exposed to pesticides. Choosing organic foods means that more people will be able to work on farms without incurring the higher potential health risk of Parkinson’s or other illnesses.

11. Organic food supports wildlife habitats. Even with commonly used amounts of pesticides, wildlife is being harmed by exposure to pesticides.

12. Eating organic may reduce your cancer risk. The US Environmental Protection Agency (EPA) considers 60% of herbicides, 90% of fungicides, and 30 percent of insecticides potentially cancer-causing. It is reasonable to think that the rapidly increasing rates of cancer are at least partly linked to the use of these carcinogenic pesticides.

13. Choosing organic meat lessens your exposure to antibiotics, synthetic hormones, and drugs that find their way into the animals and ultimately into you.

14. Organic food is tried and tested. By some estimates genetically-modified food makes up 80% of the average person’s food consumption. Genetic modification of food is still experimental. Avoid being part of this wide scale and uncontrolled experiment.

15. Organic food supports greater biodiversity. Diversity is fundamental to life on this planet. Genetically-modified and non-organic food is focused on high yield monoculture and is destroying biodiversity.

Emma Goldman on Direct Action

Yes it was Emma Goldman who said “If voting changed anything, they’d make it illegal.”
It was no mere quip. The turn of the last century activist was a fierce advocate of every social reform and was ultimately exiled to Europe for challenging forced conscription. Do you wonder what else Goldman had to say, about political violence, prisons, patriotism, puritanism, the traffic of women, suffrage, poverty, birth control, and the struggle of minorities? Far from being a cynic, Goldman offered an alternative to the false hope of the ballot box.

What does the history of parliamentarism show? Nothing but failure and defeat, not even a single reform to ameliorate the economic and social stress of the people. Laws have been passed and enactments made for the improvement and protection of labor. Thus it was proven only last year that Illinois, with the most rigid laws for mine protection, had the greatest mine disasters. In States where child labor laws prevail, child exploitation is at its highest, and though with us the workers enjoy full political opportunities, capitalism has reached the most brazen zenith.

It may be claimed that men of integrity would not become corrupt in the political grinding mill. Perhaps not; but such men would be absolutely helpless to exert the slightest influence in behalf of labor, as indeed has been shown in numerous instances. The State is the economic master of its servants. Good men, if such there be, would either remain true to their political faith and lose their economic support, or they would cling to their economic master and be utterly unable to do the slightest good. The political arena leaves one no alternative, one must either be a dunce or a rogue.

The political superstition is still holding sway over the hearts and minds of the masses, but the true lovers of liberty will have no more to do with it. Instead, they believe with Stirner that man has as much liberty as he is willing to take.

Universal suffrage itself owes its existence to direct action. If not for the spirit of rebellion, of the defiance on the part of the American revolutionary fathers, their posterity would still wear the King’s coat. If not for the direct action of a John Brown and his comrades, America would still trade in the flesh of the black man. True, the trade in white flesh is still going on; but that, too, will have to be abolished by direct action. Trade-unionism, the economic arena of the modern gladiator, owes its existence to direct action. It is but recently that law and government have attempted to crush the trade-union movement, and condemned the exponents of man’s right to organize to prison as conspirators. Had they sought to assert their cause through begging, pleading, and compromise, trade-unionism would today be a negligible quantity. In France, in Spain, in Italy, in Russia, nay even in England (witness the growing rebellion of English labor unions), direct, revolutionary, economic action has become so strong a force in the battle for industrial liberty as to make the world realize the tremendous importance of labor’s power. The General Strike, the supreme expression of the economic consciousness of the workers, was ridiculed in America but a short time ago. Today every great strike, in order to win, must realize the importance of the solidaric general protest.

Direct action, having proven effective along economic lines, is equally potent in the environment of the individual. There a hundred forces encroach upon his being, and only persistent resistance to them will finally set him free. Direct action against the authority in the shop, direct action against the authority of the law, direct action against the invasive, meddlesome authority of our moral code, is the logical, consistent method of Anarchism.

Will it not lead to a revolution? Indeed, it will. No real social change has ever come about without a revolution. People are either not familiar with their history, or they have not yet learned that revolution is but thought carried into action.

Here’s the full essay from which the above was excerpted, where Goldman cites Emerson, Wilde, Burroughs, Thoreau and GBS to laud the promise of anarchism and direct action.

ANARCHISM: WHAT IT REALLY STANDS FOR

ANARCHY.??

Ever reviled, accursed, ne’er understood,?
Thou art the grisly terror of our age.?
“Wreck of all order,” cry the multitude,?
“Art thou, and war and murder’s endless rage.
“?O, let them cry. To them that ne’er have striven?
The truth that lies behind a word to find,?
To them the word’s right meaning was not given.?
They shall continue blind among the blind.?
But thou, O word, so clear, so strong, so pure,
?Thou sayest all which I for goal have taken.?
I give thee to the future! Thine secure
?When each at least unto himself shall waken.?
Comes it in sunshine? In the tempest’s thrill??
I cannot tell–but it the earth shall see!
?I am an Anarchist! Wherefore I will
?Not rule, and also ruled I will not be!?
?
JOHN HENRY MACKAY.

THE history of human growth and development is at the same time the history of the terrible struggle of every new idea heralding the approach of a brighter dawn. In its tenacious hold on tradition, the Old has never hesitated to make use of the foulest and cruelest means to stay the advent of the New, in whatever form or period the latter may have asserted itself. Nor need we retrace our steps into the distant past to realize the enormity of opposition, difficulties, and hardships placed in the path of every progressive idea. The rack, the thumbscrew, and the knout are still with us; so are the convict’s garb and the social wrath, all conspiring against the spirit that is serenely marching on.

Anarchism could not hope to escape the fate of all other ideas of innovation. Indeed, as the most revolutionary and uncompromising innovator, Anarchism must needs meet with the combined ignorance and venom of the world it aims to reconstruct.

To deal even remotely with all that is being said and done against Anarchism would necessitate the writing of a whole volume. I shall therefore meet only two of the principal objections. In so doing, I shall attempt to elucidate what Anarchism really stands for.

The strange phenomenon of the opposition to Anarchism is that it brings to light the relation between so-called intelligence and ignorance. And yet this is not so very strange when we consider the relativity of all things. The ignorant mass has in its favor that it makes no pretense of knowledge or tolerance. Acting, as it always does, by mere impulse, its reasons are like those of a child. “Why?” “Because.” Yet the opposition of the uneducated to Anarchism deserves the same consideration as that of the intelligent man.

What, then, are the objections? First, Anarchism is impractical, though a beautiful ideal. Second, Anarchism stands for violence and destruction, hence it must be repudiated as vile and dangerous. Both the intelligent man and the ignorant mass judge not from a thorough knowledge of the subject, but either from hearsay or false interpretation.

A practical scheme, says Oscar Wilde, is either one already in existence, or a scheme that could be carried out under the existing conditions; but it is exactly the existing conditions that one objects to, and any scheme that could accept these conditions is wrong and foolish. The true criterion of the practical, therefore, is not whether the latter can keep intact the wrong or foolish; rather is it whether the scheme has vitality enough to leave the stagnant waters of the old, and build, as well as sustain, new life. In the light of this conception, Anarchism is indeed practical. More than any other idea, it is helping to do away with the wrong and foolish; more than any other idea, it is building and sustaining new life.

The emotions of the ignorant man are continuously kept at a pitch by the most blood-curdling stories about Anarchism. Not a thing too outrageous to be employed against this philosophy and its exponents. Therefore Anarchism represents to the unthinking what the proverbial bad man does to the child,–a black monster bent on swallowing everything; in short, destruction and violence.

Destruction and violence! How is the ordinary man to know that the most violent element in society is ignorance; that its power of destruction is the very thing Anarchism is combating? Nor is he aware that Anarchism, whose roots, as it were, are part of nature’s forces, destroys, not healthful tissue, but parasitic growths that feed on the life’s essence of society. It is merely clearing the soil from weeds and sagebrush, that it may eventually bear healthy fruit.

Someone has said that it requires less mental effort to condemn than to think. The widespread mental indolence, so prevalent in society, proves this to be only too true. Rather than to go to the bottom of any given idea, to examine into its origin and meaning, most people will either condemn it altogether, or rely on some superficial or prejudicial definition of non-essentials.

Anarchism urges man to think, to investigate, to analyze every proposition; but that the brain capacity of the average reader be not taxed too much, I also shall begin with a definition, and then elaborate on the latter.

ANARCHISM: –The philosophy of a new social order based on liberty unrestricted by man-made law; the theory that all forms of government rest on violence, and are therefore wrong and harmful, as well as unnecessary.

The new social order rests, of course, on the materialistic basis of life; but while all Anarchists agree that the main evil today is an economic one, they maintain that the solution of that evil can be brought about only through the consideration of every phase of life,–individual, as well as the collective; the internal, as well as the external phases.

A thorough perusal of the history of human development will disclose two elements in bitter conflict with each other; elements that are only now beginning to be understood, not as foreign to each other, but as closely related and truly harmonious, if only placed in proper environment: the individual and social instincts. The individual and society have waged a relentless and bloody battle for ages, each striving for supremacy, because each was blind to the value and importance of the other. The individual and social instincts,–the one a most potent factor for individual endeavor, for growth, aspiration, self-realization; the other an equally potent factor for mutual helpfulness and social well-being.

The explanation of the storm raging within the individual, and between him and his surroundings, is not far to seek. The primitive man, unable to understand his being, much less the unity of all life, felt himself absolutely dependent on blind, hidden forces ever ready to mock and taunt him. Out of that attitude grew the religious concepts of man as a mere speck of dust dependent on superior powers on high, who can only be appeased by complete surrender. All the early sagas rest on that idea, which continues to be the Leitmotiv of the biblical tales dealing with the relation of man to God, to the State, to society. Again and again the same motif, man is nothing, the powers are everything. Thus Jehovah would only endure man on condition of complete surrender. Man can have all the glories of the earth, but he must not become conscious of himself. The State, society, and moral laws all sing the same refrain: Man can have all the glories of the earth, but he must not become conscious of himself.

Anarchism is the only philosophy which brings to man the consciousness of himself; which maintains that God, the State, and society are non-existent, that their promises are null and void, since they can be fulfilled only through man’s subordination. Anarchism is therefore the teacher of the unity of life; not merely in nature, but in man. There is no conflict between the individual and the social instincts, any more than there is between the heart and the lungs: the one the receptacle of a precious life essence, the other the repository of the element that keeps the essence pure and strong. The individual is the heart of society, conserving the essence of social life; society is the lungs which are distributing the element to keep the life essence–that is, the individual–pure and strong.

“The one thing of value in the world,” says Emerson, “is the active soul; this every man contains within him. The soul active sees absolute truth and utters truth and creates.” In other words, the individual instinct is the thing of value in the world. It is the true soul that sees and creates the truth alive, out of which is to come a still greater truth, the re-born social soul.

Anarchism is the great liberator of man from the phantoms that have held him captive; it is the arbiter and pacifier of the two forces for individual and social harmony. To accomplish that unity, Anarchism has declared war on the pernicious influences which have so far prevented the harmonious blending of individual and social instincts, the individual and society.

Religion, the dominion of the human mind; Property, the dominion of human needs; and Government, the dominion of human conduct, represent the stronghold of man’s enslavement and all the horrors it entails. Religion! How it dominates man’s mind, how it humiliates and degrades his soul. God is everything, man is nothing, says religion. But out of that nothing God has created a kingdom so despotic, so tyrannical, so cruel, so terribly exacting that naught but gloom and tears and blood have ruled the world since gods began. Anarchism rouses man to rebellion against this black monster. Break your mental fetters, says Anarchism to man, for not until you think and judge for yourself will you get rid of the dominion of darkness, the greatest obstacle to all progress.

Property, the dominion of man’s needs, the denial of the right to satisfy his needs. Time was when property claimed a divine right, when it came to man with the same refrain, even as religion, “Sacrifice! Abnegate! Submit!” The spirit of Anarchism has lifted man from his prostrate position. He now stands erect, with his face toward the light. He has learned to see the insatiable, devouring, devastating nature of property, and he is preparing to strike the monster dead.

“Property is robbery,” said the great French Anarchist Proudhon. Yes, but without risk and danger to the robber. Monopolizing the accumulated efforts of man, property has robbed him of his birthright, and has turned him loose a pauper and an outcast. Property has not even the time-worn excuse that man does not create enough to satisfy all needs. The A B C student of economics knows that the productivity of labor within the last few decades far exceeds normal demand. But what are normal demands to an abnormal institution? The only demand that property recognizes is its own gluttonous appetite for greater wealth, because wealth means power; the power to subdue, to crush, to exploit, the power to enslave, to outrage, to degrade. America is particularly boastful of her great power, her enormous national wealth. Poor America, of what avail is all her wealth, if the individuals comprising the nation are wretchedly poor? If they live in squalor, in filth, in crime, with hope and joy gone, a homeless, soilless army of human prey.

It is generally conceded that unless the returns of any business venture exceed the cost, bankruptcy is inevitable. But those engaged in the business of producing wealth have not yet learned even this simple lesson. Every year the cost of production in human life is growing larger (50,000 killed, 100,000 wounded in America last year); the returns to the masses, who help to create wealth, are ever getting smaller. Yet America continues to be blind to the inevitable bankruptcy of our business of production. Nor is this the only crime of the latter. Still more fatal is the crime of turning the producer into a mere particle of a machine, with less will and decision than his master of steel and iron. Man is being robbed not merely of the products of his labor, but of the power of free initiative, of originality, and the interest in, or desire for, the things he is making.

Real wealth consists in things of utility and beauty, in things that help to create strong, beautiful bodies and surroundings inspiring to live in. But if man is doomed to wind cotton around a spool, or dig coal, or build roads for thirty years of his life, there can be no talk of wealth. What he gives to the world is only gray and hideous things, reflecting a dull and hideous existence,–too weak to live, too cowardly to die. Strange to say, there are people who extol this deadening method of centralized production as the proudest achievement of our age. They fail utterly to realize that if we are to continue in machine subserviency, our slavery is more complete than was our bondage to the King. They do not want to know that centralization is not only the death-knell of liberty, but also of health and beauty, of art and science, all these being impossible in a clock-like, mechanical atmosphere.

Anarchism cannot but repudiate such a method of production: its goal is the freest possible expression of all the latent powers of the individual. Oscar Wilde defines a perfect personality as “one who develops under perfect conditions, who is not wounded, maimed, or in danger.” A perfect personality, then, is only possible in a state of society where man is free to choose the mode of work, the conditions of work, and the freedom to work. One to whom the making of a table, the building of a house, or the tilling of the soil, is what the painting is to the artist and the discovery to the scientist,–the result of inspiration, of intense longing, and deep interest in work as a creative force. That being the ideal of Anarchism, its economic arrangements must consist of voluntary productive and distributive associations, gradually developing into free communism, as the best means of producing with the least waste of human energy. Anarchism, however, also recognizes the right of the individual, or numbers of individuals, to arrange at all times for other forms of work, in harmony with their tastes and desires.

Such free display of human energy being possible only under complete individual and social freedom, Anarchism directs its forces against the third and greatest foe of all social equality; namely, the State, organized authority, or statutory law,–the dominion of human conduct.

Just as religion has fettered the human mind, and as property, or the monopoly of things, has subdued and stifled man’s needs, so has the State enslaved his spirit, dictating every phase of conduct. “All government in essence,” says Emerson, “is tyranny.” It matters not whether it is government by divine right or majority rule. In every instance its aim is the absolute subordination of the individual.

Referring to the American government, the greatest American Anarchist, David Thoreau, said:

“Government, what is it but a tradition, though a recent one, endeavoring to transmit itself unimpaired to posterity, but each instance losing its integrity; it has not the vitality and force of a single living man. Law never made man a whit more just; and by means of their respect for it, even the well disposed are daily made agents of injustice.”

Indeed, the keynote of government is injustice. With the arrogance and self-sufficiency of the King who could do no wrong, governments ordain, judge, condemn, and punish the most insignificant offenses, while maintaining themselves by the greatest of all offenses, the annihilation of individual liberty. Thus Ouida is right when she maintains that

“the State only aims at instilling those qualities in its public by which its demands are obeyed, and its exchequer is filled. Its highest attainment is the reduction of mankind to clockwork. In its atmosphere all those finer and more delicate liberties, which require treatment and spacious expansion, inevitably dry up and perish. The State requires a taxpaying machine in which there is no hitch, an exchequer in which there is never a deficit, and a public, monotonous, obedient, colorless, spiritless, moving humbly like a flock of sheep along a straight high road between two walls.”

Yet even a flock of sheep would resist the chicanery of the State, if it were not for the corruptive, tyrannical, and oppressive methods it employs to serve its purposes. Therefore Bakunin repudiates the State as synonymous with the surrender of the liberty of the individual or small minorities,–the destruction of social relationship, the curtailment, or complete denial even, of life itself, for its own aggrandizement. The State is the altar of political freedom and, like the religious altar, it is maintained for the purpose of human sacrifice.

In fact, there is hardly a modern thinker who does not agree that government, organized authority, or the State, is necessary only to maintain or protect property and monopoly. It has proven efficient in that function only.

Even George Bernard Shaw, who hopes for the miraculous from the State under Fabianism, nevertheless admits that “it is at present a huge machine for robbing and slave-driving of the poor by brute force.” This being the case, it is hard to see why the clever prefacer wishes to uphold the State after poverty shall have ceased to exist.

Unfortunately, there are still a number of people who continue in the fatal belief that government rests on natural laws, that it maintains social order and harmony, that it diminishes crime, and that it prevents the lazy man from fleecing his fellows. I shall therefore examine these contentions.

A natural law is that factor in man which asserts itself freely and spontaneously without any external force, in harmony with the requirements of nature. For instance, the demand for nutrition, for sex gratification, for light, air, and exercise, is a natural law. But its expression needs not the machinery of government, needs not the club, the gun, the handcuff, or the prison. To obey such laws, if we may call it obedience, requires only spontaneity and free opportunity. That governments do not maintain themselves through such harmonious factors is proven by the terrible array of violence, force, and coercion all governments use in order to live. Thus Blackstone is right when he says, “Human laws are invalid, because they are contrary to the laws of nature.”

Unless it be the order of Warsaw after the slaughter of thousands of people, it is difficult to ascribe to governments any capacity for order or social harmony. Order derived through submission and maintained by terror is not much of a safe guaranty; yet that is the only “order” that governments have ever maintained. True social harmony grows naturally out of solidarity of interests. In a society where those who always work never have anything, while those who never work enjoy everything, solidarity of interests is non-existent; hence social harmony is but a myth. The only way organized authority meets this grave situation is by extending still greater privileges to those who have already monopolized the earth, and by still further enslaving the disinherited masses. Thus the entire arsenal of government–laws, police, soldiers, the courts, legislatures, prisons,–is strenuously engaged in “harmonizing” the most antagonistic elements in society.

The most absurd apology for authority and law is that they serve to diminish crime. Aside from the fact that the State is itself the greatest criminal, breaking every written and natural law, stealing in the form of taxes, killing in the form of war and capital punishment, it has come to an absolute standstill in coping with crime. It has failed utterly to destroy or even minimize the horrible scourge of its own creation.

Crime is naught but misdirected energy. So long as every institution of today, economic, political, social, and moral, conspires to misdirect human energy into wrong channels; so long as most people are out of place doing the things they hate to do, living a life they loathe to live, crime will be inevitable, and all the laws on the statutes can only increase, but never do away with, crime. What does society, as it exists today, know of the process of despair, the poverty, the horrors, the fearful struggle the human soul must pass on its way to crime and degradation. Who that knows this terrible process can fail to see the truth in these words of Peter Kropotkin:

“Those who will hold the balance between the benefits thus attributed to law and punishment and the degrading effect of the latter on humanity; those who will estimate the torrent of depravity poured abroad in human society by the informer, favored by the Judge even, and paid for in clinking cash by governments, under the pretext of aiding to unmask crime; those who will go within prison walls and there see what human beings become when deprived of liberty, when subjected to the care of brutal keepers, to coarse, cruel words, to a thousand stinging, piercing humiliations, will agree with us that the entire apparatus of prison and punishment is an abomination which ought to be brought to an end.”

The deterrent influence of law on the lazy man is too absurd to merit consideration. If society were only relieved of the waste and expense of keeping a lazy class, and the equally great expense of the paraphernalia of protection this lazy class requires, the social tables would contain an abundance for all, including even the occasional lazy individual. Besides, it is well to consider that laziness results either from special privileges, or physical and mental abnormalities. Our present insane system of production fosters both, and the most astounding phenomenon is that people should want to work at all now. Anarchism aims to strip labor of its deadening, dulling aspect, of its gloom and compulsion. It aims to make work an instrument of joy, of strength, of color, of real harmony, so that the poorest sort of a man should find in work both recreation and hope.

To achieve such an arrangement of life, government, with its unjust, arbitrary, repressive measures, must be done away with. At best it has but imposed one single mode of life upon all, without regard to individual and social variations and needs. In destroying government and statutory laws, Anarchism proposes to rescue the self-respect and independence of the individual from all restraint and invasion by authority. Only in freedom can man grow to his full stature. Only in freedom will he learn to think and move, and give the very best in him. Only in freedom will he realize the true force of the social bonds which knit men together, and which are the true foundation of a normal social life.

But what about human nature? Can it be changed? And if not, will it endure under Anarchism?

Poor human nature, what horrible crimes have been committed in thy name! Every fool, from king to policeman, from the flatheaded parson to the visionless dabbler in science, presumes to speak authoritatively of human nature. The greater the mental charlatan, the more definite his insistence on the wickedness and weaknesses of human nature. Yet, how can any one speak of it today, with every soul in a prison, with every heart fettered, wounded, and maimed?

John Burroughs has stated that experimental study of animals in captivity is absolutely useless. Their character, their habits, their appetites undergo a complete transformation when torn from their soil in field and forest. With human nature caged in a narrow space, whipped daily into submission, how can we speak of its potentialities?

Freedom, expansion, opportunity, and, above all, peace and repose, alone can teach us the real dominant factors of human nature and all its wonderful possibilities.

Anarchism, then, really stands for the liberation of the human mind from the dominion of religion; the liberation of the human body from the dominion of property; liberation from the shackles and restraint of government. Anarchism stands for a social order based on the free grouping of individuals for the purpose of producing real social wealth; an order that will guarantee to every human being free access to the earth and full enjoyment of the necessities of life, according to individual desires, tastes, and inclinations.

This is not a wild fancy or an aberration of the mind. It is the conclusion arrived at by hosts of intellectual men and women the world over; a conclusion resulting from the close and studious observation of the tendencies of modern society: individual liberty and economic equality, the twin forces for the birth of what is fine and true in man.

As to methods. Anarchism is not, as some may suppose, a theory of the future to be realized through divine inspiration. It is a living force in the affairs of our life, constantly creating new conditions. The methods of Anarchism therefore do not comprise an iron-clad program to be carried out under all circumstances. Methods must grow out of the economic needs of each place and clime, and of the intellectual and temperamental requirements of the individual. The serene, calm character of a Tolstoy will wish different methods for social reconstruction than the intense, overflowing personality of a Michael Bakunin or a Peter Kropotkin. Equally so it must be apparent that the economic and political needs of Russia will dictate more drastic measures than would England or America. Anarchism does not stand for military drill and uniformity; it does, however, stand for the spirit of revolt, in whatever form, against everything that hinders human growth. All Anarchists agree in that, as they also agree in their opposition to the political machinery as a means of bringing about the great social change.

“All voting,” says Thoreau, “is a sort of gaming, like checkers, or backgammon, a playing with right and wrong; its obligation never exceeds that of expediency. Even voting for the right thing is doing nothing for it. A wise man will not leave the right to the mercy of chance, nor wish it to prevail through the power of the majority.” A close examination of the machinery of politics and its achievements will bear out the logic of Thoreau.

What does the history of parliamentarism show? Nothing but failure and defeat, not even a single reform to ameliorate the economic and social stress of the people. Laws have been passed and enactments made for the improvement and protection of labor. Thus it was proven only last year that Illinois, with the most rigid laws for mine protection, had the greatest mine disasters. In States where child labor laws prevail, child exploitation is at its highest, and though with us the workers enjoy full political opportunities, capitalism has reached the most brazen zenith.

Even were the workers able to have their own representatives, for which our good Socialist politicians are clamoring, what chances are there for their honesty and good faith? One has but to bear in mind the process of politics to realize that its path of good intentions is full of pitfalls: wire-pulling, intriguing, flattering, lying, cheating; in fact, chicanery of every description, whereby the political aspirant can achieve success. Added to that is a complete demoralization of character and conviction, until nothing is left that would make one hope for anything from such a human derelict. Time and time again the people were foolish enough to trust, believe, and support with their last farthing aspiring politicians, only to find themselves betrayed and cheated.

It may be claimed that men of integrity would not become corrupt in the political grinding mill. Perhaps not; but such men would be absolutely helpless to exert the slightest influence in behalf of labor, as indeed has been shown in numerous instances. The State is the economic master of its servants. Good men, if such there be, would either remain true to their political faith and lose their economic support, or they would cling to their economic master and be utterly unable to do the slightest good. The political arena leaves one no alternative, one must either be a dunce or a rogue.

The political superstition is still holding sway over the hearts and minds of the masses, but the true lovers of liberty will have no more to do with it. Instead, they believe with Stirner that man has as much liberty as he is willing to take. Anarchism therefore stands for direct action, the open defiance of, and resistance to, all laws and restrictions, economic, social, and moral. But defiance and resistance are illegal. Therein lies the salvation of man. Everything illegal necessitates integrity, self-reliance, and courage. In short, it calls for free, independent spirits, for “men who are men, and who have a bone in their backs which you cannot pass your hand through.”

Universal suffrage itself owes its existence to direct action. If not for the spirit of rebellion, of the defiance on the part of the American revolutionary fathers, their posterity would still wear the King’s coat. If not for the direct action of a John Brown and his comrades, America would still trade in the flesh of the black man. True, the trade in white flesh is still going on; but that, too, will have to be abolished by direct action. Trade-unionism, the economic arena of the modern gladiator, owes its existence to direct action. It is but recently that law and government have attempted to crush the trade-union movement, and condemned the exponents of man’s right to organize to prison as conspirators. Had they sought to assert their cause through begging, pleading, and compromise, trade-unionism would today be a negligible quantity. In France, in Spain, in Italy, in Russia, nay even in England (witness the growing rebellion of English labor unions), direct, revolutionary, economic action has become so strong a force in the battle for industrial liberty as to make the world realize the tremendous importance of labor’s power. The General Strike, the supreme expression of the economic consciousness of the workers, was ridiculed in America but a short time ago. Today every great strike, in order to win, must realize the importance of the solidaric general protest.

Direct action, having proven effective along economic lines, is equally potent in the environment of the individual. There a hundred forces encroach upon his being, and only persistent resistance to them will finally set him free. Direct action against the authority in the shop, direct action against the authority of the law, direct action against the invasive, meddlesome authority of our moral code, is the logical, consistent method of Anarchism.

Will it not lead to a revolution? Indeed, it will. No real social change has ever come about without a revolution. People are either not familiar with their history, or they have not yet learned that revolution is but thought carried into action.

Anarchism, the great leaven of thought, is today permeating every phase of human endeavor. Science, art, literature, the drama, the effort for economic betterment, in fact every individual and social opposition to the existing disorder of things, is illumined by the spiritual light of Anarchism. It is the philosophy of the sovereignty of the individual. It is the theory of social harmony. It is the great, surging, living truth that is reconstructing the world, and that will usher in the Dawn.

Animal Liberation Lone Wolf betrayed by ATF informant, literature and tattoo

Animal Rights Activist and VeganPardon the delay, but when an activist is arrested for the literature he’s carrying, I’ve got to find that material. 34-year-old Walter Edmund Bond was arraigned today for setting the Denver Sheepskin Factory fire in May. ATF agents report that in his knapsack was a tract entitled Declaration of War: Killing People to Save the animals and the Environment The ATF alleges his copy was subtitled: Strike a Match, Light a Fuse, We Only Have the Earth to Lose. Bond was arrested after an informant taped him confessing to being the “Lone Wolf” who took credit on an Animal Liberation Front website. In the meantime, media outlets have linked Bond to a 1977 conviction for arson, failing to note he would have served the time as a toddler. (Turns out “1977” was a typo.)

This story makes me sad, because as much as direct action now requires a culture of secrecy, and as renegade as “Lone Wolf” may have been, if it was Bond, what happened reminds us that wolves are in fact a social animal like we, and every ideologically driven person needs to seek out like-minded comrades.

While it was probably a foregone conclusion that the Sheepskin Factory fire was set to make a statement about animal rights, today’s media requires that someone take the credit. Lone Wolf’s online post performed that protocol, and that should have been that. Doubtless it’s hard to recruit allies for future projects without wanting to claim a resume of past deeds. And what’s to stop everyone from pretending to have been there?

The certainty with which the ATF ties Walter Bond to the fire is built on his bragging to a friend. His choice of reading material, or tattoos, corroborates the subject of his interest, equally likely what he would brag about, and not his actual culpability.

The Smoking Gun has obtained the full affidavit submitted by ATF Special Agents Rennie Mora, which details a call received by fellow agent Christopher Forkner. Someone who hadn’t talked to Walter Bond since the suspect was 22, called the ATF to relate a phone call he/she received from Bond in late June. Asked what he’d been up to lately, Bond referred “Informant CI-01” to the website voice of the voiceless and directed her/him to scroll down to the “Denver Sheepskin fire.” There “ALF Lone Wolf” had posted an explanation for why he’d targeted the business. Concluded the informant: “that’s what he had been up to.”

The informant then called the authorities, the ATF claims, because of fears firefighters might be endangered by future fires the suspect might light.

The affidavit also mentions that the informant passed on photographs of Bond to the ATF.

At the direction of the ATF, Informant CI-01 contacted Bond in Utah. Though Bond had called initially from “a phone at a Salt Lake City public library,” the affidavit offers no details about how the informant reached Bond. The informant suggested Bond travel to Denver and meet at a Ramada Inn on East Colfax, where their conversation was then recorded.

Had the ATF been tracking Bond since his arson conviction in 1997, or at activist gatherings since? There are no ready explanations for what motivated or enabled Informant CI-01 to ensnare her friend of twelve years before. It should be interesting to learn from Bond how he recounts the past weeks’ events and whether if was indeed a friend he last spoke with during his first stint in prison. The informant could have been a prison relation worried about violating parole, or a full-fledged undercover agent.

It appears Bond was short on friends. He was apprehended in the yard of friend Billie Jo Riley who described Bond as an “unlikable drifter.” She made a point to ridicule Bond for accepting two hamburgers in spite of the tattoo on his throat which reads “vegan.” The reporter from Denver’s 9News prodded her incredulously. “Did he know they were real hamburgers?” 9NEWS asked, as if anyone doesn’t recognize meat fat by just its smell. “Yeah” Riley complied, adding again “He ate two of them, two of them.”

The evidence which the ATF asserts corroborates Bond’s taped admission is his “VEGAN” tattoo and the aforementioned “propaganda.”

Which it very well may be. The 1991 screed is attributed to one “Screaming Wolf” and its publishers claim it came by floppy-disk, by mail, its postmark undecipherable. The text is available at Animal Liberation Front, archived under Philosophy/Legal. I’ll reformat it here for legibility, and of course, for curiosity only.

A DECLARATION OF WAR

?Killing People To Save Animals And The Environment ?

This book is dedicated to the animals who have been killed by human greed, selfishness, and bloodlust. In their names, and in the names of current and future generations of innocent beings who will suffer and die as a result of human brutality, the liberators are striking back. Our fellow creatures who have been mutilated, slaughtered, burned, poisoned, strangled, gassed, shot, electrocuted, microwaved, run over, skinned, eaten, enslaved, and domesticated are now being defended. Humans, beware!

?– Screaming Wolf –

Table Of Contents

A MESSAGE FROM THE UNDERGROUND

MAJOR DISCLAIMER BY SCREAMING WOLF

CHAPTER 1: THE LIBERATORS

CHAPTER 2: THIS WORLD IS MEANT FOR ALL BEINGS

CHAPTER 3: HOMO DESTRUCTUS

CHAPTER 4: THE EVERYDAY HOLOCAUST

CHAPTER 5: THE MYTH OF NON-VIOLENCE

CHAPTER 6: A TIME FOR WAR

CHAPTER 7: FINDING PEACE IN TIMES OF WAR
?

A MESSAGE FROM THE UNDERGROUND
(Preface from the original editors)

My husband and I are animal rights activists. For the past ten years we have been in trenches fighting for the animals. But we have always fought legally. We have used the system to its fullest, coordinating various educational, legislative, and litigious campaigns.

If you would have asked us how we felt about our work, we would have told you that our struggle for animal rights and a more humane world was finally becoming mainstream and acceptable. We really believed that our message was beginning to be heard.

However, on the morning of January 18, 1991, our lives were turned upside down.

Included in our mail was a small package with no return address. Inside was a computer disk. There was no explanation of what this disk was for, or who had sent it to us. We looked at the postmark on the envelope, but it was faint and illegible. With no clues as to its contents, we decided to put it in our computer and see what was on it.

The  disk  had  one  file on  it  called, A Declaration  of  War. We opened the file, and the following message appeared.

    “This manuscript explains the philosophy of a group of individuals throughout the world who call themselves, ‘Liberators’. They believe in a revolution to liberate animals and, if necessary, to kill their oppressors. They say such extreme action is needed to stop the horrible human caused suffering of animals and the destruction of the world. They believe that nothing short of a total overthrow of this system will free our brothers and sisters. Please see that this ‘Declaration of War’ is published for the world to read and understand.

Signed – Screaming Wolf”

?

Our curiosity kept us glued to the computer for the next four hours, as we read this bold manuscript. When we finished, we were extremely disturbed. What kind of person could be responsible for this, we wondered. At first, we couldn’t understand why we were chosen as the recipients of this ‘Declaration of War’. After thinking it through, we assumed it was because of some similarities in our personal philosophies. We, too, see humans as the destructive force in the world. We feel that this planet was not put here for humans to exploit, and that nature and other animals, not humans, are at the center of our moral thinking. ?

But what was this talk of killing oppressors? We never promoted or defended violence. Why did Screaming Wolf decide to contact us? The answer to that question is still a mystery, But the reason for our selection is a moot point. We have been selected and must now deal with this terrifying manuscript. ?

Screaming Wolf explains the reason why ‘Liberators’ feel that they must declare war on society. We expect that many activists in the animal rights and environmental movements agree with much of what the ‘Liberators’ have to say, but would seldom admit these deep and frightening thoughts, even to themselves. Feelings of frustration, feelings of alienation, feelings of love and hate and anger and fear, all of these, and more, are common to all of us working within the system for change. ?

However, the ‘Liberators’ go beyond these feelings, and describe real or proposed actions: actions which the public will immediately decry as terrorism, actions which the ‘Liberators’ defend as heroism. According to Screaming Wolf, who apparently is a spokesperson for these ‘Liberators’, these terrorists are a branch of the A.L.F. (Animal Liberation Front). This group has claimed responsibility for breaking into laboratories and factory farms, rescuing animals and damaging equipment. However, the A.L.F. has maintained a commitment of nonviolence towards all living beings, including humans. Liberators, according to Screaming Wolf, have decided to end their commitment of non-violence towards human life. These people actually feel that violence against humans is the only way to make a real difference for the animals. ?

After reading this manuscript, our anxiety and fear almost prompted us to toss it in trash. We were looking for any excuse to forget what we had just read. However, we concluded that Screaming Wolf’s message is too important to simply dismiss. People must know what ‘Liberator’ believe, and can come to their own conclusions about what it means, how they feel about it, and what they want to do about it. ?

We know that publishing a book like this is risky, despite the alleged First Amendment rights of freedom of press. People in this country are allowed to purchase and bear arms, but not to announce a call to arms. We expect some people to construe our publication of this book as an endorsement of violence, despite our disclaimers to the contrary. We looked into the laws regarding publication of literature concerning terrorism and realized at once that the risk in publishing this book is real. We expect to be slapped with dozens of lawsuits, and probably death threats as well. As one lawyer put it, our publishing this book may be totally legally defensible, but we will most likely have to repeatedly prove that fact over the next decade, costing us a fortune in legal fees, and draining our energy and time as we deal with the legal system. ?

The situation, as we see it, is that we have been the recipients of a manuscript that describes a terrorist group of people declaring war on humans to save animals and the environment. If we ignore the manuscript, the public will not know of this threat to its safety. People need to know that ‘Liberators’ exist. We also feel that everyone who believes in working within the system needs to engage in open and honest dialogue about all ways of seeing a problem and its possible solutions, including the solution offered by the ‘Liberators’. This applies to activists and those invested in the status quo. The message of ‘Liberators’ affects all of these people. ?

We concluded, therefore, that we must accept the responsibility of publishing this manuscript. In the name of truth and honesty, people must hear this message of the ‘Liberators’. ?

In an attempt to protect ourselves from criminal prosecution, we, the publishers, would like to make the following direct disclaimer. We do not endorse or support any of the illegal, terrorist activities described by Screaming Wolf or the ‘Liberators’. We present this book for informational purposes only. ?

The entire manuscript of Screaming Wolf could have been printed with quotation marks from the first word to the last, since all that follows this preface are the words of that individual and his or her presentation of the ‘Liberator’ position. We have excluded such quotation marks for the purpose of clarity. ?

This is a glimpse into the world of animal liberation terrorism. We suspect that the life and message of a ‘Liberator’ will be a difficult one for most people to understand. But we feel that the public has a right to have this information. After all, if the ‘Liberators’ continue to carry out their tactics, it may be a matter of life and death.

The Publishers ?
February, 1991.   ?

Read the entire manuscript in our archives: A Declaration of War.

Mayor looks PETA gift horse in the tits

COLORADO SPRINGS- When our cash-wrung city decided to cut trash removal for municipal parks –if also to make it harder on the homeless camps– People for the Ethical Treatment of Animals (PETA) famously stepped in with an offer to subsidize the service if we agreed to use their trash cans.

Bruised by national news accounts of our shuttered services and having to extinguish 1/3 of our traffic lights, Mayor Rivera accepted PETA’s offer.
Until he saw their message. Which element was it that was too risqué for conservative Hooter Springs: the lettuce-clad bikini girl? The call to go vegan? Or the trashing of the Tea Partier’s staple for what’s for dinner?

Attack of the Killer Killer Whales

AK Press releaseIs it right to confine wild animals within concrete walls and train them to serve man’s amusement? Making the argument that some beasts cannot be domesticated, to defend Sea World’s killer orca showing his untamed nature, is to sell mammal brains short. In the wild, Orcas seize and subdue their prey to eat it. They’re called killer whales, not dunk-the-irritating-human-until-she’s-dead-then-play-keepaway-with-the-body whales. In the wild, Orcas don’t have jailers who force them to labor.

Wild animals don’t work for a living and Tilikum is apparently leading an insurgency against animal slave drivers.

Which is not how Sea World tells it. Their experts suggest that Tilikum mistook the trainer’s ponytail for a toy and then likewise her resultant submerged body.

SeaWorld is being incredibly disingenuous when it claims to know only about their killer whale’s criminal record while in their custody. In reality they bought the infamous Tilikum in a fire sale, when a Canadian marine theme park had to close due to pressure from animal rights groups. Public concern began because a trio of orcas were acting up, the result of which was two dead humans. The full story is detailed in an upcoming AK Press publication, Fear of the Animal Planet: The Hidden Story of Animal Resistance by Jason Hribal, the relevant excerpts can be read at Counterspin The Struggle of Nootka and Tilikum and How Orky and Kasatka Almost Sank Sea World. Alexander Cockburn concludes Feed Pete Peterson to the Whales.

Beyond MLK worship: Beyond Vietnam

MLK“A time comes when silence is betrayal. That time has come for us in relation to Vietnam.”
Martin Luther King Beyond Vietnam: Time to Break the Silence
Full text of 1967 speech below.

Riverside Church, New York City, 4 April 1967

I come to this magnificent house of worship tonight because my conscience leaves me no other choice. I join with you in this meeting because I am in deepest agreement with the aims and work of the organization which has brought us together: Clergy and Laymen Concerned about Vietnam. The recent statement of your executive committee are the sentiments of my own heart and I found myself in full accord when I read its opening lines:

“A time comes when silence is betrayal.”

That time has come for us in relation to Vietnam.

The truth of these words is beyond doubt but the mission to which they call us is a most difficult one. Even when pressed by the demands of inner truth, men do not easily assume the task of opposing their government’s policy, especially in time of war. Nor does the human spirit move without great difficulty against all the apathy of conformist thought within one’s own bosom and in the surrounding world. Moreover when the issues at hand seem as perplexed as they often do in the case of this dreadful conflict we are always on the verge of being mesmerized by uncertainty; but we must move on.

Some of us who have already begun to break the silence of the night have found that the calling to speak is often a vocation of agony, but we must speak. We must speak with all the humility that is appropriate to our limited vision, but we must speak. And we must rejoice as well, for surely this is the first time in our nation’s history that a significant number of its religious leaders have chosen to move beyond the prophesying of smooth patriotism to the high grounds of a firm dissent based upon the mandates of conscience and the reading of history. Perhaps a new spirit is rising among us. If it is, let us trace its movement well and pray that our own inner being may be sensitive to its guidance, for we are deeply in need of a new way beyond the darkness that seems so close around us.

Over the past two years, as I have moved to break the betrayal of my own silences and to speak from the burnings of my own heart, as I have called for radical departures from the destruction of Vietnam, many persons have questioned me about the wisdom of my path. At the heart of their concerns this query has often loomed large and loud: Why are you speaking about war, Dr. King? Why are you joining the voices of dissent? Peace and civil rights don’t mix, they say. Aren’t you hurting the cause of your people, they ask? And when I hear them, though I often understand the source of their concern, I am nevertheless greatly saddened, for such questions mean that the inquirers have not really known me, my commitment or my calling. Indeed, their questions suggest that they do not know the world in which they live.

“I wish not to speak with Hanoi and the National Liberation Front, but rather to my fellow Americans who, with me, bear the greatest responsibility in ending a conflict that has exacted a heavy price on both continents.”

In the light of such tragic misunderstandings, I deem it of signal importance to try to state clearly, and I trust concisely, why I believe that the path from Dexter Avenue Baptist Church — the church in Montgomery, Alabama, where I began my pastorate — leads clearly to this sanctuary tonight.

I come to this platform tonight to make a passionate plea to my beloved nation. This speech is not addressed to Hanoi or to the National Liberation Front. It is not addressed to China or to Russia.

Nor is it an attempt to overlook the ambiguity of the total situation and the need for a collective solution to the tragedy of Vietnam. Neither is it an attempt to make North Vietnam or the National Liberation Front paragons of virtue, nor to overlook the role they can play in a successful resolution of the problem. While they both may have justifiable reason to be suspicious of the good faith of the United States, life and history give eloquent testimony to the fact that conflicts are never resolved without trustful give and take on both sides.

Tonight, however, I wish not to speak with Hanoi and the NLF, but rather to my fellow Americans, who, with me, bear the greatest responsibility in ending a conflict that has exacted a heavy price on both continents.

The Importance of Vietnam

Since I am a preacher by trade, I suppose it is not surprising that I have seven major reasons for bringing Vietnam into the field of my moral vision. There is at the outset a very obvious and almost facile connection between the war in Vietnam and the struggle I, and others, have been waging in America. A few years ago there was a shining moment in that struggle. It seemed as if there was a real promise of hope for the poor — both black and white — through the poverty program. There were experiments, hopes, new beginnings. Then came the buildup in Vietnam and I watched the program broken and eviscerated as if it were some idle political plaything of a society gone mad on war, and I knew that America would never invest the necessary funds or energies in rehabilitation of its poor so long as adventures like Vietnam continued to draw men and skills and money like some demonic destructive suction tube. So I was increasingly compelled to see the war as an enemy of the poor and to attack it as such.

“For the sake of those boys,
for the sake of this governent,
for the sake of hundreds of thousands
trembling under our violence,
I cannot be silent.”

Perhaps the more tragic recognition of reality took place when it became clear to me that the war was doing far more than devastating the hopes of the poor at home. It was sending their sons and their brothers and their husbands to fight and to die in extraordinarily high proportions relative to the rest of the population. We were taking the black young men who had been crippled by our society and sending them eight thousand miles away to guarantee liberties in Southeast Asia which they had not found in southwest Georgia and East Harlem. So we have been repeatedly faced with the cruel irony of watching Negro and white boys on TV screens as they kill and die together for a nation that has been unable to seat them together in the same schools. So we watch them in brutal solidarity burning the huts of a poor village, but we realize that they would never live on the same block in Detroit. I could not be silent in the face of such cruel manipulation of the poor.

My third reason moves to an even deeper level of awareness, for it grows out of my experience in the ghettoes of the North over the last three years — especially the last three summers. As I have walked among the desperate, rejected and angry young men I have told them that Molotov cocktails and rifles would not solve their problems. I have tried to offer them my deepest compassion while maintaining my conviction that social change comes most meaningfully through nonviolent action. But they asked — and rightly so — what about Vietnam? They asked if our own nation wasn’t using massive doses of violence to solve its problems, to bring about the changes it wanted. Their questions hit home, and I knew that I could never again raise my voice against the violence of the oppressed in the ghettos without having first spoken clearly to the greatest purveyor of violence in the world today — my own government. For the sake of those boys, for the sake of this government, for the sake of hundreds of thousands trembling under our violence, I cannot be silent.

For those who ask the question, “Aren’t you a civil rights leader?” and thereby mean to exclude me from the movement for peace, I have this further answer. In 1957 when a group of us formed the Southern Christian Leadership Conference, we chose as our motto: “To save the soul of America.” We were convinced that we could not limit our vision to certain rights for black people, but instead affirmed the conviction that America would never be free or saved from itself unless the descendants of its slaves were loosed completely from the shackles they still wear. In a way we were agreeing with Langston Hughes, that black bard of Harlem, who had written earlier:

O, yes,
I say it plain,
America never was America to me,
And yet I swear this oath —
America will be!

Now, it should be incandescently clear that no one who has any concern for the integrity and life of America today can ignore the present war. If America’s soul becomes totally poisoned, part of the autopsy must read Vietnam. It can never be saved so long as it destroys the deepest hopes of men the world over. So it is that those of us who are yet determined that America will be are led down the path of protest and dissent, working for the health of our land.

“Surely we must see
that the men we supported
pressed them to their violence.”

As if the weight of such a commitment to the life and health of America were not enough, another burden of responsibility was placed upon me in 1964; and I cannot forget that the Nobel Prize for Peace was also a commission — a commission to work harder than I had ever worked before for “the brotherhood of man.” This is a calling that takes me beyond national allegiances, but even if it were not present I would yet have to live with the meaning of my commitment to the ministry of Jesus Christ. To me the relationship of this ministry to the making of peace is so obvious that I sometimes marvel at those who ask me why I am speaking against the war. Could it be that they do not know that the good news was meant for all men — for Communist and capitalist, for their children and ours, for black and for white, for revolutionary and conservative? Have they forgotten that my ministry is in obedience to the one who loved his enemies so fully that he died for them? What then can I say to the “Vietcong” or to Castro or to Mao as a faithful minister of this one? Can I threaten them with death or must I not share with them my life?

Finally, as I try to delineate for you and for myself the road that leads from Montgomery to this place I would have offered all that was most valid if I simply said that I must be true to my conviction that I share with all men the calling to be a son of the living God. Beyond the calling of race or nation or creed is this vocation of sonship and brotherhood, and because I believe that the Father is deeply concerned especially for his suffering and helpless and outcast children, I come tonight to speak for them.

This I believe to be the privilege and the burden of all of us who deem ourselves bound by allegiances and loyalties which are broader and deeper than nationalism and which go beyond our nation’s self-defined goals and positions. We are called to speak for the weak, for the voiceless, for victims of our nation and for those it calls enemy, for no document from human hands can make these humans any less our brothers.

Strange Liberators

And as I ponder the madness of Vietnam and search within myself for ways to understand and respond to compassion my mind goes constantly to the people of that peninsula. I speak now not of the soldiers of each side, not of the junta in Saigon, but simply of the people who have been living under the curse of war for almost three continuous decades now. I think of them too because it is clear to me that there will be no meaningful solution there until some attempt is made to know them and hear their broken cries.

“Before long they must know
that their government has sent them
into a struggle among Vietnamese,
and the more sophisticated surely realize
that we are on the side of the wealthy
and the secure
while we create hell for the poor.”

They must see Americans as strange liberators. The Vietnamese people proclaimed their own independence in 1945 after a combined French and Japanese occupation, and before the Communist revolution in China. They were led by Ho Chi Minh. Even though they quoted the American Declaration of Independence in their own document of freedom, we refused to recognize them. Instead, we decided to support France in its re-conquest of her former colony.

Our government felt then that the Vietnamese people were not “ready” for independence, and we again fell victim to the deadly Western arrogance that has poisoned the international atmosphere for so long. With that tragic decision we rejected a revolutionary government seeking self-determination, and a government that had been established not by China (for whom the Vietnamese have no great love) but by clearly indigenous forces that included some Communists. For the peasants this new government meant real land reform, one of the most important needs in their lives.

For nine years following 1945 we denied the people of Vietnam the right of independence. For nine years we vigorously supported the French in their abortive effort to re-colonize Vietnam.

Before the end of the war we were meeting eighty percent of the French war costs. Even before the French were defeated at Dien Bien Phu, they began to despair of the reckless action, but we did not. We encouraged them with our huge financial and military supplies to continue the war even after they had lost the will. Soon we would be paying almost the full costs of this tragic attempt at re-colonization.

After the French were defeated it looked as if independence and land reform would come again through the Geneva agreements. But instead there came the United States, determined that Ho should not unify the temporarily divided nation, and the peasants watched again as we supported one of the most vicious modern dictators — our chosen man, Premier Diem. The peasants watched and cringed as Diem ruthlessly routed out all opposition, supported their extortionist landlords and refused even to discuss reunification with the north. The peasants watched as all this was presided over by U.S. influence and then by increasing numbers of U.S. troops who came to help quell the insurgency that Diem’s methods had aroused. When Diem was overthrown they may have been happy, but the long line of military dictatorships seemed to offer no real change — especially in terms of their need for land and peace.

The only change came from America as we increased our troop commitments in support of governments which were singularly corrupt, inept and without popular support. All the while the people read our leaflets and received regular promises of peace and democracy — and land reform. Now they languish under our bombs and consider us – not their fellow Vietnamese — the real enemy. They move sadly and apathetically as we herd them off the land of their fathers into concentration camps where minimal social needs are rarely met. They know they must move or be destroyed by our bombs. So they go — primarily women and children and the aged.

“Somehow this madness must cease.”

They watch as we poison their water, as we kill a million acres of their crops. They must weep as the bulldozers roar through their areas preparing to destroy the precious trees. They wander into the hospitals, with at least twenty casualties from American firepower for one “Vietcong-inflicted” injury. So far we may have killed a million of them — mostly children. They wander into the towns and see thousands of the children, homeless, without clothes, running in packs on the streets like animals. They see the children, degraded by our soldiers as they beg for food. They see the children selling their sisters to our soldiers, soliciting for their mothers.

What do the peasants think as we ally ourselves with the landlords and as we refuse to put any action into our many words concerning land reform? What do they think as we test our latest weapons on them, just as the Germans tested out new medicine and new tortures in the concentration camps of Europe? Where are the roots of the independent Vietnam we claim to be building? Is it among these voiceless ones?

We have destroyed their two most cherished institutions: the family and the village. We have destroyed their land and their crops. We have cooperated in the crushing of the nation’s only non-Communist revolutionary political force — the Unified Buddhist church. We have supported the enemies of the peasants of Saigon. We have corrupted their women and children and killed their men. What liberators?

Now there is little left to build on — save bitterness. Soon the only solid physical foundations remaining will be found at our military bases and in the concrete of the concentration camps we call fortified hamlets. The peasants may well wonder if we plan to build our new Vietnam on such grounds as these? Could we blame them for such thoughts? We must speak for them and raise the questions they cannot raise. These too are our brothers.

Perhaps the more difficult but no less necessary task is to speak for those who have been designated as our enemies. What of the National Liberation Front — that strangely anonymous group we call VC or Communists? What must they think of us in America when they realize that we permitted the repression and cruelty of Diem which helped to bring them into being as a resistance group in the south? What do they think of our condoning the violence which led to their own taking up of arms? How can they believe in our integrity when now we speak of “aggression from the north” as if there were nothing more essential to the war? How can they trust us when now we charge them with violence after the murderous reign of Diem and charge them with violence while we pour every new weapon of death into their land? Surely we must understand their feelings even if we do not condone their actions. Surely we must see that the men we supported pressed them to their violence. Surely we must see that our own computerized plans of destruction simply dwarf their greatest acts.

“We must continue to raise our voices if our nation persists in its perverse ways in Vietnam.”

How do they judge us when our officials know that their membership is less than twenty-five percent Communist and yet insist on giving them the blanket name? What must they be thinking when they know that we are aware of their control of major sections of Vietnam and yet we appear ready to allow national elections in which this highly organized political parallel government will have no part? They ask how we can speak of free elections when the Saigon press is censored and controlled by the military junta. And they are surely right to wonder what kind of new government we plan to help form without them — the only party in real touch with the peasants. They question our political goals and they deny the reality of a peace settlement from which they will be excluded. Their questions are frighteningly relevant. Is our nation planning to build on political myth again and then shore it up with the power of new violence?

Here is the true meaning and value of compassion and nonviolence when it helps us to see the enemy’s point of view, to hear his questions, to know his assessment of ourselves. For from his view we may indeed see the basic weaknesses of our own condition, and if we are mature, we may learn and grow and profit from the wisdom of the brothers who are called the opposition.

So, too, with Hanoi. In the north, where our bombs now pummel the land, and our mines endanger the waterways, we are met by a deep but understandable mistrust. To speak for them is to explain this lack of confidence in Western words, and especially their distrust of American intentions now. In Hanoi are the men who led the nation to independence against the Japanese and the French, the men who sought membership in the French commonwealth and were betrayed by the weakness of Paris and the willfulness of the colonial armies. It was they who led a second struggle against French domination at tremendous costs, and then were persuaded to give up the land they controlled between the thirteenth and seventeenth parallel as a temporary measure at Geneva. After 1954 they watched us conspire with Diem to prevent elections which would have surely brought Ho Chi Minh to power over a united Vietnam, and they realized they had been betrayed again.

When we ask why they do not leap to negotiate, these things must be remembered. Also it must be clear that the leaders of Hanoi considered the presence of American troops in support of the Diem regime to have been the initial military breach of the Geneva agreements concerning foreign troops, and they remind us that they did not begin to send in any large number of supplies or men until American forces had moved into the tens of thousands.

“When machines and computers,
profit motives and property rights
are considered more important than people,
the giant triplets of
racism,
materialism
and militarism
are incapable of being conquered.”

Hanoi remembers how our leaders refused to tell us the truth about the earlier North Vietnamese overtures for peace, how the president claimed that none existed when they had clearly been made. Ho Chi Minh has watched as America has spoken of peace and built up its forces, and now he has surely heard of the increasing international rumors of American plans for an invasion of the north. He knows the bombing and shelling and mining we are doing are part of traditional pre-invasion strategy. Perhaps only his sense of humor and of irony can save him when he hears the most powerful nation of the world speaking of aggression as it drops thousands of bombs on a poor weak nation more than eight thousand miles away from its shores.

At this point I should make it clear that while I have tried in these last few minutes to give a voice to the voiceless on Vietnam and to understand the arguments of those who are called enemy, I am as deeply concerned about our troops there as anything else. For it occurs to me that what we are submitting them to in Vietnam is not simply the brutalizing process that goes on in any war where armies face each other and seek to destroy. We are adding cynicism to the process of death, for they must know after a short period there that none of the things we claim to be fighting for are really involved. Before long they must know that their government has sent them into a struggle among Vietnamese, and the more sophisticated surely realize that we are on the side of the wealthy and the secure while we create hell for the poor.

This Madness Must Cease

Somehow this madness must cease. We must stop now. I speak as a child of God and brother to the suffering poor of Vietnam. I speak for those whose land is being laid waste, whose homes are being destroyed, whose culture is being subverted. I speak for the poor of America who are paying the double price of smashed hopes at home and death and corruption in Vietnam. I speak as a citizen of the world, for the world as it stands aghast at the path we have taken. I speak as an American to the leaders of my own nation. The great initiative in this war is ours. The initiative to stop it must be ours.

This is the message of the great Buddhist leaders of Vietnam. Recently one of them wrote these words:

“Each day the war goes on the hatred increases in the heart of the Vietnamese and in the hearts of those of humanitarian instinct. The Americans are forcing even their friends into becoming their enemies. It is curious that the Americans, who calculate so carefully on the possibilities of military victory, do not realize that in the process they are incurring deep psychological and political defeat. The image of America will never again be the image of revolution, freedom and democracy, but the image of violence and militarism.”

“A nation that continues
year after year
to spend more money on military defense
than on programs of social uplift
is approaching spiritual death.”

If we continue, there will be no doubt in my mind and in the mind of the world that we have no honorable intentions in Vietnam. It will become clear that our minimal expectation is to occupy it as an American colony and men will not refrain from thinking that our maximum hope is to goad China into a war so that we may bomb her nuclear installations. If we do not stop our war against the people of Vietnam immediately the world will be left with no other alternative than to see this as some horribly clumsy and deadly game we have decided to play.

The world now demands a maturity of America that we may not be able to achieve. It demands that we admit that we have been wrong from the beginning of our adventure in Vietnam, that we have been detrimental to the life of the Vietnamese people. The situation is one in which we must be ready to turn sharply from our present ways.

In order to atone for our sins and errors in Vietnam, we should take the initiative in bringing a halt to this tragic war. I would like to suggest five concrete things that our government should do immediately to begin the long and difficult process of extricating ourselves from this nightmarish conflict:

• End all bombing in North and South Vietnam

• Declare a unilateral cease-fire in the hope that such action will create the atmosphere for negotiation.

• Take immediate steps to prevent other battlegrounds in Southeast Asia by curtailing our military buildup in Thailand and our interference in Laos.

• Realistically accept the fact that the National Liberation Front has substantial support in South Vietnam and must thereby play a role in any meaningful negotiations and in any future Vietnam government.

• Set a date that we will remove all foreign troops from Vietnam in accordance with the 1954 Geneva agreement.

Part of our ongoing commitment might well express itself in an offer to grant asylum to any Vietnamese who fears for his life under a new regime which included the Liberation Front. Then we must make what reparations we can for the damage we have done. We most provide the medical aid that is badly needed, making it available in this country if necessary.

Protesting The War

Meanwhile we in the churches and synagogues have a continuing task while we urge our government to disengage itself from a disgraceful commitment. We must continue to raise our voices if our nation persists in its perverse ways in Vietnam. We must be prepared to match actions with words by seeking out every creative means of protest possible.

As we counsel young men concerning military service we must clarify for them our nation’s role in Vietnam and challenge them with the alternative of conscientious objection. I am pleased to say that this is the path now being chosen by more than seventy students at my own alma mater, Morehouse College, and I recommend it to all who find the American course in Vietnam a dishonorable and unjust one. Moreover I would encourage all ministers of draft age to give up their ministerial exemptions and seek status as conscientious objectors. These are the times for real choices and not false ones. We are at the moment when our lives must be placed on the line if our nation is to survive its own folly. Every man of humane convictions must decide on the protest that best suits his convictions, but we must all protest.

“If we do not act
we shall surely be dragged down
the long and shameful corridors of time
reserved for those who possess
power without compassion,
might without morality,
and strength without sight.”

There is something seductively tempting about stopping there and sending us all off on what in some circles has become a popular crusade against the war in Vietnam. I say we must enter the struggle, but I wish to go on now to say something even more disturbing. The war in Vietnam is but a symptom of a far deeper malady within the American spirit, and if we ignore this sobering reality we will find ourselves organizing clergy-and laymen-concerned committees for the next generation. They will be concerned about Guatemala and Peru. They will be concerned about Thailand and Cambodia. They will be concerned about Mozambique and South Africa. We will be marching for these and a dozen other names and attending rallies without end unless there is a significant and profound change in American life and policy. Such thoughts take us beyond Vietnam, but not beyond our calling as sons of the living God.

In 1957 a sensitive American official overseas said that it seemed to him that our nation was on the wrong side of a world revolution. During the past ten years we have seen emerge a pattern of suppression which now has justified the presence of U.S. military “advisors” in Venezuela. This need to maintain social stability for our investments accounts for the counter-revolutionary action of American forces in Guatemala. It tells why American helicopters are being used against guerrillas in Colombia and why American napalm and green beret forces have already been active against rebels in Peru. It is with such activity in mind that the words of the late John F. Kennedy come back to haunt us. Five years ago he said,

“Those who make peaceful revolution impossible will make violent revolution inevitable.”

Increasingly, by choice or by accident, this is the role our nation has taken — the role of those who make peaceful revolution impossible by refusing to give up the privileges and the pleasures that come from the immense profits of overseas investment.

I am convinced that if we are to get on the right side of the world revolution, we as a nation must undergo a radical revolution of values. We must rapidly begin the shift from a “thing-oriented” society to a “person-oriented” society. When machines and computers, profit motives and property rights are considered more important than people, the giant triplets of racism, materialism, and militarism are incapable of being conquered.

A true revolution of values will soon cause us to question the fairness and justice of many of our past and present policies. On the one hand we are called to play the good Samaritan on life’s roadside; but that will be only an initial act. One day we must come to see that the whole Jericho road must be transformed so that men and women will not be constantly beaten and robbed as they make their journey on life’s highway.

True compassion is more than flinging a coin to a beggar; it is not haphazard and superficial. It comes to see that an edifice which produces beggars needs restructuring. A true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth. With righteous indignation, it will look across the seas and see individual capitalists of the West investing huge sums of money in Asia, Africa and South America, only to take the profits out with no concern for the social betterment of the countries, and say: “This is not just.”

It will look at our alliance with the landed gentry of Latin America and say: “This is not just.”

The Western arrogance of feeling that it has everything to teach others and nothing to learn from them is not just.

A true revolution of values will lay hands on the world order and say of war: “This way of settling differences is not just.”

This business of burning human beings with napalm, of filling our nation’s homes with orphans and widows, of injecting poisonous drugs of hate into veins of people normally humane, of sending men home from dark and bloody battlefields physically handicapped and psychologically deranged, cannot be reconciled with wisdom, justice and love. A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death.

America, the richest and most powerful nation in the world, can well lead the way in this revolution of values. There is nothing, except a tragic death wish, to prevent us from reordering our priorities, so that the pursuit of peace will take precedence over the pursuit of war. There is nothing to keep us from molding a recalcitrant status quo with bruised hands until we have fashioned it into a brotherhood.

This kind of positive revolution of values is our best defense against communism. War is not the answer. Communism will never be defeated by the use of atomic bombs or nuclear weapons. Let us not join those who shout war and through their misguided passions urge the United States to relinquish its participation in the United Nations. These are days which demand wise restraint and calm reasonableness. We must not call everyone a Communist or an appeaser who advocates the seating of Red China in the United Nations and who recognizes that hate and hysteria are not the final answers to the problem of these turbulent days. We must not engage in a negative anti-communism, but rather in a positive thrust for democracy, realizing that our greatest defense against communism is to take offensive action in behalf of justice. We must with positive action seek to remove those conditions of poverty, insecurity and injustice which are the fertile soil in which the seed of communism grows and develops.

The People Are Important

These are revolutionary times. All over the globe men are revolting against old systems of exploitation and oppression and out of the wombs of a frail world new systems of justice and equality are being born. The shirtless and barefoot people of the land are rising up as never before. “The people who sat in darkness have seen a great light.” We in the West must support these revolutions. It is a sad fact that, because of comfort, complacency, a morbid fear of communism, and our proneness to adjust to injustice, the Western nations that initiated so much of the revolutionary spirit of the modern world have now become the arch anti-revolutionaries. This has driven many to feel that only Marxism has the revolutionary spirit. Therefore, communism is a judgment against our failure to make democracy real and follow through on the revolutions we initiated. Our only hope today lies in our ability to recapture the revolutionary spirit and go out into a sometimes hostile world declaring eternal hostility to poverty, racism, and militarism. With this powerful commitment we shall boldly challenge the status quo and unjust mores and thereby speed the day when “every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall be made straight and the rough places plain.”

A genuine revolution of values means in the final analysis that our loyalties must become ecumenical rather than sectional. Every nation must now develop an overriding loyalty to mankind as a whole in order to preserve the best in their individual societies.

This call for a world-wide fellowship that lifts neighborly concern beyond one’s tribe, race, class and nation is in reality a call for an all-embracing and unconditional love for all men. This oft misunderstood and misinterpreted concept – so readily dismissed by the Nietzsches of the world as a weak and cowardly force – has now become an absolute necessity for the survival of man. When I speak of love I am not speaking of some sentimental and weak response. I am speaking of that force which all of the great religions have seen as the supreme unifying principle of life. Love is somehow the key that unlocks the door which leads to ultimate reality. This Hindu-Moslem-Christian-Jewish-Buddhist belief about ultimate reality is beautifully summed up in the first epistle of Saint John:

Let us love one another; for love is God and everyone that loveth is born of God and knoweth God. He that loveth not knoweth not God; for God is love. If we love one another God dwelleth in us, and his love is perfected in us.

Let us hope that this spirit will become the order of the day. We can no longer afford to worship the god of hate or bow before the altar of retaliation. The oceans of history are made turbulent by the ever-rising tides of hate. History is cluttered with the wreckage of nations and individuals that pursued this self-defeating path of hate. As Arnold Toynbee says :

“Love is the ultimate force that makes for the saving choice of life and good against the damning choice of death and evil. Therefore the first hope in our inventory must be the hope that love is going to have the last word.”

We are now faced with the fact that tomorrow is today. We are confronted with the fierce urgency of now. In this unfolding conundrum of life and history there is such a thing as being too late. Procrastination is still the thief of time. Life often leaves us standing bare, naked and dejected with a lost opportunity. The “tide in the affairs of men” does not remain at the flood; it ebbs. We may cry out desperately for time to pause in her passage, but time is deaf to every plea and rushes on. Over the bleached bones and jumbled residue of numerous civilizations are written the pathetic words: “Too late.”

There is an invisible book of life that faithfully records our vigilance or our neglect. “The moving finger writes, and having writ moves on…” We still have a choice today; nonviolent coexistence or violent co-annihilation.

We must move past indecision to action. We must find new ways to speak for peace in Vietnam and justice throughout the developing world – a world that borders on our doors. If we do not act we shall surely be dragged down the long dark and shameful corridors of time reserved for those who possess power without compassion, might without morality, and strength without sight.

Now let us begin. Now let us rededicate ourselves to the long and bitter – but beautiful – struggle for a new world. This is the calling of the sons of God, and our brothers wait eagerly for our response. Shall we say the odds are too great? Shall we tell them the struggle is too hard? Will our message be that the forces of American life militate against their arrival as full men, and we send our deepest regrets? Or will there be another message, of longing, of hope, of solidarity with their yearnings, of commitment to their cause, whatever the cost? The choice is ours, and though we might prefer it otherwise we must choose in this crucial moment of human history.

As that noble bard of yesterday, James Russell Lowell, eloquently stated:

Once to every man and nation
Comes the moment to decide,
In the strife of truth and falsehood,
For the good or evil side;
Some great cause, God’s new Messiah,
Off’ring each the bloom or blight,
And the choice goes by forever
Twixt that darkness and that light.
Though the cause of evil prosper,
Yet ’tis truth alone is strong;
Though her portion be the scaffold,
And upon the throne be wrong:
Yet that scaffold sways the future,
And behind the dim unknown,
Standeth God within the shadow
Keeping watch above his own.

Vaneigem on energy as commodity

NMT’s in-house Situationist has been conceptualizing a way forward well expressed in this May 2009 interview of Raoul Vaneigem:
Situationist“We are being “offered” biofuels on the condition we agree to transgenic rapeseed farming. Eco-tourism will accelerate the plundering of our biosphere. Windmill farms are being built without any advantage to the consumers. Those are the areas where intervention is possible. Natural resources belong to us, they are free, they must be made to serve the freedom of life. It will be up to the communities to secure their own energy and food independence so as to free themselves from the control of the multinationals and their state vassals everywhere. Claiming natural power for our use means reclaiming our own existence first. Only creativity will rid us of work. …

Freeness is the only absolute weapon capable of shattering the mighty self-destruction machine set in motion by consumer society, whose implosion is still releasing, like a deadly gas, bottom-line mentality, cupidity, financial gain, profit, and predation. Museums and culture should be free, for sure, but so should public services, currently prey to the scamming multinationals and states. Free trains, buses, subways, free healthcare, free schools, free water, air, electricity, free power, all through alternative networks to be set up. As freeness spreads, new solidarity networks will eradicate the stranglehold of the commodity. This is because life is a free gift, a continuous creation that the market’s vile profiteering alone deprives us of.”
–Raoul Vaneigem, 2009

Interviewed by Hans Ulrich Obrist, for e-flux, Journal #6. See original article or the copy mirrored below:

In Conversation with Raoul Vaneigem

Hans Ulrich Obrist: I just visited Edouard Glissant and Patrick Chamoiseau, who have written an appeal to Barack Obama. What would your appeal and/or advice be to Obama?

Raoul Vaneigem: I refuse to cultivate any relationship whatsoever with people of power. I agree with the Zapatistas from Chiapas who want nothing to do with either the state or its masters, the multinational mafias. I call for civil disobedience so that local communities can form, coordinate, and begin self-producing natural power, a more natural form of farming, and public services that are finally liberated from the scams of government by the Left or the Right. On the other hand, I welcome the appeal by Chamoiseau, Glissant, and their friends for the creation of an existence in which the poetry of a life rediscovered will put an end to the deadly stranglehold of the commodity.

HUO: Could we talk about your beginnings? How did your participation in situationism begin, and what was your fundamental contribution? At the outset of your relationship with the SI, there was the figure of Henri Lefebvre. What did he mean to you at the time? Why did you decide to send him poetic essays?

RV: I would first like to clarify that situationism is an ideology that the situationists were unanimous in rejecting. The term “situationist” was ever only a token of identification. Its particularity kept us from being mistaken for the throngs of ideologues. I have nothing in common with the spectacular recuperation of a project that, in my case, has remained revolutionary throughout. My participation in a group that has now disappeared was an important moment in my personal evolution, an evolution I have personally pressed on with in the spirit of the situationist project at its most revolutionary. My own radicality absolves me from any label. I grew up in an environment in which our fighting spirit was fueled by working class consciousness and a rather festive conception of existence. I found Lefebvre’s Critique of Everyday Life captivating. When La Somme et le reste [The Sum and the Remainder] was published, I sent him an essay of sorts on “poetry and revolution” that was an attempt to unify radical concepts, Lettrist language, music, and film imagery by crediting them all with the common virtue of making the people’s blood boil. Lefebvre kindly responded by putting me in touch with Guy Debord who immediately invited me to Paris. The two of us had very different temperaments, but we would agree over a period of nearly ten years on the need to bring consumer society to an end and to found a new society on the principle of self-management, where life supersedes survival and the existential angst that it generates.

HUO: Which situationist projects remain unrealized?

RV: Psychogeography, the construction of situations, the superseding of predatory behavior. The radicality, which, notwithstanding some lapses, never ceased to motivate us, remains a source of inspiration to this day. Its effects are just beginning to manifest themselves in the autonomous groups that are now coming to grips with the collapse of financial capitalism.

HUO: The Situationist International defined the situationist as someone who commits her- or himself to the construction of situations. What were those situations for you, concretely? How would you define the situationist project in 2009?

RV: By its very style of living and thinking, our group was already sketching out a situation, like a beachhead active within enemy territory. The military metaphor is questionable, but it does convey our will to liberate daily life from the control and stranglehold of an economy based on the profitable exploitation of man. We formed a “group-at-risk” that was conscious of the hostility of the dominant world, of the need for radical rupture, and of the danger of giving in to the paranoia typical of minds under siege. By showing its limits and its weaknesses, the situationist experience can also be seen as a critical meditation on the new type of society sketched out by the Paris Commune, by the Makhnovist movement and the Republic of Councils wiped out by Lenin and Trotsky, by the libertarian communities in Spain later smashed by the Communist Party. The situationist project is not about what happens once consumer society is rejected and a genuinely human society has emerged. Rather, it illuminates now how lifestyle can supersede survival, predatory behavior, power, trade and the death-reflex.

HUO: You and Guy Debord are the main protagonists of the situationist movement. How do you see Debord’s role and your role?

RV: Not as roles. That is precisely what situationism in its most ridiculous version aims at: reducing us to cardboard cut-outs that it can then set up against one another according to the spectacle’s standard operating procedure. I am simply the spokesman, among others, of a radical consciousness. I just do what I can to see that resistance to market exploitation is transformed into an offensive of life, and that an art of living sweeps away the ruins of oppression.

HUO: What were your reasons for resigning from the group?

RV: Following the occupation movements of May 1968, we knew that some recuperation was afoot. We were familiar with the mechanisms of alienation that would falsify our ideas and fit them neatly into the cultural puzzle. It became clear to us, during the last conference in Venice, that we had failed to shatter those mechanisms, that in fact they were shattering us from the inside. The group was crumbling, the Venice conference was demonstrating its increasing uselessness, and the only answers put forward were commensurate with the self-parody we had fallen into. Dissension intensified to the point of paranoid denunciation: of betrayals of radicality, of breaches of revolutionary spirit, of dereliction of conscience. Those times of catharsis and anathema are now long past, and it might be useful to examine how it is that we sowed the seeds of failure for which the group ended up paying such a heavy price. The shipwreck, however, did not indiscriminately sweep away to the shores of oblivion all of us who participated in the adventure. The group vanished in such a way as to allow the individuals to either consolidate their radicality, disown it, or lapse into the imposture of radicalism. I have attempted to analyze our experimental adventure in Entre le deuil du monde et la joie de vivre [Between Mourning the World and Exuberant Life].

HUO: You have written a lot on life, not survival. What is the difference?

RV: Survival is budgeted life. The system of exploitation of nature and man, starting in the Middle Neolithic with intensive farming, caused an involution in which creativity—a quality specific to humans—was supplanted by work, by the production of a covetous power. Creative life, as had begun to unfold during the Paleolithic, declined and gave way to a brutish struggle for subsistence. From then on, predation, which defines animal behavior, became the generator of all economic mechanisms.

HUO: Today, more than forty years after May ‘68, how do you feel life and society have evolved?

RV: We are witnessing the collapse of financial capitalism. This was easily predictable. Even among economists, where one finds even more idiots than in the political sphere, a number had been sounding the alarm for a decade or so. Our situation is paradoxical: never in Europe have the forces of repression been so weakened, yet never have the exploited masses been so passive. Still, insurrectional consciousness always sleeps with one eye open. The arrogance, incompetence, and powerlessness of the governing classes will eventually rouse it from its slumber, as will the progression in hearts and minds of what was most radical about May 1968.

HUO: Your new book takes us on a trip “between mourning the world and exuberant life.” You revisit May ‘68. What is left of May ‘68? Has it all been appropriated?

RV: Even if we are today seeing recycled ideologies and old religious infirmities being patched up in a hurry and tossed out to feed a general despair, which our ruling wheelers and dealers cash in on, they cannot conceal for long the shift in civilization revealed by May 1968. The break with patriarchal values is final. We are moving toward the end of the exploitation of nature, of work, of trade, of predation, of separation from the self, of sacrifice, of guilt, of the forsaking of happiness, of the fetishizing of money, of power, of hierarchy, of contempt for and fear of women, of the misleading of children, of intellectual dominion, of military and police despotism, of religions, of ideologies, of repression and the deadly resolutions of psychic tensions. This is not a fact I am describing, but an ongoing process that simply requires from us increased vigilance, awareness, and solidarity with life. We have to reground ourselves in order to rebuild—on human foundations—a world that has been ruined by the inhumanity of the cult of the commodity.

HUO: What do you think of the current moment, in 2009? Jean-Pierre Page has just published Penser l’après crise [Thinking the After-Crisis]. For him, everything must be reinvented. He says that a new world is emerging now in which the attempt to establish a US-led globalization has been aborted.

RV: The agrarian economy of the Ancien Régime was a fossilized form that was shattered by the emerging free-trade economy, from the 1789 revolution on. Similarly, the stock-dabbling speculative capitalism whose debacle we now witness is about to give way to a capitalism reenergized by the production of non-polluting natural power, the return to use value, organic farming, a hastily patched-up public sector, and a hypocritical moralization of trade. The future belongs to self-managed communities that produce indispensable goods and services for all (natural power, biodiversity, education, health centers, transport, metal and textile production . . .). The idea is to produce for us, for our own use—that is to say, no longer in order to sell them—goods that we are currently forced to buy at market prices even though they were conceived and manufactured by workers. It is time to break with the laws of a political racketeering that is designing, together with its own bankruptcy, that of our existence.

HUO: Is this a war of a new kind, as Page claims? An economic Third World War?

RV: We are at war, yes, but this is not an economic war. It is a world war against the economy. Against the economy that for thousands of years has been based on the exploitation of nature and man. And against a patched-up capitalism that will try to save its skin by investing in natural power and making us pay the high price for that which—once the new means of production are created—will be free as the wind, the sun, and the energy of plants and soil. If we do not exit economic reality and create a human reality in its place, we will once again allow market barbarism to live on.

HUO: In his book Making Globalization Work, Joseph Stiglitz argues for a reorganization of globalization along the lines of greater justice, in order to shrink global imbalances. What do you think of globalization? How does one get rid of profit as motive and pursue well-being instead? How does one escape from the growth imperative?

RV: The moralization of profit is an illusion and a fraud. There must be a decisive break with an economic system that has consistently spread ruin and destruction while pretending, amidst constant destitution, to deliver a most hypothetical well-being. Human relations must supersede and cancel out commercial relations. Civil disobedience means disregarding the decisions of a government that embezzles from its citizens to support the embezzlements of financial capitalism. Why pay taxes to the bankster-state, taxes vainly used to try to plug the sinkhole of corruption, when we could allocate them instead to the self-management of free power networks in every local community? The direct democracy of self-managed councils has every right to ignore the decrees of corrupt parliamentary democracy. Civil disobedience towards a state that is plundering us is a right. It is up to us to capitalize on this epochal shift to create communities where desire for life overwhelms the tyranny of money and power. We need concern ourselves neither with government debt, which covers up a massive defrauding of the public interest, nor with that contrivance of profit they call “growth.” From now on, the aim of local communities should be to produce for themselves and by themselves all goods of social value, meeting the needs of all—authentic needs, that is, not needs prefabricated by consumerist propaganda.

HUO: Edouard Glissant distinguishes between globality and globalization. Globalization eradicates differences and homogenizes, while globality is a global dialogue that produces differences. What do you think of his notion of globality?

RV: For me, it should mean acting locally and globally through a federation of communities in which our pork-barreling, corrupt parliamentary democracy is made obsolete by direct democracy. Local councils will be set up to take measures in favor of the environment and the daily lives of everyone. The situationists have called this “creating situations that rule out any backtracking.”

HUO: Might the current miscarriages of globalization have the same dangerous effects as the miscarriages of the previous globalization from the ‘30s? You have written that what was already intolerable in ‘68 when the economy was booming is even more intolerable today. Do you think the current economic despair might push the new generations to rebel?

RV: The crisis of the ‘30s was an economic crisis. What we are facing today is an implosion of the economy as a management system. It is the collapse of market civilization and the emergence of human civilization. The current turmoil signals a deep shift: the reference points of the old patriarchal world are vanishing. Percolating instead, still just barely and confusedly, are the early markers of a lifestyle that is genuinely human, an alliance with nature that puts an end to its exploitation, rape, and plundering. The worst would be the unawareness of life, the absence of sentient intelligence, violence without conscience. Nothing is more profitable to the racketeering mafias than chaos, despair, suicidal rebellion, and the nihilism that is spread by mercenary greed, in which money, even devalued in a panic, remains the only value.

HUO: In his book Utopistics, Immanuel Wallerstein claims that our world system is undergoing a structural crisis. He predicts it will take another twenty to fifty years for a more democratic and egalitarian system to replace it. He believes that the future belongs to “demarketized,” free-of-charge institutions (on the model, say, of public libraries). So we must oppose the marketization of water and air.1 What is your view?

RV: I do not know how long the current transformation will take (hopefully not too long, as I would like to witness it). But I have no doubt that this new alliance with the forces of life and nature will disseminate equality and freeness. We must go beyond our natural indignation at profit’s appropriation of our water, air, soil, environment, plants, animals. We must establish collectives that are capable of managing natural resources for the benefit of human interests, not market interests. This process of reappropriation that I foresee has a name: self-management, an experience attempted many times in hostile historical contexts. At this point, given the implosion of consumer society, it appears to be the only solution from both an individual and social point of view.

HUO: In your writing you have described the work imperative as an inhuman, almost animal condition. Do you consider market society to be a regression?

RV: As I mentioned above, evolution in the Paleolithic age meant the development of creativity—the distinctive trait of the human species as it breaks free from its original animality. But during the Neolithic, the osmotic relationship to nature loosened progressively, as intensive agriculture became based on looting and the exploitation of natural resources. It was also then that religion surfaced as an institution, society stratified, the reign of patriarchy began, of contempt for women, and of priests and kings with their stream of wars, destitution, and violence. Creation gave way to work, life to survival, jouissance to the animal predation that the appropriation economy confiscates, transcends, and spiritualizes. In this sense market civilization is indeed a regression in which technical progress supersedes human progress.

HUO: For you, what is a life in progress?

RV: Advancing from survival, the struggle for subsistence and predation to a new art of living, by recreating the world for the benefit of all.

HUO: My interviews often focus on the connections between art and architecture/urbanism, or literature and architecture/urbanism. Could you tell me about the Bureau of Unitary Urbanism?

RV: That was an idea more than a project. It was about the urgency of rebuilding our social fabric, so damaged by the stranglehold of the market. Such a rebuilding effort goes hand in hand with the rebuilding by individuals of their own daily existence. That is what psychogeography is really about: a passionate and critical deciphering of what in our environment needs to be destroyed, subjected to détournement, rebuilt.

HUO: In your view there is no such thing as urbanism?

RV: Urbanism is the ideological gridding and control of individuals and society by an economic system that exploits man and Earth and transforms life into a commodity. The danger in the self-built housing movement that is growing today would be to pay more attention to saving money than to the poetry of a new style of life.

HUO: How do you see cities in the year 2009? What kind of unitary urbanism for the third millennium? How do you envision the future of cities? What is your favorite city? You call Oarystis the city of desire. Oarystis takes its inspiration from the world of childhood and femininity. Nothing is static in Oarystis. John Cage once said that, like nature, “one never reaches a point of shapedness or finishedness. The situation is in constant unpredictable change.”2 Do you agree with Cage?

RV: I love wandering through Venice and Prague. I appreciate Mantua, Rome, Bologna, Barcelona, and certain districts of Paris. I care less about architecture than about how much human warmth its beauty has been capable of sustaining. Even Brussels, so devastated by real estate developers and disgraceful architects (remember that in the dialect of Brussels, “architect” is an insult), has held on to some wonderful bistros. Strolling from one to the next gives Brussels a charm that urbanism has deprived it of altogether. The Oarystis I describe is not an ideal city or a model space (all models are totalitarian). It is a clumsy and naïve rough draft for an experiment I still hope might one day be undertaken—so I agree with John Cage. This is not a diagram, but an experimental proposition that the creation of an environment is one and the same as the creation by individuals of their own future.

HUO: Is Oarystis based on natural power, like the Metabolist cities? Rem Koolhaas and I are working on a book on the Japanese Metabolists. When I read your wonderful text on Oarystis, I was reminded of that movement from the 1960s, especially the floating cities, Kikutake’s water cities. Is Oarystis a Metabolist city?

RV: When Oarystis was published, the architect Philippe Rothier and Diane Hennebert, who ran Brussels’ Architecture Museum at the time, rightly criticized me for ignoring the imaginative projects of a new generation of builders. Now that the old world is collapsing, the fusion of free natural power, self-built housing techniques, and the reinvention of sensual form is going to be decisive. So it is useful to remember that technical inventiveness must stem from the reinvention of individual and collective life. That is to say, what allows for genuine rupture and ecstatic inventiveness is self-management: the management by individuals and councils of their own lives and environment through direct democracy. Let us entrust the boundless freedoms of the imaginary to childhood and the child within us.

HUO: Several years ago I interviewed Constant on New Babylon. What were your dialogues with Constant and how do you see New Babylon today?

RV: I never met Constant, who if I am not mistaken had been expelled before my own association with the SI. New Babylon’s flaw is that it privileges technology over the formation of an individual and collective way of life—the necessary basis of any architectural concept. An architectural project only interests me if it is about the construction of daily life.

HUO: How can the city of the future contribute to biodiversity?

RV: By drawing inspiration from Alphonse Allais, by encouraging the countryside to infiltrate the city. By creating zones of organic farming, gardens, vegetable plots, and farms inside urban space. After all, there are so many bureaucratic and parasitical buildings that can’t wait to give way to fertile, pleasant land that is useful to all. Architects and squatters, build us some hanging gardens where we can go for walks, eat, and live!

HUO: Oarystis is in the form of a maze, but it is also influenced by Venice and its public piazzas. Could you tell us about the form of Oarystis?

RV: Our internal space-time is maze-like. In it, each of us is at once Theseus, Ariadne, and Minotaur. Our dérives would gain in awareness, alertness, harmony, and happiness if only external space-time could offer meanders that could conjure up the possible courses of our futures, as an analogy or echo of sorts—one that favors games of life, and prevents their inversion into games of death.

HUO: Will museums be abolished? Could you discuss the amphitheater of memory? A protestation against oblivion?

RV: The museum suffers from being a closed space in which works waste away. Painting, sculpture, music belong to the street, like the façades that contemplate us and come back to life when we greet them. Like life and love, learning is a continuous flow that enjoys the privilege of irrigating and fertilizing our sentient intelligence. Nothing is more contagious than creation. But the past also carries with it all the dross of our inhumanity. What should we do with it? A museum of horrors, of the barbarism of the past? I attempted to answer the question of the “duty of memory” in Ni pardon, ni talion [Neither Forgiveness Nor Retribution]:

Most of the great men we were brought up to worship were nothing more than cynical or sly murderers. History as taught in schools and peddled by an overflowing and hagiographic literature is a model of falsehood; to borrow a fashionable term, it is negationist. It might not deny the reality of gas chambers, it might no longer erect monuments to the glory of Stalin, Mao or Hitler, but it persists in celebrating the brutish conqueror: Alexander, called the Great—whose mentor was Aristotle, it is proudly intoned—Julius Caesar, Genghis Khan, Tamerlane, Napoleon, the throngs of generals, slaughterers of peoples, petty tyrants of the city or the state, torturer–judges, Javerts of every ilk, conniving diplomats, rapists and killers contracted by religions and ideologies; so much high renown carved from baseness, wickedness, and abjection. I am not suggesting we should unpave the avenues of official history and pave the side alleys instead. We are not in need of a purged history, but of a knowledge that scoops out into broad daylight facts that have been obscured, generation after generation, by the unceasing stratification of prejudice. I am not calling for a tribunal of the mind to begin condemning a bunch of undesirables who have been bizarrely put up on pedestals and celebrated in the motley pantheons of official memory. I just want to see the list of their crimes, the mention of their victims, the recollection of those who confronted them added to the inventory of their unsavory eulogies. I am not suggesting that the name of Francisco Ferrer wipe out that of his murderer, Alfonso XIII, but that at the very least everything be known of both. How dare textbooks still cultivate any respect for Bonaparte, responsible for the death of millions, for Louis XIV, slaughterer of peasants and persecutor of Protestants and freethinkers? For Calvin, murderer of Jacques Gruet and Michel Servet and dictator of Geneva, whose citizens, in tribute to Sébastien Castellion, would one day resolve to destroy the emblems and signs of such an unworthy worship? While Spain has now toppled the effigies of Francoism and rescinded the street names imposed by fascism, we somehow tolerate, towering in the sky of Paris, that Sacré-Coeur whose execrable architecture glorifies the crushing of the Commune. In Belgium there are still avenues and monuments honoring King Leopold II, one of the most cynical criminals of the nineteenth century, whose “red rubber” policy—denounced by Mark Twain, by Roger Casement (who paid for this with his life), by Edward Dene Morel, and more recently by Adam Hochschild—has so far bothered nary a conscience. This is a not a call to blow up his statues or to chisel away the inscriptions that celebrate him. This is a call to Belgian and Congolese citizens to cleanse and disinfect public places of this stain, the stain of one of the worst sponsors of colonial savagery. Paradoxically, I do tend to believe that forgetting can be productive, when it comes to the perpetrators of inhumanity. A forgetting that does not eradicate remembering, that does not blue-pencil memory, that is not an enforceable judgment, but that proceeds rather from a spontaneous feeling of revulsion, like a last-minute pivot to avoid dog droppings on the sidewalk. Once they have been exposed for their inhumanity, I wish for the instigators of past brutalities to be buried in the shroud of their wrongs. Let the memory of the crime obliterate the memory of the criminal.
3

HUO: Learning is deserting schools and going to the streets. Are streets becoming Thinkbelts? Cedric Price’s Potteries Thinkbelt used abandoned railroads for pop-up schools. What and where is learning today?

RV: Learning is permanent for all of us regardless of age. Curiosity feeds the desire to know. The call to teach stems from the pleasure of transmitting life: neither an imposition nor a power relation, it is pure gift, like life, from which it flows. Economic totalitarianism has ripped learning away from life, whose creative conscience it ought to be. We want to disseminate everywhere this poetry of knowledge that gives itself. Against school as a closed-off space (a barrack in the past, a slave market nowadays), we must invent nomadic learning.

HUO: How do you foresee the twenty-first-century university?

RV: The demise of the university: it will be liquidated by the quest for and daily practice of a universal learning of which it has always been but a pale travesty.

HUO: Could you tell me about the freeness principle (I am extremely interested in this; as a curator I have always believed museums should be free—Art for All, as Gilbert and George put it).

RV: Freeness is the only absolute weapon capable of shattering the mighty self-destruction machine set in motion by consumer society, whose implosion is still releasing, like a deadly gas, bottom-line mentality, cupidity, financial gain, profit, and predation. Museums and culture should be free, for sure, but so should public services, currently prey to the scamming multinationals and states. Free trains, buses, subways, free healthcare, free schools, free water, air, electricity, free power, all through alternative networks to be set up. As freeness spreads, new solidarity networks will eradicate the stranglehold of the commodity. This is because life is a free gift, a continuous creation that the market’s vile profiteering alone deprives us of.

HUO: Where is love in Oarystis?

RV: Everywhere. The love affair, as complex as it is simple, will serve as the building block for the new solidarity relations that sooner or later will supersede selfish calculation, competition, competitiveness, and predation, causes of our societies’ dehumanization.

HUO: Where is the city of the dead? In a forest rather than a cemetery?

RV: Yes, a forest, an auditorium in which the voices of the dead will speak amidst the lushness of nature, where life continuously creates itself anew.

HUO: Have you dreamt up other utopian cities apart from Oarystis? Or a concrete utopia in relation to the city?

RV: No, but I have not given up hope that such projects might mushroom and be realized one day, as we begin reconstructing a world devastated by the racketeering mafias.

HUO: In 1991 I founded a Robert Walser museum, a strollological museum, in Switzerland. I have always been fascinated by your notion of the stroll. Could you say something about your urban strolls with and without Debord? What about Walser’s? Have other strollologists inspired you?

RV: I hold Robert Walser in high regard, as many do. His lucidity and sense of dérive enchanted Kafka. I have always been fascinated by the long journey Hölderlin undertook following his break-up with Diotima. I admire Chatwin’s Songlines, in which he somehow manages to turn the most innocuous of walks into an intonation of the paths of fate, as though we were in the heart of the Australian bush. And I appreciate the strolls of Léon-Paul Fargue and the learning of Héron de Villefosse. My psychogeographic dérives with Guy Debord in Paris, Barcelona, Brussels, Beersel, and Antwerp were exceptional moments, combining theoretical speculation, sentient intelligence, the critical analysis of beings and places, and the pleasure of cheerful drinking. Our homeports were pleasant bistros with a warm atmosphere, havens where one was oneself because one felt in the air something of the authentic life, however fragile and short-lived. It was an identical mood that guided our wanderings through the streets, the lanes and the alleys, through the meanderings of a pleasure that our every step helped us gauge in terms of what it might take to expand and refine it just a little further. I have a feeling that the neighborhoods destroyed by the likes of Haussmann, Pompidou, and the real estate barbarians will one day be rebuilt by their inhabitants in the spirit of the joy and the life they once harbored.

HUO: What possibilities do you see for disalienation and détournement in 2009?

RV: This is a time of unprecedented chaos in material and moral conditions. Human values are going to have to compensate for the effects of the only value that has prevailed so far: money. But the implosion of financial totalitarianism means that this currency, which has so tripped us up, is now doomed to devaluation and a loss of all meaning. The absurdity of money is becoming concrete. It will gradually give way to new forms of exchange that will hasten its disappearance and lead to a gift economy.

HUO: What are the conditions for dialogue in 2009? Is there a way out of this system of isolation?

RV: Dialogue with power is neither possible nor desirable. Power has always acted unilaterally, by organizing chaos, by spreading fear, by forcing individuals and communities into selfish and blind withdrawal. As a matter of course, we will invent new solidarity networks and new intervention councils for the well-being of all of us and each of us, overriding the fiats of the state and its mafioso-political hierarchies. The voice of lived poetry will sweep away the last remaining echoes of a discourse in which words are in profit’s pay.

HUO: In your recent books you discuss your existence and temporality. The homogenizing forces of globalization homogenize time, and vice versa. How does one break with this? Could you discuss the temporality of happiness, as a notion?

RV: The productivity- and profit-based economy has implanted into lived human reality a separate reality structured by its ruling mechanisms: predation, competition and competitiveness, acquisitiveness and the struggle for power and subsistence. For thousands of years such denatured human behaviors have been deemed natural. The temporality of draining, erosion, tiredness, and decay is determined by labor, an activity that dominates and corrupts all others. The temporality of desire, love, and creation has a density that fractures the temporality of survival cadenced by work. Replacing the temporality of money will be a temporality of desire, a beyond-the-mirror, an opening to uncharted territories.

HUO: Is life ageless?

RV: I don’t claim that life is ageless. But since survival is nothing but permanent agony relieved by premature death, a renatured life that cultivates its full potential for passion and creation would surely achieve enough vitality to delay its endpoint considerably.

HUO: The Revolution of Everyday Life was a trigger for May ’68, and you have stated in other interviews that it is your key book that you are continually rewriting. Was the book an epiphany? How did it change the course of your work? What had you been doing previously?

RV: The book was prompted by an urgent need I was feeling at the time for a new perspective on the world and on myself, to pull me out of my state of survival, by means other than through suicide. This critical take on a consumer society that was corrupting and destroying life so relentlessly made me aware and conscious of my own life drive. And it became clear to me very quickly that this wasn’t a purely solipsistic project, that many readers were finding their own major concerns echoed there.

HUO: The Revolution of Everyday Life ends on an optimistic note: “We have a world of pleasures to win, and nothing to lose but boredom.”4 Are you still an optimist today?

RV: “Pessimists, what is it you were hoping for?,” Scutenaire wrote. I am neither a pessimist nor an optimist. I try to remain faithful to a principle: desire everything, expect nothing.

HUO: What is the most recent version of the book?

RV: Entre le deuil du monde et la joie de vivre [Between Mourning the World and Exuberant Life].

HUO: What book are you working on at the moment?

RV: I would love to have the resources to complete a Dictionary of Heresies, so as to clarify and correct the historical elements included in The Movement of the Free Spirit and Resistance to Christianity.

HUO: The question of temporality also brings us to Proust and his questionnaire (see inset). What might your definition of happiness be in 2009?

RV: Living ever more intensely and passionately in an ever more intense world. To those who sneer at my ecstatic candor, I reply with a phrase that brings me great comfort: “The desire for an other life is that life already.”5

HUO: Do you have unrealized projects? Unrealized books, unrealized projects in fields other than writing, unrealized architectural projects?

RV: My priority is to live better and better in a world that is more and more human. I would love to build the “urban countryside” of Oarystis, but I’m not just waiting patiently, like Fourier at the Palais Royal, for some billionaire to decide to finance the project only to lose everything to the financial crash a minute later.

HUO: What about your collaborations with other artists, painters, sculptors, designers, filmmakers?

RV: I don’t collaborate with anyone. At times I have offered a few texts to artist friends, not as a commentary on their work but as a counterpoint to it. Art moves me when, in it, I can sense its own overcoming, something that goes beyond it; when it nurtures a trace of life that blossoms as a true aspiration, the intuition of a new art of living.

HUO: Could you tell me about Brussels? What does Brussels mean to you? Where do you write?

RV: I live in the country, facing a garden and woods where the rhythm of the seasons has retained its beauty. Brussels as a city has been destroyed by urbanists and architects who are paid by real estate developers. There are still a few districts suitable for nice walks. I am fond of a good dozen wonderful cafés where one can enjoy excellent artisanal beers.

HUO: Do you agree with Geremek’s view that Europe is the big concern of the twenty-first century?

RV: I am not interested in this Europe ruled by racketeering bureaucracies and corrupt democracies. And regions only interest me once they are stripped of their regionalist ideology and are experiencing self-management and direct democracy. I feel neither Belgian nor European. The only homeland is a humanity that is at long last sovereign.

HUO: You have used a lot of pseudonyms. Je est un autre [I is an other]? How do you find or choose pseudonyms? How many pseudonyms have you used? Is there a complete list?

RV: I don’t keep any kind of score. I leave it up to the inspiration of the moment. There is nothing secret about using a pseudonym. Rather, it is about creating a distance, most often in commissioned work. This allows me to have some fun while alleviating my enduring financial difficulties, which I have always refused to resolve by compromising with the world of the spectacle.

HUO: A book that has been used by many artists and architects has been your Dictionnaire de citations pour servir au divertissement et a l’intelligence du temps [Dictionary of Quotations for the Entertainment and Intelligence of Our Time]. Where did that idea come from?

RV: It was a suggestion from my friend Pierre Drachline, who works for the Cherche Midi publishing house.

HUO: You have often criticized environmental movements who try to replace existing capitalism with capitalism of a different type. What do you think of Joseph Beuys? What non-capitalist project or movement do you support?

RV: We are being “offered” biofuels on the condition we agree to transgenic rapeseed farming. Eco-tourism will accelerate the plundering of our biosphere. Windmill farms are being built without any advantage to the consumers. Those are the areas where intervention is possible. Natural resources belong to us, they are free, they must be made to serve the freedom of life. It will be up to the communities to secure their own energy and food independence so as to free themselves from the control of the multinationals and their state vassals everywhere. Claiming natural power for our use means reclaiming our own existence first. Only creativity will rid us of work.

HUO: Last but not least, Rilke wrote that wonderful little book of advice to a young poet. What would your advice be to a young philosopher-writer in 2009?

RV: To apply to his own life the creativity he displays in his work. To follow the path of the heart, of what is most alive in him.

Translated from the French by Eric Anglès

The consumer goods Killer App -KILLED

A consumer goods bar code scannerFinally a real KILLER APP. A free iPhone application called the Good Guide lets you scan the barcodes of (eventually) every consumer good to learn immediately its goodness rating on a scale of 0-10. No more Consumer Report printouts, mental notes or improvisational evaluation. The Good Guide score is the synthesis of three criteria, the ratings for which are also shown: health, environment and social. How healthy is this item? How environmentally friendly? And how socially-responsible is the producer? Notably missing is a ranking for price, sidestepping the inescapable real world cost vs. benefit compromise.

UPDATE: FALSE HOPE ALARM. So far the products itemized by the GoodGuide are the General Mills variety, all of them rank highly. There’s a sugared cinnamon cereal that gets a 10 for health. Hoho.

According to an article in Grist, GoodGuide emerged from a project called TAO IT, created by Dara O’Rourke, associate professor at UC Berkeley’s Department of Environmental Science, Management and Policy. Goodguide’s aim sounds like a watchdog function better administrated by a regulatory agency. I can already see industry lobbyists setting up offices to influence the GoodGuide analysts.

A lot will depend on the transparency of the GoodGuide benchmarks and the objective distance they can keep from market interests. For example, the PR budget of one conglomerate alone could create a faux ratings mechanism to usurp GoogGuide as consumers-aid du jour. A recent processed food industry Smart Choices badge comes to mind.

The GoodGuide evaluation policies do give a good impression.

GoodGuide aggregates and analyzes data on both product and company performance. We employ a range of scientific methods – health hazard assessment, environmental impact assessment, and social impact assessment – to identify major impacts to human health, the environment, and society. Each of these categories is then further analyzed within specific issue areas, such as climate change policies, labor concerns, and product toxicity. Currently, GoodGuide’s database has over 600 base criteria by which we evaluate products and companies.

Health Performance
As an example, for health performance, GoodGuide’s system takes into account both the impacts of a company’s operations on its workers and local communities, and the impacts of using a specific product on your health. Our team has gathered data on important health hazards such as:

• Cancer risks
• Reproductive health hazards
• Mutagenicity
• Endocrine disruption
• Respiratory hazards
• Skin and eye irritation

Our research currently uses a simplified health hazard assessment process that allows us to rate thousands of products along standard criteria. It should be noted that while these ratings are not risk assessments of products or chemicals, they do highlight potential hazards associated with the use of these products.

Environmental Performance
For environmental performance, GoodGuide is aggregating data on the life-cycle impacts of products, from manufacturing to transportation to use to final disposal. For companies, impact categories include:

• Environmental emissions and their impacts on air, water, land, and climate
• Natural resource impacts
• Environmental management programs

GoodGuide uses these categories to generate overall environmental performance ratings for companies.

Social Performance
For social issues, GoodGuide aggregates data on the social impacts companies have on their employees:

• Compensation
• Labor and human rights practices
• Diversity policies
• Working conditions

In addition to impacts on employees, Social Performance ratings consider impact on consumers and communities. The social scoring system also brings together information on corporate governance, disclosure policies, and overall practices.

OUR RATINGS

Types of Information
Different types of information flow into GoodGuide’s system: absolute measures, relative measures, and binary measures. Absolute measures describe measurable activities of a company or product. For example, the pounds of toxic air emissions released per year, the CEO’s salary, or the amount of money a company donated to charity. Relative measures are scores, such as a numerical grade of “6.5 out of 10” or a textual grade of “bad” to “excellent.” Binary (or Yes/No) measures indicate whether a product or company does or does not have specific characteristics. For example, a product may or may not have earned an environmental certification, or a company may or may not test its products on animals.

The GoodGuide Rating
These measures are then used to create GoodGuide’s ratings. To calculate a single rating for a product or company, we convert all of the existing measures into a 0 to 10 score. In GoodGuide’s system, a score of 10 is the best and a score of 0 is the worst. Products and companies are rated relative to the performance of similar products or companies in the same industry.

The initial ratings are based on a set of selected criteria from a broad pool of data available within the GoodGuide database. We think these criteria are some of the most representative and understandable. As this is the first time all of this data has ever been aggregated in the same place, we are currently working to assess the consistency and comparability of measures across our many data sources. We would love to hear your suggestions on the relative importance of these various measures of product and company performance.

GoodGuide recognizes that even the most quantitative assessment of environmental, health, or social issues requires value judgments about the relative importance of various issues. For example, rational people can disagree over the relative importance of animal testing in evaluating a product or company. We have used our best scientific judgment in building our current ratings, and in future versions we will flag issues where personal values and preferences are particularly relevant. We will then enable people to create personalized ratings based on their own concerns.

In order to facilitate your ability to assess the data, we will also be providing an assessment of data uncertainty, completeness, and quality. These assessments can be used to weight the existing data within the GoodGuide database.

Incomplete Data
In some cases data is unavailable for a company or a product. This may be because we have not yet identified a credible data source for a given issue or topic. It may also be that the data is not publicly available because companies have not disclosed critical information. One goal of this project is to work collaboratively with key stakeholders around the world, including government agencies, non-profit organizations, private research firms, and companies to promote the quantity and quality of disclosure of important data to the public.

Learn more about GoodGuide’s methodology.

Ward Churchill to speak for O’odham

O'odham rightsAccording to Censored News, Activist and scholar Ward Churchill will speak at the Unitarian Universalist Church of Tucson, 4831 W. 22nd St., on November 13, 2009 at 7:00 p.m. to benefit O’odham VOICE Against the Wall, which since 2003 has organized and advocated for the traditional O’odham leaders and elders of the Tohono O’odham communities in the southern territory of the United States and northern territory of Mexico. Professor Churchill’s talk is part of the “Apartheid in America: Surviving Occupation in O’odham Lands”

O’odham activist Ofelia Rivas will also participate. The event is sponsored by the Dry River Radical Resource Center, the Earth First! Journal, and Voices against the Wall.

Here’s some background on the O’odham struggle:

pamphlet cover illustrationBy J. D. Hendricks, 2004
TIAMAT PUBLICATIONS #5

The People Who Emerged From the Earth

Over two thousand years ago the descendents of the O’odham moved into the southwestern region of the area now claimed by the U.S. as the state of Arizona. 1 The O’odham have had one of the longest histories of contact with the forces of European colonization compared with the rest of the native North American peoples. The O’odham’s first contact with Spanish invaders took place in the mid 16th century; nearly one hundred years before the colonization of the North Atlantic coast and Great Lakes regions were begun by the French and English colonists. As such, the history of the O’odham provides a good context for an investigation of the colonization of Native North America, and more specifically, an investigation of the interplay between, and results of, the varied responses to colonization – that of collaboration, accommodation, and resistance.

Many histories of the O’odham refer to these desert people as the Papago. The term Papago was a name given to the O’odham by the Spanish colonizers, and is likely the result of a Spanish corruption of the O’odham word “papabi” which was the O’odham name for one of their principal bean varieties. Thus, the Spanish colonizers term for the O’odham (Papago) came to mean “the bean eaters.” 2 For the purposes of this study I will refrain from the use of the term Papago and will refer to “the people” 3 by their traditional pre-colonial name. 4

As is often the case, with the name Papago being a good example, European constructs are often imposed upon indigenous peoples by the historians that seek to portray their past. This result can occur when historians seek to glorify European norms and traditions at the expense of indigenous ones, and can also be the result of the subconscious indoctrination of the historian by the dominant culture – in this case that of western style industrial civilization. In other cases it can be the result of a simple uncritical usage of language.

One of the most dominant and reoccurring “civilized” constructs imposed upon indigenous peoples history is the commonly understood notion that the O’odham, or any other indigenous North American culture for that matter, existed as a totality or uniformed mass. This study will seek to use the history of the interaction between the O’odham peoples and the United States, both its government and its peoples, to deconstruct this myth of the totality and provide a history of the O’odham’s varied responses to colonization from an anti-colonial and anti-industrial perspective. By investigating various important case studies in O’odham history, and looking not only at resistance but also accommodation and collaboration, it is hoped that this work will help to provide a more realistic historical picture of the effects of colonization, and the intentions and reactions of both the colonizer and the colonized. Within the previously stated context and theoretical framework, this study will argue that while the O’odham responded to the U.S. invasion of their lands in various ways, the choices to resist, accommodate, or collaborate with the forces of colonization did not affect the overall U.S. policy concerning the O’odham – that policy being the eventual total assimilation of the O’odham into the dominant “civilized” industrial system. 5

This investigation will include a strong focus on O’odham resistance to colonization, as any anti-colonial history should, however it will not discount or ignore the many historical occurrences of accommodation, and in some cases outright collaboration, with the colonizers. It is important to always keep in mind that none of the actions and reactions in any of the case studies looked at are attributable to the O’odham as a “totality,” but rather are attributable only to the various groupings of O’odham, be they incarnated in the form of the individual, the clan, the village, an economic or spiritual grouping, or an established political organization.

A God of Civilization and Coercion Comes to the O’odham

The O’odham’s first encounter with Spanish invaders took place in the mid sixteenth century when a group of conquistadors led by Alvaro Nunez Cabeza de Vaca entered O’odham territory in search of gold. These men did not find the riches they were looking for and left the desert region to return to the Spanish colony. However, soon after word spread of the O’odham villages on the northern periphery of the Spanish colony, missionaries began to travel north to bring God and “civilization” to the native people residing there. By 1686, Catholic missionaries had formed a few small missions in O’odham territory using what they believed to be the influence of their soft power 6 techniques to lure the O’odham into their missions where they were then subjected to a rigorous schedule of cultural indoctrination. Most O’odham historians, including Winston Erickson, 7 and to a lesser extent, Bernard Fontana 8 have, during this time period, focused on the O’odham who chose to reside nearby and within these early missions, thus painting a picture of the O’odham as accepting of Spanish influence and cultural indoctrination.

However a closer look at this time period reveals that mission O’odham were only a small percentage of the total population of O’odham residing in the Sonoran desert 9 and that the ones who were there may not have been so for the reasons that the colonizers believed. San Xavier del Bac, the largest mission in O’odham lands, as well as many other missions, took advantage of the fact that the desert O’odham migrated in the dry winter months to the Northern Piman settlements along the rivers to work the small farm plots for sustenance. 10 The Catholic missions inserted themselves into this traditional pattern. Those O’odham who worked and lived near the missions were, for the most part, seasonal residents, which shows that the missions were viewed merely as being of utilitarian value. Thus, the O’odham as a totality were not necessarily accommodating to or interested in anything the missionaries had to offer per se, and when the missionaries began to employ “hard power” techniques and abuse or overstep the grounds for their welcome it did not go without consequence. 11

Accommodating and ignoring the missionaries was not the only response to colonization practiced by the O’odham during the seventeenth and eighteenth centuries. Although historians such as Erickson feel that “the missions did serve the O’odham well….,” 12 that assertion is contradicted by the fact that there were many large scale rebellions waged against the missions from outside and from within. In 1695, 1751, 1756, and 1776, large scale rebellions occurred in which missionaries were killed and their missions burned to the ground. 13 In some cases these rebellions were the doing of joint O’odham/Apache alliances, which is significant considering that many histories of the O’odham and Apache portray them as immemorial enemies. This may be the result of the fact that by the early nineteenth century the Spanish government initiated a campaign of divide and conquer that was continued later by the Mexican and U.S. governments to turn the O’odham and Apache against one another, thus easing the project of their subjugation.

A Change in the Occupation Government: Washington Enters O’odham Lands

In 1821, Mexican Independence from Spain was achieved and interest in the O’odham dropped away nearly entirely. By 1828, the new and secular Mexican government began the process of shutting down the missions in O’odham territory and by 1842, the last of the missions were closed. Soon after, in 1846, the United Stated initiated a war for territorial expansion against Mexico. This war was not of immediate consequence to the O’odham peoples. Isolated in desert regions, the fighting between the two occupation powers affected them little in the short run. However, the signing of the Treaty of Guadalupe Hidalgo in 1848, which ended the war, would lay the foundations for a series of disastrous events which would affect the O’odham in very negative ways.

Of greatest consequence to the O’odham was the fact that the boundary between the United States and Mexico was not finalized by the treaty of Guadalupe Hidalgo. The boundary was designated by Article Five of the Treaty as being an arbitrary line roughly following the 32nd parallel, an area which runs through the southern part of modern Arizona. To the east, the border was provided by the Rio Grande. The exact boundary line along the 32nd parallel was to be decided at a later date. It is also important to note here that the Treaty also provided that all Mexican citizens absorbed by the United States were to be granted U.S. citizenship, which included all indigenous peoples in the annexed territory since under Mexican law they were considered citizens. In the treaty the United States also assumed the responsibility for preventing cross border raiding into Mexico by the southwestern tribes, specifically the Apache. 14

In the aftermath of the signing of the treaty of Guadalupe Hidalgo, it became quickly apparent that an acceptable border between Mexico and the United States along the 32nd parallel would not be achieved. An official survey expedition was assembled by the United States and Mexico in 1849 to trace out the boundary between the two countries with little success. Various borderlines were agreed to and then abandoned and re-made by the United States, sometimes in a unilateral decision that dismissed the positions of the Mexican government altogether. 15

The principal concern for the United States was to secure title to an area of land in northern Sonora, Mexico that was ideally suited for the construction of a portion of the southern continental railroad whose building was being discussed in the U.S. Congress at the time. One of the main advocates for this southern railroad route was a South Carolina man by the name of Colonel James Gadsden. Gadsden’s history of connections to powerful business, military, and political leaders is very interesting and his appointment by the United States to be Minister to Mexico in 1853 serves as a very informative source to gauge the United States’ intentions towards Native Americans and the O’odham in particular.

James Gadsden was born into an influential southern family and graduated from Yale University. After enlisting and serving in the war of 1812, Gadsden was sent to the Florida territory with Andrew Jackson to aid in the campaign of removal and extermination being waged against the Seminole Indians, which took place from 1816-1818. After this war against the Seminole, Gadsden was appointed by President Monroe as commissioner to oversee the removal of the Seminole Indians to Indian Territory. Like the more famous removal of the Cherokee, the removal of the Seminole, and the high death rate suffered as a result, unarguably constituted genocide. 16 As a reward for a job well done, Gadsden was appointed by Monroe to a seat on the legislative council of the territory of Florida, thus beginning Gadsden’s political career. In 1840, Gadsden was elected President of the Louisville, Charleston, and Cincinnati Railroad. In 1853, the Secretary of War, an ardent white supremacist and slavery defender by the name of Jefferson Davis, appointed Gadsden to be Minister to Mexico. 17 As Minister to Mexico, one of Gadsden’s primary missions was to negotiate a final demarcation of the boundary between the U.S. and Mexico. Although Gadsden was a zealous believer in Manifest Destiny, his ideas concerning racial Anglo-Saxonism 18 caused him to be an opponent of the total annexation of Mexico. Gadsden, like many racist U.S. politicians of that time, felt that the total absorption of Mexico and its non-Anglo population into the United States would pollute the Anglo bloodline too much and thus he sought only to gain enough territory for the United States to build the southern pacific route. 19 Thus, a man who had presided over a war of genocide against the Seminole Indians, was a devout racist, and who had obvious conflicts of interest due to his connections to the railroads, was put into a position to determine the territorial boundary between the United States and Mexico and in the process also determine the boundaries of the O’odham’s land. With its appointment of Gadsden, the intent of the U.S. government could not be clearer. Business interests and territorial expansion were to run roughshod, by any means necessary, over any native peoples who stood in the way.

It is no surprise that when James Gadsden finally successfully negotiated a treaty with Santa Anna to secure what is now the southern portion of Arizona, the O’odham were not consulted. In fact, the Gadsden Treaty, signed into law in 1853, did not contain any mention of the O’odham at all. Considering that the new boundary line put in place by the Gadsden Treaty literally split the traditional O’odham lands in two, it is obvious that the intentions of the United States were in no way benevolent. Here it is also important to point out that the terms of the Gadsden Treaty specifically included the same citizenship provisions which were spelled out in the earlier Treaty of Guadalupe Hidalgo. 20 Although the Gadsden treaty was of great significance for the O’odham, their isolation and the outbreak of the Civil War enabled them to live another decade in relative isolation from Anglo encroachment.

Assimilation, Cultural Destruction, Double Speak and Ordained Genocide

The causes which the Almighty originates, when in their appointed time he wills that one race of men – as in races of lower animals – shall disappear off the face of the earth and give place to another race, and so on, in the great cycle traced out by Himself, which may be seen, but has reasons too deep to be fathomed by us. The races of the mammoths and mastodons, and the great sloths, came and passed away: The red man of America is passing away!
–United States Congress Committee on Indian Affairs report, 1865. 21

No doubt with similar justifications in mind as those of the Committee on Indian Affairs, Anglo settlers began their invasion of O’odham lands less than a year after the conclusion of the Civil War. The Homestead Act had opened up the lands of Southern Arizona to Anglo squatters and in 1866, one of the first of many bills was passed by Congress granting mineral rights to any citizen who claimed them. 22 Every one of these homesteads opened and every resource extraction operation initiated without the express consent of the O’odham represented an illegal action under the Gadsden Treaty. The citizenship provisions of the Gadsden Treaty had granted citizenship to all former Mexican citizens and the O’odham were, by legal definition, included in this formulation. The United States, however, refused to consider “uncivilized” peoples as being worthy of the protections granted to citizens by the fourth amendment of the U.S. Constitution, which prohibits the expropriation of property. This refusal of the United States government to follow its own laws pertaining to Native Americans when those laws happen to stand in the way of U.S. interests has been a common occurrence in United States Indian policy. This land grab was only the first of many illegalities committed against the O’odham people by the United States and its citizens. In this respect the O’odham are in a special position when compared with many other tribes. While the theft of native lands by the United States Government was usually legally justified by treaty stipulations signed between a tribe and the U.S. government, this justification could not and cannot be used in the case of the O’odham since no treaty was ever signed with the O’odham by the United States Government. 23

For the most part, the O’odham did not resist this initial incursion of Anglo settlement, rather the O’odham practiced accommodation and moved farther out into the desert to shield themselves from the new settlers invading their lands. Traditional ways were maintained with the exception of the introduction of cattle ranching. The O’odham territory was well suited for the raising of cattle and a good number of O’odham became cattle ranchers, both for purposes of subsistence as well as for sale to Anglos residing in and around Tucson. In the 1880s, as increasing numbers of Anglo cattle ranchers began to invade and take over their pasture, some O’odham began to resist.

The O’odham resisted by stealing the Anglo cattle herds which were rounded up and driven south to be sold on the Mexican market. The expropriation of Anglo cattle herds was not isolated, and it became a major concern for the settlers and the government. In at least one case, a large cattle outfit was driven out of business. 24 The concern over this outbreak of O’odham theft of Anglo cattle was large enough that newspapers as far away as Los Angeles ran stories about the phenomenon. For the most part these stories seem to have been deliberately used to justify the enclosure of the O’odham into reservations as the government and Anglo cattle ranchers seized the opportunity to gain even more O’odham land by arguing that it was an unfair burden for the Anglo cattle ranchers to have to “support” the O’odham. 25 Here, in previous case study, we have another common attribute of U.S. Indian policy in general, and one which occurs again and again in the history of O’odham contact with the U.S. government and Anglo settlers – blaming the victim.

Another official position of United States Indian policy during this time period was that everything done to the Indians was, in the words of Indian Commissioner J. Q. Smith, in their own “best interests.” 26 Whether this obvious sham was based on a subconscious guilt and delusion or was a cynical example of “double-speak,” it is obvious that Native American’s best interest’s were the last thing on the government’s mind. Nevertheless, with this reasoning as justification, the first official reservation for the O’odham was created by executive order of President Grant on July 1, 1874. This small reservation surrounded the Old Catholic mission at San Xavier del Bac. It is estimated that only about ten percent 27 of the desert O’odham took up residence within this reservation – these were labeled as “civilized” O’odham by U.S. census takers. The vast majority of O’odham were labeled as “wild” and continued to live in the vast desert regions west of San Xavier del Bac. While it is obvious that the desert O’odham were resisting cultural assimilation by avoidance, even the mission O’odham maintained a resistance to European culture as the next example will illustrate.

While visiting the old mission at San Xavier a newspaper columnist from the Los Angeles Times wrote that upon her visit in 1882, she could see “not a single civilized human habitation within miles.” This writer goes on to state that the O’odham’s dwellings were in the form of “conical mud huts.” In the casual racism and Social Darwinist rhetoric of the period she also adds that,

“The Papagos are but little in advance of gophers and prairie dogs in their habitations.” 28

The point is that after more than 200 years of European influence, even the mission O’odham continued to build their traditional shelters. 29

Progressivism and Cultural Genocide: The Dawes Act

In 1887, the General Allotment Act, also known as the Dawes Act, was signed into law. The Dawes Act was the staging point for the forced assimilation of those remnants of Native American groupings which had not been totally decimated by the preceding period of “Indian Wars” and forced relocations. The essential function of the Dawes Act was to disrupt traditional tribal land holding patterns and thus force Native Americans into the Anglo system of private property. The O’odham, like most other Native American cultures, did not have a concept of private property – land was held in common for the benefit of the village group. Communally held land was an essential pre-requisite for their Anarchistic political system and extremely de-centralized tribal structure. 30

The first section of the Dawes Act provides for equal “sections” of land to be parceled out to each “head of family.” This head of family was always understood to be the father of each family when land was allotted. Thus, this first section of the act not only attempted to destroy the communal land system of Native Americans, it also instituted Patriarchy as the basis for social functioning in Native America. 31 In addition, Section Five of the Act also provides that any un-allotted lands be subject to purchase by the United States government. Section Six and Seven provide that all monies paid by the U.S. for un-allotted Native lands be held for each tribe by the U.S. Treasury and “subject to appropriation” by the U.S. government to repay itself for the implementation of allotment as well as to provide for the “civilization” of Native Americans. 32 In less veiled words, these sections are basically stating that Native Americans will be forced to pay for their own cultural annihilation.

This interpretation of the intent of the Dawes Act becomes clearer when one looks at the arguments and debates that took place in Congress and within self described progressive “Indian rights” groups such as the Indian Rights Association. Critics of the Dawes Act in Congress such as Rep. Russell Errett understood that

“the main purpose of this bill is not to help the Indian troubles so much as it is to provide a method for getting at the valuable Indian lands and opening them up for settlement.” 33

And Senator Dawes, the namesake of the final bill, speaking of the land and resources of Native Americans stated that

“civilization has got after these possessions with a greed never before equaled but it is idle to expect to stay it….” 34

As for the progressive Indian Rights Association, they argued that

“the organization of the Indians into tribes is, and has been, one of the most serious hindrances to the advancement of civilization, and that every effort should be made to secure disintegration of all tribal organizations….” 35

And one of their leaders, Reverend L. Abbott, provided justification with the statement:

“Barbarism has no rights which civilization is bound to respect.” 36

So here we have a self-proclaimed progressive Indian Rights organization arguing for cultural genocide and against the notion that Native Americans have any rights that civilized people are bound to respect! This conclusion provides a perfect example of the essence of “progressive” or “civilized” thought.

The Dawes Act had a much less devastating effect for the O’odham than it did for many other Native American tribes. At the time of its passage, the only official reservation for the O’odham was the San Xavier reservation which, as was stated earlier, was only a small 71,090 acre reservation around the old mission San Xavier del Bac. When the allotment agent came to San Xavier in 1890, he allotted out 41,600 acres of land to the 363 O’odham whom he counted in his census as being resident at the time. 37 The vast majority of the O’odham still continued to live west of San Xavier in the expansive desert regions and were little affected by the allotment schemes. Even those O’odham who lived in San Xavier and were allotted land paid little attention to the artificial boundaries drawn on paper which supposedly privatized their land – they continued to farm and graze the land communally. 38 This refusal to abide by the provisions of the Dawes Act is also a form of resistance to cultural assimilation and adds one more example to show that for those O’odham who resisted, the most often employed method of resistance was non-compliance and avoidance. This specific response to colonization was made possible by the isolation and expansiveness of their desert home, which many Anglo’s continued to view as a “hopeless desert.” 39

The Domestication of the “Wild Papago”

The vast majority of the O’odham continued to resist assimilation and maintained a fairly traditional lifestyle – minus the introduction of cattle herding and horse rearing. In the twenty years following the passage of the Dawes Act, a growing effort was made to enclose the “Wild Papago” 40 and forcibly strip them of their traditional culture and instill them with the “civilized” values of the industrial Anglo. As was mentioned previously in the paper, ranchers and the government used O’odham cattle theft from Anglo ranchers as one tool to justify the enclosure of the O’odham within a reservation. During this period, Anglo Cattle ranchers continued to encroach deeper and deeper into O’odham territory and scuffles began to break out.

In another classic example of the “blame the victim” tactic, a pro-enclosure story was printed in the Los Angeles Times, no doubt to build public pressure for the domestication of the “Wild Papago.” The story concerns a group of O’odham who had resisted an Anglo cattleman’s attempts to enclose one of their water sources. When these O’odham continually tore down the fence that this cattleman had built, the rancher filed a report with the local Indian Agency sheriff to have the men arrested. When the sheriff arrived to arrest the O’odham responsible for defending their water source, he was taken hostage. The sheriff was later released unharmed; however, the incident was used to make the argument that such troubles can only be expected to increase if the O’odham were not enclosed on a reservation where they could be more easily controlled and monitored. 41

The tactic of occupying and diverting natural water sources was one of the tools used by the Anglo settlers and government to destroy the self sufficiency of the O’odham and force them into reservations where they would be dependent on the government for their water and would thus be easier to control and monitor. Some of the O’odham clearly understood what was happening, which is evidenced by instances of resistance both to the enclosure of natural water sources as well as resistance to the drilling of wells. One example of the U.S. government using water as a tool of forced cultural assimilation can be found by looking at an event recorded by an O’odham calendar stick 42 keeper. In 1912, the O’odham residing in the village of Santa Rosa, an isolated and traditional village in the western desert region of O’odham territory, were paid a visit by an Anglo Indian Commissioner who wished to drill a well for them. The Chief of the village objected to the drilling of the well on the grounds that it would disturb their culture, their autonomy and their self-sufficiency. The government agent proceeded to have the well drilled anyway. Upon completion of the well, the Chief of the village, according to the calendar stick keeper, stated that

“the well must be left alone and, in order that the Papagos might continue their old life, water must still be carried from the spring in the foothills.” 43

However, the prohibition by the Chief could not be upheld due to the overwhelming convenience of the new well and after a period of abstaining from its usage, the village of Santa Rosa (including the Chief) gave in and thus was assimilated into the industrial system by being made dependent on the Government well. 44 During this same time period, encroaching Anglo farmers engaged in the diversion of O’odham water sources to irrigate their farms. This practice served as another method of forcing the self sufficient O’odham into a relationship of dependence upon the government. In many areas so much water was diverted that the O’odham could no longer grow their traditional summer crops. 45

In 1919, the first incarnation of an O’odham reservation to enclose the nearly two million acres of desert that the “Wild Papago” were residing in was established. The formation of the desert O’odham reservation in 1919 ushered in a period of exponentially increased government interference in O’odham matters, and of course, the various forms of coercive assimilation were multiplied. By 1933, thirty-two unwanted wells were drilled all over the new reservation. 46 The well drilling was often opposed by those who were trying to maintain the O’odham Him’dag – the traditional ways of the desert people.

Resistance and Collaboration: O’odham Responses to Forced Modernization

In contrast to the traditional O’odham who had maintained resistance to cultural assimilation for the past 300 years, there was also a small number of O’odham based in the new reservation that welcomed collaboration with the forces of Anglo modernization and advocated for cultural accommodation and in some instances for total cultural assimilation. These men would later form an organization called the Papago Good Government League, which would serve as the propaganda arm of the Bureau of Indian Affairs and government policy in general. The leadership of this new faction had been taken from their families as youths and placed in Protestant boarding schools to be culturally indoctrinated. The Tucson Presbyterian Training School was one of the indoctrination centers where many future members of the Good Government League had been sent. 47

Religious indoctrination, whether Catholic or Protestant, has always been one of the most powerful tools of colonization and its justification used by European invaders against the indigenous peoples of the Americas. The necessary counterpart to the forced indoctrination of Christian principals and morals has always been the repression of indigenous spiritual practices. The United States government understood the profound power that traditional spiritual practices had in maintaining group solidarity and cohesion and it is for this reason that such spiritual practices were made illegal and repressed historically. In 1883, a Court of Indian Offenses was established by congress at the request of Secretary of Interior Henry M. Teller to eliminate traditional spiritual practices. In a report to the commissioner of Indian Affairs, Teller laid out his goals and his rationale stating that,

“If it is the purpose of the Government to civilize the Indians, they must be compelled to desist from the savage and barbarous practices that are calculated to continue them in savagery….”

Teller went on to associate those who resisted the repression of their spirituality with the “non-progressive” faction of Indians and labeled traditional spiritualism as “debauchery,” “diabolism,” and “savagery.” The overarching argument of his letter is that in order to civilize the Indians and bring them into the industrial system, their traditional spiritualism must be destroyed. As an initial step towards this end, Teller advised that Medicine Men be “compelled” to desist from their practice of “deception.” 48

Although the Court of Indian Offenses advocated that coercion be used to repress and destroy indigenous spiritualism, it failed to succeed in this project even when it used force to try to stop traditional spiritual rituals. According to Historian Edward Spicer, the only thing the Court succeeded in doing was driving traditional spiritual practices underground. In the case of many resistant O’odham, traditional spiritual practices were continued without regard to regulations or prohibitions against them, and in many cases, federal authorities resorted to repression and arrest to try to stop these practices. One traditional spiritual practice of the O’odham which was particularly hated by the Protestant Missionaries and Indian Agents was the Vi-kita ceremony.

The Vi-kita ceremony of the O’odham has been written about and studied by many Anglo historians and anthropologists, the most prominent being Columbia Anthropologist Ruth Underhill. 49 Before going into a short description of the Vi-kita it is important to understand that this ceremony varied depending on who was conducting it and where it was being conducted. Peter Blaine, an influential O’odham man sympathetic to the traditional ways, wrote in his autobiography about Underhill’s methods. Blaine explained the traditional way for the O’odham to tell about their past was to do it

“in a group so that everybody had a chance to talk and tell it their way. Underhill was talking to just one man…Dr. Underhill was wrong all the way in how she got her information.” 50

As scholars from the dominant culture often do, Underhill had applied her own notions of hierarchy, authority and individualism to her work with the O’odham and totally disregarded their traditional methods of conveying information in a communal fashion.

The Vi-kita itself was a yearly rain and fertility festival preformed to initiate and give thanks for the yearly summer rains. The ceremony itself consisted of the communal singing of rain songs, dancing, intimate encounters, and the consumption of Navait (Saguaro wine), an alcoholic drink made by the fermentation of Saguaro Cactus buds. The consumption of this wine was meant to symbolize the connection between the sky and the earth. The intake of the Navait was representative of the earth’s intake of rain. Participants drank Navait until vomiting occurred as this act embodied the clouds issuing forth rain unto the earth. It was a powerful ceremony that bonded the O’odham with the elements of nature.

When Protestant missionaries, and a small number of Protestant O’odham in the Good Government League, backed by U.S. Indian Agents, began their attempts to usurp power on the newly formed western O’odham (Sells) 51 reservation in the early 20th century, one of the first things they attacked was the practice of the Vi-kita ceremony. In the early 1930s, Peter Blaine explained that the traditional O’odham from the San Xavier reservation would travel to the western reservation for the Vi-kita. He states that,

“In the late 1920s the government tried to stop this wine drinking ceremony on the Sells reservation. But no Papago or Agency police could ever stop it.”

In one instance Blaine tells the story of how he helped defend three traditional O’odham Vi-kita ceremony leaders when they were arrested by agents from the Indian Bureau and jailed in Tucson. During the trial, a group of Protestant O’odham men from the Good Government League 52 argued for the repression of the ceremony – one of these men, Richard Hendrix, would continue to plague the traditional O’odham in future encounters. To respond to the collaborationist Good Government League, the resistant traditional O’odham formed the League of Papago Chiefs to counter the attempts of the Protestant Good Government League to usurp control on the reservation. 53

The Indian Reorganization Act and O’odham land rights

On June 18th, 1934, President Roosevelt signed into law the Indian Reorganization Act which finally stopped the forced allotment process initiated by the Dawes Act in 1887. The Indian Reorganization Act was viewed by its proponents as being in the best interests of the Indians. One of the reasons for this view was the fact that the Dawes Act and its forced allotment provisions had resulted in the loss of 90,000,000 acres of tribal lands and it was hoped by some, including then Indian Commissioner John Collier, that the Indian Reorganization Act could be used to regain some of this lost land.

The public was also encouraged to view the Indian Reorganization Act as being beneficial for Native Americans. A large article in the Los Angles Times entitled “The Bill to Return Indian Rights” stated that:

“After a century of graft, plunder and injustice, this bill has the objective of handing their own souls back to the Indians.” 54

However, such optimism and notions of cultural relativism were not held by all. As a precursor to the Indian Reorganization Act, a report was prepared for the Secretary of the Interior in 1928 to lay out the need for a change in Federal Indian Policy. The report stated that the “great majority of Indians are ultimately to merge into the general population” and that it was the government’s responsibility to assimilate Native Americans into “white civilization” because “the hands of the clock cannot be turned backwards.” Sympathetic attempts to help Native Americans retain their culture were stigmatized as attempts to “preserve them as museum specimens.” 55 Indian Commissioner John Collier was one of those who believed that Native Americans should retain their culture and that “the awakening of the racial spirit must be sustained….” 56 However, although the finalized Indian Reorganization Act did contain elements that were meant to “help” Native Americans, many of its articles were still designed to impose “civilized” systems on Native Americans.

It can be argued that the intent of the finalized Indian Reorganization Act was to initiate a new chapter in the push for the total cultural assimilation of the Native American tribes. The argument that there was no qualitative change between the Dawes Act and the Reorganization Act is legitimate. The Indian Reorganization Act provides the examples for the argument. The main tool of assimilation in the Indian Reorganization Act was the provision in Section 17 which allowed for Native American tribes to form their own tribal governments, constitutions and laws which, although it is not specifically stated, were intended to be Anglo in structure and functioning. In the case that these native governments were not sufficiently acceptable to the U.S. government, section 17 also provided that all Tribal Government formations must be “approved by the Secretary of the Interior.” 57 This clearly shows that the intent of the Act was not to allow Native Americans to become fully autonomous, either culturally or politically. For a tribe such as the O’odham, which had a long history of decentralization and consensus decision making, the imposition of western style liberal democracy, with its attendant centralization and majority rule system, was an obvious method of forced cultural indoctrination. Peter Blaine, who was mentioned earlier, was an O’odham man who had sympathy for the traditional, decentralized and communal way of O’odham societal organization. When the collaborationist Papago Good Government League began to maneuver themselves into the position of representing all of the O’odham, Blaine took it upon himself to lead the charge to discredit their assertions to business interests and the Federal Government that they represented the O’odham. Blaine wrote that:

“This so-called council represented only their own church people, but they took it upon themselves to become a council for all Papagos. They had meetings. Nobody attended them but these four guys because most people didn’t recognize them as leaders.” 58

In 1934 Blaine, along with another O’odham from the Gila Bend reservation named Leon Pancho became the first O’odham to travel to Washington D.C. These two men were sent as representatives of the traditional chiefs of the O’odham villages to argue against a recent court order that closed the Sells reservation to outside, Anglo owned, mining. The court order was a result of a lawsuit brought by the members of the Good Government League, including Richard Hendrix, who had teamed up with outside lawyers. These lawyers were to receive as payment a ten percent share of all land reclaimed from the mining companies, or a monetary equivalent. As this entire procedure was done behind the backs of the majority of the O’odham, when it was revealed, there was great resentment towards the Good Government League by many of the O’odham.

While in Washington D.C., Blaine was informed of the pending Indian Reorganization Act, and he became a supporter of the Act due to its provision allowing for the self government of Native Americans, as well as a provision in section Six that allowed the Secretary of Interior to manage mineral, mining, and livestock on the reservation. 59 In the case of the O’odham this meant that the reservation would be re-opened to mining and they would regain an important means of economic sustenance. According to Blaine, the mines were an important economic resource for the O’odham as they provided jobs and a market where beef and other O’odham products could be sold. 60 This is yet another unfortunate example of how the incursion of Anglo industrial technology served to destroy the self-sufficiency of the O’odham by making them dependent on it for survival.

Whether or not the mines were truly in the best interest of the O’odham is a complex topic which cannot be dealt with here. However it should be stated that Blaine and his companions’ trip to Washington D.C. was financed by the Tucson Chamber of Commerce, an organization that functioned in support of the mining interests, not the O’odham. This Tucson Chamber of Commerce was the same organization that had aggressively petitioned President Wilson to rescind his 1916 act forming the Sells reservation because it prevented Anglo agricultural interests from exploiting the area’s “best agricultural and grazing lands.” 61

Resistance to and Collaboration with the “White Man’s War”

Not long after the passage of the Indian Reorganization Act and the formation of the first O’odham Tribal Government, the United States declared war on Japan, thus entering World War II. The participation of Native Americans in World War II has been well publicized, especially the role the Dineh (Navajo) played as code talkers in the South Pacific. The United States government and the mainstream media portrayed Native Americans as being eager to fight for their homeland, and eager to assimilate into “white civilization” once they returned from the war. Nearly 25,000 62 Native Americans served in the United States military during World War II, many of whom were no doubt under the impression that their service would be rewarded with increased “rights” after the war’s end. Instead, as a “reward” for Native Americans participation in World War II the United States government established the Indian Claims commission in 1946 to legalize the U.S. occupation of Native American Lands never granted to the U.S. by treaty, passed House Concurrent Resolution 108 to terminate tribal recognition as separate entities from the Federal Government, and then instituted a plan in 1954 to relocate Native Americans off the reservation and into “Indian Ghettos” in the nation’s large cities. 63 These were the “rewards” for participation in World War II.

Like many other Native American Tribes, some of the O’odham Nations members participated in World War II. Ruth Underhill claims that the O’odham enlisted to serve in World War II “in droves” 64 and it is documented that the O’odham tribal government bought $10,000 in war bonds. 65 However, the extent of this involvement was distorted by the media, academia, and even some of the O’odham leaders in the tribal government. Richard Hendrix, a former member of the collaborationist Good Government League, had risen to prominence in the new O’odham tribal government by this time and was interviewed by the Arizona Archaeological and Historical Society on November 16, 1942. In this interview Hendrix exposed the extent to which he had allowed his mind to be colonized and assimilated into that of the dominant white culture. Speaking of colonization in general and World War II in particular, Hendrix stated that the O’odham had:

Learned to love the American government and they learned to love the Stars and Stripes. And when the war came and the time came for our boys to be registered, there was no exception. They registered just the same as white boys did. And now they are out fighting alongside the white boys, the American boys. They are just as anxious as the white boys to kill as many Japs, to kill as many Germans, and they are very anxious to win this great war so that the Papago people in this desert land may continue to enjoy the freedom of their homes. 66

Hendrix’s internalization of white supremacist racial notions is a heart breaking and shocking example of the extent to which he had accepted the ideology of “white civilization.” In addition, his assertion that every O’odham boy registered for the war with “no exception” is glaringly false.

Aside from the fact that there are always exceptions to everything, there was also a large scale organized resistance to World War II led by an old Chief and medicine man, Pia Machita, and his band of traditional O’odham who resided in an isolated village in the north western area of the Sells Reservation known as the Hickwan district. According to Peter Blaine, the O’odham residing in some of the most isolated villages in the Hickwan district had not seen a white man until the 1930s, and continued to practice the traditional O’odham Him’dag. 67 When Pia Machita was informed of the compulsory registration of young O’odham boys for induction into World War II, he instructed the youth of his village to refuse to sign the registration forms when they were visited by the local Indian Agent. Pia Machita was a very traditional leader who refused cultural assimilation and would not accept the authority of the Bureau of Indian Affairs or the O’odham tribal government. Finally, after all efforts to persuade Pia Machita’s village to register had failed, the tribal chief of police and a gang of Federal Marshals led by U.S. Marshall Ben McKinney invaded the village at two in the morning on October 16th, 1941, with tear gas bombs and guns drawn – when the Marshals attempted to take Pia Machita into custody some of the young men from the village used force to liberate him and severely beat one of the federal marshals. In the face of this resistance, the government agents and their local collaborators retreated to Tucson. When the Attorney General’s Office heard of the resistance on the O’odham reservation, they immediately got involved in the effort to repress this draft resistance movement as quickly as possible to prevent its possible spread to other reservations. By May 17th, 1941, after a period of about six months of trying to track down Pia Machita and his small band of men, Marshall McKinney and O’odham collaborators including Jose Ignacio from the tribal government, surrounded Pia Machita in the village of Stoa Pitk and took him into custody without incident. 68

Peter Blaine was the O’odham tribal chairman during the time that Pia Machita was leading the draft resistance movement. Although he did not believe that Pia Machita and his men were threats in any way, he was annoyed by what he perceived to be their stubbornness and attributed their draft resistance to his belief that they “didn’t really understand what they were doing.” 69 In reality, it was Blaine who did not understand the reasons behind Pia Machita and his men’s resistance to enlistment. Pia Machita and his men understood very well what they were doing – they were resisting giving aid to a government that they understood was their enemy. Given this understanding, and given the dictionary definition of the word “collaboration,” it becomes necessary to label those O’odham who participated in the arrest of Pia Machita as such – collaborators. The understanding that the U.S. government was the enemy of the traditional O’odham of the Hickwan district was based upon a long history of attempts by the U.S. government to force the Traditional O’odham of that area to abandon the Him’dag and embrace elements of Anglo “progress” such as dams, railroads, wells, and the protestant religion. Despite Peter Blaine’s inability to understand why the O’odham in the Hickwan district rejected Anglo-civilization in its totality, he still maintained sympathy for the people there. When Pia Machita and two co-defendants were finally sentenced to serve 18 months in prison at Terminal Island Federal Prison for their roles in leading the resistance movement, Peter Blaine eventually came to their aid and used his connections as tribal chairman to persuade the sentencing Judge to release Pia Machita early and allow him to return to the reservation and his family. 70

Conclusion

The history of the O’odham’s contact with the United States government has been one marked by a persistent current of resistance to cultural assimilation into “white civilization.” This resistance has included a variety of tactics and actions. The favored tactic of resistance to assimilation for many of the O’odham groupings seems to have been that of avoidance and feigned accommodation to Anglo culture when expedient. However, as was evidenced by the O’odham’s early history of contact with the Spanish, they did not refrain from waging armed resistance to colonization when they were pushed into a situation where other tactics might have been ineffectual.

In addition to resistance and accommodation, it has also been shown that some of the O’odham choose to engage in direct collaboration with the Anglo colonization of their lands and minds. As this paper has shown, the levels of collaborative activity amongst the O’odham varied, and so did the effects of such collaboration. When investigating instances of collaboration it is always important to understand the context which produced them and to remember that the ultimate blame for a situation of oppression should always be placed upon the group committing the acts of repression – in this case the United States government and allied business interests. It is important to show such examples of collaboration and to understand that all human cultures who have been the victim of colonization have invariably contained individuals who chose to collaborate for a variety of reasons. The O’odham are no exception to this rule. Making apologies for collaboration or failing to mention the instances where such collaboration did occur creates a historical distortion and does nothing to aid present struggles for liberation.

The O’odham responses to colonization never represented a totality, but a strong current of resistance is evident throughout their history. In regards to the United States government, it can be said, given the primary sources looked at, and the final drafts of laws signed and policies followed, that the intent of the United States government toward all Native American tribes, when it was not outright genocidal, has been the cultural destruction and absorption of remaining Native Americans into the dominant industrial culture of “white civilization.” Regardless of the varying tactics used, and the various lip service about “best interests” and “justice,” it has been shown that there has never been a qualitative change in United States policy toward the O’odham people and Native Americans in general. The O’odham have maintained aspects of their traditional culture despite the best efforts of the government to force assimilation, not as a result of such efforts. A continuing current of struggle between the forces of colonization and resistance has persisted for centuries, in all its various forms, within the minds and bodies of many O’odham and will continue until liberation.

NOTES:

1
This date is based on archeological evidence gathered by E.W. Haury in Ventana Cave. Haury, E.W. The Stratigraphy and Archeology of Ventana Cave Arizona. Tuscon: University of Arizona Press, 1950. Cited from Williams, Thomas R. “The Structure of the Socialization Process in Papago Indian Society.” Social Forces, Vol.36, No.3. p.253.

2
Fontana, Bernard L. Of Earth and Little Rain: The Papago Indians. Tuscon: University of Arizona Press, 1989. pp.37-39.

3
The name “O’odham” is roughly translated as “the people” in the Piman dialect spoken by the various O’odham groupings.

4
In 1986 the tribal government of the Papago reservation officially changed its name to the Tohono O’odham Nation.

5
The term “civilized” is a problematic historical term, and its definition tends to be very subjective. The meaning of the term and its use as a label is heavily influenced by how the author and the reader understand its meaning. For the purposes of this paper, the term “civilized” refers to the totality of the “western” cultural, political, and economic system – and most importantly the belief that technological/industrial progress is inherently beneficial and liberatory. For most, being labeled “civilized” is viewed as a positive and the label of “un-civilized” or “savage” is viewed in the reverse. However, for the purposes of this study it is imperative to understand that this author views “civilization” itself as an inherently oppressive and destructive entity, and this must be kept in mind to correctly understand the arguments and analyses in the paper.

6
The term “soft power” refers to the concept of gaining influence and control over another group by means of the attraction of the dominating group’s cultural attributes and the use of commodification rather than using military might and coercion (“hard power”) to gain that influence. See Joseph S. Nye, Jr. Soft Power: The means to success in world politics. New York: Perseus Books, 2004.

7
Erickson, Winston T. Sharing the Desert: The Tohono O’odham in History. Tucson: University of Arizona Press, 2003.

8
Fontana, Bernard L. Of Earth and Little Rain: The Papago Indians. Tucson: University of Arizona Press, 1989.

9
According to Catholic missionary records, the numbers of mission O’odham during this time period were somewhere around 2,000. However, according to population estimates there were at least 10,000 O’odham peoples living in this area. See Fontana, Bernard L. Of Earth and Little Rain . pp.11,46.

10
Fontana, Bernard L., p.40.

11
It is well documented that many of the Missions resorted to physical abuse, forced confinement and occasional murder to coerce the O’odham into compliance. San Xavier del Bac, the largest and most famous of Catholic missions in O’odham lands was built with forced labor. See Daniel McCool; “Federal Indian Policy and the Sacred Mountains of the Papago Indians.” Journal of Ethnic Studies 9.3 (1981).p59.

12
Erickson, Winston P., p.66.

13
Fontana, Bernard L., pp.61-64.

14
Treaty of Guadalupe Hidalgo, Feb 2nd, 1848. United States Statutes At Large, pp. 922-943

15
For a detailed treatment of this series of events see; Garber, Paul N. The Gadsden Treaty. Glouchester: Peter Smith, 1959.

16
For more information on the removal of the Seminole; Stannard, David E. American Holocaust: The Conquest of the New World. New York: Oxford University Press, 1992. P.124. For additional information about the Seminole Wars see; Churchill, Ward. “A Little Matter Of Genocide: Holocaust and Denial in the Americas 1492 to the Present.” San Francisco: City Lights Books, 1997.

17
All dates for the political appointments of James Gadsden are cited from Paul Garber’s “The Gadsden Treaty.” Pages 74-81.

18
Racial Anglo-Saxonism was a belief popular in the later 19th century which held that Europeans of Anglo-Saxon descent were at the forefront of evolution and were responsible to bring civilization to the world. This ideology was used as a convenient justification for the extermination and removal of Native Americans. For a detailed study of this ideology see: Horsman, Reginald. Race And Manifest Destiny: The Origins of American Racial Anglo-Saxonism. Cambridge: Harvard University Press, 1981.

19
For a detailed investigation of the role that the railroads played in the Gadsden purchase see; Schmidt, Louis B. “Manifest Opportunity and the Gadsden Purchase.” Arizona and the West, vol.3 (autumn 1961).

20
Forbes, Jack D. The Papago-Apache Treaty of 1853: Property Rights and Religious Liberties of the O’odham, Maricopa and Other Native Peoples. Davis: Native American Studies Tecumseh Center, U.C. Davis, 1979. p.1.

21
United States Congress. Joint Special Committee. Condition of The Indian Tribes. Report of the joint special committee, appointed under joint resolution of March 3, 1865. With an appendix. Washington, D.C.: United States Government Printing Office, 1865.

22
Erickson, p.77

23
During this time period many treaties were negotiated with native tribes in the regions west of the Mississippi to gain legal justification for the United States’ theft of their lands. For a detailed list of treaties signed between the United States and Native American tribes, see the compendium edited by Charles J. Kappler. Indian Affairs: Laws and Treaties. 7 volumes. Washington, D.C.: Unites States Government Printing Office, 1903-4.

24
Spicer, Edward H. Cycles of Conquest: The Impact of Spain, Mexico, and the United States on the Indians of the Southwest, 1533-1960. Tucson: The University of Arizona Press, 1962. p.138.

25
“Arizona News; Papago Cattle-thieves Brought to Justice.” Los Angeles Times. Feb 1, 1894. Also see: “Arizona News; Report Showing the Depredations Committed by Papago Indians on Stockmen’s Herds.” Los Angeles Times. June 8, 1895, In addition see; “Arizona News: Papagoes Destroying Cattle in Large Numbers.” Los Angeles Times. Mar 23, 1894.

26
Kehoe, Lawrence. “Our New Indian Policy and Religious Liberty.” Catholic World, vol. 26 (Oct. 1887). P.96.

27
Erickson p.78.

28
“Tucson And Fort Lowell; Notes of a Visitor – The Church of San Xavier.” Los Angeles Times. Nov 18, 1882.

29
The Spanish had brought the adobe style of construction to the O’odham but, although the resources for adobe construction were readily available to the O’odham at San Xavier, they continued to build their traditional grass huts.

30
For a detailed study of traditional O’odham tribal structure and life style see; Underhill, Ruth M. Social Organization of the Papago Indians. Columbia: Columbia University Press, 1939. ________. Papago Woman. New York: Holt, Rinehart and Winston, 1979.

31
For the most part, traditional Native American societies exhibited gender parallelism and were rarely if ever patriarchal by definition. For a detailed study of gender in Native America see: Allen, Paula G. The Sacred Hoop: Recovering the Feminine in American Indian Traditions. Boston: Beacon Press, 1986.

32
All direct quotations from Dawes Act. General Allotment Act (Dawes Act). February 8, 1887. Printed in its totality in: Prucha, Francis, P. ed. Documents of United States Indian Policy. 3rd ed. Lincoln: University of Nebraska Press, 2000.

33
U.S. Congress, House Committee on Indian Affairs, Lands in Severalty to Indians: Report to Accompany H.R. 5038, 46th Cong., 2nd sess., May 28, 1880, H. Rept. 1576, pp.7-10. Reproduced in: Washburn, Wilcomb E. The Assault on Indian Tribalism: The General Allotment Law (Dawes Act) of 1887. Philadelphia: J.B. Lippincott Co., 1975.

34
Letter from Henry L. Dawes to Henry M. Teller (Commissioner of Indian Affairs), September 19, 1882. Dawes Papers, Library of Congress, Washington, D.C. Reproduced in: Washburn, Wilcomb E. The Assault on Indian Tribalism: The General Allotment Law (Dawes Act) of 1887. Philadelphia: J.B. Lippincott Co., 1975.

35
Washburn, Wilcomb E. The Assault on Indian Tribalism: The General Allotment Law (Dawes Act) of 1887. P.12.

36
Washburn, p.16.

37
Fontana, pp. 77-79.

38
Erickson, p. 92.

39
“Baboquivari Peak.” Los Angeles Times. Nov 4, 1894.

40
The term “Wild Papago” was a term used by the government and media to marginalize those O’odham who continued to resist “civilization.”

41
“The Indian War Cloud.” Los Angeles Times. May 22, 1885.

42
The Calendar Stick was a device used by the O’odham as a tool to aid in the remembering of their history. The Calendar Stick itself was a cactus stick on which notches were carved at various intervals which aided the history keeper in the remembrance of events.

43
Fontana, p.54.

44
This example is meant to show the insidious nature of industrial technology and is not intended to place any blame on this specific group of O’odham for their ultimate choice to begin using the well. This example is given to show how industrial technology always comes with strings attached. In this case, once the village becomes dependent on the well they in turn become dependent on the Anglo civilization which is needed to maintain the functioning of such a well, and thus become less able to resist other Anglo incursions. In addition it must be pointed out here that the traditional water gathering procedure talked about was preformed by O’odham women. Due to this fact, some may feel that by resisting the building of the well, the male O’odham are in fact seeking to perpetuate patriarchy. It is true that the O’odham did have a system of gendered roles, but the overall system made room for exceptions and is best characterized as one of gender parallelism, not patriarchy. It is the Anglo industrial system that brought patriarchy to the O’odham. For more information see: Underhill, Ruth. Papago Woman. New York: Holt, Rinehart and Winston, 1979. Also see: Allen, Paula G. The Sacred Hoop: Recovering the Feminine in American Indian Traditions. Boston: Beacon Press, 1986.

45
Forbes, Jack D. The Papago-Apache Treaty of 1853: Property Rights and Religious Liberties of the O’odham, Maricopa and Other Native Peoples. Davis: Native American Studies Tecumseh Center, U.C. Davis, 1979. pp..5-8.

46
Spicer, p. 140.

47
Spicer, p.141.

48
All quotes taken directly from: House Executive Document no.1, 48th Cong., 1st sess., serial 2190, pp.x-xii. Reproduced in; Prucha, Francis, P. ed. Documents of United States Indian Policy. 3rd ed. Lincoln: University of Nebraska Press, 2000.

49
For a detailed account of the Vi-kita see: Davis, Edward H. The Papago Ceremony of Vikita. New York: Museum of The American Indian, 1920. Also see: Underhill, Ruth. Papago Woman. New York: Holt, Rinehart and Winston, 1979.

50
Blaine, Peter. Papagos and Politics. Tucson: The Arizona Historical Society, 1981. p.42.

51
The expansive western O’odham reservation was officially called the Sells reservation. It was named after the first Indian agent in the region, John Sells.

52
The Good Government League was formed by a small group of Protestant O’odham who used the organization to advocate for the assimilation of the O’odham into Anglo civilization as well as to promote general U.S. Indian policy.

53
Blaine, pp.40-50.

54
“Bill To Return Indian Rights ” Los Angeles Times. June 8, 1934.

55
Lewis Meriam et al., The Problem of Indian Administration. Baltimore: Johns Hopkins Press, 1928. Selection printed in: Prucha, Francis, P. ed. Documents of United States Indian Policy. 3rd ed. Lincoln: University of Nebraska Press, 2000.

56
Annual Report of the Secretary of Interior, 1934, pp.78-83. Reprinted in; Prucha, Francis, P. ed. Documents of United States Indian Policy. 3rd ed. Lincoln: University of Nebraska Press, 2000.

57
Wheeler-Howard Act (Indian Reorganization Act) June 18, 1934. U.S. Statutes at Large, 48:984-88. Re-printed in: Prucha, Francis, P. ed. Documents of United States Indian Policy. 3rd ed. Lincoln: University of Nebraska Press, 2000.

58
Blaine, p.50.

59
Wheeler-Howard Act (Indian Reorganization Act) June 18, 1934. U.S. Statutes at Large, 48:984-88. Re-printed in: Prucha, Francis, P. ed. Documents of United States Indian Policy. 3rd ed. Lincoln: University of Nebraska Press, 2000.

60
Blaine, pp.50-53.

61
McCool, Daniel. “Federal Indian Policy and the Sacred Mountains of the Papago Indians.” Journal of Ethnic Studies 9.3 (1981). p.62.

62
Holm, Tom. “Fighting A White Mans War: The Extent and Legacy of American Indian Participation in World War II.” The Journal of Ethnic Studies. 9.2. p.70.

63
For more on this aspect of the Indian Claims Commission, and a discussion about the termination act see: Forbes, Jack D. The Papago-Apache Treaty of 1853: Property Rights and Religious Liberties of the O’odham, Maricopa and Other Native Peoples. Davis: Native American Studies Tecumseh Center, U.C. Davis, 1979.

64
Underhill, Ruth. Papago Woman. New York: Holt, Rinehart and Winston, 1979. P.94.

65
Blaine, p.115.

66
Hendrix, Richard. Talk by Richard Hendricks, Prominent Papago Indian, Given at the Arizona Archaeological and Historical Society, November 16, 1942. The Kiva, vol. 8 (Nov. 1942).

67
Blaine, p.92.

68
Flaccus, Elmer. “Arizona’s Last Great Indian War: The Saga of Pia Machita.” The Journal of Arizona History, vol. 22 (1981).

69
Blaine, p.101.

70
Blain, pp.103-4.

© 2004, REPRODUCTION FOR NON-PROFIT INFORMATIONAL PURPOSES IS ALLOWED

Osama on Obama

The usual channels have yielded another video from Osama bin Laden, wherein a still photo of the al-Qaeda godfather accompanies an audio “statement to the American people,” purportedly recorded June 4. Here is the full English translation of the 10 minute tape. First, two questions.

ONE: I find it interesting that the message echoes what most anti-imperialists already believe. From a Chavez, or Ahmadinejad, this text would be timid. Throw in the unverified nature of this transmission, the mystery of whether Osama lives, or whose interest he really served, and this new tape subverts somebody’s message, but whose?

For example, in the new tape, Osama bin Laden recommends three books. The NYT is quick to tell us that any recommendation from bin Laden is certainly unwelcome by any author. The books? The Israel Lobby and US Foreign Policy, Jimmy Carter’s Palestine: Peace not Apartheid, and Confessions of an Economic Hit Man. The NYT just as quickly dismissed the titles as well.

TWO: Why does no one release the full translation of Osama’s message? Newspapers comment on his statements based on interpretations made by US intelligence contractors, who themselves do not release their translations to the public.

Are there no Arabic speakers who wish to translate bin Laden’s words for the international audience? Why is everyone content to hear what the US government says is Osama’s message?

Extracts the US media is reprinting of Osama’s message:

“Reasonable people know that Obama is a powerless man who will not be able to end the war as he promised, but rather, will continue it to the highest point possible.”

“The bitter truth is that the neoconservatives continue to cast their heavy shadows upon you.”

“Ask yourselves to determine your position: is your security, your blood, your children, your money, your jobs, your homes, your economy, and your reputation dearer to you than the security of the Israelis, their children and their economy?

“If you choose your security and cessation of war … this requires you to work to punish those on your side who play with our security.”

“The time has come for you to liberate yourselves from fear and the ideological terrorism of neo-conservatives and the Israeli lobby.”

“The reason for our dispute with you is your support for your ally Israel, occupying our land in Palestine.”

“If you think about your situation well, you will know that the White House is occupied by pressure groups.”

“Rather than fighting to liberate Iraq — as Bush claimed — it should have been liberated.”

“If you stop the war, then fine. Otherwise we will have no choice but to continue our war of attrition on every front… If you choose safety and stopping wars, as opinion polls show you do, then we are ready to respond to this.”

“You have only changed the faces in the White House.”

The full English translation, courtesy of the NEFA Foundation:

“All praise is due to Allah who created [the] creation for His servants and commanded them to justice, and who permitted those who have been unjustly treated to carry out similar vengeance against their oppressors…”

“O’ people of America, my speech to you is a reminder of the reasons behind [September] 11 and what took place in its aftermath in the form of wars, and claims, and the path to escape from its causes. Specifically, I draw attention to the families of those who were killed during these events, and those who have recently called for open investigations to determine the causes that led to them— this is your first step in the right direction amongst many steps that deliberately missed the path throughout eight years of little prosper that have passed you by. And it is correct that the American people should have sympathy for them, because the longer it takes you to recognize the real causes, the higher a price you will pay, needlessly. Thus, since the administration in the White House—one of the sides in this struggle— has appealed to you for years that war is necessary to ensure your security, then, to understand the truth, a wise man would want to heed and listen to both sides of the struggle, so lend me your ears.”

“First, I say: we have shown and declared many times over more than two and a half decades that our dispute with you [is based on] your support of your allies; the Israeli occupiers of our land in Palestine. It was this stance—along with other injustices—that moved us to carry out the events of September 11. If you realized the extent of our suffering caused by the injustices of the Jews backed by your administration, then you would understand that both of our nations are victims of the policies laid down by the White House, which in reality is nothing but a puppet in the hands of powerful interest groups, specifically big corporations and the Israel lobby.”

“And, the best voice who has tried to explain to you the reasons behind [September] 11 is one of your own citizens, the veteran former CIA agent whose conscience awoke in his eighth decade [of age] and he decided to tell the truth despite the pressure against him, and explained for you the message behind September 11. Thus, he carried out some actions for this purpose

specifically, from within that is his book titled, ‘Apology of a Mercenary.’ Similarly, with regards to the suffering of our people in Palestine, Obama recently confessed in his speech in Cairo to the suffering of our people there [in Palestine], under occupation and sanctions. And the matter becomes even clearer if you read what your former president Jimmy Carter has written about the Israeli discrimination against our people in Palestine, or had you listened to his statement some weeks ago, while visiting besieged and ravaged Gaza, when he said, ‘the people of Gaza are treated more like animals than human beings’…”

“And here we should pause for a moment, for anyone with an atom’s weight of mercy is compelled to sympathize with the suffering of the elderly, women, and children under the fatal siege, while above them the Zionists pour down burning American-made white-phosphorus bombs. Life there is miserable beyond any conception, such as the number of children who are dying in the hands of their fathers and doctors because of a lack of food, medicine, and basic electricity. It is truthfully a stain of shame on the forehands of all world politicians who facilitate this, and the people who ally with them with prior knowledge of their intentions—along with the influence from the Israeli lobby in America. The details regarding this have been clarified by two of your citizens, they are John Mearsheimer and Steven Walt in the book ‘The Israel Lobby in the United States.’ Upon reading these various suggested works, you will discover the truth and you will be terribly shocked by the scale of the deception that has been used against you. You will also discover that, even today, those who issue statements from inside the White House and claim that your wars against us are necessary for your security are the same ones who worked under the regime of Cheney and Bush, and marketed their former policies of fear to safeguard the interests of large corporations at the expense of your blood and economy. Truthfully, those are the ones responsible for forcing war upon you, not the mujahideen—as we are [merely] defending the right to liberate our land.”

“And should you consider your situation at some depth, then you will discover that the White House is actually occupied by interest groups, and that it [the White House] should have been liberated, instead of fighting to liberate Iraq as Bush claimed. The role of a White House leader in today’s atmosphere, regardless of his name, is like a train conductor who has no choice but to move forward on the rails laid down by interest groups—or else its path will be obstructed—and who lives in fear that his fate will be that of the former president [John F.] Kennedy and his brother.”

“The conclusion of my speech: it is time to liberate yourselves from the fear and mental terrorism that the neo-conservatives and the Israeli Lobby have used to manipulate you. Put the issue of your alliance with the Israelis up for debate and ask yourselves what your stance is: is your own security, blood, children, money, jobs, homes, economy, and reputation more important to you, or do you prefer the safety of the Israelis, their children, and economy? If you choose your own security and bring the war to a halt—and this is what the opinion polls have shown is most popular—then you must work and replace the hands of those from amongst you who have endangered our safety, and we are ready to respond to this decision in accordance with sound and just principles that have been previously mentioned. And here, there is an important point that requires attention regarding the war and stopping it: when Bush took power and appointed a secretary of defense who had assisted in killing two million suffering villagers in Vietnam, intelligent people predicted on that day that Bush was preparing for new massacres during his term in office, and this is what occurred in Iraq and Afghanistan. Then, Obama took charge and kept Cheney and Bush’s men—those from the senior leadership in the Pentagon—like Gates, Mullen, and Petraeus. Intelligent people understand that Obama is a weak man who cannot stop the war like he promised, but instead, he will postpone it to the greatest possible degree. If he was really in control, then he would have handed over leadership to the generals who have opposed this foolish war—like the former forces commander General Sanchez and the head of Central Command who was forced by Bush to resign shortly before leaving the White House because of his opposition to the war. Instead, he [Bush] appointed someone else who would press on after him.”

“Furthermore, Obama—under the pretext of his willingness to cooperate with the Republicans— has tricked you with a big fraud, as he kept the most important and most dangerous secretary— Cheney’s man—to continue the war. It will become clear to you over the coming days that you have changed nothing in the White House except faces—the bitter truth is that the neo-conservatives are still heavily shadowing you.”

“Returning back to the original point, if you stop the war, then so be it. But otherwise, it is inevitable that we will continue our war of extermination against you on all possible fronts, just as we annihilated the Soviet Union for a decade until it was dismantled, by the grace of Allah. So, go ahead and prolong this war as long as you want, but you are engaged in a miserable losing war for the interests of others that seems to have no end in sight. The Russian Generals—who were shaken by the battles in Afghanistan—warned you what the outcome of the war would be before it began, but you refuse to listen to those who advise you. This war is being financed through ghoulish interests, the morale of your soldiers is collapsing, and they are committing suicide on a daily basis to escape it. It is a failed war, Allah willing.”

“This is has all been prescribed for you by the doctors Cheney and Bush as medicine for the events of September 11, yet, the bitterness and loss this has caused is worse than that of the events themselves. The accumulated debt alone has almost led to the collapse of the entire American economy. It has been said, some illnesses are tolerated more than their medicine. And we, by the grace of Allah, continue to carry our weapons slung over our shoulders, fighting the evil powers in the east and west for thirty years, and in all that time, we have not recorded a single incident of suicide despite the global pursuit targeting us, praise be to Allah. This should tell you something about the righteousness of our doctrine and the justice of our cause. Allah-willing, we are moving forward on our path to liberate our land; patience is our weapon and we seek victory from Allah, and we will not abandon Al-Aqsa Mosque, as our grasp on Palestine is greater than our grasp onto our souls… Thus, you can lengthen the war as you desire, [but] by Allah, we will not compromise in the least over it.”

The original Arabic transcript:

????? ??? ???? ?????? ???????? ??????? ?????? ?????? ? ???? ??????? ?? ????? ?? ????? ??????.?????? ????? . .?????? ????? ???????? ? ????? ??? ????? ??????? ?????? ?????? ??? ??? ????? ?? ????? ???????? ??????? ?????? ?? ????? ? ?????? ?????? ??? ???????? ?? ??? ??????? ?????? ?????? ?????? ????? ????? ?????? ??????? ??? ?????? ?????? ?????? ?? ??????? ?????? ?? ??? ????? ????? ????? ?????? ?? ??? ???? ????? ???? ???? ??? ????? .????? ?????? ???????? ??? ?? ???? ????? ??? ??? ?????? ??????? ???? ??????? ????? ?????? ???? ???? ????? ? ??? ???? ????? ????? ?????? ??? ??? ???? ?????? ?? ????? ??? ???? ??? ?? ???? ??? ????? ?????? ????? ????? ? ??? ??? ???? ???? ??????? ?? ??????? ??? ???? ?????? ??????? ??????? ? ???????? ??????? .
????????? ???? : ???? ?? ?????? ?????? ?????? ????? ??? ???? ?? ????? ????? ?? ??? ?????? ???? ?? ????? ???????? ???????????? ???????? ?????? ?????? ? ??????? ??? ?? ??? ??????? ?????? ?? ???? ????? ?????? ?????? ?????? ??? ? ??? ????? ??? ???????? ?? ???? ?????? ??? ????? ?? ???????? ??? ?????? ?? ??? ?????????? ????? ?????? ????? ?????? ? ????? ?? ?? ??????? ????? ?? ???? ?????? ????? ??????? ??????? ?????? ??????? ?????????? .???? ?? ???? ?? ???? ??? ????? ?????? ??? ?? ??? ???????? ?????? ??????? ?????? ?? ???? ?? ??? ????? ?????? ????? ?? ???? ?????? ???? ?? ???? ??????? ??? ????????? ? ????? ??? ????? ?????? ??? ???? ???? ??????? ???? ????? ???? ???? ????? ??????? : ( ?????? ????? ??????? ) .????? ???? ??? ????? ?? ?????? ????? ?? ?????? ? ??? ???? ?????? ?????? ?? ????? ?? ??????? ??????? ????? ???? ???????? ??? ???????? ??????? ? ?????? ????? ?????? ??? ????? ?? ???? ?????? ?????? ????? ?? ?????? ???????????? ??? ????? ?? ?????? ????? ?? ??????? ??? ?????? ??? ?????? ?????? ?????? ???? ??????? ???????? ????? ??? ??? : ” ?? ???? ??? ???????? ???? ???????? ???? ?? ????? ????? ” ? ?????? ???? ???? ??????.????? ????? ?????? ?????? ? ??? ??? ???? ?? ??? ????? ????? ???? ?? ???? ? ?? ???? ??? ?? ?????? ?? ????? ?????????? ?? ?????? ??????? ???????? ???????? ??? ?????? ?????? ? ???? ??? ??? ????? ???????? ????? ??????? ?????? ??????? ????????? ????? , ??????? ???? ??????? ????? ?????? , ??? ???? ??? ??????? ?????? ??? ???? ?????? ???????? ???? ?????? ??????? ??????? ???????? ? ???? ??? ???? ??? ?? ???? ???? ?????? ??????? ???? ??? ?????? ?? ????? ? ??? ???? ????? ????? ? ??????? ?? ?????? ?????????? ?? ?????? , ????? ?????? ??? ????? ?? ???????? ??? ??? ???????? ?????? ???? ?? ???? ( ?????? ?????????? ?? ???????? ??????? ) ? ???? ??????? ????? ???????? ??????? ??? ??????? ???????? ?????? ????? ???? ??????? ???? ???? ????? ???????? ????? ?? ????? ?????? ????? ?? ???? ????? ?????? ??????? ?? ?????? ???? ?????? ?????? ???? ?? ?????? ??? ????? ????? ???? ??????? ??????? ??????? ??????? ??????? ?????? ??????? ?????? ??? ????? ??? ???? ?????? ????????? , ?????? ?? ?? ??????? ????? ?????? ????? ?????? ???? ????????? , ???? ???? ????? ?? ???? ?????? ????? .???? ?????? ?? ????? ????? ?????? ?? ????? ?????? ???? ?? ?????? ????? ???? ????? ????? ??? ?????? ????? ?? ?????? ?????? ?????? ??? ??? ??? ? ??????? ???? ????? ?????? ?? ??? ??????? ??? ????? ?? ???? ????? ???? ?? ???? ??? ?? ???? ??? ??????? ???? ?????? ?????? ????? ??? ???? ????? ????? ???? ?? ???? ????? ????? ?????? ?????? ???? ?????.??????? ????? : ?? ?????? ?? ??????? ?? ????? ???????? ?????? ???? ?????? ????? ????????? ????? ??????? ?????????? ? ?????? ??? ????? ?? ???????????? ??? ????? ?????? ???????? ?????? ??????? ?????? ?? ????? ??????? ???????? ???????? ???????? ??????? ????????? ??????? ??? ????? , ?? ??? ???????????? ???????? ????????? ? ??? ?????? ????? ?????? ?????? – ???? ?? ?????? ????????? ????? – ???? ????? ???? ????? ????? ??? ???? ???????? ?????? ?? ????? , ???? ??????? ??????? ?? ??? ?????? ??? ??? ????? ?????? ??? ????? .????? ???? ???? ????? ???????? ????? ????? ????? ???????? ??? ??? ????? ????? ??? ?????? ????? ?????? ?????? ???? ?? ???? ?? ??? ??????? ?? ???????? ?????????? ?? ?????? ? ????? ???? ??????? ?? ??? ???? ?????? ?????? ?? ???? ???? ?? ??? ?? ?????? ?????????? ? ?? ??? ????? ?????? ????? ??? ???? ????? ???? ?? ???????? ?????? ?? ????? ?????? ????? ????? ???????? ??? ??????? ?? ?????? ???? ?????? ?? ?????? ?? ???? ????? ??? ??? ?? ?????? ??? ???? ????? ????? ? ??? ??? ?? ?? ????? ??? ?????? ??????? ????????? ????????? ???? ????? ??????? ????? ?????? ?? ?????? ?????? ??????? ?????? ?????? ??????? ?????? ???? ????? ??? ??? ????????? ??? ??????? ????? ?????? ????? ????? ???? ??????? ????? ?????? ????? ??? ?? ?????? ?? ???? .????? ?? ?????? ??? ???? ???????? ??????? ?? ?????????? ? ??? ????? ????? ???? ??? ???? ??? ??? ????? ????? ?? ???? ????? ??????? ????? ? ??????? ??? ?? ?????? ???? ?? ?????? ?? ????? ?????? ??? ?????? ??? ?? ???????? ?????? ?? ?? ????????? ????? ?? ????? ????? ??????? ??????? ?????.
?? ?????? ??? ?? ??? ??? ?????? ????? ???? , ???? ?? ???? ?????? ???? ?????? ??? ?? ?????? ??? ????????? ??? ??? ???? ??????? ??????? ??? ???????? ??????? ????????? ???? ???? ??? ?? ???? ???? ???? ????? ????? ????? ??? ??? ? ??????? ?? ????? ?? ???? ????? ?????? ????? ?????? ?????? ????? ????? ?? ???? ??? ?????? ?? ????? .????? ????? ??????? ????? ????? ?????? ??????? ?? ????????? ?????? ????? ??? ?? ??????? ? ?????? ?? ????? ???????? , ????? ??????? ??? ???????? ?????? ??????? ????? ????? ? ??????? ??????? ??????? ??????? ?????? ?????? ???? ? ??? ???? ?????? ???? ???? ????? . ????? ????? ????? ??? ???????? ????? ???? ????? ?????? ?????? ??? ? ????? ??????? ???????? ???? ?? ????? ??????? ????? ? ??? ?? ?????? ??????? ????? ???? ??????? ?????? ??? ? ??? ??? : ????? ?? ??? ?????? ????? .????? ???? ???? ????? ???? ?????? ??? ??????? ? ????? ?????? ???? ?? ????? ?????? ??? ?????? ??? ? ??? ??????? ????? ???? ?????? ????? ??? ???????? ??????? ??? ???? ????? ??????? ? ???? ?????? ?? ????? ??????? ?????? ?????? ? ???? ???? ???? ????? ?? ?????? ?????? ????? , ?????? ????? ??? ???? ????? ????? ? ??? ?????? ?? ??????? ??????? ??????? ???? ?? ?????? ???????? .???????????? ??? ?????? ?? ??????? ? ?????? ??? ?????? ???????? ?????? ..???? ???? ????? ?????? ???????? ?????? ????? ?????????? ???? ?????????? ?????
???????? ??? ?? ???? ????? .

Antiwar COS -report from the front line

Colorado Springs Tejon Street Parade August 29, 2009COLO. SPRINGS- Well, that wasn’t so hard. Our message was warmly received by soldiers who shook our hand in the staging area, and afterward we were thanked by others for what we are trying to do. Antagonism came from the crowd, but not as fiercely as we’d braced ourselves for. Eight years of horror has taken the edge off the “these colors don’t run” mentality. Hence the military imperative for parades like these. Our antiwar presence was all the more important to show the soldiers that some at home are fighting to rescue them. The rest of the attendees were giving them a “welcome home” as they did in 2004, and will keep doing only to redeploy them. The soldiers need to see more real support: a determination to stop these wars.

Colorado Springs Tejon Street Parade August 29, 2009

Colorado Springs Tejon Street Parade August 29, 2009

Compatriots of ours were circulating along the sidewalk with this flier:

We ask that you consider the costs of war
as you take part in this celebration.

War kills people. War hurts people.
War kills animals. War destroys things.
War devastates the environment.

This parade is a propaganda exercise
promoted by those who profit from war.

The money spent on war could go to
making friends instead of enemies.
Many of us are mourning today not celebrating.

Colorado Springs Tejon Street Parade August 29, 2009
Note the “American Furniture Warehouse” is the most prominent part of that “thank you” handout.

Colorado Springs Tejon Street Parade August 29, 2009
This woman was trying to drown us out with cat whistles, until I took her picture.

More of our HEALTH CARE NOT WARFARE contingent stood further south on the corner, just out of frame.

Colorado Springs Tejon Street Parade August 29, 2009
Also not pictured:
LET’S NOT WORSHIP WAR, and U.S. OUT OF AFGHANISTAN,
and my banner backdrops WAR NO MORE and PEACE NOW.

Colorado Springs Tejon Street Parade August 29, 2009
A young group made threats and tried to crowd us out, until the police intervened.

We were most appreciative of the officers’ prompt interventions, although one officer’s method was hardly comforting. He told one young lady, in a voice for us to overhear: “I know. If it were my choice I’d rip them from the sidewalk, but they have a right to be here.” We took that more as an expression of sympathy than an attempt to intimidate us.

Colorado Springs Tejon Street Parade August 29, 2009
Five officers all told, protected us, from leaping unto the parade route.

The Pied Piper of Hamelin…

was really the Pied Piper of Hameln. The “i” was added to the English version so it would be easier for Anglophones to read it. A sad tale that has an even sadder truth behind it… just something I found out while looking up other stuff, and really, worthwhile knowledge considering “our” current policy of recruiting children for the armed forces.

The “plagued by vermin” meaning the rats (and the Plague) starts it off, just like the real story. Which is hideous.

Rats were carriers of the Black Death, what with the new trade routes opened up by the previous Crusades, a lot of money was pouring into Europe.. and Bubonic Plague.

Previously it took so long to get anything moved anywhere toward Europe that the rats with plague died en passant.

No infected rats getting to the Mainland, no plague getting to the mainland.

Medieval superstition having outpaced Medieval Science and left it eating dust far far behind… there were many causes attributed to Bubonic Plague. Witches, for instance, who lived far from everybody else, kept their houses cleaner, didn’t slaughter hogs in their living rooms and had pet carnivores like cats and owls. Not affected. “It must be Witchcraft!”

Jews who lived in separate quarters of the cities from Gentiles, also didn’t slaughter animals in their living rooms, maintained sewage disposal and garbage disposal rules that the Gentiles wouldn’t catch up to for another couple of centuries, not affected nearly as much as the Gentiles. “It’s a Jew/Witch Plot!”

“It’s people not being zealous enough burning Jews and Witches!”

then… enter the Hameln story… “It’s the fault of Crusaders not being zealous enough at capturing and holding the Holy City!”

Enter the Real Pied Piper: “I have seen a vision and heard the Voice of our Lord, to atone for the cowardice of the Knights and soldiers of the (Holy Roman) Empire, we are called to take back the Holy Land from the Infidel, and Children will lead the way, for they are Purer, and more Noble”.

Thus begins a really fucked up story made worse because It Really Happened.

20,000 children from across Europe lured into this Holy Shit.

130 from Hameln.

Most of the kids lured into it, never came back.

None of the kids from Hameln came back. Except for the one kid who was lame and couldn’t keep up. He’s mentioned in the story at the end as well. Both the Real History and the allegory.

High Country Earth First Denver Meeting

Earth First roadshowHigh Country Earth First is hosting the EF! ROADSHOW, in DENVER, May 25-26: Monday 2pm in Cheesman Park, and Tuesday 6pm at the Gypsy House.
 
Four ongoing EF! projects in Colorado: DENVER: Stop I-70 Expansion through North Denver; SAN LUIS VALLEY: Halt gas drilling in Baca National Wildlife Refuge: and WESTERN SLOPE: Red Cliff mine campaign and Feral Futures (May 24 – June 7).

From “Rockslide,” High Country Earth First!

The need for resistance in solidarity with the wild has never been louder or clearer than it is today; the EF! roadshow is a great tool for growing that resistance. There are countless examples to draw from in the story of radical movements before us: militant labor organizing tours, anti-fascist resistance recruitment and international speaking tours to build cross-border solidarity. The origin of Earth First! itself is credited to a few roadshows that kicked it all off in the early 1980s. We are building on this tradition; akin to a fellowship crossing Middle Earth to amass insurgents to face Mordor head-on.

List-serves and websites aren’t enough
This Roadshow’s primary intention is to strengthen our radical grassroots ecological network. For almost 30 years, we have been an organized voice bridging conservation biology with grassroots community organizing, road blockading and eco-sabotage. In the past 5 years we have seen numbers and experience-level in the EF! movement decline drastically. Yet, our place has never been more urgent. New groups are popping up across the country, but they are detached from many of the groups, history, and skills that came before them. We can’t afford to stumble and make the same mistakes over again.

We are at the tail end of a decade where corporate globalization rooted itself in the US and spread across the planet like a plague. And now that the reality of climate change is finally sinking into the mainstream consciousness, the same superpowers that pushed so-called ‘free trade’ policies to exploit wild nature more efficiently are promoting carbon trading in attempt to make a profitable industry out of the disasters they’ve created. The spineless Big Green environmental NGOs are scrambling for crumbs and cutting deals with the industry for shallow public relations victories. Earth First! must rise and recognize that it’s presence is a strong component of making the broader environmental movement truly effective. We are its spine, or as an EF! co-founder, Howie Wolke, has put it, we are the lions of a movement ‘ecosystem’. Our niche is critical, and its presence (or absence) is felt deeply by our surroundings.

We need to reconnect the multi-generational aspect of Earth First! that has fallen by the wayside in recent years. We need to broaden our network’s base—from radical rural grandparents to revolutionary urban youth. We need re-establish lost relationships with scholars and scientists who resonate with us. We need to re-inspire musicians and artists to contribute their passion to our battles.

When it comes down to it, solid movements are based on strong personal relationships; and real relationships don’t go very far over the internet. We need face-to-face interaction to build trust with—and support for—each other.

From EF! Here is a glimpse of ongoing local and national campaigns and projects related to EF!. They could all use your support in a variety of ways—from fundraising to showing up in person. Please contact the organizing groups directly to find out what they need most:

Northern California Redwood Defense
Since the fall of Maxxam/Pacific Lumber, forest defenders in the Redwoods have been directing attention on another logging empire: Green Diamond Resource Company (formerly Simpson). In the last 10 years they have clear-cut 52,000 acres of Northern California forests. They are killing off endangered Spotted Owls and have aspirations to sell off thousands of acres in Humboldt County for Salmon killing suburban development. We have set up multiple treesit villages to oppose the destruction, and we need your help TODAY.
www.efhumboldt.org

Appalachian Anti-Mountain Top Removal
The presence of coal plants are threats to the lives within both the human community and the mountain ecosystem. One of the most biologically flourishing areas of the world is being environmentally and socially impoverished by companies practicing mountain top removal. Mountain top removal clogs streams, destroys forests, threatens biodiversity and forces coalfield residents into the unjust choice between income and well-being.
www.blueridgeef.com

Stop I-69 in Indiana
I-69 is a NAFTA superhighway, already constructed from Canada to Indianapolis and projected to extend down into Mexico. This highway is intended for the mass transportation of goods and resources, to further exploit workers and the land, and to lessen companies’ accountability in terms of human and environmental rights. In 2008, they began construction of this road through southwestern Indiana, which will evict hundreds of rural families, destroy hundreds of acres of land, and devastate the habitats of countless species of animals, including the endangered Indiana Bat. www.stopi69.wordpress.com

Fight Development in the North Woods of Maine
The largest piece of undeveloped land east of the Mississippi is under attack. Plum Creek, the nation’s largest corporate landowner, is in the process of rezoning 20,000 acres of the Moosehead Lake region in Maine for luxury house and resorts, while trying to balance it off with a fraudulent conservation easement plan. This plan would still allow timber harvesting, commercial water extraction and the building of new infrastructure, among many other ecologically devastating practices. www.maineearthfirst.wordpress.com

Defend the Last Free-Roaming Wild Buffalo in Montana
The Buffalo Field Campaign (BFC) is the only group working in the field, everyday, to stop the slaughter and harassment of Yellowstone’s wild buffalo. Volunteers from around the world defend buffalo on their traditional winter habitat and advocate for their protection. Our daily patrols stand with the buffalo on the ground they choose to be on, and document every move made against them. Tactics range from video documentation to nonviolent civil disobedience. www.buffalofieldcampaign.org

Fight new Copper Mines and Roads in the Deserts of Arizona
Chuk’shon Earth First! is fighting the proposed Rosemont Copper Mine in the Santa Rita Mountains, which is greenwashing itself by claiming a need for increased copper extraction for the solar panel industry. The group is also opposing the expansion of I-10, part of the Department of Transportation’s “Corridors of the Future” program to increase capacity of global industrial commerce. The proposed I-10 Bypass would bisect wild/rural lands and facilitate more sprawl between Tucson and Phoenix. www.chukshonef.wordpress.com

Blue Mountain Biodiversity Project in eastern Oregon
Blue Mountains Biodiversity Project (BMBP) formed in 1991 to increase regional and national awareness of the Blue Mountains ecosystems, to ensure the protection for and reintroduction of diverse native wildlife species, to promote ecologically sound restoration and address the root causes of ecological and community instability. They have trained countless EF!ers is forest monitoring. They are one of the country’s premier grassroots ‘paper-wrenchers’, filing legal challenges that help make our blockades successful. They can be reached at 541-385-9167

Stop Florida Power & Light from trashing the Everglades
Everglades Earth First! (EEF!) have been battling FPL’s plans to build the country’s largest fossil fuel power plant in the Loxahatchee Basin; a headwaters to the remaining Everglades ecosystem. EEF! Is also challenging over 500 miles of new gas pipelines and 2 new Liquified Natural Gas (LNG) facilities. Get more details: www.evergladesearthfirst.org

Stop Gas Drilling in Western New York
There is a proposal on the table to begin one of the largest fossil fuel exploration projects in the country. This project would result hundreds of millions of tons of CO2 emissions, along with the impacts of pipelines, power plants, and new LNG storage facilities. Get in touch with Shale Shock: www.shaleshock.org

Bank of America, Stop Funding Coal!
A national campaign is well underway to stop Bank of America (BoA), who is the largest investor to Mountain Top Removal coal mining. The company recently offered lip-service to address their support for the coal industry, but have made no real steps towards cutting ties with King Coal. With BoA locations in cities across the U.S., this campaign can easily be supported in a decentralized fashion. Give ‘em hell! For more info: www.ran.org

No 2010 Olympics
The Native Youth Movement and other First Nations groups in occupied Canada have called for full-scale resistance to the Winter Olympics proposed in British Colombia. The Olympics proposal includes a mess of development, ski-resorts and infrastructure on indigenous land. Learn more at: www.no2010.com

Root Force
This project is a research database and strategic think tank for direct action intended to target corporate/colonial infrastructure, such as: roads, dams, power plants, and mines. Their website offers background information on transnational companies, government agencies and their local affiliations across the United States. www.rootforce.org

How Stupid do they have to be?

You remember, if you have been paying attention, that mini-controversy a couple of months ago where all the Corporate Sucks were calling us STUPID and/or CRAZY for daring to suggest that a commercial extolling WalMart and Halls Cough Drops being in collusion to force employees to work even while packing contagious diseases?

The same Corporate Sucks or their demented twins who derided any suggestion that the overcrowded overmedicated animals in the Meat Factories aka Concentrated Animal Feeding Enterprise system could possibly be a huge breeding pool for Viral diseases, such as for instance Influenza and resistant bacterial strains like the MRSA and Tuberculosis SuperBugs which are resistant to every antibiotic known.

Or that feeding them antibiotics, which kill bacteria but not Viral infections, leave the immune systems of the Future Hamburgers and Kentucky Fried weakened, thus more susceptible to, oh, let’s seeeeee…. Bird Flu and Swine Flu.

There was another series of commercials a couple of years ago, where a hideously deformed troll gets on a city bus, hacking and sneezing and wheezing, everybody recoiling in fear….

Then he takes an over the counter Flu remedy and gets “all better”…

Asymptomatic but, still contagious.

Same scenario in a crowded office building and in a crowded school…

But, hey, that’s all just Amusing and Entertaining commercials, right(wing)?

Then there’s the deregulation imposed on first US and now Mexico, forcing all those bad ol’ naughty wicked Socialist State programs like meat inspection, Environmental Protection, Occupational Safety and Health Administrations…

To quit meddling with businesses.

Let the marketplace regulate itself and no harm done…

Oh, yeah, that sounds like a workable plan.

See, this system is So Very Superior that we owe it to the rest of the world to place their economies and ecologies under the Benign Dictatorship of Unbridled Capitalism.

It’s for their own good, dontcha know.

Next thing you know, they’ll be trying to build an economy based on Adjustable Rate Mortgages and selling them off as though they were real cash…

Hot Dog!

harry the dirty dogThe swearing in of the White House Dog is upon us, as the ever vigilant American press reports that Obama’s dog may debut Tuesday! Unfortunately the President has decided to pick a Portuguese water dog simply because it has a cute and ‘IN’ brand name.

My entire family is certainly deeply depressed about this as we had expected that our very own Colorado Peace Dog, Dirty Harriet, would have made a much better pick, and WOULD HAVE BEEN PICKED, if Dennis Kucinich had only become President instead of the fake imitation liberal the DNC gave us on the sly. A peace dog was considered way too radical by Joe Biden to ever be allowed into the White House, so Dirty Harriet never got interviewed for the post.

At least, let us hope that the new dog is not executed like Hillary eventually did with Socks, the Cat. Though, before Socks died he did get much better medical care than Americans ever did out of the Clinton family. Unfortunately, Socks was no longer able to deliver the proper image for Hillary and so ‘had to be put to sleep’, as the expression goes. He was shedded, in other words.

We have no report yet about whether the Obama family will be getting any official aquarium fish, mice, gerbils, or hamsters? So we must sill wait with baited breath for any sign that other animals will be anointed by Barack, or not?

PETA officials say it is way too early to tell still, and are encouraging the Royal Family to release all chickens, pigs, cows, and frogs as a gesture of goodwill as they consider the animal world and their position about wild and domestic life. If not, they are planning to throw a shoe full of animal blood at the President at the earliest possible opportunity, though the woman doing it will be extremely sexy.

This also will be used as a test to find out if the policy on torture use has been changed any at all, or whether it has all been merely cosmetic words, by the now, not so New, Administration? Good luck, PETA. And good luck, Thanksgiving turkeys.

(NO PETA member was used or harmed in the writing of this report) Please write and let us know how you feel about the selection of the Portuguese water dog for executive dog. A good pick? Or a bad one?

AFA Colonel “cleared” of proselytizing

OFFICIALLY, the Pentagon forbids pushing one’s religion off on others.

Unofficially, they push Their Religion, Militarism, off on adherents of every other religion.

Like the Beast described in the Revelation, abandoning the gods of his fathers and instead worshipping the god of Forces.
Doesn’t matter what faith, or no faith, Atheist or Christian or Jew or Muslim or Hindu or Buddhist or Pagan or Heathen or Wiccan or Servants of Mumbo Jumbo the Crocodile King of the Upper Nile, all the people under their command have to worship the god of Forces.

The “Christianity” being foisted onto the airmen beneath the Colonel is merely Militarism with the name of Christ attached.

Basically the same “God commands you to go forth and KILL in His Name”.

I say that’s blasphemy of a high order.

Problem with it is, for those unfortunate enough to serve under these Creeps, what the Colonel says even a suggestion, is considered an order.

They’re not allowed to question it or to call it blasphemy.

The airmen who brought the charges against the Colonel are going to be punished for daring to defy the god of Forces.

It goes directly to the heart of the Anachronistic Feudalism that embodies the Military Rank system, “officers” are equivalent to “nobles” or “Lords”, and they still own the soldiers and marines and sailors and airmen under their command.

It started with the Knights actually owning everything about not only the soldiers under their command but the soldiers’ families, the lands they worked, the animals they tended, the wild animals in the Fiefdom….

And there’s the notion that when the Lord of the Realm, be it a King or Emperor or Baron or lowly Knight, converted to a new faith or a new version of the Old faith, every one of “his” Peasants had to convert right along with him.

That was Henry VIII’s gig, also Ferdinand and Isabella of Spain forcing the Native Americans to convert to their church, because they claimed their lands and therefore claimed the people on those lands as belonging exclusively to them.

It’s why the English and subsequently the Conquered Vassal states such as Ireland, Scotland, Wales and what’s now Canada and the United States were saddled with the Hanover mini-dynasty.

George the First was probably not the father of George the Second, (he was openly and promiscuously gay) and didn’t even bother to learn English, which he considered an inferior tongue and an inferior people.

He was appointed to rule over England and its Captured Lands and conquered peoples because he was the closest person in the line of Succession who wasn’t Catholic.

But “God Anointed his Majesty to be King”… according to the propaganda.

And, that’s what Colonel Crud is doing. Forcing her Subjects to accept her Religion or else.

The Gaza Zoo massacre- a look at Israeli military propagandist version of events?

gaza zooIsrael blew up a lot of schools in Gaza and destroyed the Gaza Zoo killing many of the animals there with gratuitous gunfire and not just gratuitous bombs. Here is what the Israeli military told the Jewish State back home about why they did this. See Hamas Booby Trapped School and Zoo …As one can see, it is essentially a variation of the old time worn out excuse by both the US and Israeli militaries, that the opposition forces were cowardly and hiding themselves behind children, and in this case of the Israeli Gaza Zoo rampage hiding themselves behind even zoo animals!

In the Vietnam War, the US government used this as its excuse for why they bombed villagers in Vietnamese held areas with napalm. They didn’t mean to hurt anyone that was innocent they always said, but the bad guys were hiding themselves behind women and children and using poor folk as screens! In Iraq, the excuse for destroying places like Fallujah was much the same and now the Israeli military is using the same rationale behind its recent rampages of destruction through Lebanon and Gaza. Same lies, just new uses for them in new places.

Here is another video about this wanton destruction by the Israeli military. IDF kills Gaza Zoo animals ~ destroys children’s theatre… Whose video explanation do you buy? Perhaps the Israeli military version of the Zoo massacre? It certainly has been seen by a lot more people than has the video of the Palestinian zoo keeper.

But let’s go back and think about the Israeli version of events some, shall we? What did the military spokesman tell and show us in the beginning of the video? He showed us a detonator (in the zoo) and started walking alongside some wires. He mentioned that each and every animal in the zoo was booby trapped to kill Israeli soldiers, as the camera pointed to some birds! He claimed that the detonator led out of the zoo and across to a school, one only of 67 destroyed by Israel in Gaza. He didn’t show us the wires leading to the other 66 schools but I guess that was certainly implied as to why it was also so seemingly necessary to destroy all those other 66 schools, too. Soldier safety issues! Good ol’ Israel. They don’t want to do it, but they have to!

But look again! Those wires are just lying out in the open, aren’t they? So is the detonator! How convenient that must be for the Israeli soldiers! Certainly convenient for the Israeli propagandist, that is.

Those stupid idiotic Hamas! They forgot to hide the detonator and wiring away from camera view! Amazing! I thought it was a booby trap, didn’t you? But it’s just sitting there underneath a picnic table in full view!

Check that video out again! Maybe the wires and detonator are NOW out in the open simply because they were uncovered by some strenuous digging by alert Israeli military men? See anything there? No? No digging? No rubble? All out in the open and no obvious areas from where these wires and detonator were dug out? Remarkable!

The Hamas people are evidently soo, soo stupid, that they forgot to hide away their booby trap, their detonator and the wires that led away from it from under the picnic table going down some totally clear passageways all undisturbed by any shovel, and now seen by our so vigilant and alert IDF soldier propaganda guy in uniform! They left all this in plain view for us all now to discover? How nice of them!

So why does the Israeli propaganda team make up such an easy to see fiction? ANSWER- They were selling it merely to a group of fans for the Home Team, that’s why. They know that these folk are not going to question it, and not going to question even such an obvious fiction and pretense by the Israeli military. So they just laid out heir own detonator fully in the open, laid out their own wires lying fully in the open, and began to talk away! No need for anybody to excavate any earth to make it seem plausible to all of us. We’re True believers We Are! We’re for the Home Team, The Jewish State! Who’s amongst us is going to question ‘our troops’? Nobody!

Well, here we are actually questioning this video right now? It just does not add up all that well, does it?

‘Honey, have another falafel with the kids, and I’ll just lay my detonator down underneath the picnic table in case??? Oh, and let me walk down through the wild bird section with the wire and over to the school. I’ll be back in a second. Insha’Allah’ Those dumb Hamas people! Or is it actually the other way around? You decide? Can it just be another Jewish State lie to help hide their meaningful and wanton destruction of other people’s lives? The military lies a lot, you know? I hope so by now….

“Ollie North warned of Osama threat, Gore scoffed” and other LIES.

Seems even the Coward Colonel wouldn’t attest to this lie
Seems the Truth about it, while widely publicized, just not on certain Right Wing media outlets, would have been too embarrassing.

I received the same email from well-meaning but not-generally-prone-to-researching-stories-before-forwarding-them relatives and friends.

The times Osama bin Laden was mentioned in the Senate hearings on the sale of American Weapons to Iran in order to finance Terrorist Thugs like the Contras and CubanlColombian coke merchants provided a money-laundering and Delivery Service for the Contras and their American-supplied weapons of Church Destruction…

And the Marines killed in Lebanon by people armed by Ollie North, the “Marine”…who sold Real Marines to their deaths…

But the crazy-dazey part of the whole rumor is, when bin Laden WAS mentioned in those hearings…

It was because Ollie and his Demented Murderous Accomplices in Treason called him a Freedom Fighter against the Soviet occupation of Afghanistan.

Seems like the Puppet Masters sometimes have too many Marionets going and the strings get a little tangled.

He’s now a contributing editor and host of a show on DumFox Noose Nutwerks.

ChickenHawks run in packs.

There’s also a rumor of a combination of Sesame Street and “Mickey Mouse” on Arabic TeeVee.

Funny thing about that, the entire concept of Talking Animals offends Fundamentalist Christians and Fundamentalist Jews AND… Fundamentalist Muslims alike.

It’s part of a concept of Witchcraft called “a Familiar Spirit” usually taking the form of a doll or an animal.

Dolls and other graven images are supposed to grant you power over the person or devil represented in the Image.

A Doll fashioned on an Animal would be particularly offensive.

I knew an Assemblies of God preacher (the same denomination as Sarah Palin attends and pretends) who preached that Walt Disney was going directly to Hell because of his Talking Animals… and that the Wonderful World of Disney teevee show came on at the same time as Sunday evening services.

Cotten Mather, the one who the Right Wing worships like he’s the Right Hand of God, George Bush kept harping on the “city on the hill” sermon… had CHILDREN killed as witches for playing with dolls.

It’s fairly common across Fundamentalism.

What I wonder is, how could the SAME people who scream about the Muslims rioting over an Image of the Prophet would turn right around, and make the absurd claim that the same people objecting to the images of Muhammad would somehow put aside that aversion in favor of a Talking Teddy Bear.

Guess the teaching of Logic never reached their primitive school system.

National Geographic is a nature pic zoo

Upsala Glacier Chile in retreat
January’s National Geographic featured an article about Charles Darwin. Juxtaposed against excerpts from Darwin’s diary on the Beagle, were the usual photographs of nature at its most vivid. But an image of a glacier, purporting to match Darwin’s awed description, left me slack- jawed with contrary impression. We’ve all been treated to then and now pictograms of retreating glaciers, so the National Geographic’s usual reverse illusionist, nature-isn’t-vanishing-act, wasn’t going to work for this pastoral scene. I’m looking straight through the glossy NATURE industry, and it’s nothing but a virtual zoo.

You might say the world of nature documentaries keeps more to the spirit of the early collector-adventurers, who shot and stuffed their specimens, in the name of documenting their existence. Certainly the photographers of today are capturing the living images of soon to be gone phenomena. Perhaps it’s more appropriate to regard their nature images as exhibits of Natural History.

Except that Museum goers know that what they are looking at is dead. Nature program viewers are given no such insight. And need they, really? If the closest that the recliner-set get to the Pacific Ocean is their HD flat screen TV, what does it matter if the Pacific is full of plastic instead of fish? Nature-appreciation wise, the eyes of the climate-controlled majority dictate its value.

The illusion which nature programs create is of a living Earth, susceptible to cycles, or whatever excuse they present for why you are hearing reports of coral bleaching while enjoying high saturation images of vibrant, fully vital, reefs. You are shown things alive, and so you believe it lives. That’s where this glossy facade is a lot more like a zoo.

Zoos are criticized for showing nature out of context. Even as the best zoo settings approach the theatrical stages of natural history dioramas, they still present an inert being. The zoo animal is not searching for food, fending off predators, or jockeying for a mate. The zoo attraction might almost be preserved in formaldehyde, for all it teaches about nature, and mankind’s relation to his origin.

Zoos, like domestic animals neutered or spayed, like doe-eyed Disney renditions of circle-of-life citizen animals, teach an antiseptic version of wild life, where man might deduce that his own life’s purpose is but a few years spent pinned like a butterfly adjacent thousands and millions more.

Camera lens filters enhance reality, camera lenses compress and direct it. That much we already knew.

Nature programs and nature photography present life as a spectacle, and seem at first glance to highlight every minutia for our increased understanding. But shown out of the context of the Earth’s present difficulties, the images inform less than they distort.

Torture is a Violent Sex Crime

To Clarify My Statement About Cheney

It’s an Extreme manifestation of Sadism, the perverts who do the waterboarding, AND THOSE WHO, LIKE BUSH AND CHENEY, SUPPORT IT, are more than just Technically or Figuratively Rapists.

They become aroused by the infliction of pain, especially on other persons.
It’s a symptom also of Sociopathy.
So is using fireworks to kill frogs, which George Bush laughingly admitted.
So is Shooting Tame Animals For Pleasure, which is what Richard Cheney was doing when he and his equally perverted drunken corrupt lawyer friend were doing when he shot the guy in the face.

His “friend” /slash/sex partner, like a good little Masochist, apologized for being shot.

The only people who can effectively and efficiently use torture are people who Enjoy Doing It.

Like Cheney.
Such people are Emotionally Unstable to say the very least, and DEFINITELY NOT the type of person or persons who should be placed in any position of trust, any position of power, and most certainly not in a position of National Defense.

Instead of condemning such horrendous crimes, one of our “special friends” threatened to Report Me to the FBI for condemning Cheney’s Perverted Cowardly Torture Fetish for what it truly is.

Cowards run in packs.

Maybe Cheney will invite him to a screening of the video of ME being tortured.

Let him lick the floor afterward.

Opposition to Public Education

Why Republicans HATE Public Education.

In the Words of THEIR prophet Hitler “Universal Public Education is the most virulent toxin that Liberalism can inflict upon itself. It only makes the Lower Classes think more highly of themselves than they ought, and leads to discontent with their position in life. Truly, they only need enough education to be Efficient Coolies for our industries”
(Liberties taken with the exact English phrases, the Original was in German)

We often are accused of “ignorance” when the Anti-Semitic Supporters of Killing Palestinians, for example, or the one who calls him/herself “Friend” posts… publish their reactionary Angry Hate Speech on Not My Tribe.

In a slightly backward twist we are often accused of being “intellectual Elitists”, but Still ignorant.

Or “idiots”.

Without Public Education we would be left with home-schooling, or Parochial Education.

Those of us who weren’t born with silver spoons in our mouths would be left out in either case.

“Keep ’em Ignorant”

And for not just nearly but EXACTLY the same reason American Slaves were forbidden to learn to read and write.

I’m sure the Republican’t respondents will argue that it’s not like that, I’m just spouting Marxist Propaganda again, the Repukelickin’ Party doesn’t actually engage in class warfare or racism blah blah blah blah…

My grandfather was a cowboy.

Not like George Bush with his “ranch” and 5 cows bought and maintained by his Trust Fund, a trust fund which I’m once again going to point out came from an enterprise his family engaged in called Slave Trading.

They’ll say that, Yankee Puritans they claim to be, their family didn’t actually own slaves. Nor did their favorite “charity” the Yale Foundation.

No, they wouldn’t soil their own hands with the whips and chains necessary to “earn” their money for them…

They just owned a fleet of Slave Ships.

That and Grand-poppy Prescott Bush laundered money for the Nazis, which they don’t

a) apologize for

and

b) they’re still spending the money they got from BOTH enterprises.

No, Grandpa Brown was a REAL cowboy. So was his brother Loy and their brother-in-law Tom.

In Texas in those days that meant Impoverished.

Cowboys were just then being romanticized in the public IMAGINATION through those new-fangled movin’ picture thingies.

Uncle Tom wound up being the foreman of the Rolling Hills Ranch in Keene, Texas, until the ranch was sold to Halliburton in the late 70s to make a Game Ranch.

Like the one where Former Vice President and Current Active War Criminal Richard Cheney shot his friend in the face while they were “hunting” captive, hand raised “Wild” ducks.

They also have or had a website wherein you could with a click of your mouse or joystick “hunt” and actually kill actual formerly live animals (until you put the mouse pointer over them and clicked)

Uncle Tom described it as a place where they bought old, diseased “wild” zoo and circus animals dependent upon your actual skill level they would drug the animals or even chain them up for you so you wouldn’t miss.

That way you could go on an African Safari without ever leaving Texas.

Really swell, wonderful Republican People, they are.

But with a family background like that, working class all the way, impoverished…

Without Public Education how would I have ever risen to the position where I could contend with so many Noble Rich American (and Israeli, if you believe their story) Aristocracy like “Friend” and the Megaphone Users?

The short answer is that I wouldn’t.

Nor would most of us who oppose their monstrous schemes, we would simply have to take their word on any subject or issue, they would pat us on the head and bid us go back out into the cotton fields like good little childishly ignorant Peasants.

While they can’t do it literally, they do, in fact, precisely that by sneeringly dismissing anything we write, anything we Learn and then Share as being “ignorance”.

And sneeringly claim that we must be “idiots”.

But it’s not Racism or Class Warfare or Big Brotherism. No, it’s “all for your own good”

But in their underestimation we’re just too stupid and “ignorant” to recognize it.

MLK: Why I am Opposed to the War

Martin Luther King Jr“You’re too arrogant! And if you don’t change your ways, I will rise up and break the backbone of your power, and I’ll place it in the hands of a nation that doesn’t even know my name. Be still and know that I’m God.”
 
Sermon at the Ebenezer Baptist Church on April 30, 1967. Full text below.

The sermon which I am preaching this morning in a sense is not the usual kind of sermon, but it is a sermon and an important subject, nevertheless, because the issue that I will be discussing today is one of the most controversial issues confronting our nation. I’m using as a subject from which to preach,

“Why I Am Opposed to the War in Vietnam.”

Now, let me make it clear in the beginning, that I see this war as an unjust, evil, and futile war. I preach to you today on the war in Vietnam because my conscience leaves me with no other choice. The time has come for America to hear the truth about this tragic war. In international conflicts, the truth is hard to come by because most nations are deceived about themselves. Rationalizations and the incessant search for scapegoats are the psychological cataracts that blind us to our sins. But the day has passed for superficial patriotism. He who lives with untruth lives in spiritual slavery. Freedom is still the bonus we receive for knowing the truth. “Ye shall know the truth,” says Jesus, “and the truth shall set you free.” Now, I’ve chosen to preach about the war in Vietnam because I agree with Dante, that the hottest places in hell are reserved for those who in a period of moral crisis maintain their neutrality. There comes a time when silence becomes betrayal.

The truth of these words is beyond doubt, but the mission to which they call us is a most difficult one. Even when pressed by the demands of inner truth, men do not easily assume the task of opposing their government’s policy, especially in time of war. Nor does the human spirit move without great difficulty against all the apathy of conformist thought within one’s own bosom and in the surrounding world. Moreover, when the issues at hand seem as perplexing, as they often do in the case of this dreadful conflict, we’re always on the verge of being mesmerized by uncertainty. But we must move on. Some of us who have already begun to break the silence of the night have found that the calling to speak is often a vocation of agony. But we must speak. We must speak with all the humility that is appropriate to our limited vision, but we must speak. And we must rejoice as well, for in all our history there has never been such a monumental dissent during a war, by the American people.

Polls reveal that almost fifteen million Americans explicitly oppose the war in Vietnam. Additional millions cannot bring themselves around to support it. And even those millions who do support the war [are] half-hearted, confused, and doubt-ridden. This reveals that millions have chosen to move beyond the prophesying of smooth patriotism, to the high grounds of firm dissent, based upon the mandates of conscience and the reading of history. Now, of course, one of the difficulties in speaking out today grows the fact that there are those who are seeking to equate dissent with disloyalty. It’s a dark day in our nation when high-level authorities will seek to use every method to silence dissent. But something is happening, and people are not going to be silenced. The truth must be told, and I say that those who are seeking to make it appear that anyone who opposes the war in Vietnam is a fool or a traitor or an enemy of our soldiers is a person that has taken a stand against the best in our tradition.

Yes, we must stand, and we must speak. [tape skip]…have moved to break the betrayal of my own silences and to speak from the burnings of my own heart, as I have called for radical departures from the destruction of Vietnam. Many persons have questioned me about the wisdom of my path. At the heart of their concerns, this query has often loomed large and loud:

“Why are you speaking about the war, Dr. King? Why are you joining the voices of dissent?” Peace and civil rights don’t mix, they say.

And so this morning, I speak to you on this issue, because I am determined to take the Gospel seriously. And I come this morning to my pulpit to make a passionate plea to my beloved nation.

This sermon is not addressed to Hanoi, or to the National Liberation Front. It is not addressed to China or to Russia. Nor is it an attempt to overlook the ambiguity of the total situation and the need for a collective solution to the tragedy of Vietnam. Nor is it an attempt to make North Vietnam or the National Liberation Front paragons of virtue, nor to overlook the role they must play in a successful resolution of the problem. This morning, however, I wish not to speak with Hanoi and the National Liberation Front, but rather to my fellow Americans, who bear the greatest responsibility, and entered a conflict that has exacted a heavy price on both continents.

Now, since I am a preacher by calling, I suppose it is not surprising that I have seven major reasons for bringing Vietnam into the field of my moral vision. There is…a very obvious and almost facile connection between the war in Vietnam and the struggle I and others have been waging in America. A few years ago there was a shining moment in that struggle. It seemed that there was a real promise of hope for the poor, both black and white, through the Poverty Program. There were experiments, hopes, and new beginnings. Then came the build-up in Vietnam. And I watched the program broken as if it was some idle political plaything of a society gone mad on war. And I knew that America would never invest the necessary funds or energies in rehabilitation of its poor so long as adventures like Vietnam continued to draw men and skills and money, like some demonic, destructive suction tube. And you may not know it, my friends, but it is estimated that we spend $500,000 to kill each enemy soldier, while we spend only fifty-three dollars for each person classified as poor, and much of that fifty-three dollars goes for salaries to people that are not poor. So I was increasingly compelled to see the war as an enemy of the poor, and attack it as such.

Perhaps the more tragic recognition of reality took place when it became clear to me that the war was doing far more than devastating the hope of the poor at home. It was sending their sons, and their brothers, and their husbands to fight and die in extraordinarily high proportion relative to the rest of the population. We were taking the black young men who had been crippled by society and sending them eight thousand miles away to guarantee liberties in Southeast Asia which they had not found in Southwest Georgia and East Harlem. So we have been repeatedly faced with a cruel irony of watching Negro and white boys on TV screens as they kill and die together for a nation that has been unable to seat them together in the same school room. So we watch them in brutal solidarity, burning the huts of a poor village. But we realize that they would hardly live on the same block in Chicago or Atlanta. Now, I could not be silent in the face of such cruel manipulation of the poor.

My third reason moves to an even deeper level of awareness, for it grows out of my experience in the ghettos of the North over the last three years–especially the last three summers. As I have walked among the desperate, rejected, and angry young men, I have told them that Molotov cocktails and rifles would not solve their problems. I have tried to offer them my deepest compassion while maintaining my conviction that social change comes most meaningfully through non-violent action; for they ask and write me, “So what about Vietnam?” They ask if our nation wasn’t using massive doses of violence to solve its problems to bring about the changes it wanted.

Their questions hit home, and I knew that I could never again raise my voice against the violence of the oppressed in the ghettos without first having spoken clearly to the greatest purveyor of violence in the world today: my own government. For the sake of those boys, for the sake of this government, for the sake of the hundreds of thousands trembling under our violence I cannot be silent.

Been a lot of applauding over the last few years. They applauded our total movement; they’ve applauded me. America and most of its newspapers applauded me in Montgomery. And I stood before thousands of Negroes getting ready to riot when my home was bombed and said, we can’t do it this way. They applauded us in the sit-in movement–we non-violently decided to sit in at lunch counters. The applauded us on the Freedom Rides when we accepted blows without retaliation. They praised us in Albany and Birmingham and Selma, Alabama. Oh, the press was so noble in its applause, and so noble in its praise when I was saying, Be non-violent toward Bull Connor; when I was saying, Be non-violent toward [Selma, Alabama segregationist sheriff] Jim Clark.

There’s something strangely inconsistent about a nation and a press that will praise you when you say, Be non-violent toward Jim Clark, but will curse and damn you when you say, “Be non-violent toward little brown Vietnamese children. There’s something wrong with that press!

As if the weight of such a commitment to the life and health of America were not enough, another burden of responsibility was placed upon me in 1964. And I cannot forget that the Nobel Peace Prize was not just something taking place, but it was a commission–a commission to work harder than I had ever worked before for the brotherhood of Man. This is a calling that takes me beyond national allegiances.

But even if it were not present, I would yet have to live with the meaning of my commitment to the ministry of Jesus Christ. To me, the relationship of this ministry to the making of peace is so obvious that I sometimes marvel at those who ask me why I am speaking against the war. Could it be that they do not know that the Good News was meant for all men, for communists and capitalists, for their children and ours, for black and white, for revolutionary and conservative? Have they forgotten that my ministry is in obedience to the One who loved His enemies so fully that he died for them? What, then, can I say to the Vietcong, or to Castro, or to Mao, as a faithful minister to Jesus Christ? Can I threaten them with death, or must I not share with them my life?

Finally, I must be true to my conviction that I share with all men the calling to be the son of the Living God. Beyond the calling of race or nation or creed is this vocation of son-ship and brotherhood. And because I believe that the Father is deeply concerned, especially for His suffering and helpless and outcast children, I come today to speak for them.

And as I ponder the madness of Vietnam and search within myself for ways to understand and respond in compassion, my mind goes constantly to the people of that peninsula. I speak not now of the soldiers of each side, not of the military government of Saigon, but simply of the people who have been under the curse of war for almost three continuous decades now. I think of them, too, because it is clear to me that there will be no meaningful solution until some attempt is made to know these people and hear their broken cries.

Now, let me tell you the truth about it. They must see Americans as strange liberators.

Do you realize that the Vietnamese people proclaimed their own independence in 1945 after a combined French and Japanese occupation? And incidentally, this was before the Communist revolution in China. They were led by Ho Chi Minh. And this is a little-known fact, and these people declared themselves independent in 1945. They quoted our Declaration of Independence in their document of freedom, and yet our government refused to recognize them. President Truman said they were not ready for independence. So we fell victim as a nation at that time of the same deadly arrogance that has poisoned the international situation for all of these years. France then set out to reconquer its former colony. And they fought eight long, hard, brutal years trying to re-conquer Vietnam. You know who helped France? It was the United States of America. It came to the point that we were meeting more than eighty percent of the war costs. And even when France started despairing of its reckless action, we did not. And in 1954, a conference was called at Geneva, and an agreement was reached, because France had been defeated at Dien Bien Phu.

But even after that, and after the Geneva Accord, we did not stop. We must face the sad fact that our government sought, in a real sense, to sabotage the Geneva Accord. Well, after the French were defeated, it looked as if independence and land reform would come through the Geneva agreement. But instead the United States came and started supporting a man named Diem who turned out to be one of the most ruthless dictators in the history of the world. He set out to silence all opposition. People were brutally murdered because they raised their voices against the brutal policies of Diem. And the peasants watched and cringed as Diem ruthlessly rooted out all opposition. The peasants watched as all this was presided over by United States influence and by increasing numbers of United States troops who came to help quell the insurgency that Diem’s methods had aroused. When Diem was overthrown, they may have been happy, but the long line of military dictatorships seemed to offer no real change, especially in terms of their need for land and peace. And who are we supporting in Vietnam today? It’s a man by the name of general Ky [Air Vice Marshal Nguyen Cao Ky] who fought with the French against his own people, and who said on one occasion that the greatest hero of his life is Hitler. This is who we are supporting in Vietnam today. Oh, our government and the press generally won’t tell us these things, but God told me to tell you this morning. The truth must be told.

The only change came from America as we increased our troop commitments in support of governments which were singularly corrupt, inept, and without popular support and all the while the people read our leaflets and received regular promises of peace and democracy and land reform. Now they languish under our bombs and consider us, not their fellow Vietnamese, the real enemy. They move sadly and apathetically as we herd them off the land of their fathers into concentration camps, where minimal social needs are rarely met. They know they must move or be destroyed by our bombs. So they go, primarily women, and children and the aged. They watch as we poison their water, as we kill a million acres of their crops. They must weep as the bulldozers roar through their areas preparing to destroy the precious trees. They wander into the towns and see thousands of thousands of the children, homeless, without clothes, running in packs on the streets like animals. They see the children degraded by our soldiers as they beg for food. They see the children selling their sisters to our soldiers, soliciting for their mothers. We have destroyed their two most cherished institutions: the family and the village. We have destroyed their land and their crops. We have cooperated in the crushing of the nation’s only noncommunist revolutionary political force, the United Buddhist Church. This is a role our nation has taken, the role of those who make peaceful revolutions impossible but refusing to give up the privileges and the pleasures that comes from the immense profits of overseas investments. I’m convinced that if we are to get on the right side of the world revolution, we as a nation must undergo a radical revolution of values. We must rapidly begin the shift from a thing-oriented society to a person-oriented society. When machines and computers, profit motives and property rights are considered more important than people, the giant triplets of racism, militarism and economic exploitation are incapable of being conquered.

A true revolution of values will soon cause us to question the fairness and justice of many of our present policies. On the one hand, we are called to play the Good Samaritan on life’s roadside, but that will be only an initial act. One day we must come to see that the whole Jericho Road must be changed so that men and women will not be constantly beaten and robbed as they make their journey on life’s highway. True compassion is more than flinging a coin to a beggar. A true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth with righteous indignation. It will look across the seas and see individual capitalists of the West investing huge sums of money in Asia, Africa, and South America, only to take the profits out with no concern for the social betterment of the countries, and say, “This is not just.” It will look at our alliance with the landed gentry of Latin America and say, “This is not just.” The Western arrogance of feeling that it has everything to teach others and nothing to learn from them is not just. A true revolution of values will lay hands on the world order and say of war, “This way of settling differences is not just.” This business of burning human beings with napalm, of filling our nation’s homes with orphans and widows, of injecting poisonous drugs of hate into the veins of peoples normally humane, of sending men home from dark and bloody battlefields physically handicapped and psychologically deranged, cannot be reconciled with wisdom, justice, and love. A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death.

Oh, my friends, if there is any one thing that we must see today is that these are revolutionary times. All over the globe men are revolting against old systems of exploitation and oppression, and out of the wounds of a frail world, new systems of justice and equality are being born. The shirtless and barefoot people of the land are rising up as never before. The people who sat in darkness have seen a great light. They are saying, unconsciously, as we say in one of our freedom songs, “Ain’t gonna let nobody turn me around!” It is a sad fact that because of comfort, complacency, a morbid fear of communism, our proneness to adjust to injustice, the Western nations that initiated so much of the revolutionary spirit of the modern world have now become the arch anti-revolutionaries. This has driven many to feel that only Marxism has a revolutionary spirit. Therefore, communism is a judgment against our failure to make democracy real and follow through on the revolutions that we initiated. Our only hope today lies in our ability to recapture the revolutionary spirit and go out into a sometimes hostile world declaring eternal hostility to poverty, racism, and militarism. With this powerful commitment we shall boldly challenge the status quo, we shall boldly challenge unjust mores, and thereby speed up the day when

“every valley shall be exalted, and every mountain and hill shall be made low, and the rough places shall be made plain, and the crooked places straight. And the glory of the Lord shall be revealed, and all flesh shall see it together.”

A genuine revolution of values means in the final analysis that our loyalties must become ecumenical rather than sectional. Every nation must now develop an overriding loyalty to mankind as a whole in order to preserve the best in their individual societies. This call for a worldwide fellowship that lifts neighborly concern beyond one’s tribe, race, class, and nation is in reality a call for an all-embracing, unconditional love for all men. This oft misunderstood and misinterpreted concept, so readily dismissed by the Nietzsches of the world as a weak and cowardly force, has now become an absolute necessity for the survival of mankind. And when I speak of love I’m not speaking of some sentimental and weak response. I am speaking of that force which all of the great religions have seen as the supreme unifying principle of life. Love is somehow the key that unlocks the door which leads to ultimate reality. This Hindu-Muslim-Christian-Jewish-Buddhist belief about ultimate reality is beautifully summed up in the first epistle of John: “Let us love one another, for God is love. And every one that loveth is born of God and knoweth God. He that loveth not knoweth not God, for God is love. If we love one another, God dwelleth in us and his love is perfected in us.”

Let me say finally that I oppose the war in Vietnam because I love America. I speak out against this war, not in anger, but with anxiety and sorrow in my heart, and, above all, with a passionate desire to see our beloved country stand as the moral example of the world. I speak out against this war because I am disappointed with America. And there can be no great disappointment where there is not great love. I am disappointed with our failure to deal positively and forthrightly with the triple evils of racism, economic exploitation, and militarism. We are presently moving down a dead-end road that can lead to national disaster. America has strayed to the far country of racism and militarism. The home that all too many Americans left was solidly structured idealistically; its pillars were solidly grounded in the insights of our Judeo-Christian heritage. All men are made in the image of God. All men are bothers. All men are created equal. Every man is an heir to a legacy of dignity and worth. Every man has rights that are neither conferred by, nor derived from the State–they are God-given. Out of one blood, God made all men to dwell upon the face of the earth. What a marvelous foundation for any home! What a glorious and healthy place to inhabit. But America’s strayed away, and this unnatural excursion has brought only confusion and bewilderment. It has left hearts aching with guilt and minds distorted with irrationality.

It is time for all people of conscience to call upon America to come back home. Come home, America. Omar Khayyam is right: “The moving finger writes, and having writ moves on.”

I call on Washington today. I call on every man and woman of good will all over America today. I call on the young men of America who must make a choice today to take a stand on this issue.

Tomorrow may be too late. The book may close. And don’t let anybody make you think that God chose America as his divine, messianic force to be a sort of policeman of the whole world. God has a way of standing before the nations with judgment, and it seems that I can hear God saying to America,

“You’re too arrogant!

And if you don’t change your ways,

I will rise up and break the backbone of your power,

and I’ll place it in the hands of a nation that doesn’t even know my name.

Be still and know that I’m God.”

Now it isn’t easy to stand up for truth and for justice. Sometimes it means being frustrated. When you tell the truth and take a stand, sometimes it means that you will walk the streets with a burdened heart. Sometimes it means losing a job…means being abused and scorned. It may mean having a seven, eight year old child asking a daddy, “Why do you have to go to jail so much?” And I’ve long since learned that to be a follower to the Jesus Christ means taking up the cross. And my bible tells me that Good Friday comes before Easter. Before the crown we wear, there is the cross that we must bear. Let us bear it–bear it for truth, bear it for justice, and bear it for peace. Let us go out this morning with that determination. And I have not lost faith. I’m not in despair, because I know that there is a moral order. I haven’t lost faith, because the arc of the moral universe is long, but it bends toward justice. I can still sing “We Shall Overcome” because Carlyle was right: “No lie can live forever.” We shall overcome because William Cullen Bryant was right: “Truth pressed to earth will rise again.” We shall overcome because James Russell Lowell was right: “Truth forever on the scaffold, wrong forever on the throne.” Yet, that scaffold sways the future. We shall overcome because the bible is right: “You shall reap what you sow.”

With this faith we will be able to hew out of the mountain of despair a stone of hope.

With this faith we will be able to transform the jangling discords of our world into a beautiful symphony of brotherhood.

With this faith we will be able to speed up the day when justice will roll down like waters, and righteousness like a mighty stream.

With this faith we will be able to speed up the day when the lion and the lamb will lie down together, and every man will sit under his own vine and fig tree, and none shall be afraid because the words of the Lord have spoken it.

With this faith we will be able to speed up the day when all over the world we will be able to join hands and sing in the words of the old Negro spiritual, “Free at last! Free at last! Thank God Almighty, we’re free at last!”

With this faith, we’ll sing it as we’re getting ready to sing it now. Men will beat their swords into plowshares and their spears into pruning hooks. And nations will not rise up against nations, neither shall they study war anymore. And I don’t know about you, I ain’t gonna study war no more.