23 Sep 2006

Finding the Found

found1 (found)
tr.v., found·ed, found·ing, founds.

  1. To establish or set up, especially with provision for continuing existence: The college was founded in 1872.

  2. To establish the foundation or basis of; base: found a theory on firm evidence.

[Middle English founden, from Old French fonder, from Latin fundāre, from fundus, bottom.]

SYNONYMS found, create, establish, institute, organize. These verbs mean to bring something into existence and set it in operation: founded a colony; created a trust fund; establishing a business; instituted an annual benefit concert; organizing a field trip.

found2 (found)
tr.v., found·ed, found·ing, founds.

  1. To melt (metal) and pour into a mold.

  2. To make (objects) by pouring molten material into a mold.

[Middle English founden, from Old French fondre, from Latin fundere.]

found3 (found)

Past tense and past participle of find.

~~ found at answers.com

Any word can be analyzed to the point that it is only recognizable as a sound that is made by one person that is then used by others as well, with each participant having their own perception of the meaning of that sound. The first definition at answers.com claims that found can be a verb, which occurs in the present tense but holds a purpose for the future. The second definition describes the act of taking a solid material, heating it to the point it becomes a liquid then manipulating it so that it becomes a formed object once it has cooled off. The final definition describes found as the act of searching... once it has already occured.

The Dude was a Foundling. One of the Found. Which didn't mean anything really, since being found entailed the irrelevance of Foundage. It was a strange paradox of logic, not unlike the twisty turns of a pretzel. You could follow the twisting lines and see how it had been made, but the point was to make it disappear, and enjoy the disappearing of it. Take the word found, for example. It can mean that something was desired and then acquired. But it can also mean the act of creating something that lasts. Which also happens to metal in a foundry. A common Foundling perspective viewed reality and the things within it as having the eternal and immediate oppurtunity for perfection. But having found also recognized, nay, acknowledged the perfection of inevitable imperfection. Foundage, in one respect, was the recognition that pain and suffering were intrinsic ingredients in life as we know it. The same was true for ecstacy, fear, love and ignorance. Not only everything known was found, but also the infinity of future finds... and the continual process of finding (and maintaining) the Found.

Founders were not card carrying members of anything in particular or publicly recognizable representatives of anything other than themselves. They had no buddy lists of fellow Foundlings, no email daisy chains or even any unified objectives beyond unfolding more Foundage. They had no secret or public symbols... or fucking flags to assimilate their unity into a single pattern of colors and shaped. They could, however, usually recognize another Foundling after extended conversations or through meaning filled shared experiences. Some lived quiet lives, sharing their Found with the natural world while deflecting and ignoring the intricacies of unfound. Also, many artists were particularly adept at projecting their Foundage publicly. These Foundlings tended to become cultural icons, aging into folk heroes that became myths as the generations after them experienced their arts. Beck, Dylan, Guthrie, Ghandi, Dass... conversely, others tended to blaze like the morning sun until their fire was extinguished unnaturally... prematurely. Lincoln, Cobain, King Jr., Marley, Guevara, Hendrix, Lennon... Jesus, it is too tragic, too sad (for the Found) to name more.

The Dude had been, is, and tried to always be... well, Found.

eso es

30 May 2006

This land is Native land, and the white power nazi's are still commiting genocide here day and night.

Want proof that genocide of the American Indian exists?

There is a no-fly zone over Walt DisneyWorld in Florida. This is because Walt didn't want the sound of a plane overhead to break the magical illusion of his recreational park.

But yet, the glorious natural sounds of the Dine' (Navajo Nation) are raped daily by trucks, trains, choppers, jets and planes... terrorizing the elders and the children alike. It creates false thunder... so that these divine and spiritual beings are so deadened to the sounds of natural life that the ability to hear thunder and the advance of rain is stolen by the artificial illusions created by the invading vehicles... day and night. At night... even the stars cannot be trusted, as several of them are not stars, but distant planes. Or even satellites... or the Muir space station.

The U.S.A. has been raping indigenous cultures since the pilgrims landed. It has gone on far too long. If we as a nation were capable of listening to these proud, wise and beautiful people... and humbling ourselves before their sacred ways and selves, then this planet and our lives would have hope, instead of continuing down the disgusting paths of war, genetic manipulation, lies and shame.

And still they are proud, and still they are beautiful, and still, somehow, they find a way to love us, and give us hope.

~ Be i NGO

11 Apr 2006

No Borders, No Fascism, Solidaridad!


Welcome to Infoshop News
Tuesday, April 11 2006 @ 02:19 PM PDT

Nearly a million protest for immigrants around the U.S.

LOS ANGELES - Florentino Cruz, an illegal worker from Mexico, joined hundreds of thousands of immigrant rights supporters in rallies across the nation, holding a sign with a simple message: "The USA is made of immigrants like me." The protests Monday were the culmination of more than two weeks of mounting pressure for federal lawmakers to overhaul America's immigration policies.

Protestors march down 16th Street in Washington, DC during a rally for immigration rights. Hundreds of thousands of people poured onto the streets of US cities for new demonstrations against a proposed crackdown on the estimated 11.5 million illegal immigrants.(AFP/Mandel Ngan)

4 Apr 2006

Medical Fraud


I am diagnosed as Bipolar type 1 a.k.a manic. I am a maniac. I have been diagnosed as such since i got butt naked in Times Square, New York City... where a cop slammed my head on his cop car, denting the hood... then i was straightjacketed into Belleview Hospital where i was forced drugs , including Depacote.
Last week my mother felt i was headed for another episode and insisted i go to the emergency room at Brandywine Hospital. I refused until she became intolerable, then i let her take me. We sat in the emergency room for 3 hours while nothing happened. Then i was admitted, 4 hours later i was told to sign myself out. (I GLADLY did.) While there i had blood taken from me 3 or 4 times, i was given pills i didn't want, i was given injections without being told what they were. It was, as in the past, a miserable and horrible experience.
Just yesterday i got the bills from that waste of a trip... here they are for your viewing.

The U.S.A. medical system is a fraud and a sham. The suits getting rich on it should all be drawn and quartered.

American TranceSendDentalism


There is no doctrine of forms in our philosophy...For we are...but children of the fire, made of it, and only the same divinity transmuted and at least two or three removes, when we know least about it... The young (wo)man reveres (wo)men of genius, because, to speak truly, they are more h(er)imself than (s)he is. They receive of the soul as (s)he also receives, but they more...For all (wo)men live by truth and stand in need of expression... The (wo)man is only half h(er)imself, the other half is h(er) expression... There is no (wo)man who does not anticipate a supersensual utility in the sun and stars, earth and water. These stand and wait to render him(er) a peculiar service... Every touch should thrill.
For the universe has three children, born at one time, which reappear under different names in every system of thought, whether they be called cause, operation and effect;...but which we will call here the Knower, the Doer and the Sayer. These stand respectively for the love of truth, for the love of good, and for the love of beauty. These three are equal... The poet is the sayer, the namer, and represents beauty. (S)He is a sovereign, and stands on the centre... Beauty is the creator of the universe. Therefore the poet... is emporer in his(er) own right... The poet does not wait for the hero or the sage, but, as they act and think primarily, so (s)he writes primarily what will and must be spoken... For poetry was all written before time was... The (wo)men of more delicate ear write down these cadences more faithfully, and these transcripts, though imperfect, become the songs of the nations. For nature is as truly beautiful as it is good, or as it is reasonable, and must as much appear as it must be done, or be known. Words and deeds are quite indifferent modes of the divine energy. Words are also actions, and actions are a kind of words.
The sign and credentials of the poet are that (s)he announces that which no man foretold. (S)He is the true and only doctor; (S)he knows and tells; (S)he is the only teller of news, for (s)he was present and privy to the appearance which (s)he describes. (S)He is a beholder of ideas and an utterer of the necessary and causal... The thought and the form are equal in the order of time, but The poet has a new thought; (s)he has a whole new experience to unfold; (s)he will tell us how it was with him, and all (wo)men will be richer in his(er) fortune. in the order of genesis the thought is prior to the form.For the experience of each new age requires a new confession, and the world seems always waiting for its poet...We know that the secret of the world is profound, but who or what shall be our interpreter, we know not.
Of course the value of genius to us is in the veracity of its report. Talent may frolic and juggle; genius realizes and adds. (Wo)Mankind in good earnest have availed so far in understanding themselves and their work, that the foremost watchman on the peak announces his(er) news. It is the truest word ever spoken, and the phrase will be the fittest, most musical, and the unerring voice of the world for that time.
All that we call sacred history attests that the birth of a poet is the principal event in chronology. (Wo)Man, never so often deceived, still watches for the arrival of a brother(sister) who can hold him(er) steady to a truth until (s)he has made it (her)his own... This day shall be better than my birthday: then i became an animal; now I am invited into the science of the real... I tumble down again soon into my old nooks, and lead the life of exaggerations as before, and have lost my faith in the possibility of any guide who can lead me thither where i would be.
Things admit of being used as symbols because nature is a symbol, in the whole, and in every part. Every line we can draw in the sand has expression; and there is no body without its spirit or genius...The beautiful rests on the foundations of the necessary... We stand before the secret of the world, there where Being passes into Appearance and Unity into Variety... The Universe is the externization of the soul... Thought makes everything fit for use. The vocabulary of an omniscient (wo)man would embrace words and images excluded from polite conversation. What would be base, or even obscene, to the obscene, becomes illustrious, spoken in a new connection of thought... The poorest experience is rich enough for all the purposes of expressing thought. Why covet a knowledge of new facts?
Every word was once a poem. Every new relation is a new word...the poet, who re-attaches things to nature and the Whole; -re-attaching even artificial things and violation of nature, to nature, by a deeper insight,- disposes very easily of the most disagreeable facts... (S)he uses forms according to the life, and not according to the form. This is true science. The poet alone knows astronomy, chemistry, vegetation and animation, for (s)he does not stop at these facts, but employs them as signs. (S)he knows why the plain or meadow of space was strown with these flowers we call suns and moons and stars; why the great deep is adorned with animals, with men, and gods; for in every word (s)he speaks (s)he rides on them as the horses of thought.
The poet made all the words, and therefore language is the archives of history, and, if we must say it, a sort of tomb of the muses. For though the origin of most of our words is forgotten, each word was at first a stroke of genius, and obtained currency because for the moment it symbolized the world to the first speaker and to the hearer... Language is fossil poetry... But the poet names the thing because (s)he sees it, or comes one step nearer to it than any other... What we call nature is a certain self-regulated motion or change; and Nature does all things by her own hands, and does not leave another to baptize her but baptizes herself; and this through the metamorphosis again.
...and lo! his chisel had fashioned out of marble the form of a beautiful youth, Phosphorus, whose aspect is such that it is said all persons who look on it become silent... Over everything stands its daemon or soul, and, as the form of the thing is reflected by the eye, so the soul of the thing is reflected by a melody.
The path of things is silent. Will they suffer a speaker to go with them? A spy they will not suffer; a lover; a poet, is the transcendency of their own nature- him(er) they will suffer...The poet knows that (s)he speaks adequately then only when (s)he speaks somewhat wildly, or "with the flower of the mind;" not with the intellect released from all service and suffered to take its direction from its celestial life; or as the ancients were wont to express themselves, not with intellect alone but with the intellect inebriated by nectar... For if in any manner we can stimulate this instinct, new passages are opened for us into nature; the mind flows into and through things hardest and highest, and the metamorphosis is possible... This is the reason why bards love wine, mead, narcotics, coffea, tea, opium, the fumes of sandalwood and tobacco, or whatever other procurers of animal exhilaration. All (wo)men avail themselves of such means as they can, to add this extraordinary power to their normal powers...But never can any advantage be taken of nature by a trick. The spirit of the world, the great calm presence of the Creator, comes forth not to the sorceries of opium or of wine. The sublime vision comes to the pure and simple soul in a clean and chaste body... So the poet's habit of living should be set on a key so low that the common influences should delight him(er). His(er) cheerfulness should be the gift of the sunlight; the air should suffice for his inspiration, and (s)he should be tipsy with water...
If thou fill thy brain with Boston and New York... thou shalt find no radiance of wisdom in the lonely waste of the pine woods... Poets are thus liberating gods... -we take the cheerful hint of the immortality of our essence and its versatile habit and escapes, as when the gypsies say of themselves, "it is vain to hang them, they cannot die."
The poets are thus liberating gods...If a (wo)man is inflamed and carried away by his(er) thought, to that degree that (s)he forgets the authors and the public and heeds only this one dream which holds him(er) like an insanity, let me read his(er) paper, and you may have all the arguments and histories and criticism... That is also the best success in conversation, the magic of liberty, which puts the world like a ball in our hands. How cheap even the liberty then seems; how mean to study, when an emotion communicates to the intellect the power to sap and upheave nature; how great the perspective! nations, times, systems enter and disappear like threads in tapestry of large figure and many colors; dream delivers us to dream, and while the drunkenness lasts we will sell our bed, our philosophy, our religion, in our opulence. There is good reason why we should prize this liberation... On the brink of the waters of life and truth, we are miserably dying. The inaccessibleness of every thought but that we are in, is wonderful. What if you come near to it; you are as remote when you are nearest as when you are farthest. Every thought is also a prison; every heaven is also a prison. Therefore we love the poet, the inventor, who in any form, whether in an ode or in an action or in looks and behaviour, has yielded us a new thought. (S)He unlocks our chains and admits us to a new scene. Every verse or sentence possessing this virtue will take care of its own immortality. The religions of the world are the ejaculations of a few imaginative (wo)men. But the quality of the imagination is to flow, and not to freeze... Here is the difference betwixt the poet and the mystic, that the last nails a symbol to ones sense, which was a true sense for a moment, but soon becomes old and false. ..Mysticism consists in the mistake of an accidental and individual symbol for a universal one...And the mystic must be steadily told, - All that you say is just as true without the tedious use of that symbol as with it. Let us have...- universal signs, instead of these village symbols, - and we shall both be gainers.
(S)He is the poet and shall draw us with love and terror, who sees through the flowing vest the firm nature, and can declare it...I look in vain for the poet that i describe. .. If we fill the day with bravery, we should not shrink from celebrating it. Time and nature yield us many gifts, but not yet the timely man, the new religion, the reconciler, whom all things await. ..We have yet had no genius in America, with tyrannus eye, which knew the value of our incomparable materials, and saw, in the barbarism and materialism of the times, another carnival of the same gods whose pictures (s)he so much admires...
Art is the path of the creator to his(er) work... The poet pours out verses in every solitude... Once having tasted this immortal ichor, (s)he cannot have enough of it, and as an admirable creative power exists in these intellections, it is of the last importance that these things get spoken...

O poet! a new nobility is conferred in groves and pastures, and not in castles or by the swordblade any longer. The conditions are hard, but equal. Thou shalt leave the world, and know the muse only. Thou shalt not know any longer the times, customs, graces, politics, or opinions of men, but shalt take all from the muse. For the time of towns is tolled from the world by funereal chimes, but in nature the universal hours are counted by succeeding tribes of animals and plants, and by growth of joy on joy. .. Others shall be thy gentle(wo)men and shall represent all courtesy and worldly life for thee; others shall do the great and resounding actions also. Thou shalt lie close hid with nature, and canst not be afforded to the Capitol or the Exchange. The world is full of renunciations and apprenticeships, and this is thine; thou must pass for a fool and a churl for a long season... and thou shalt be known only to thine own, and they shall console thee with tenderest love... And this is the reward: that the ideal shall be real to thee, and the impressions of the actual world shall fall like summer rain, copious, but not troublesome to thy invulnerable essence. Thou shalt have the whole land for thy park and manor, the sea for thy bath and navigation, without tax and without envy; the woods and the rivers thou shalt own, and thou shalt posess that wherein others are only tenants and boarders. Thou true land-lord! sea-lord! air-lord! Wherever snow falls or water flows or birds fly, wherever day and night meet in twighlight, wherever the blue heaven is hung by clouds or sown with stars, wherever are forms with transparent boundaries, wherever are outlets into celestial space, wherever is danger, and awe, and love, - there is Beauty, plenteous as rain, shed for thee, and though thou shouldst walk the world over, thou shalt not be able to find a condition inopportune or ignoble.

Copywrited, 1876

Ralph Waldo Emerson

~indigenous american, patriot, minister of Jesus Christo.


So all you fascist white power born again Christians like George W. Bush can take your King James bibles and use em as shitpaper. Then burn em. Along with your American Flags and your fucking yellow ribbons.

Not Copywrited, 2006

Joel Robert Miller

~indigenous american, poet.

3 Apr 2006

Waves are the Wings of God


* Entered room !!(A)RaDiCaLs
* the Dude waves hello
* marquee neutral is a wave
[the Dude] hola is a wave
[The Nutritionist] no
[the Dude] waves are the wings of God
[the Dude] a wave in spanish is ola
[the Dude] an ocean wave
[the Dude] and aloha in hawaii :)
[The Nutritionist] shake index and pinky plz
[the Dude] which in spanish is "to the wave"
[marquee neutral] umm
[the Dude] done
[marquee neutral] workd
[the Dude] ok i shook the fingers and made a wave :)
[marquee neutral] dsf
[the Dude] actually alola would more exactly be to the wave in spanish, i guess. but damn close is aloha
[the Dude] aloha is a hola backwards
[the Dude] WoW :)
[The Nutritionist] shalom sucka
[the Dude] a salaam
[sftnpnk] hmmmm

Dali Da Da Da Li

He emerges from the Americas

Chief Hopocan

Religious ceremonies were centered around a dedicated "big house." Dreams were considered very significant, so Lenape priests were divided into two classes: those who interpreted dreams and divined the future; and those dedicated to healing. The dead were buried in shallow graves, but method varied considerably: flexed, extended, individually, and sometimes groups. The Lenape believed in a afterlife, but without the Christian concept of heaven and hell - a source of considerable frustration for Moravian missionaries. Lenape were reluctant to tell their real name, and the use of
nicknames was very common. The real name of Captain Pipe, the head of the Delaware Wolf clan in 1775 was Konieschquanoheel "maker of daylight." His nickname, however, was Hopocan meaning "tobacco pipe"

- hence his historical name of Captain Pipe.

Hopocan (Tobacco Pipe) / Captain Pipe / Konieschguanokee / Komeschguanokee (Maker of Day) / Tahunquecoppi [fl. 1764 onwards; died 1794], Munsee/Delaware war chief, Wolf clan; "a sober, sensible Indian"; he attended a conference at the camp at Tuskerawas, October 13 to December 16, 1764; listed in the war losses of the trader Franks on August 19, 1766; succeeded Munsee/Delaware Chief Custaloga [Pakanke] in 1773; moved away from Delaware chief Netawatwees to the south shore of Lake Erie at Cayhoga in 1776; he was the leader of the pro-British Delaware faction, but signed the US Fort Pitt Treaty, September 17, 1778; he lived on the Upper Sandusky River in 1780, and gained control of the Delaware Council at Coshocton in the fall of that year; lived at the headwaters of the Mad River, spring 1781; Captain Pipe, Delaware chief, agreed to bring the Moravians to Detroit under his protection on October 21, 1781; he attended and spoke at councils with the Moravians and the British at Detroit, November 9 and December 8, 1781; with Buckongehelas he defeated the US Militia under the command of Captains Crawford and Williamson on the Sandusky River in June 1782, after the Gnadenhütten massacre; he signed the US Treaty of Fort McIntosh, January 21, 1785; he lived on the south shore of Lake Erie near the Maumee River in 1786; he signed US Treaty of Fort Harmar, January 9, 1789; he informed the Moravians in February, 1791 that they should leave the Huron River because it was unsafe; he attended a council at Niagara to discuss the US Indians, April 14, 1791; he met the
Five Nations in council at the Miami Rapids, August 17, 1792; Captain Pipe / Tahunquecoppi, Delaware Nation, signed the US Peace Treaty at the Miamis Rapids, September 29, 1817 (US 1837; Goddard 1978a: 223; Gray: 54, 56, 62; Kjellberg: 26, 29-30; Tanner 81, 83-84, 89-90; DCB vol. VI: 302; MPHSC vol. X: 527, 538-540, 543, 545, vol. XIII: 42-46, vol. XIX: 276, 374, 690, vol. XX: 66-67, 134, 680, vol. XXIV: 24, 179, 208, 468, 486, 492, vol. XXV: 690; PSWJ vol. V: 355, vol. XI: 435, 724, vol. XII: 1047-1048). 'While you, father are setting me on your enemy, much in the same manner as a hunter sets his dog on the game...I may, perchance, happen to look back to the place from whence you started me, and what shall I see? Perhaps I may see my father shaking hands with the long knives; yes, with these very people he now calls his enemies. I may then see him laugh at my folly for having obeyed his orders; and yet I am now risking my life at his command!' —Detroit, November 9, 1781.
Famous Chiefs

Native Name
Hopocan (Tobacco Pipe) or Konieschquanokee (Maker of Day)

White Name
Captain Pipe


Some say Hopocan or Captain Pipe was born about 1725; others put his birth at 1740. A member of the Munsee or Wolf Clan of the Delaware people, he became Chief of that clan. He was probably born near the Susquehanna River in Pennsylvania. Most of the Pennsylvania Delaware had moved to Ohio by 1758. He is first mentioned historically in 1759 at Ft. Pitt. When Fredrick Christian Post was given permission by the Delaware to build a cabin on the Tuscarawas River at present Bolivar, Ohio, Pipe was given the job of marking out the land he was to receive. As one of the three clan chiefs of the Delaware Nation, Pipe had a lot of responsibilities. One of them was to work with the other chiefs to keep the people safe. He had to be a warrior, a negotiator and a good listener to his people. Captain Pipe fought in the French and Indian War and in Pontiac's War where in 1764 Pipe was captured and held prisoner at Ft. Pitt. Col. Henry Bouquet dictated peace terms to the Delaware instead of negotiating with them. Pipe found this very distasteful and it set his opinion of the Shawanock, or Long Knives, for the rest of his life.

In 1778 General Edward Hand of the American Colonial forces killed Captain Pipe's mother, brother and some of his children. Even so he was with Captain White Eyes and Killbuck in 1778 when they signed the first-ever treaty with the Continental Congress and Native people. The Ohio country was to be the Fourteenth State and only for Native people. The Delaware people became divided over which side of the American Revolution they should support. Captain Pipe became the leader of those who supported the British and moved his people to the Sandusky River.

In 1782 Captain Pipe and his people captured Col. Crawford who was held responsible for the murders of Chief Logan's family. Col. Crawford and his men were executed in the same fashion as Logan's family. He participated in many battles and led his people in what he believed was right. Some believe he died in 1794, but proof exists that he was at the Battle of Fallen Timbers, but not at the Greenville Treaty signing. In 1795 a French trader named Jerome built a cabin at what is present Jeromesville in Ashland County, Ohio, on the Jerome Fork of the Mohican River. In 1808-09 early white settlers to the area found Delaware people living at the old Mohican village of Johnstown across the river from Jerome near which was located the home of Old Captain Pipe. Many stories of the settlers and the remaining Delaware talk of Old Captain Pipe living there until 1812. In the spring of 1812 Old Captain Pipe and his people quietly disappear and were never again seen near Jeromesville.

Captain Pipe had a son also named Captain Pipe who signed many treaties and moved with the Delaware people to Kansas. He had no children.


Captain Pipe http://www.ohiohistorycentral.org/ohc/history/h_indian/people/captpipe.shtml

Captain Pipe, 1725-1794 (H for Hopacan) http://www.alexanderstreet2.com/EENALive/bios/A6949BIO.html

Never judge a man unless you've walked a mile in his moccassins. King George W. Bush i spit this in your eye.

"Beginning probably in the 1730s and spreading South, North, and East from the Ohio Valley was an inter-tribal discussion on what encroachment by Europeans meant for Indians. The most influential philosophers of this movement were prophets of a new world order. The most famous of these was Neolin, the Delaware Prophet, who preached that the Indians had collectively sinned by adopting “White people’s ways and nature.” He told a Descartes-style story of sitting alone by the fire, “musing and greatly concerned about the evil ways he saw prevailing among the Indians” when a man appeared who taught him a pure religion that would restore all Indians to a right relationship with the cosmos. Thousands of Indians, seeking wisdom and ready to act, followed Neolin and other prophets in ritual vomiting, witch-hunts, and rejection of European tools and alcohol. Some followers, such as the Ottawa warrior Pontiac, resorted to war in order to jump-start the new Indian renewal.

The impact of colonial expansion, land dispossession, and the trading of goods, specifically
alchohol, was obviously destructive to the Native americans. Although sometimes the Delaware turned to the missions for help and shelter, there was another phenomenon that attempted to deal with colonial influence, and that was prophetic movements. "Prophets and prophecy are an integral part of Native American religions."A prophet or messiah traditionally arises to give hope and direction in times of adversity" (Champagne 675) In the late eighteenth century, a time when the Delaware were threatened by British domination, and continual colonial expansion, several prophets arose to deal with these issues. One is referred to as the militant prophet, Neolin (enlightened one). Neolin had a dream in which the Great Spirit told him that because the Indians gave up their native traditions and accepted goods from the Europeans, the path to heaven was blocked (Champagne 1043) He advocated a tribal coalition that would push back the encroaching British. It is believed that Pontiac an Ottawa chief, was influenced by the Delaware Prophet and subsequently battled the British.

During 1762 there were widespread crop failures and epidemic. At this moment, a native prophet, Neolin (Enlightened), arose among the Delaware villages near the Ohio River. His message - return to traditional ways and reject the white man's trade goods, especially rum. His teachings not only won wide acceptance among the Delaware, but spread to other tribes. To the Kickapoo, nothing could have made more sense, and they became some of his strongest supporters.

Delaware Prophet (dĕl'əwâr, –wər), fl. 18th cent., Native American leader. His real name is not
known. He began preaching (c.1762) among the Delaware of the Muskingum valley in Ohio. He spoke against intertribal war, drunkenness, polygamy, and the use of magic, and he promised his hearers that if they would but heed his words the Native Americans would be strong again and able to resist the whites. He prepared symbolic charts of his message on deerskin and left them in various villages to help his converts teach others. The religious fervor spread rapidly and is said to have been an inspiration to Pontiac. After the collapse of Pontiac's Rebellion (1763–66) the following of the Delaware Prophet waned and was largely superseded by that of the Munsee Prophet, who was in turn succeeded by the Shawnee Prophet.

The British made some attempt to calm the increasingly explosive situation, and in 1762 sent
Lieutenant Thomas Hutchins to Ouiatenon to speak to the Wabash tribes. In the course of the meeting, a Mascouten chief arose to ask Hutchins for supplies for his people who were ill and starving. Hutchins, of course, had nothing to offer except promises. At the same time, a prophet arose among the Delaware adding a religious element to the crisis. Neolin, the Delaware Prophet, taught a rejection of all European trade goods and a return to traditional Native American values. While Neolin did not actually advocate violence, his teachings were seized upon by Pontiac, the Ottawa chief at Detroit and a bitter enemy of the British. Throughout the winter of 1762-63, Pontiac organized a secret uprising which, when it struck the following May, captured six of the nine British forts west of the Appalachian Mountains.

1. Prophets and Messiahs

Movements of nativism (the assertion of traditional values in the face of foreign encroachment) and revitalization (the revival of traditional culture, often involving explicit rejection of European
civilization) have arisen, led by Native American prophets who claimed to have received revelation from the aboriginal deities, often in dreams and visions. These prophets have frequently shown evidence of Christian influence in their moral codes, their missionary zeal, and their concern for personal redemption and social improvement. Sometimes their teachings have led to military advances against European invaders. For example, in the early 1760s the Delaware prophet Neolin helped inspire the rebellion of Ottawa warrior Pontiac against the British. Similarly, the preaching of Shawnee prophet Tenskwatawa bolstered the military efforts of his brother Tecumseh against the United States Army between 1808 and 1813. The revivals of preachers such as the Iroquois Handsome Lake in 1799 and the Salish John Slocum in 1882 spawned new religions—part native, part Christian—that have endured in their respective communities to the present day.

One of the most prolonged Native American uprisings took place in the Southwest under the leadership of a Tewa medicine man named Pop, who in 1680 led the various indigenous peoples of present-day New Mexico in a rebellion against Spanish missionaries and conquistadors. The Native Americans drove the Spanish out and kept them at bay for more than a decade. During the Spanish reconquest, the Hopi burned one of their own villages and killed its converted inhabitants rather than allow the reestablishment of Christianity as the official religion. To this day the Hopi pueblos, or villages, resist the influence of Christian religions, although some Hopi have been attracted to the Mormon faith. In hundreds of other cases, indigenous peoples of North America have defied Christian control or endured its presence with only apparent compliance.

2. Ghost Dance

New religious movements among Native Americans have at times taken on the character of crisis cults, which respond to cultural threat with emotional rituals. In 1889 a Paiute prophet named Wovoka foretold the imminent end of the current world order. Casting himself in a messianic role that seemed to be influenced by Christian imagery, Wovoka promised that if Native Americans would conduct a ceremony known as the Ghost Dance, depleted animal populations and deceased relatives would be restored. For several years, many indigenous peoples in the western part of North America performed the ceremony, even after United States Army troops massacred Sioux ghost dancers at Wounded Knee on the Pine Ridge Reservation in South Dakota in 1890."http://www.angelfire.com/realm/shades/nativeamericans/nativeamericanreligions4.htm

 "You complain ... that the animals of the Forest are few and scattered ... You destroy them yourselves for their skins only and leave their bodies to rot or give the best pieces to the Whites. ... You must kill no more animals than are necessary to feed and clothe you" http://www.american-native-art.com/publication/ottawa/ottawa1.shtml

Freedom my ASS, Mr. President


From Wikipedia, the free encyclopedia
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Total population Only 2 pure Lenapes left (As of 1999)
Significant populations in United States (Oklahoma, Kansas, Wisconsin, New Jersey)
Canada (Ontario)
Language English, Delaware
Religion Christianity, other
Related ethnic groups other Algonquian peoples

The Lenape or Lenni-Lenape (later named Delaware Indians by Europeans) were, in the 1600s, loosely organized bands of Native American people practicing small-scale agriculture to augment a largely mobile hunter-gatherer society in the region around the Delaware River, the lower Hudson River, and western Long Island Sound. The Lenape are the people living in the vicinity of New York Bay and in the Delaware Valley at the time of the arrival of the Europeans in the 16th and 17th century. Their Algonquian language is also known as Lenape or Delaware.


* 1 History
o 1.1 Early Lenape society
o 1.2 Colonial times
o 1.3 The nineteenth century
* 2 Lenape nations today
* 3 Notable Lenape Indians
* 4 References to the Lenape in literature


Early Lenape society

Although a different order may have prevailed earlier, in Colonial times Lenape families (like many other Indian peoples) were (are) organized into clans based on a common female ancestor. Phratries, which were groups of two or more clans, were (are) identified by an animal sign. Three Lenape phratries emerge in the early historical record: Turtle (Unami), Turkey (Ungalachtigo), and Wolf (Munsi). These phratries are not political divisions, but rather 'flavors' of individuals common to all discrete bands of Lenape, which together make up the Lenape 'tribe' -- although the very notion of 'tribe' is misleading, suggesting a uniformity that does not exist.

Early Indian 'tribes' are perhaps better understood as language groups, rather than as 'nations.' A Lenape individual has identified primarily with his or her immediate family and friends, or village unit; then with surrounding and familiar village units; next with more distant neighbors who speak the same dialect; and ultimately, while often fitfully, with all those in the surrounding area who speak mutually comprehensible languages, including the Mohican. Those of a different language stock -- such as the Iroquois (or, in the Lenape language, the Minqua) -- were regarded as foreigners, often, as in the Iroquois' case, with animosity spanning many generations. (Interestingly, ethnicity itself seems to have mattered little to the Lenape and many other 'tribes,' as illustrated by archaeological discoveries of Munsee burials that included identifiably ethnic-Iroquois remains carefully interred along with the ethnic-Algonquian Munsee ones. The two groups were bitter enemies since before recorded history, although intermarriage, perhaps through captive-taking, clearly occurred).

Overlaying these relationships is that of the phratry. Phratry membership is matrilineal; that is, a child inherits membership in a phratry from his or her mother. On reaching adulthood, a Lenape traditionally marries outside of his or her phratry, a practice known by ethnographers as "exogamy", which effectively serves to prevent inbreeding even among individuals whose kinship was obscure or unknown.

Early Europeans who first wrote about Indians found this type of social organization to be unfamiliar and perplexing. As a result, Europeans often try to interpret Lenape society through more familiar European arrangements. As a result, their early records are full of clues about early Lenape society, but were usually written by observers who did not fully understand what they were seeing. For example, a man's closest male ancestor was usually considered to be his uncle (his mother's brother) and not his father, since his father belonged to a different phratry. Such a concept is often unfathomable to early European chroniclers.

Land is assigned to a particular clan for hunting, fishing, and cultivation. Individual private ownership of land was unknown, but rather the land belongs to the clan collectively while they inhabit it(see New Amsterdam for discussion of the Dutch "purchase" of Manhattan). Phratries live in fixed settlements, using the surrounding areas for communal hunting and planting until the land is exhausted, at which point the group moved on to found a new settlement.

Colonial times

The early interaction between the Lenape and the Dutch was primarily through the fur trade, specifically the exchange of beaver pelts by the Lenape for European-made goods.

According to Dutch settler Isaac de Rasieres, who observed the Lenape in 1628, the Lenape's primary crop is maize (corn), which they plant in March after breaking up the soil using metal tools traded by the Europeans. In May, the Lenape plant kidney beans in the vicinity of the maize (corn) plants to serve as props. The summers are devoted to field work and the crops are harvested in August. Most of the field work is carried out by women, with the agricultural work of men limited to clearing the field and breaking the soil.

Hunting is the primary activity in the rest of the year. Dutch conqueror/settler David de Vries, who stayed in the area from 1634 to 1644, described a Lenape hunt in the valley of the Achinigeu-hach (or "Ackingsah-sack," the Hackensack River), in which 100 or more men stood in a line many paces from each other, beating thigh bones on their palms to drive animals to the river, where they could be easily killed. Other methods of hunting included lassoing and drowning deer, as well as forming a circle around prey and setting the brush on fire.

The quick dependence of the Lenape on European goods (editors note: the preceeding is a lie), and the need for fur to trade with the Europeans (editor's note: it is the Europeans who always NEED), eventually resulted in a disaster with an overharvesting of the beaver population in the lower Hudson. The fur source thus exhausted, the Dutch shifted their operations to present-day Upstate New York. The Lenape population has fallen into disease and decline. Likewise, the differences in conceptions of property rights between the Europeans and the Lenape resulted in widespread confusion among the Lenape and the loss of their lands. After the Dutch arrival in the 1620s, the Lenape were successfully able to restrict Dutch settlement to present-day Jersey City along the Hudson until the 1660s, when the Dutch finally established a garrison at Fort Bergen, allowing settlement west of the Hudson.

The Treaty of Easton, signed between the Lenape and the English in 1766, removed them westward, out of present-day New York and New Jersey and into Pennsylvania, then Ohio and beyond -- although sporadic raids on English settlers continue, staged from far outside the area.

The nineteenth century

The Lenape were the first Indian tribe to enter into a treaty with the future United States government during the American Revolutionary War. The Lenape supplied the Revolutionary army with warriors and scouts in exchange for food supplies (since they were fucking relocated) and the promise of a role at the head of a future native American state.[1].

The Lenape are continually crowded out by European settlers and pressured to move in several stages over a period of about 175 years with the main body arriving in the Northeast region Oklahoma in the 1860s. Along the way many smaller groups split off in different directions to settle, to join established communities with other native peoples, or to stay where they were and survive while their brothers and sisters moved on. Consequently today, from New Jersey to Wisconsin to southwest Oklahoma, there are groups which retain a sense of identity with their ancestors that were in the Delaware Valley in the 1600s and with their cousins in the vast Lenape diaspora. The two largest are:

* The Delaware Tribe of Indians (Bartlesville, Oklahoma)
* The Delaware Nation (Anadarko, Oklahoma)

Most members of the Munsee branch of the Lenape live on three Indian reserves in Western Ontario, Canada, the largest being that at Moraviantown, Ontario where the Turtle clan settled in 1792.

The Oklahoma branches were established in 1867, with the purchase of land by Delawares from the Cherokee nation; two payments totalling $438,000 were made. A court dispute then followed over whether the sale included rights for the Delaware within the Cherokee nation. In 1898 the Curtis Act dissolved tribal governments and ordered the allotment of tribal lands to individual members of tribes. The Lenape fought the act in the courts but lost, the courts ruling that in 1867 they had only purchased rights to the land for their lifetimes. The lands were allotted in 160 acre (650,000 m²) lots in 1907, with any land left over sold to non-Indians.

In 1979 the United States Bureau of Indian Affairs revoked the tribal status of the Delaware living among Cherokee in Oklahoma, and included the Delaware as Cherokee. This decision was finally overturned in 1996. The Cherokee nation then filed suit to overturn the recognition of the Delaware as a tribe.

In 2000 the Delaware Tribe of Western Oklahoma took possesion of 11.5 acres of land in Pennsylvania [2].

Lenape nations today

* in Colorado:
o Delaware Tribe of Colorado
* in Delaware:
o Nanticoke Indian Tribe
* in Kansas:
o Christian Munsee (Swan Creek and Black River Chippewa and Munsee)
* in New Jersey:
o Nanticoke Lenape Indians
o Ramapough Mountain Indians
o Unalachtigo Lenape
* in Ohio:
o Delaware Tribe of Ohio
* in Oklahoma:
o Delaware Tribe of Indians (Bartlesville, Oklahoma)
o Delaware Nation (Anadarko, Oklahoma)
* in Ontario:
o Moravian of the Thames First Nation
o Delaware of Six Nations (at Six Nations of the Grand River)
o Munsee-Delaware First Nation
* in Pennsylvania:
o Eastern Lenape Nation of Pennsylvania
o Laurel Rige Lenape Tribe
o Lightning Valley Lenape Tribe

Notable Lenape Indians

* Tamanend -- leader who according to tradition negotiated treaty with William Penn

French and Indian War era:

* Neolin -- the "Delaware Prophet"
* Teedyuscung -- "King" of the eastern Delawares
* Shingas -- Turkey clan war leader
* Tamaqua -- Turkey clan civil leader, aka "King Beaver"

American Revolution era:

* White Eyes -- Turtle clan civil leader
* Killbuck (Gelelemend) -- Turtle clan leader
* Buckongahelas -- Wolf clan war leader
* Captain Pipe -- Wolf clan war chief

References to the Lenape in literature

The Delawares feature prominently in The Last of the Mohicans, a novel by James Fenimore Cooper.

The Delawares are the subject of a legend which inspired the Boy Scouts of America honor society known as the Order of the Arrow.

Fuck Gamblers



Anthony Olszewski
Copyright 2003

A group of Marion and Greenville area residents publicly stated that they are directly descended from Native Americans. Specifically, they trace their lineage to a branch of the Lene Lenape tribe long thought to have been wiped out by Dutch settlers.

Chief Abraham "Fox-that-walks" Petz, owner of "Honest Abe's Pawnshop and Beeper Reconnection Service", says that the tribe has kept it existence secret to this day due to a fear of violence from "colonists and other newcomers." His brother, Martin Samuel Petz, notorious for his part in the Robert Vesco LSD for Alaskan Land deal, declined comment. Tribal Medicine Man, Leroy "Bear-that-stares" Smith would only say that Martin Samuel Petz is no longer a member of the tribe.

Leader of the Tribal Council, Salvatore "Crab-that-swims" Serratte, retired Business Agent of Teamster's Local 560, elaborated on the group's application to open a casino. "Given all the hardship and privation that we was forced to suffer, it's only right that some allowance be made." Salvatore Serratte is featured in another story today. (See below.) The tribe believes that their casino will eventually become "the crown jewel" in a massive recreational complex on the Jersey City waterfront. In their opinion, "this translates into prosperity for all residents of Jersey City."

Chief Petz, pointed to a boulder jutting out from the sidewalk in front of his shop. "That stone has been sacred to our tribe from time immemorial." An elderly neighborhood resident wondered aloud, "But Abe, I remember when your grand-daddy told the contractor that, since he wasn't going to pay no extra to get it tugged out, that rock was just having have to go set there."

The Indians Of New Jersey

Salvatore Serrate, Jersey City resident, was called to testify in front of a Grand Jury invesstigating illegal gambling activity in Hudson County. After an hour of evasive answers, the judge asked him, "Do you always answer a question with a question?" Salvatore replied, "Why do you ask that, your Honor?" The judge immediately delivered the sentence of 10 days.

Fuck you Bush, fuck you NaziYPigDepartment


Activists Push Back at NYPD
Rescuing Protest Before Bush '04
by Chisun Lee
July 2 - 8, 2003

Police arrest a demonstrator during Bush's most recent visit to New York.
photo: Michael Appleton
Sharpshooters will man the rooftops. Counterterrorism agents will patrol in civilian guise. Bomb squads will case subway tunnels. At least this much will be certain when the Republican National Convention comes to Madison Square Garden next year, say two former NYPD officials who helped oversee previous conventions there.

And while he won't divulge specifics, police spokesperson Michael Collins says plans are forming more than a year in advance to ensure "the highest levels of security this city has ever seen" when President George W. Bush arrives to be renominated in September 2004.

For the NYPD, in concert with the Secret Service and a slew of federal agencies, maintaining order will be a daunting challenge, and not just because of the obvious terrorism concerns. The Bush administration's policies have roused hundreds of thousands of New Yorkers to some of the most heated agitation the city has seen in decades.

Angry protesters have claimed police are meeting these demonstrations with new heights of repressiveness, amounting to a pattern of unfounded arrests and abuses. Now, with an eye to the near future, they are pushing back. A look at the activist scene today reveals a number of challenges that together form a multipronged effort to free the streets. New Yorkers want their right to protest to be as firmly entrenched as the police presence will be come 2004.

Fifteen activists were set to file a federal lawsuit July 1 claiming the NYPD trampled on their civil liberties at the massive February 15 anti-war demonstration near the United Nations. Accusing police of interference and abuse—including arbitrary arrests and blocked access to the rally—the complaint will seek damages and a declaration that police violated the constitutional rights of a potentially huge class of participants from the year's biggest protest.

The ranks of the wronged could include "everybody who was denied access to the demonstration site that day because police were blocking off the streets," says William Goodman, former legal director of the Center for Constitutional Rights, who represents the plaintiffs along with police brutality lawyer Jonathan Moore.

Police refused to issue a permit for a march past the UN, citing security concerns, and instead approved a stationary rally, ultimately located at 51st Street and First Avenue. But to get there, an estimated 100,000 to 400,000 people, of all ages and backgrounds, packed First, Second, and Third avenues, inching along in the frigid cold for hours. Cops wearing riot gear, at metal barricades, in the crowd, and on horseback, tried to shift bodies en masse, mostly away from the side streets. A great many who showed up that day complained of being unable to reach the rally site. Some 300 were arrested.

At minimum, Goodman argues, police robbed legions of their rights to assemble and express their views—through decisions ranging from the denial of the march permit to the handling of the crowds.

Then there are the folks like plaintiff Sara Parkel, a 31-year-old freelance artist from Brooklyn, who was arrested and held overnight, although, she says, "I wasn't doing anything wrong."

"I was always under the assumption that you would be arrested if you did something wrong, like threw a rock," says Parkel. "I wasn't even in the street." Knowing protesters were supposed to stay on the sidewalks, she says she was among the minority who managed to do so. But on a sidewalk on West 39th Street, "I was trapped," she says, when a small army of police pressed the throng around her against a building and began making arrests.

Parkel was locked up with 13 other women in the back of a paddy wagon for approximately four hours, she says. "People were peeing in the back of the truck," because "overloaded" police ignored their pleas to use the bathroom. They also ignored her three or four requests to use the phone once at the Seventh Precinct, where she was held overnight. "Around 1:30 or two in the morning, they called us all in individually," she says, to question the arrestees about their political affiliations and views. "I grew up knowing you're supposed to be read your rights, which we weren't, and you're supposed to be allowed one phone call, which we weren't."

None of the plaintiffs arrested that day was convicted. Says Goodman, "People were arrested in the hundreds, not as a method of legitimate law enforcement, but as crowd control."

The 40-page complaint mentions other wrongs, including people being injured by police horses, manhandled by cops, and denied food and water for many hours. Similar charges appear in a New York Civil Liberties Union report based on a much larger number of complaints from that day, over 300. NYCLU executive director Donna Lieberman knows of about 35 charges from that day that were dropped outright.

Says Parkel, "The arrests were a tactic to discourage people who were talking out against our government." She signed on to the class action "to fight against intimidation." Goodman hopes the lawsuit will make the NYPD more protest-friendly by convention time. "If they get away with it once, they'll do it again," he says.

But police blame the disorder of February 15 on the rally's organizers. The NYPD's Collins says leaders failed to adequately inform people how to get to the protest site and provided too few marshals to manage the crowd. Police acted well within reason, says Collins. "Thousands and thousands of people were not arrested," he points out, when asked about the legitimacy of the several hundred arrests.

There is the possibility of another lawsuit by activists, however, which would accuse police of making questionable arrests to deal with demonstrators on yet another occasion.

On the morning of April 7, about 20 people purposely risked arrest by blocking the entrance to the midtown office of the Carlyle Group, a defense-industry investment firm with ties to the Bush administration, to dramatize their opposition to the war in Iraq. Across the street stood some 100 protesters who sought to support those engaging in civil disobedience through lawful means. According to a number of participants, those supporters kept to the sidewalk and left a path clear for pedestrians, as instructed by the First Amendment lawyers there to advise them.

Two of those lawyers told the Voice that a swarm of helmeted police—so many as to seem to outnumber the protesters—abruptly surrounded the group of supporters. Spurning the participants and lawyers, who said the crowd was willing to disperse, police reportedly would not let anyone leave and arrested approximately 80 people, ranging from teens to seniors.

Mark Milano, a longtime organizer with ACT UP/NY, the direct-action AIDS activist group, says, "One of the cops said it was really a preemptive strike, that they thought the people across the street might break the law."

Many charged on April 7 are too angry to take the administrative dismissals that are often offered to resolve minor disorderly conduct charges and vow to fight their cases in court. At least two have gone to trial so far and been acquitted. Center for Constitutional Rights staff attorney Nancy Chang says the organization is seriously considering a class action suit against the city, pending the resolution of all the cases. ;Still another battle to protect activists' rights targets the NYPD's use of its newly won power to investigate lawful political activity. ;After September 11, the department claimed it needed that power to root out potential terrorists, who might masquerade as law-abiding New Yorkers. In March 2003 a federal judge agreed to radically weaken a long-standing ban, known as the Handschu agreement, on police investigations of lawful, constitutionally protected activity—a remedy to the politically motivated FBI and police probes of the 1960s and 1970s. ;Since then, hundreds of arrestees from various protests have reported being quizzed, some under duress, on their political views and group memberships. In April, it was revealed that a police intelligence officer had created a "demonstration debriefing form" and computer database to compile such information. Public outcry led the NYPD to destroy the forms and database. But the scandal has prompted a team of civil rights lawyers to challenge the lifting of the old ban on political probes. "That change was based on concerns about investigating terrorism," says Martin Stolar, one of the attorneys. "Now we find out they used [the new powers] on low-level First Amendment protest." The lawyers, who won the original ban on political surveillance in 1985 in an activists' class action suit against the city, want internal police investigation guidelines to be made enforceable through the courts. Political questioning "takes us back to the days of the old Red Squad, where police are keeping dossiers on noncriminal citizens," says Stolar. "If people know they'll end up in a police file, they won't participate in demonstrations." A judge is expected to rule soon. ;Also pending are at least 70 individual grievances that protesters made this year to the Civilian Complaint Review Board, the independent agency that investigates NYPD misconduct. CCRB spokesperson Ray Patterson says the number of protest-related complaints is unusually high. With most, "excessive force was alleged, like use of horses." ;A handful of individuals have filed their own civil suits against the city on protest-related claims. The spate of complaints by activists may signal not necessarily that police tactics have become harsher, but that more people are being exposed to them. Unjustified arrests and rough treatment were always to be found at anti-police-brutality rallies and events like Harlem's Million Youth March, claims activist Wol-san Liem. She and some 80 members of a racially diverse group were arrested this May during three days of planned civil disobedience, dubbed Operation Homeland Resistance. In shifts, they blocked the entrance to 26 Federal Plaza, which houses immigration authorities, in an effort to highlight "the war at home" against the undocumented. "It's interesting to hear white, middle-class protesters talk about how unbelievable it is to them that they were not treated humanely. People of color daily deal with police brutality, and they resist it routinely—that's what the Diallo protests were about," she says. Indeed, the city's protester population has recently burgeoned with additions from across the political spectrum. The numbers promise a rowdier convention than the several Democratic gatherings the city has hosted in the past. "Back then, we were pretty laid-back," says Miami police chief John Timoney, who commanded NYPD operations during the 1992 Democratic convention. He notes that nothing like the September 11 attacks haunted police then, and the issues and the candidate were less controversial. There was no preemptive war on Iraq, no suspicions of political lies about weapons of mass destruction, and there was no great anxiety over losing civil liberties to a White House-led war on terrorism. The traditional convention-protest area, Eighth Avenue between 31st and 33rd streets, holds a maximum of about 5,000 bodies, says Timoney. Bush policies have propelled hundreds of thousands into city streets this year. "People are going to be as angry or angrier about the Bush administration as they are now. The fact that there is some possibility of getting rid of this guy will draw a lot of people," predicts Leslie Cagan, lead organizer of United for Peace and Justice. Accused by police of not planning its February 15 anti-war demonstration far enough in advance, UFPJ has already submitted two permit requests for a march and a rally during convention week. The NYCLU asked the police a month ago to begin negotiations for convention protest, says executive director Lieberman, and a meeting is expected as early as July. She says the NYPD's response to current criticism of its protest tactics is a key indicator. "The refusal to acknowledge mistakes will be the single biggest cause for pessimism as we move ahead." The mass arrests and political questioning have already had a chilling effect, according to some activists. Liem says immigrants, especially, find themselves weighing their desire to demonstrate against the risk of detention and even deportation, to themselves and, by association, family and friends. No one, says ACT UP/NY's Milano, should have to "be afraid just to come out to a street protest."

Hoi Polloi


Hoi polloi

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Jump to: navigation, search
The hoi polloi raising their voices in protest
The hoi polloi raising their voices in protest

Disambiguation: you may also be looking for Oi Polloi, a punk group.

Hoi polloi (Greek: οι πολλοι), an expression meaning "the many" in Ancient Greek, is used in English to denote "the masses" or "the people", usually in a derogatory sense. For example, "I've secured a private box for the play so we don't have to watch the show with the hoi polloi."

The phrase originated in English in the early 1800s, a time when it was considered necessary to know Greek and Latin in order to appear well educated. The phrase was originally written in Greek letters. Knowledge of these languages would serve to set-apart the speaker from the common people who did not have that education.

The phrase has been the source of considerable controversy over its correct usage. One debate has been over the usage of the English article "the" in front of the phrase. Also, the phrase has at times been used to meet the exact opposite of its originally intended meaning.

It is interesting to note that when hoi polloi was used by writers who had actually been educated in Greek, it was invariably preceded by the. Perhaps writers such as Dryden and Byron understood that English and Greek are two different languages, and that, whatever its literal meaning in Greek, hoi does not mean "the" in English. There is, in fact, no such independent word as hoi in English — there is only the term hoi polloi, which functions not as two words but as one, the sense of which is basically "commoners" or "rabble." In idiomatic English, it is no more redundant to say "the hoi polloi" than it is to say "the rabble," and most writers who use the term continue to precede it with *the* ...[6]

New media and new inventions have also been described as being by or for the hoi polloi. Bob Garfield, co-host of NPR's On the Media program, 8 November 2005, used the phrase in reference to evolving practices in the media, especially Wikipedia, "The people in the encyclopedia business, I understand, tend to sniff at the wiki process as being the product of the mere hoi polloi."[23] The blog Isengard.gov referred to the $100 PC project as being for kids and the hoi polloi. The post went on to refer to the correct usage of the phrase, "*Although we at Isengard.gov are using the greek phrase hoi polloi in its correct meaning of "the common people," rather than the incorrect but more hoi-polloish meaning of "the hoity-toities," "the fancy-living types," the "ravenous blood-sucking leeches fattening their stomachs on the backs of the masses," or "THE ARISTOCRATS!," it does not, in and of itself, indicate that we are insufferable smarty-pants. That may be established by independent means."[24]


... Soy Hoi Polloi ~ el duderino

2 Apr 2006

NicFiticuss Lives


[number25] the entire nation is built upon debt
[insurgent guerriLLa] entire NATIONS
[the Dude] corporate debt
[insurgent guerriLLa] not only the U.S. is in debt
[insurgent guerriLLa] there's a myriad of european countries in deb
[insurgent guerriLLa] debt*
[the Dude] it all always returns to Corporations for i
[number25] hahaha, yes
[number25] US europeans are guilty as well
[number25] but I'm talking about individual consumers,
[insurgent guerriLLa] no
[insurgent guerriLLa] they're the victimx
[insurgent guerriLLa] international bankers, federal reserves
[insurgent guerriLLa] those are guilty
[number25] little europeans go into large debts besides buying houses
[number25] its commonplace to max your creditcard it seems,
[insurgent guerriLLa] this is the only instance where i can actually say that the government is a victim
[number25] at least among to american I know
[insurgent guerriLLa] throughout the years the word citizens and government has been gapped
[number25] ...
[number25] among americans I know
[insurgent guerriLLa] it's like we talk about 2 different things
[number25] isnt it?
[insurgent guerriLLa] it's that much... ALIVE!
[insurgent guerriLLa] it took life on its own
[insurgent guerriLLa] and it's not controlling its masters
[number25] theres an entire row of lobbyists blocking the path
[insurgent guerriLLa] now*
[insurgent guerriLLa] damn lobbyists
[insurgent guerriLLa] i want to have a lobbyist group that is anti-lobbyists
[number25] the hoi polloi
[the Dude] lobbyists are puta of Corporations [insurgent guerriLLa] kind of like my friend leandrews anti-telemarketting, telemarketin bussiness
[number25] acta non verba!
[insurgent guerriLLa] i want to work on my newspaper first
[number25] well, you know what they say
[insurgent guerriLLa] or website... whatever the fuck it's going to be
[number25] corruptio optimi pessima
[number25] the corruption of the best is the worst
[the Dude] i hate latin
[the Dude] it is so snobbishly aristocraatic
[insurgent guerriLLa] it's like blah
[the Dude] a la ben franklin from Rome
[the Dude] wisdom to spout right before you say fuk all
[the Dude] white lies.... blow a way.... a rang dang diggaty dang da dang
[number25] qui tacet consentire videtur
[the Dude] whats that?
[number25] he who's silent seems to agree
[insurgent guerriLLa] who's not there, wont live life?
[insurgent guerriLLa] oh
[the Dude] hold on ill det the latin off my kkk pack of marlboro reds... please translate, one sec
[the Dude] get
[insurgent guerriLLa] damn it... i switched camels
[insurgent guerriLLa] i wanted to see it!
[number25] a stray bullet hits an innocent child
[insurgent guerriLLa] age, weight, height, blood type, impact of the bullet?
[insurgent guerriLLa] xD
[insurgent guerriLLa] is that a poem
[number25] no, you barbarian
[number25] thats discharge
[insurgent guerriLLa] never heard
[number25] hostis humani generis
[insurgent guerriLLa] DC?
[nucleararmedhog] Discharge is universally known for their *amazing* musical and lyrical craftsmanship.
[insurgent guerriLLa] i heard of them
[insurgent guerriLLa] are they from DC? [number25] not quite
[insurgent guerriLLa] discharge, distort, display and the many dis-bands
[the Dude] its " VENI VIDI VICI"
[number25] Magna America est Patria Nostra
[insurgent guerriLLa] great america is our land
[number25] I came, I saw, I conquered!
[the Dude] whats it mean, #25?
[the Dude] ahh figures
[the Dude] thanks
[number25] battle against King Pharnaces II
[insurgent guerriLLa] figures indeed
[the Dude] now i will check my pall malls... the ones with a blue native american stamp on the top
[insurgent guerriLLa] these camels say "allah akbar"
[insurgent guerriLLa] and "salaam aleikum"
[insurgent guerriLLa] na
[number25] God is Great
[number25] Allah is the direct translation of God
[number25] just like the french use Dieu
[the Dude] its "in hoc signo vinces"
[insurgent guerriLLa] dios
[insurgent guerriLLa] deus
[number25] hmm
[insurgent guerriLLa] spanish portuguese respectively
[number25] by this sign you will win
[number25] no, by this sign you will conquer
[the Dude] i like that alot more
[number25] I believe that was the battle of milvian
[number25] Saint Constantine the Great
[number25] I definitely trust that. [number25] prisonplanet's EU Sovjet dictatorship
[insurgent guerriLLa] haha
[insurgent guerriLLa] hey this one's kinda outdated
[number25] "Bukovksy warns that hate speech laws are being crafted to label anyone who disagrees with the EU or is deemed politically incorrect as racist, meaning imprisonment in facilities not so far removed from the psychiatric institutions which he endured in the 60's and 70's."

Polititians a la Chingada


1 Apr 2006

Before Freedom


Vamos a Defende


Si tu comprendes... disculpa me grosero acciones por favor. Quiero regreso en ocho meses o menos.

Zapotechnologia... te quiero.


~el diablo blanco guero gringo puto.

i may not be Bright... hardly Brilliant... but~



I, Joel Robert Miller, wholeheartedly advocate the abolishment of Federal Income Taxes. Fuck those Fascist cunts.



I, Joel Robert Miller, (for the 4th or fifth time now)call for the eating of your left eyeball. You, W... you... the lying, AWOL, alcoholic cokehead corporate whore warmonger. Your eyeball. The left one. With ketchup and Tabasco sauce. On Live Television. You are a breathing war crime, a nazi atrocity, a child's bad dream. You have cursed this Earth long enough as Leader.

You are lower than words can make you. It is time to eat you. Time to show the world that you are a pirate. A whiny little born again aryan preppie nazi pirate. Keep stalling... earn yourself a peg leg as well, dipshit.


~ write in a Navajo Grandmother for president '08. Visualize justice.

Llwyd DeVoid


So i was sitting on a Zapotec playa, basking in the paradise of it all, smoking cigarrettes and herb with a wonderful old anarchist. He just made so much sense. I told him i wish he was running the show in the USA, because he was so good at cutting through the bullshit. For example, his next play is to be titled "Nobody for President"... and he wants it shouted from the rooftops. The more i got to know him the more my love for him grew, at one point i looked him in the eye and said, "You know, we could very well be the same person" to which he replied "I am fine with that"... and it made me feel so good. Then i flicked my cigarette towards the ocean, and a sand crab popped up out of its hole, ran to the butt that was rolling across the sand in the breeze, grabbed the cigarette with the smoking end pointed high at the sky, scuttled back into its hole, with the smoking cherry being the last thing to disappear.

He let me borrow a letter he had written, i offered to post it here on my website. i invite you to bask in the wisdom of America's finest eclipse chaser.

Love Song by LLwyd deVoid

A Love Song to my Sisters in their seventies (LLwyd deVoid, himself well into his seventies, uses this, the occassion of Marian Kimes' 75th, to cast a glance back at the women of our generation).

When I plighted my troth to Suzanne, it was with the expectation that we should share the experience of growing old together. Then, when she unplighted hers to me, it forced me to love them all equally, instead of loving one of them to the exclusion of all others. Which is as it should be since it is a mistake to make any one thing in the universe more important than everything else. Everything is as important as everything else. One thing is certain: we are human beings first; man and woman is an ad hoc condition.
What a rewarding and eventful experience growing old with my generation of women continues to be. Rare jewels all, we were born during the last time the death rate exceeded the birth rate in this nation. Disenfranchised first by the heroes of World War II and then suppressed by the tyranny of numbers in the baby boom; instead of governing we had to be content to try to make government take responsibility for its actions.
Who are these gals?
Their mothers came through the Roaring Twenties and their grandmas, the Gay 90's. There's the geneology of a gal who can hang in with you at a party. I first noticed them as classy fifty's chicks sporting a set of perky pointy boobs. These are not your big titted baby boomers. These women were born into the depression and know how to make the best of hard times. And have a good time doing it. Who impose peace wherever they go in homage to Her, who has no name. Women who exhibit the courage and the zeal to storm the barricades. Women of the pill who could, and did, fuck anybody without regard to race, creed, national origin or sexual orientation. They forced integration on the USA by being nondiscriminating. They insisted on the equality of the sexes - lived it. Riveter, plumber, senator, doctor and priest have been stripped of the male connotation and stand revealed as dickless. the world of work is neuter and the male sexist worker, who is not aware, quickly learns what emasculation is.
It helps if the man doesn't mind doing a little housework. She becomes a woman when she wills it. I've been so honored and i can testify uppity women sport the very best pussy.
Yes! I'm proud of my gals, who stood shoulder-to-shoulder with me confronting violence with nonviolence. Serving hard time for it. I know a 70-year-old Catholic nun who did six months in a Federal penitentiary for the crime of trespass on the School of the Americas. One way to get to be a sainte is by going to prison for crimes of conscience. No blood, no foul, I say.
So how does one relate to a woman who has abjoured love? One is allowed, without insisting on it, to suggest things which may provide mutual enjoyment. My gals have followed me to the ends of the earth in the quest for mutual enjoyment. There are indications my partners have likewise enjoyed themselves, but that is for them to say. There are those, however, who keep coming back for second and third helpings. It really gets good when we got so far into it that we are no longer doing the trip.
The trip is doing us.
Come with me.
We'll go flying with the gods - mezcal drunk on a beach in Oaxaca - take the demon rum to three falls. Aches and pains all over, but it feels good because we know we have won.
Whose keeping score?
We'll go see an eclipse or watch a volcano blow up - both of them at the same time.
Let's cast our shadows on the face of the moon and walk down the sharp ridge from King's Peak in the dark.
Dangerous? Babe, a little danger adds spice to your life. Believe me, some one is taking care of us. I don't know her name, but i do know she has forgiven all debts, even those of gratitude.
Thanks anyway.
Let's walk among the Sendero Luminoso and the Zapatista.
What good is a guardian angel if you don't give her something to do?
Let's get a rush. Join a human chain around a Federal building and then sit down on the pavement. Look up at the mounted policeman stamping his horses hooves inches from your body. Put a real spike in the pucker meter. Ghandi was right. Horses will not walk on people.
What's next? You could do worse than join me Mother's Day at a demonstration protesting the doings at the Nuclear Test Site, outside of Las Vegas. Or a Caribbean adventure in '06.
We're not done yet.

Beautiful Babylon Babies Unite !!!

This Blog existed after Bush II "the lesser" stole 2 elections, before Google ate Blogger,

This Blog existed after Bush II "the lesser" stole 2 elections, before Google ate Blogger,
Love Trumps hate.

Hits of the Month

Poetic HyperLinks Defeating the Impossibilities of Peace

Also sprach Zarathustra to the brothasistahs lost out in the woods…
Rolling stones and hurricanes prime us for the rapid eye movement of whose dream?
A stairway to the dark side of the moon reveals an orchestrated King
singing the blues while sexual pistols whip Jesus’ son.
Who’s influence weens us?
Me and my friends gratefully raged against the machine for three days
in the shadow of the valley of the dead
so big brother and company held us down while the wind cried
nothing to be gained here (except copied rights),
Then a questing tribe of beastly boys found a digable plant
where a buffalo soldier picked up a Gideon’s bible from the Godfather
in joe’s garage (or was it in one of 200 motels?)
Anyway, on a Holiday, the pinball wizard boy (Billie)
followed his heart and stopped pretending he was the king of the little plastic castles
while education, missed in the house of the naked apes, evolved and mutated
into and with ~ Nature Art Love Truth ~ and we do too…
And somewhere over the rainbow dancing fools send clowns and purple rain
into imagine nations where everything is now sacred
and there are no more public enemies or rusted Roots or minor threats
or bad brains or busted rhymes or widespread panic
and everyone can read the hieroglyphics on the wall
and we are all refugees of courtney’s love attaining nirvana….
But then again, you’re so vain, you probly think this poem’s about you-
we are everywhere and we cannot be beaten
it’s all over now baby blue, all we need is Love
Legalize It