Our Universe expands
and contracts
like tides on a beach
while we hunger,
sense, sleep, search;
Exchanging Symbols
on a hunk of blue
shining bright through the cosmos
from water, air and sun
but named Earth
for the dirt
we cling to...
while waves wash worlds.
Newspeak is a fictional language in George Orwell's novel Nineteen Eighty-Four. In the novel, it is described as being "the only language in the world whose vocabulary gets smaller every year." Orwell included an essay about it in the form of an Appendix (in the past tense)[1], in which the basic principles of the language are explained. Newspeak is closely based on English but has a greatly reduced and simplified vocabulary and grammar (e.g., 'good' means 'to love Big Brother'; 'bad' is deleted from the language because 'ungood' means 'bad'; therefore there is now no literal concept to express the term, 'Big Brother is bad'). This suited the totalitarian regime of the Party, whose aim was to make any alternative thinking ("thoughtcrime") or speech impossible by removing any words or possible constructs which describe the ideas of freedom, rebellion and so on. One character says admiringly of the shrinking volume of the new dictionary: "It's a beautiful thing, the destruction of words."
The Newspeak term for the English language is Oldspeak. Oldspeak was intended to have been completely eclipsed by Newspeak before 2050.
The genesis of Orwell's Newspeak can be seen in his earlier essay, "Politics and the English Language," in which he laments the quality of the English of his day, citing examples of dying metaphors, pretentious diction or rhetoric, and meaningless words — all of which contribute to fuzzy ideas and a lack of logical thinking. Towards the end of this essay, having argued his case, Orwell muses:
“
I said earlier that the decadence of our language is probably curable. Those who deny this would argue, if they produced an argument at all, that language merely reflects existing social conditions, and that we cannot influence its development by any direct tinkering with words or constructions.
”
Thus forcing the use of Newspeak, according to Orwell, describes a deliberate intent to exploit this degeneration with the aim of oppressing its speakers.
"The purpose of Newspeak was not only to provide a medium of expression for the world-view and mental habits proper to the devotees …, but to make all other modes of thought impossible. … Its vocabulary was so constructed as to give exact and often very subtle expression to every meaning that a Party member could properly wish to express, while excluding all other meaning and also the possibility of arriving at them by indirect methods. This was done partly by the invention of new words, but chiefly by eliminating undesirable words and stripping such words as remained of unorthodox meanings, and so far as possible of all secondary meaning whatever." G. Orwell 1984
To control thought
“
By 2050—earlier, probably—all real knowledge of Oldspeak will have disappeared. The whole literature of the past will have been destroyed. Chaucer, Shakespeare, Milton, Byron—they'll exist only in Newspeak versions, not merely changed into something different, but actually contradictory of what they used to be. Even the literature of the Party will change. Even the slogans will change. How could you have a slogan like "freedom is slavery" when the concept of freedom has been abolished? The whole climate of thought will be different. In fact there will be no thought, as we understand it now. Orthodoxy means not thinking—not needing to think. Orthodoxy is unconsciousness.[2]
”
The underlying theory of Newspeak is that if something can't be said, then it can't be thought. One question raised in response to this is whether we are defined by our language, or whether we actively define it. For instance, how can we communicate the need for freedom, or organise an uprising, if we do not have the words for either? "The limits of my language mean the limits to my world." ~ Ludwig Wittgenstein
Examples of Newspeak, from the novel, include: "crimethink"; "doubleplusungood"; and "Ingsoc." They mean, respectively: "thought-crime"; "extremely bad"; and "English Socialism," the official political philosophy of the Party. The word "Newspeak" itself also comes from the language. Note that all of these words would be obsolete and should be removed in the "final" version of Newspeak, except for "doubleplusungood" in certain contexts, such as as illustrated in the preceding paragraph.
Generically, Newspeak has come to meanany attempt to restrict disapproved language by a government or other powerful entity.
~~~~~~~~~~~~~~~~~
~ N.B.C. has the BALLS to run a Sunday Morning political talk show called "MEET THE PRESS" that breaks down pre-election polls statistically by RACE...
then wonders if Race will be an issue.
Newspeaknot only limits what we can think, it frames what we think about.
Quotes from Geronimo http://www.indigenouspeople.net/geronimo.htm
"I was warmed by the sun, rocked by the winds and sheltered by the trees as other Indian babes. I was living peaceably when people began to speak bad of me. Now I can eat well, sleep well and be glad. I can go everywhere with a good feeling."
"The soldiers never explained to the government when an Indian was wronged, but reported the misdeeds of the Indians. We took an oath not to do any wrong to each other or to scheme against each other."
"I cannot think that we are useless or God would not have created us. There is one God looking down on us all. We are all the children of one God. The sun, the darkness, the winds are all listening to what we have to say."
"When a child, my mother taught me to kneel and pray to Usen for strength, health, wisdom and protection. Sometimes we prayed in silence, sometimes each one prayed aloud; sometimes an aged person prayed for all of us... and to Usen."
"I was born on the prairies where the wind blew free and there was nothing to break the light of the sun. I was born where there were no enclosures."
There is no doubting the fact that the Earth orbits the Sun.
Information about a particular subject.
The facts about evolution.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Setting the Record Straight About Native Languages: "Geronimo" http://www.native-languages.org/iaq22.htm
Q: Why do people shout 'Geronimo!' when they jump off something high or do something else dangerous? Was this an Apache battle cry, or a reference to something the historical Geronimo really did?
A: No, this common use of the name Geronimo comes from the US military during World War II. Paratroopers would shout "Geronimo!" as they jumped from their planes. Many of them claimed this was because the Apache chief himself bellowed this out as a war cry, and that he once evaded the US Army by leaping his horse off a cliff into a river near their air force base in Ft. Sill, Oklahoma. These are highly unlikely stories. Geronimo really did evade the US Army on many occasions and was well-known for daring feats, but all of them happened in Apache territory in Arizona, New Mexico, and Mexico. Geronimo was only sent to Oklahoma near the end of his life, as a prisoner of war, and did not do any fighting or escaping while he was there. Furthermore, "Geronimo" is what the Spanish called him (his own name was Goyathlay), so he would never have shouted it in battle or while performing acrobatics on horseback.
Like most military legends, this one probably has a less mysterious explanation. One veteran quoted in the Morris Dictionary of Word and Phrase Origins remembered it this way: "In the early days of the 82nd Airborne, the men used to go to the nearby movie in Lafayetteville. During the week scheduled for the division's initial jumps, they saw a movie named "Geronimo." Anyway, one guy hollered the name and one of those things no one can explain happened. The whole division took it up and from them it spread to the later-activated airborne forces." This lively online account of the same incident has more detail including the name of the private who started the tradition. The stories told by these veterans about a paratrooper's act of bravado inspired by a movie seem highly plausible in comparison to an untraceable legend about an Apache warrior shouting out the wrong name in the wrong state. ~~~~~~ http://www.military.com/HomePage/UnitPageHistory/1,13506,101248%7C704728,00.html
"On the night before the "Test Platoons" first mass tactical jump, four commerades from the test platoon were said to have taken in a movie at the post theatre. They had watched an old western featuring U.S. Calvary troops shooting it out with the great Apache war chief Geronimo. Before returning back to the barracks the men stopped by the beer shack where they spent several hours drinking and talking about the next days jump. Pvt. Aubrey Eberhardt was catching hell from one of the troopers about how he was going to be too scared before the next days jump that he wouldnt even be able to speak. The tall lanky Eberhardt responded "NONSENSE!" As a matter of fact he would shout "GERONIMO!" as soon as he leaped from the door of the douglas bomber. Eberhardt kept his pledge, and the other test platoon men bailed out with indian war whoops and shouts of "GERONIMO!" From that moment on paratroopers would call the Apache Cheifs name on every jump, and "GERONIMO", not only became the bn mottoof the first tactical airborne unit, but the battle cry of the American Paratroopers. The civilian population then and will always associate "GERONIMO" with the nations most elite..."
~~~~~~~ http://ask.yahoo.com/20060315.html
Dear Yahoo!:
Why do we scream "Geronimo!" when we jump?
Ted Parrish, Florida
Dear Ted:
World War II paratrooper Aubrey Eberhardt was the first to scream "Geronimo!" while jumping from great heights. Retired First Sergeant Ed Howard explains how it happened in his essay entitled "Paramount's 1939 Western Geronimo...A Forgotten Movie With a Giant Legacy."
In 1940, the United States' first Parachute Test Platoon was formed. It consisted of 50 volunteers who trained in the sweltering heat of Georgia's Fort Benning. The days were mighty hot, so the paratroopers wanted to stay cool in the evening. One night, Private Eberhardt and three friends watched the movie Geronimo at a local (air conditioned) theater.
After the film, the group discussed the jump they were to make the following morning. According to Howard, one paratrooper asked Eberhardt if he believed he could jump "without fear." Eberhardt, eager to prove his toughness, said he'd show everyone he wasn't afraid by yelling "Geronimo!" as he jumped. Eberhardt believed that if he had the presence of mind to remember the word, it would prove he wasn't scared. Questionable logic perhaps, but we're going with it.
Long story short, Eberhardt jumped, yelled "Geronimo!" as promised, and the shout quickly caught on with his fellow paratroopers. Some time later the phrase was outlawed because officers felt it would draw unwanted attention to paratroopers landing in hostile territories. That said, the "Geronimo" motto is still seen on certain military insignias, so Eberhardt's legend lives on.
~~~~~~~~~~~~~ (This one was probably written by the same Libertarian that invented Ronald Reagan for President)...
http://www.b-westerns.com/geronimo.htm
"A 1939 western named GERONIMO, the inspiration it gave a US Army paratrooper, and the formation of a US Army paratrooper tradition were events that combined to transform a character in a now-forgotten movie into a household word. This is the story of the relationship between the 1939 Paramount movie, the WWII paratroopers, and the motivational yell, "Geronimo".
In mid 1940, jumping out of airplanes as a means of troop deployment was a new concept for the US Army. In July and August of that year, experimental training began in earnest with the Army's creation of a small unit called the Parachute Test Platoon. This group of 50 handpicked volunteers not only trained under tough standards of discipline, they actually developed the paratrooper-training techniques that would serve as the basis for the parachute units that would follow. As they completed their initial weeks of training and began jumping out of planes in mid August, these rugged and brave men were known and respected by everyone at Fort Benning. Weeks of unique and dangerous training had transformed them from mere mortals to respected men for whom sidewalks would clear like waters of the Red Sea. Their words were listened to. Their actions and manner of dress was emulated. They were what every other soldier who saw them wanted to be, so the time was ripe for legends and traditions to be born. One of the greatest paratrooper traditions of all time was about to begin with one of these men and the 1939 Paramount movie, GERONIMO.
At 6' 3", Private Aubrey Eberhardt was the biggest paratrooper of the platoon and growing up on a Georgia farm during the depression made him as tough as he was big. The 24 year old was used to hard work in the hot Georgia sun but the training regimen and parachute jumps taxed his mind and body as much as it did the other 49 men.
Evenings offered a brief reprieve from the rigors of training each day, and the place to take that break from their dusty airfield encampment was just a short walk away on Fort Benning's main post. The air-conditioned Main Post Theatre was the best place to cool down and relax after a hard day of training and on that particular mid-August evening, Eberhardt and three other paratroopers made their way there to watch the 1939 Paramount western, GERONIMO. This movie was filled with action, intrigue, and most importantly, the intimidating presence of Native American actor, Victor Daniels, who played the title role of the great Apache chief, Geronimo. Movie audiences knew him already as Chief Thunder Cloud who played the role of Tonto in the 1938 Lone Ranger serial, so to have Chief Thunder Cloud appear on the movie poster was to have a box office draw and Paramount's GERONIMO was no exception. Daniels had few appearances in GERONIMO, but his large persona matched the large print of his name on the posters and lobby cards. One can imagine how these four motivated young paratroopers sat in their theater seats with their eyes affixed to the screen, without a thought or concern about the next days parachute jump. Worries would have to wait because it was time for Eberhardt and the others to relax and take in the humor of the sidekick, the treachery of the politicians, and the battles of soldier and warrior.
After the movie and a drink at the nearby beer garden, the foursome began their walk back to their lowly tents on the airfield. During that fateful mile they would stumble into a conversation that would ultimately bring Geronimo into a whole new genre. One of the group asked Eberhardt if he thought he could jump out of the plane the next day without fear. Eberhardt, not used to having his confidence questioned, responded that he would not be scared and to prove it, he would let his fellow paratroopers know that he could keep his presence of mind by yelling something to them right after he jumped out. Although the group would be separated by hundreds of feet, with some in the air and some on the ground, Eberhardt insisted he could yell loud enough to be heard by all. When asked what he would yell, he thought for a few moments for a good word to choose - one that was distinctive enough that no one else would be using it. It is probable that he dismissed common salutations such as, "Hey!" or "It's me!" because he would take no chance that anyone would think his shout could be someone else. In the few moments it took him to think of such a unique word, his mind must have gone back to the movie and the inspiring sight of Chief Thunder Cloud. "Geronimo" was the word he chose.
The next day he fulfilled his promise. Eberhardt's fellow paratroopers heard the word, "Geronimo" repeatedly fill the air from the moment he jumped out until his feet touched the ground! Others in the platoon picked up on the idea in their subsequent parachute jumps and the beginnings of a tradition formed in the skies above Lawson Army Airfield as more of the platoon mimicked Private Eberhardt's bold, mid-air yell. Had an Indian warrior's name ever before been used in such an adrenaline-filled situation? In all probability this idea was born in the mind of none other than a US Army private, with his only help being a mountain of paratrooper confidence and the inspiring Chief Thunder Cloud on the screen of the Fort Benning's Main Post Theatre.
So the Geronimo yell was conceived by Pvt. Eberhardt and immediately embraced by the platoon in the 3rd week of August, 1940, but how long would this unmilitary practice be allowed to continue? The two officers of the test platoon tolerated this unsanctioned yell, but its safety was far from assured because any senior officer having jurisdiction over the platoon could easily have put a halt to it. The seal of approval came during a jump later that month, which was observed by a group of dignitaries and high-ranking Army officers from Washington DC. They were surprised by the odd yell coming from most of the platoon. Some of the group said that this shout should be halted immediately because it appeared to show a breach of military discipline in the midst of a very serious act - military parachuting. Others disagreed. After some discussion one senior officer prevailed, who said it displayed bravery, and not only did he approve of it, he wanted to see more of it! So, just as the new tradition was on the brink of extinction, it was saved. That officer, whose name is now lost to history, would see his impromptu endorsement grow beyond belief as "Geronimo" took on a life of its own."
~~~~~
~ Not one of those fact reporting articles tells the same story!
This is the best which i have Google'd as of RIGHT NOW...
from Mexican Spanish This word originated in Mexico
Leaping from airplanes to land on the battlefields of World War II, paratroopers of the U.S. Army shouted the Spanish name given by Mexican soldiers to an Indian chief who had terrorized white settlers in northern Mexico and the south-western United States eighty years earlier. How did it happen that "Geronimo!" sometimes followed by an Indian war whoop became the battle cry of American paratroopers?
Apparently the immediate cause was a movie of that name that paratroopers had watched as they were beginning their training in 1940. The 1939 movie depicts Geronimo, chief of the Chiricahua Apache tribe, as a bloodthirsty villain. Portrayed by the wild-eyed actor Chief Thundercloud, the movie Geronimo is an Apache whose sole delight is slaughtering whites, preferably defenseless women and children. According to Cinebooks' Motion Picture Guide, "Chief Thundercloud has only one expression--murderous."
Needless to say, that movie version of Geronimo is not entirely the truth. The real Geronimo, born in 1829 in what is now Arizona, lived peaceably until Mexicans killed his wife, mother, and children in 1858. In retaliation, he led raids against both Mexican and American white settlers, then settled on a reservation. In 1876, when the U.S. government tried to move the Chiricahua to New Mexico, he took up arms again and continued his occasional raids until 1887, when he was finally captured and relocated to Fort Sill, Oklahoma. He took up farming, converted to Christianity, and became such a public figure that he was in the inaugural parade for President Theodore Roosevelt in 1905. Geronimo's Story of His Life, published in 1906, three years before his death, was a bestseller.
Back in 1940, however, it was the ferocious warrior of the earlier film who commanded the attention of the paratroopers. It is said that Aubrey Eberhardt, a member of the first platoon testing methods of air drops in 1940, was inspired by the movie to announce that he would shout "Geronimo" as he jumped the next day. He did; his shout was heard on the ground; and the rest of the paratroopers adopted it as their call. Since then, of course, any kind of attack can be heralded in English with Geronimo!
In his Apache language, the warrior was known as Goyathlay or "one who yawns." It was the Mexicans who called him Geronimo, the Spanish version of the name Jerome. Numerous other words have crossed the border into English via Mexican Spanish, including Nahuatl words like chocolate, and more recently chihuahua (1858), a breed of dog named after the Mexican city, and maquiladora (1976), a south-of-the-border factory that uses cheap labor to make products for export to the north."
~~~~~~~~~~~~~~~
Anyway, a FACT is a subjective word that pretends objectivity.
It is a Fact that Geronimo was a great man, and the U.S. Army celebrates a man that they hunted and destroyed.Genocidally.
Goyaałé (Geronimo) was born to the Bedonkohe band of the Apache, near Turkey Creek, a tributary of the Gila River in what is now the state of Arizona, then part of Mexico, but which his family considered Bedonkohe land.
Geronimo's father, Tablishim, and mother, Juana, educated him according to Apache traditions. He married a woman from the Chiricauhua band of Apache; they had three children. On March 5, 1851, a company of 400 Sonoran soldiers led by Colonel Jose Maria Carrasco attacked Geronimo's camp outside Janos while the men were in town trading. Among those dead were Geronimo's wife, Alope, his children, and mother. His chief, Mangas Coloradas, sent him to Cochise's band for help in revenge against the Mexicans.
While Geronimo said he was never a chief, he was a military leader. As a Chiricahua Apache, this meant he was also a spiritual leader. He consistently urged raids and war upon many Mexican and later U.S. groups.
Next, he married Chee-hash-kish and had two children, Chappo and Dohn-say. Then he took another wife, Nana-tha-thtith, with whom he had one child. He later had a wife named Zi-yeh at the same time as another wife, She-gha, one named Shtsha-she and later a wife named Ih-tedda. Some of his wives were captured, such as the young Ih-tedda. Wives came and went, overlapping each other, being captured and brought into the family, lost, or even given up, as Geronimo did with Ih-tedda when he and his band were captured, at that time he kept his wife She-gha but not the younger wife, Ih-tedda. Geronimo’s last wife was Azul.
Ta-ayz-slath, wife of Geronimo, & child
While outnumbered, Geronimo fought against both Mexican and United States troops and became famous for his daring exploits and numerous escapes from capture from 1858 to 1886. At the end of his military career, he led a small band of 38 men, women, and children. They evaded 5,000 U.S. troops (one fourth of the army at the time) and many units of the Mexican army for a year. His band was one of the last major forces of independent Indian warriors who refused to acknowledge the United States Government in the American West. This came to an end on September 4, 1886, when Geronimo surrendered to United States Army General Nelson A. Miles at Skeleton Canyon, Arizona.
Geronimo and other warriors were sent as prisoners to Fort Pickens, Florida, and his family was sent to Fort Marion. They were reunited in May 1887, when they were transferred to Mount Vernon Barracks in Alabama for five years. In 1894, they were moved to Fort Sill, Oklahoma. In his old age, Geronimo became a celebrity. He appeared at fairs, including the 1904 World's Fair in St. Louis, and sold souvenirs and photographs of himself. However, he was not allowed to return to the land of his birth. He rode in PresidentTheodore Roosevelt's 1905 inaugural parade. He died of pneumonia at Fort Sill in 1909 and was buried at the Apache Indian Prisoner of War Cemetery there.
In 1905, Geronimo agreed to tell his story to S.M. Barrett, Superintendent of Education in Lawton, Oklahoma. Barrett had to appeal to President Roosevelt to gain permission to publish the book. Geronimo came to each interview knowing exactly what he wanted to say. He refused to answer questions or alter his narrative. Barrett did not seem to take many liberties with Geronimo's story as translated by Asa Daklugie. Frederick Turner re-edited this autobiography by removing some of Barrett's footnotes and writing an introduction for the non-Apache readers. Turner notes the book is in the style of an Apache reciting part of their rich oral history.[1]
Religion
Geronimo (right) and his warriors in 1886
Geronimo was raised with the traditional religious views of the Bedonkohe. When questioned about his views on life after death, he wrote in his 1903 autobiography, "As to the future state, the teachings of our tribe were not specific, that is, we had no definite idea of our relations and surroundings in after life. We believed that there is a life after this one, but no one ever told me as to what part of man lived after death...We held that the discharge of one's duty would make his future life more pleasant, but whether that future life was worse than this life or better, we did not know, and no one was able to tell us. We hoped that in the future life family and tribal relations would be resumed. In a way we believed this, but we did not know it."
Later in life, Geronimo embraced Christianity, and stated, "Since my life as a prisoner has begun I have heard the teachings of the white man's religion, and in many respects believe it to be better than the religion of my fathers...Believing that in a wise way it is good to go to church, and that associating with Christians would improve my character, I have adopted the Christian religion. I believe that the church has helped me much during the short time I have been a member. I am not ashamed to be a Christian, and I am glad to know that the President of the United States is a Christian, for without the help of the Almighty I do not think he could rightly judge in ruling so many people. I have advised all of my people who are not Christians, to study that religion, because it seems to me the best religion in enabling one to live right."
Alleged theft of remains
Portrait of Geronimo by Edward S. Curtis, 1905.
In 1918, certain remains of Geronimo were apparently stolen in a grave robbery. Three members of the Yalesecret society of Skull and Bones served as Army volunteers at Fort Sill during World War I; one of those three members was Prescott Bush, grandfather of the forty-third President of the United States George W. Bush. They reportedly stole Geronimo's skull, some bones, and other items, including Geronimo's prized silver bridle, from the Apache Indian Prisoner of War Cemetery. The stolen items were alleged to have been taken to the society's tomb-like headquarters on the Yale University campus, and are supposedly used in rituals practiced by the group, one of which is said to be kissing the skull of Geronimo as an initiation. The story was known for many years but widely considered unlikely or apocryphal, and while the society itself remained silent, former members have said that they believed the bones were fake or non-human.
The skull of the worthy Geronimo the Terrible, exhumed from its tomb at Fort Sill by your club... is now safe inside the tomb together with his well worn femurs, bit and saddle horn.[2]
This prompted the Indian chief's great-grandson, Harlyn Geronimo of Mescalero, New Mexico, to write to President Bush requesting his help in returning the remains:
According to our traditions the remains of this sort, especially in this state when the grave was desecrated ... need to be reburied with the proper rituals ... to return the dignity and let his spirits rest in peace.[3]
Geronimo was a Bedonkohe [Chiricahua] Apache who lived in the "Southern Four Corners" region (southeastern Arizona, southwestern New Mexico, northwestern Chihuahua, northeastern Sonora) during the late 1800's. Born in the 1820's, scholars disagree on whether his birthplace was actually in Arizona or New Mexico. His original name "Goyakla," or "one who yawns," was replaced with "Geronimo" by Mexican soldiers.
By the 1850's Geronimo was married with three children and also supporting his widowed mother. The entire Bedonkohe group went to Mexico in the summer of 1858 to trade with the Mexicans living in a town Apache's called Kas-ki-yeh (probably Janos). After their camp was established, the women and children remained behind while a group of men went into town to trade. On the third day, the men returned to the camp to discover that a band of Mexican soldiers from another town had come and massacred many people, mostly women and children. Among the dead were Geronimo's mother, wife, and children. From that day, he vowed vengeance upon the Mexican troopers. He became a War Chief, leading the Chiricahua Apache in raids on Mexican towns and villages as well as attacking people throughout southern Arizona and New Mexico.
Some people give Geronimo the distinction of being the last Indian to surrender to the United States but actually he surrendered several times. In 1884, Geronimo, the Bedonkohe tribe, and members of other Apache groups surrendered and were taken to the San Carlos Indian Reservation. In 1885, he and 144 others escaped from the reservation, but surrendered to U.S. authorities ten months later in Mexico. As they were brought back across the United States-Mexico border, however, Geronimo and a small band escaped fearing they would be murdered. This band remained at large for the next five months despite being hunted by 5,500 men in a sweeping search that ranged over 1645 miles.
The negotiations for Geronimo's final surrender took place in Skeleton Canyon, near present day Douglas, Arizona, in September, 1886. He and approximately 40 others, as well as Western Apache scouts who had faithfully served the U.S. military in tracking Geronimo's band, were taken into custody. General Nelson A. Miles promised that they would be able to return to Arizona after a short incarceration in Florida.
The group was sent by train to Florida where they were detained for a year at Fort Pickens and their families at Fort Marion. The warriors were reunited with their families the following year at Mount Vernon, Alabama. The entire group was moved to Fort Sill, Oklahoma in 1894, still classified as "prisoners of war". Geronimo lived at Fort Sill until his death, in 1909, at the age of 85. During his later life Geronimo was a celebrity. He made appearances at the 1898 Trans-Mississippi and International Exposition, the 1901 Pan American Exposition, and the 1904 Louisiana Purchase Exposition and was often presented as the "Apache terror." He was also given the honor of riding in Theodore Roosevelt's inaugural parade after which he was given a personal audience with the President. Although he pled "Let me die in my own country, an old man who has been punished enough and is free," he was never allowed to return to Arizona.
Barbara Ping
fact(fkt) http://www.thefreedictionary.com/fact
n.
1. Knowledge or information based on real occurrences: an account based on fact; a blur of fact and fancy.
2.
a. Something demonstrated to exist or known to have existed: Genetic engineering is now a fact. That Chaucer was a real person is an undisputed fact.
b. A real occurrence; an event: had to prove the facts of the case.
c. Something believed to be true or real: a document laced with mistaken facts.
3. A thing that has been done, especially a crime: an accessory before the fact.
4. Law The aspect of a case at law comprising events determined by evidence: The jury made a finding of fact.
"I have related in a former chapter, the curious account given by the Delawares and Mohicans of the scene which took place when they were first made to taste spiritous liquors by the Dutch who landed on New York Island. I have no doubt that this tradition is substantially founded on fact. Indeed, it is strongly corroborated by the name which, in consequence of this adventure, those people gave at the time to that island, and which it has retained to this day. They call it Manahachtanienk, which in the Delaware language, means, "the island where we all became intoxicated." We have corrupted this name into Manhattan, but not so as to destroy its meaning, or conceal its origin. The last syllable which we have left out is only a termination, implying locality, and in this word signifies as much as where we. There are few Indian traditions so well supported as this. How far from that time the dreadful vice of intoxication has increased among these poor Indians, is well known among many Christian peoples among us. We may safely calculate on thousands who have perished by the baneful effect of spiritous liquors. The dreadful war which took place in 1774 between the Shawanese, some of the Mingoes, amd the people of Virginia, in which so many lives were lost, was brought on by t he consequences of drunkenness. It produced murders, which were followed by private revenge, and ended in a most cruel and destructive war. The general prevalence of this vice among the Indians is in a great degree owing to unprincipled white traders, who persuade them to become intoxicated that they may cheat them the more easily, and obtain their land or peltries for a mere trifle. Within the last fifty years, some instances have even come to my knowledge of white men having enticed Indians to drink, and when drunk, murdered them. The effects which intoxication produces among the Indians are dreadful. It has been the cause of an infinite number of murders among them, besides biting off noses and otherwise disfiguring each other, which are the least consequences of the quarrels that inebriation produces between them. I cannot say how many among them have died of colds and other disorders, which they have caught by lying upon the cold ground, and remaining exposed to the elements when drunk; others have lingered out their lives, in excruciating rheumatic pains and in wasting consumptions, until death came to relieve them from their sufferings. Reflecting Indians have keenly remarked, "that it was strange that a people who professed themselves believers in a religion revealed to them by the Great Spirit himself; who say that they have in their houses the WORD of God, and his laws and commandments textually written, could think of making a beson(This word means liquor, and is also used in the sense of a medicinal draught, or other compound potion.),calculated to bewitch people and make them destroy one another." I once asked an Indian at Pittsburgh, whom I had not before seen, who he was? He answered in broken English: "My name is Blackfish; when at home with my nation, I am a clever fellow, and when here, a hog." He meant that by means of the liquor which the white people gave him, he was sunk to the level of that beast.
from~
"HISTORY, MANNERS, AND CUSTOMS of THE INDIAN NATIONSWHO ONCE INHABITED PENNSYLVANIA AND THE NEIGHBOURING STATES."
BY THE REV. JOHN HECKEWELDER, OF BETHLEHEM, PA 1876
This was written when patriots were the colonists of a King
The trio of cheap, fruity wines is produced by Ernest and Julio Gallo. The Gallo brothers inherited their family's vineyard in the mid-'30s after their father murdered their mother and then committed suicide. In the 1950s, 40-proof port mixed with lemon juice became a popular urban drink, and Gallo set out to emulate the flavor. The result, Thunderbird, became the high-alcohol wine of choice on the street, with an ad campaign to match: "What's the word?
Thunderbird!
How's it sold?
Good and cold!
What's the jive?
Bird's alive!"
Ripple went on to become Fred Sanford's beverage of choice, and many a teenager in the '70s got his or her first taste of liquor from the sickly-sweet fruit flavors of Boone's Farm. In the '80s, Ernest and Julio Gallo went on to create that most insidious of concoctions, the Bartles & Jaymes wine cooler. However, frustrated by this low-rent reputation, Ernest Gallo turned his attention to creating finer wines and today produces a large number of wines under classier names such as Marcelina, Frei Brothers Reserve and Ecco Domani.
~~
There is another verse to that ad jingle, it has become a sort of folksong at this point...
it changes depending on who you are, i guess... the way i learned it was
In this militant time of border fences, oil wars and terrorist threats... drug wars, failing economies, record Corporate profits political lies justified by pacification and the continued reliance on fossil/nuclear energy destroying our home, Mother Earth
In the economic context of several plants (a renewable resource) being worth well more than their weight in gold (due to police suppression)
and 90% of the world living so close with the Earth that the only contact they have with the "First World" is handouts and military suppression...
look at the worlds that are being made now... even further from the land and air and water and fire that made us all.
As i write this i listen to a radio. A light is on next to me. My digital mouse is being powered through my plasma widescreen laptop. A t.v. is muted in the background. A window A.C. unit is keeping the room cool during the hottest part of this day. A cellphone rests charging at my side.
this is how i relax (or pretend to)... enveloping myself in electricity... http://www.magelo.com/eq_view_profile.html?num=742086 this has been my digital persona for more than 5 years.
As Castronova stared at the auction listings, he recognised with a shock what he was looking at. It was a form of currency trading. Each item had a value in virtual "platinum pieces"; when it was sold on eBay, someone was paying cold hard American cash for it. That meant the platinum piece was worth something in real currency. EverQuest's economy actually had real-world value.
He began calculating frantically. He gathered data on 616 auctions, observing how much each item sold for in US dollars. When he averaged the results, he was stunned to discover that the EverQuest platinum piece was worth about US1¢ - higher than the Japanese yen or the Italian lira. With that information, he could figure out how fast the EverQuest economy was growing. Since players were killing monsters or skinning bunnies every day, they were, in effect, creating wealth. Crunching more numbers, Castronova found that the average player was generating 319 platinum pieces each hour he or she was in the game - the equivalent of US$3.42/hour. "That's higher than the minimum wage in most countries," he marvelled.
Then he performed one final analysis: The Gross National Product of EverQuest, measured by how much wealth all the players together created in a single year inside the game. It turned out to be US$2,266 per capita. By World Bank rankings, that made EverQuest richer than India, Bulgaria, or China, and nearly as wealthy as Russia. It was the 77th richest country in the world. And it didn't even exist.
Castronova sat back in his chair in his cramped home office, and the weird enormity of his findings dawned on him. Many economists define their careers by studying a country. He had discovered one.
...To figure out precisely who was playing EverQuest, Castronova persuaded 3,500 users to fill out a survey. As one might expect, the average age turned out to be 24, and the players were overwhelmingly male. The amount of time spent "in game" was staggering: over 20 hours a week, with the most devoted players logging 6 hours daily. 20% of players agreed with the cheeky (if alarming) statement "I live in Norrath but I travel outside of it regularly"; on average, each of these "residents" possessed virtual goods worth about US$3,000. "When you consider that the average real-life income in America is only, like, $37,000," Castronova tells me, "you realise these people have a non-trivial amount of wealth locked up inside the games."
When he finished his research, Castronova assembled it in a paper called "Virtual Worlds: A First-Hand Account of Market and Society on the Cyberian Frontier." He submitted it to an academic website, the Social Science Research Network, that distributes working papers free for anyone to read. The site has 43,982 papers, by more than 37,000 authors. He didn't expect too much. "I thought maybe 75 people would read it," he recalls, "and that'd be great." He was wrong. The paper sent a shock wave through the on-line world. EverQuest players pounced on it and wrote up excited descriptions on game-discussion boards. That led to a flurry of posts on popular blog sites. Soon, academics and pundits in Washington were rushing to read it. Barely a few months later, Castronova's paper became the most downloaded paper in the entire database - beating out works by dozens of Nobel laureates. Today, it's still in the top three.
Why the rush of interest? What can a game filled with elves and warrior dwarves tell us about the real world?
Quite a lot, if you believe the economist Edward Chamberlin. In 1948, Chamberlin admitted that all economists face a critical problem: they have no clean "laboratory" in which to study behaviour. "The social scientist ... cannot observe the actual operation of a real model under controlled circumstances," he wrote. "Economics is limited by the fact that resort cannot be had to the laboratory techniques of the natural sciences." Instead, classical economics tries to predict economic behaviour by theorizing about a completely fair marketplace in which people are rational actors and all things are equal.
The problem with this - as plenty of left-wing critics have pointed out - is that all things aren't equal. Some people are born into rich families, and blessed with great opportunities. Others are born into dirt-poor neighbourhoods where even the most brilliant mind coupled with hard work may not forge success. As a result, economists have warred for centuries over two diverging visions. Adam Smith argued that people inherently prefer a free market and the ability to rise above others; Karl Marx countered that capital was inherently unfair and those with power would abuse it. But no pristine world exists in which to test these theories - there is no country with a truly level playing field.
Except, possibly, for EverQuest, the world's first truly egalitarian polity. Everyone begins the same way: with nothing. You enter with pathetic skills, no money, and only the clothes on your back. Wealth comes from working hard, honing your skills, and clever trading. It is a genuine meritocracy, which is precisely why players love the game, Castronova argues. "It undoes all the inequities in society. They're wiped away. Thomas More would have dreamt about that possibility, that kind of utopia," he says.
Virtual worlds have produced some surreal rags-to-riches stories. When the on-line world Second Life launched, the players were impressed to see a female avatar industriously building a sprawling monster home. An in-game neighbour stopped by to say hello only to discover she was a homeless person in British Columbia, logging on using her single remaining possession, a laptop. Penniless in the real world, she belonged to a social elite in the fake one.
...All right, isn't it logical to suppose that this "someone" would be bored and wish to be freed of such a circular sentence? Yes, I know that, in the case of the Moon, there is that silly chain of the "force of gravity." But.. why then not let yourelf drop? You still doubt! Okay, it's not important.. We geniuses have always been misunderstood.. at first. All right, all right, be kind (remember that it's spring), grant me that it's like this, that the Moon is a prisoner, and that, nevertheless, she takes no vengeance on the one who makes her a prisoner.
Who is it that keeps her prisoner? The human being! If they hadn't invented that "law of gravity," the Moon would have been off romping about Jupiter or Saturn or even further...
Thus, the Moon undoubtedly has hope, hope of seeing herself free and able to go wherever she lunatically desires. What is one of the main consequences of this fact? Well, it's that if the Moon escapes, whether it's because the silly chain breaks or because her jailer forgets to tie her, people in love won't be able to use her as a reference anymore, to convince or to deny.
How could they say, "In the double moon of your breast, hands, kisses and gazes surrender," or that other one, "with the complicity of the moon I discovered the pleasure you had hidden in your womb," or, also, "Don't bring your breath any closer, the Moon will flee, frightened to see us as one"? So, these are only some examples, but you can see what kind of problems would arise the night the Moon abandons her usual route and just leaves, to ride off into the stars...
P.S. to the lunatic P.S.
One must also be careful with the Moon. Many years ago, one Knight of the White Moon defeated me on the beaches of Barcino and obliged me, ungrateful, to put away arms and warlike desires for a good while. Now I have freed myself, but that's another story I'll tell you... another moon.
P.S. that, understanding, offers an alternative.
All right, if you don't want to publish it in the science column, at least do me the favor of tying that postscript with a little string to the UNAMSAT-1 and tell them to let it go when they pass by the Moon. It will do her good to know that someone understands her...
Go on again. Health, and may hands and moons find each other.
The Sup
Vencidos
de León Felipe
"Por la manchega llanura se vuelve a ver la figura de Don Quijote pasar.
Y ahora ociosa y abollada va en el rucio la armadura, y va ocioso el caballero, sin peto y sin espaldar, va cargado de amargura, que allá encontró sepultura su amoroso batallar. Va cargado de amargura, que allá «quedó su ventura» en la playa de Barcino, frente al mar..."
Mexico: The moon between the mirrors of the night and the crystal of the day
"I want you for a crystal, never a mirror". Pedro Salinas
May of 1985. Dawn. The moon peers at the mirror of the lake and jealously, the moon wrinkles its face with its waves. In the middle of the trajectory between one and the other side, we venture in a canoe which has the same firmness as my decision to cross the lake. Old Man Antonio has invited me to test his canoe. For the past 28 nights, from the new to the full moon, old man Antonio has worked, with machete and ax, a large cedar trunk. The vessel is seven meters long. Old Man Antonio explains that canoes can be made of cedar, mahogany, huanacastle, bariy, and he points out the different trees he names. Old Man Antonio is determined to point them out, but I can't tell them apart; they are all large trees as far as I'm concerned. That was during the day; now it is dawn, and as usual we are here navigating in this little wooden cedar vessel which Old Man Antonio has baptized "The Troublemaker". "In honor of the moon" says Old Man Antonio while he rows with a large and thick stick. Now we are in the middle of the lake. The wind paints curls on the water and the canoe rises and falls. Old Man Antonio decides he should wait until the wind dies down, and he allows the vessel to float.
"These waves cannot turn the canoe over" he says, as his cigarette makes smoke spirals much as the wind makes waves. The moon is full, and in its light, it is possible to make out the large islets which dot the Miramar lake. Through a smoke spiral Old Man Antonio calls up an old story.
I'm more worried about sinking, which appears imminent (I can't decide whether to be nauseous or terrified), so I'm not ready for fables or stories. This, of course, is neither here nor there for Old Man Antonio because, reclined on the bottom of the canoe, he begins to weave his tale...
THE MIRRORS' TALE
"The oldest of the elders say that the moon was born right here, in the jungle. They say that a long time ago, the gods had overslept, tired of playing and doing so much. The world was somewhat silent. Quiet it was. But a soft cry was heard up there in the mountain. Seems like the gods had forgotten a lake and left it in the middle of the mountain. When they divided up the things of the Earth, the little lake was left over, and since they did not know where else to put it, they just left it there, in the midst of so many hills that no one could find themselves there. So the little lake was crying because it was alone. And its cries were such that the heart of the Mother Cedar, who is the sustainer of the world, was saddened by the cries of the little lake. Gathering its large white petticoat the Cedar came near the little lake.
-What is wrong with you now?--The Cedar asked the water, which was becoming a puddle, because of its incessant crying.
-I don't want to be alone--said the little lake.
-Alright, then I will remain at your side" said the Cedar, the sustainer of the world.
-I don't want to be here--said the little lake.
-Alright, then you will come with me--said the Cedar.
-No, I want to be down there, close to the earth. I want to be tall. Like you--said the little lake.
--Alright, then I will lift you up to the level of my head. But only for a little while, because the wind is mischievous and I might drop you--said the Cedar.
As it could, the Mother Cedar gathered up its petticoat and bent over to take the little lake in its arms. Carefully, because it is the mother, the sustainer of the world, the Cedar, placed the little lake on the crown of its head. The Mother Cedar moved slowly, being careful not to spill one drop of water of the lake, because the Mother Cedar could see that the little lake was very thin.
From above the little lake exclaimed:
--It is such a joy being up here! Take me to see the world! I want to see all of it!
--The world is very large, little girl, and you can fall from up there--said the Cedar.
--I don't care! Take me!--the little Lake insisted and it pretended to cry.
The Mother Cedar did not want the little lake to cry itself so much, so it began to walk, very straight, with her on its head. Since then the women have learned to walk with a pitcher full of water on the head, so that not a drop falls. Like the Mother Cedar walk the women of the jungle when they bring the water from the brook. With a straightened back, their head raised, their step like clouds in the summer. That is how the woman in the mountain walks when she is taking the water which heals.
The mother Cedar was good at walking, because in those days the trees were not stationary. They walked from one place to another, making children and filling the world with trees. But the wind was around there, whistling with boredom. So it saw the Mother Cedar and wanted to play by lifting its petticoats with a slap. But the Cedar became angry and said:
--Be still, wind! Don't you see that I have upon my head a stubborn and weepy lake?
Then the wind finally saw the little lake, who peered at it from the curly crown of the Cedar. The wind thought the little lake was pretty and decided to flirt with it. So the wind rose up to the head of the Cedar and began to speak pretty words in the ear of the little lake. The little lake quickly preened itself and said to the wind:
--If you take me around the world, then I will go with you!
The wind didn't think twice. It made a horse of clouds and put the little lake on the rump and took the little lake away, so quickly that the Mother Cedar did not even notice when the little lake was taken from her head.
The little lake travelled for a good long time with the wind. And the wind told the little lake how pretty it was, how darned cute it was, that any thirst would be quenched with the water of the little lake, that anyone would love sinking inside her, and many other things were said by the wind in order to convince the little lake to make love in a corner of the dawn. And the little lake believed all that was said to her and each time they passed a puddle of water or a lake, the little lake took advantage of its reflection and fixed its wet hair and blinked her liquid eyes and made flirtatious features out of the little waves on her round face.
But the little lake only wanted to go from one end of the world to the other and nothing about making love in a corner of the dawn. The wind became bored and took her very high and shied away with a loud neigh and threw the little lake and the little lake began falling but since it was so high it took much time and surely it would have hurt itself if some stars had not caught sight of it and hooked it to their points. Seven stars took it by the sides, and like a sheet, raised it once again into the sky. The little lake was pale because it was so frightened of falling. And since she no longer wanted to return to the earth, she asked to stay with the stars.
--Alright--said the stars--but you will have to come with us wherever we go.
--Yes--answered the little lake--I will go with you.
But the little lake was saddened to always take the same route and she began to cry again. Her crying awoke the gods and they went to see what was happening or where the crying came from and they saw the little lake, being pulled by the seven stars, crossing the night. When they learned the story, the gods were angry because they had not made lakes so they could wander in the sky, but so that they stayed on earth. They went to see the little lake and said to it:
--You will no longer be a lake. Lakes do not live in the sky. But since we cannot take you down, then you will remain here. But we will call you "moon" and your punishment, because you are vain and a flirt, will be to reflect the well where the light is put away on earth.
Apparently, the gods had put away the light inside the earth and had made a large round hole so that whenever the light and the spirit diminished in the stars they could come and drink there. So the moon has no light, it is only a mirror, and when it appears full, its front reflects the great hole filled with light where the stars drink. Mirror of light, that is what the moon is. So whenever the moon strolls in front of a lake, the mirror looks in a mirror. And even so the moon is never happy or angry, it is the troublemaker...
The gods also punished the Mother Cedar for being such a pamperer. They no longer allowed it to walk from one place to the other, and they gave it the world to carry, and doubled the thickness of its skin so it would not respond to any crying it might hear. Since then, the Cedar has skin of stone and stands without moving. If the Cedar moves even a little the world will fall.
--So it happened--said Old Man Antonio--Since then the moon reflects the light which is stored inside the Earth. That is why when it finds a lake, the moon stops to fix its hair and its face. That is why whenever women pass a mirror, they stop to look at themselves. That was a gift from the gods; to each woman was given a piece of moon, so they could fix their hair and their face and so they would not want to travel and climb to the sky.
Old Man Antonio stopped, but the wind did not, the waves continued to threaten the little boat. But I said nothing. Not because I was reflecting upon the words of Old Man Antonio, but because I was sure, that if I opened my mouth, I would expel even my liver onto the agitated mirror in which the moon rehearses its flirtatiousness...
“People hurried past as if this were one more urban annoyance, but I was captivated. Here was a man making music with a leaf, and not just the semblance of melody -- he had intonation, vibrato, dynamics and emotion. He was a leaf maestro.”
John Burnett
Carlos Garcia photo: John Burnett, NPR News
"I play the best I can for the people," Garcia told Burnett when they first met in 2001. "For me, when I play it is a prayer to God."
Carlos Garcia photo: John Burnett, NPR News
"God gave me the ability to do this. Not everyone can do it," Carlos said in our first interview. "I play the best I can for the people. For me, when I play it is a prayer to God."
My friends don't think i am crazy or they know i am... I howl with the moon, not at it.
In these days of Corporate Democracy and Media Wars
Fresh Air is needed
as Honest dialogue becomes more precious than diamonds or jade.
And so the Creator has sent us...
A Team
"In 2007 a crackhead commando unit was sent to prison by a military coup for a crime they didn't commit. These men promptly escaped from a maximum security stockade to the Los Angeles underground. Today, still wanted by the government, they survive as soldiers of fortune. If you have a problem, if no one else can help, and if you can find them, maybe you can hire: THE A-TEAM."
featuring: Indigenous Grandmothers... at least one from each continent. Indigenous Children... at least one boy and girl from each continent. Lee "Scratch" Perry the Dalai Lama Nelson Mandela a Jewish woman a Palestinian woman a Nazi a Ninja a Cowboy and an Indian Conan O'Brien anyone from Al Jazeera Oprah Winfrey Ellen DeGeneres Stephen Colbert Howard Stern Subcomandante Marcos the Queen of England the Tsar of Russia the Emporer of China Rupert Murdoch the Queen of the Tinkers Julia Butterfly a Muslim Osama Bin Laden the Pope a Christian President George Bush
and me.
You don't have to hire us even.
Just let us have a live online conversation about how to bring peace to earth
and not end it until noone wants to talk anymore.
...even if only 3 of the people on that list participate it would still help more than faith in our current future does.
...and it would help alot to let anyone hear it that wants to.
What are the impediments to this meeting of the minds?
By the 1850's Geronimo was married with three children and also supporting his widowed mother. The entire Bedonkohe group went to Mexico in the summer of 1858 to trade with the Mexicans living in a town Apache's called Kas-ki-yeh (probably Janos). After their camp was established, the women and children remained behind while a group of men went into town to trade. On the third day, the men returned to the camp to discover that a band of Mexican soldiers from another town had come and massacred many people, mostly women and children. Among the dead were Geronimo's mother, wife, and children. From that day, he vowed vengeance upon the Mexican troopers. He became a War Chief, leading the Chiricahua Apache in raids on Mexican towns and villages as well as attacking people throughout southern Arizona and New Mexico.
kt)
