Pro-immigrant activists with Occupy Denver file suit against DIA and DPD, challenge airport free speech “permit”


DENVER, COLORADO- Civil liberties champion David Lane has filed a complaint in US district court challenging Denver’s office of the city attorney for instituting a permit process at DIA to prevent public protest. Holding signs has become impermissible at the airport, without the issuance of a permit seven days in advnace, although police are not bothering themselves about signs welcoming homecomers or seeking to connect business visitors with their limo service. That selective enforcement is unconstitutional of course, and the lawfirm powerhouse of Kilmer Lane & Newman is filing suit on behalf of two Occupy Denver plaintiffs. last Sunday, January 29, both were threatened with arrest by DIA police. While two earlier attempts to assemble had capitulated to DPD intimidation, the Occupy Denver activists stood their ground. Why did you file your lawsuit? “We know our rights. We want the POLICE to know our rights.”

1. Full text of complaint:

Case 1:17-cv-00332 Document 1
Filed 02/06/17 USDC Colorado Page 1 of 14

Civil Action No.

IN THE UNITED STATES DISTRICT COURT FOR THE DISTRICT OF COLORADO

NAZLI MCDONNELL,
ERIC VERLO,

Plaintiffs, vs.

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

Defendants.

______________________________________________________________________________

COMPLAINT

______________________________________________________________________________

Plaintiffs, by and through their attorneys David A. Lane and Andy McNulty of KILLMER, LANE & NEWMAN, LLP, allege as follows:

INTRODUCTION

1. Plaintiffs Eric Verlo and Nazli McDonnell challenge a regulation of alarming breadth that bans all First Amendment expression at Denver International Airport without a permit.

2. Plaintiffs are concerned citizens who believe that President Donald Trump has overstepped his executive authority by signing the January 27, 2017, Executive Order (hereinafter “Muslim Ban”), which permanently bans Syrian refugees from emigrating to the United States, temporarily bans nationals of seven countries (including permanent legal residents and visa-holders), and suspends all applications to the United States refugee program (even as to vetted entrants currently in transit).

3. Plaintiffs wish to express their disgust with President Trump’s (likely unconstitutional) Muslim Ban. They wish to do so in the same place that hundreds of thousands of Americans across the country have done: standing directly outside of the secure Customs and Border Protection (hereinafter “CBP”) screening area within an airport where immigrants to America enter into the main terminal after clearing customs. Plaintiffs, unlike many citizens across this great nation who have exercised their opposition to the Muslim Ban in airports by chanting, singing, dancing, and praying, simply wish to stand in silent protest, holding signs that express their solidarity with immigrants and the Muslim community.

4. Plaintiffs are banned from doing so by DENVER INTERNATIONAL AIRPORT REGULATION 50 (hereinafter “Regulation 50”).

5. Regulation 50 states: “No person or organization shall leaflet, conduct surveys, display signs, gather signatures, solicit funds, or engage in other speech related activity at Denver International Airport for religious, charitable, or political purposes, or in connection with a labor dispute, except pursuant to, and in compliance with, a permit for such activity issued by the CEO or his or her designee.” DENVER INTERNATIONAL AIRPORT REGULATION 50.03. In order to obtain a permit, an individual must “complete a permit application and submit it during regular business hours, at least seven (7) days prior to the commencement of the activity for which the permit is sought[.]” DENVER INTERNATIONAL AIRPORT REGULATION 50.04-1.

6. Plaintiffs ask that this Court enjoin the enforcement of Regulation 50 and prohibit Defendants from arresting them for their First Amendment-protected activity of standing in peaceful protest within Jeppesen Terminal. Regulation 50 is overbroad in violation of the First Amendment and vague in violation of the Fourteenth Amendment’s Due Process Clause.

7. This is a civil rights action for declaratory and injunctive relief as well as fees and costs arising under 42 U.S.C. §§ 1983, 1988 and 28 U.S.C. Section 2201 et seq. due to Defendants’ current and imminent violations of Plaintiffs’ rights guaranteed by the First and Fourteenth Amendments to the Constitution of the United States.

PARTIES

8. Plaintiff Eric Verlo is a citizen of the United States of America. Mr. Verlo wishes to show his resistance to President Trump’s Muslim Ban, so that others will be inspired to join in the resistance.

9. Plaintiff Nazli McDonnell is a citizen of the United States of America. Ms. McDonnell wishes to show her resistance to President Trump’s Muslim Ban, so that others will be inspired to join in the resistance.

10. Defendant City and County of Denver is a municipal corporation and political subdivision of the State of Colorado. Thus, it is an entity subject to the provisions of § 1983.

11. Defendant Antonio Lopez is a Commander with the Denver Police Department. Commander Lopez is responsible for security at Denver International Airport’s Jeppesen Terminal.

12. Defendant Virginia Quinones is a Sergeant with the Denver Police Department. Sergeant Quinones is responsible for security at Denver International Airport’s Jeppesen Terminal.

JURISDICTION AND VENUE

13. Plaintiffs bring this claim pursuant to 42 U.S.C. § 1983; the First Amendment to the United States Constitution, incorporated as against States and their municipal divisions through the Fourteenth Amendment to the United States Constitution; and the Due Process Clause of the Fourteenth Amendment.

14. This Court has jurisdiction under 28 U.S.C. § 1331 over Plaintiffs’ claims that “arise[] under the Constitution of the United States.”

FACTS

15. On January 27, 2017, President Donald Trump signed an Executive Order, which permanently banned Syrian refugees from emigrating to the United States, temporarily banned nationals of seven countries (including permanent legal residents and visa-holders), and suspended all applications to the United States refugee program (even as to vetted entrants currently in transit). President Trump’s Executive Order has been subsequently referred to as a “Muslim Ban,” because it both mirrors President Trump’s racist, anti-Islam statements made on December 7, 2015, that he was planning to ban all Muslims from entering the United States until our representatives can “figure out what’s going on” and the ban targets countries whose population is predominantly Muslim and seemingly bears little rational relation to each country’s security threat to the United States.

16. Immediately upon the enactment of President Trump’s Muslim Ban there was an outpouring of outrage from a large proportion of the American population and across the spectrum of political affiliation. This outrage led to resistance in the form of protests.

17. On January 28, 2017, and January 29, 2017, protests erupted in nearly every major city in the United States. The protests organically formed in our nation’s airports. Protesters chose to express their disgust with President Trump’s Muslim Ban in airports (and specifically outside of the secure CBP screening area) because individuals affected by the ban who were in transit to the United States were being held and questioned by CBP agents there. Many of these travelers, including lawful United States residents, were forced to sign documents revoking their lawful status within the United States and deported. Still others were simply deported with no explanation. Others still were held for hours as teams of lawyers rushed to prepare habeas petitions for their release.

18. News reports about the protests make clear that they have been peaceful and non- disruptive despite the gathering of, in some cases, thousands of people.

19. Airport staff have told protesters, and would-be protesters, at numerous airports across the nation, including Kansas City International Airport, that there are no restrictions on their speech and that all protesters who wish to participate in actions against the Muslim Ban are allowed. Protests have continued in other cities to this day.

20. On January 28, 2017, there was one such protest at Denver International Airport, within the Jeppesen Terminal. At approximately 5:00 p.m. hundreds gathered in the Jeppesen Terminal’s atrium, near arrivals, to protest and many others gathered to bear witness.

21. Prior to the protest, leaders had applied for a permit. It was denied. The reason for its denial was that the permit was not requested with seven days advance notice of the protest occurring. Regulation 50 requires seven days advance notice.

22. The January 28, 2017, protest began with speeches, chants, songs, and prayers. It was a peaceful gathering of solidarity for immigrants and Muslims. Every person at the January 28, 2017, protest was contained in an area of the Jeppesen Terminal atrium that is designed as a gathering space for people to sit, relax, and converse. No one was standing in the walkways or passageways of the terminal.

23. Soon after the January 28, 2017, protest began, members of the Denver Police Department arrived on-scene. Commander Antonio Lopez engaged the leader of the protest, Amal Kassir, along with State Representative Joe Salazar and representatives from the ACLU of Colorado, and informed them that the protest was unlawful. Commander Lopez told Ms. Kassir that anything that “could be construed as Free Speech” was prohibited at the Denver International Airport, including within the Jeppesen Terminal, without a permit. See Exhibit 1, January 28, 2017 Video.

24. Commander Lopez also stated that all “First Amendment expression” was prohibited at the Denver International Airport, including within the Jeppesen Terminal, without a permit on Regulation 50. Commander Lopez handed Regulation 50 to multiple protesters, including Ms. Kassir. See Exhibit 2, January 28, 2017 Video 2.

25. Regulation 50 states (in pertinent part): “No person or organization shall leaflet, conduct surveys, display signs, gather signatures, solicit funds, or engage in other speech related activity at Denver International Airport for religious, charitable, or political purposes, or in connection with a labor dispute, except pursuant to, and in compliance with, a permit for such activity issued by the CEO or his or her designee.” DENVER INTERNATIONAL AIRPORT REGULATION 50.03. In order to obtain a permit, an individual must “complete a permit application and submit it during regular business hours, at least seven (7) days prior to the commencement of the activity for which the permit is sought[.]” DENVER INTERNATIONAL AIRPORT REGULATION 50.04-1.

26. Commander Lopez, along with members of Denver International Security, told Ms. Kassir that every portion of Denver International Airport property, which has an approximately fifty square mile footprint, is off-limits for First Amendment expression. They suggested that Ms. Kassir move her protest to Tower Road, which is approximately six miles from the Jeppesen Terminal and, like most of the land surrounding Denver International Airport, adjacent to open prairie land with no inhabitants.

27. Commander Lopez threatened Ms. Kassir and numerous other demonstrators with arrest if they didn’t immediately cease any “First Amendment expression.” According to Commander Lopez’s directives, the individuals gathered in the Jeppesen Terminal could not stand holding signs, sing, speak to others about matters of public concern, hold the United States Constitution above their shoulders, or stand silently with their arms interlocked.

28. Ultimately, to avoid arrest, Ms. Kassir and the demonstrators moved outside of the Jeppesen Terminal to the large area on its south side, adjacent to the escalators leading to the commuter rail and under the Westin Hotel. The protest continued peacefully for a little while longer, then disbursed without issue.

29. The next day, January 29, 2017, Plaintiffs Eric Verlo and Nazli McDonnell traveled to Denver International Airport’s Jeppesen Terminal to express their opposition to President Trump’s Muslim Ban.

30. Mr. Verlo and Ms. McDonnell brought with them signs expressing support for immigrants and expressing concern that history was repeating itself with disastrous potential consequences.

31. Mr. Verlo and Ms. McDonnell positioned themselves adjacent to the secure CBP screening area within the Jeppesen Terminal at approximately 1:15 p.m.

32. Adjacent the secure CBP screening area at the Jeppesen Terminal is the only place where Mr. Verlo and Ms. McDonnell can reach their intended audience. Mr. Verlo and Ms. McDonnell wish to communicate with those who could be swayed by their message and, particularly, with immigrants. International travelers are often immigrants and/or lawful United States residents, including green card and other visa holders, other than citizens. Mr. Verlo and Ms. McDonnell wish to express their solidarity with immigrants directly to these individuals. Further, United States citizens who arrive from international locations are also individuals with whom Mr. Verlo and Ms. McDonnell wish to communicate. International travelers have experienced other cultures and are likely to be sympathetic to Mr. Verlo and Ms. McDonell’s message.

33. The secure CBP screening area is also the location where the Muslim Ban has been enforced by DHS, both at Denver International Airport and across the nation. Neither Plaintiff attempted to enter any restricted areas of Denver International Airport.

34. While silently displaying their signs, Mr. Verlo and Ms. McDonnell were in the open plaza near the secure CBP screening area within the Jeppesen Terminal and positioned significantly behind the railing, which demarcates where those waiting for loved ones are permitted to stand. Mr. Verlo and Ms. McDonnell did not impede the right of way of any passengers hustling to catch flights at the last moment. They simply stood with placards showing their distaste for the Executive Order and the man who executed it.

35. Mr. Verlo and Mr. McDonnell also observed another man in the terminal, named Gene Wells, who was expressing views similar to theirs.

36. Mr. Wells was wearing a sign taped to the back of his shirt.

37. Mr. Wells left the Jeppesen Terminal, but subsequently returned to protest. When he did, he was stopped by Denver Police Department officers who told him that he could not walk around the terminal with the slogan he had affixed to his back. Mr. Wells eventually rejoined Mr. Verlo and Mr. McDonnell at the international arrivals doors, but not without trepidation. He feared he might be arrested.

38. While Mr. Verlo and Ms. McDonnell were displaying their signs, Defendant Sergeant Virginia Quinones approached Mr. Verlo and Ms. McDonnell and threatened them with arrest if they did not leave Jeppesen Terminal. See Exhibit 3, January 29, 2017, Video.

39. Sergeant Quinones handed Mr. Verlo and Ms. McDonnell Regulation 50 and cited it as the reason they would be arrested if they did not leave Jeppesen Terminal. Id. Sergeant Quinones told Mr. Verlo and Ms. McDonnell that they would need a permit in order to stand silently, holding signs in opposition of the Muslim Ban and be in compliance with Regulation 50.

40. Had Mr. Verlo and Ms. McDonnell applied for a permit the second President Trump signed the Executive Order implementing the Muslim Ban, they still would have been unable to engage in protest within the Jeppesen Terminal under the terms and conditions of Regulation 50 on January 29, 2017.

41. Mr. Verlo and Ms. McDonnell did not immediately leave the Jeppesen Terminal after being threatened with arrest. However, they were startled by Sergeant Quiones’ threat and feared arrest for the duration of the time they were there.

42. Throughout the time Mr. Verlo and Ms. McDonnell were expressing their views within the Jeppesen Terminal they received numerous shows of support from passersby. Multiple self- proclaimed Muslims expressed heart-felt statements of appreciation to Mr. Verlo, Ms. McDonnell, and others holding signs.

43. Mr. Verlo and Ms. McDonnell ultimately left Jeppesen Terminal.

44. Mr. Verlo and Ms. McDonnell wish to return to Jeppesen Terminal to express solidarity with Muslims and opposition to the Muslim Ban, but are reticent to do so for fear of being arrested.

45. Upon information and belief, no individual has been arrested, or threatened with arrest, for wearing a “Make America Great Again” campaign hat without a permit within the Jeppesen Terminal at Denver International Airport.

46. Upon information and belief, no individual has been arrested, or threatened with arrest, for holding a sign welcoming home a member of our military without a permit within the Jeppesen Terminal at Denver International Airport.

47. Upon information and belief, no individual has been arrested, or threatened with arrest, for holding a sign and soliciting passengers for a limousine without a permit within the Jeppesen Terminal at Denver International Airport.

48. Upon information and belief, no individual has been arrested, or threatened with arrest, for discussing current affairs with another person without a permit within the Jeppesen Terminal at Denver International Airport.

49. At all times relevant to this Complaint, Defendants acted under color of law.

CLAIM I: FIRST AMENDMENT
(§ 1983 violation – all Defendants)

50. Plaintiffs repeat, re-allege, and incorporate by reference the allegations in the foregoing paragraphs of this Complaint as fully set forth herein.

51. Regulation 50 violates the Free Speech Clause of the First Amendment to the Constitution, on its face and as applied, because it impermissibly curtails Plaintiffs’ free-speech rights.

52. Plaintiffs wish to speak on a matter of public concern. 11

53. Denver International Airport’s Jeppesen Terminal is a public forum.

54. Regulation 50 directly infringes upon and chills reasonable persons from engaging in activity that is protected by the First Amendment.

55. Regulation 50 acts as an unconstitutional prior restraint on speech because it (1) requires a permit before allowing individuals to engage in speech, (2) allows for arbitrary and/or discriminatory permit denials, and (3) requires advance notice that is unconstitutionally excessive.

56. Regulation 50 is overbroad.?

57. Regulation 50 is not narrowly tailored to serve a compelling government interest.?

58. Regulation 50 does not further a substantial government interest.?

59. Regulation 50’s restriction on expressive conduct is greater than necessary to further any
government interest.?

60. Defendants’ actions and/or omissions enforcing Regulation 50 caused, directly or
proximately, Plaintiffs to suffer damages.

CLAIM II: FIRST AMENDMENT RETALIATION
(§ 1983 violation – all Defendants)

1. All statements of fact set forth previously are hereby incorporated into this claim as though set forth fully herein. ?

2. Plaintiffs engaged in First Amendment protected speech on a matter of public concern ?while displaying signs opposing President Trump’s Muslim Ban on January 29, 2017.

3. Defendants jointly and on their own accord responded to Plaintiffs’ First Amendment protected speech with retaliation, including but not limited to threatening Plaintiffs with arrest.

4. Defendants retaliatory actions were substantially motivated by Plaintiffs’ exercise of their First Amendment rights.

5. By unlawfully threatening Plaintiffs with arrest, Defendants sought to punish Plaintiffs for exercising their First Amendment rights and to silence their future speech. Defendants’ retaliatory actions would chill a person of ordinary firmness from engaging in such First Amendment protected activity.

6. Defendants’ actions and/or omissions enforcing Regulation 50 caused, directly and proximately, Plaintiffs to suffer damages.

CLAIM III: FOURTEENTH AMENDMENT DUE PROCESS
(§ 1983 violation – all Defendants)

7. All statements of fact set forth previously are hereby incorporated into this claim as though set forth fully herein.

8. The prohibitions of Regulation 50 are vague and not clearly defined. ?

9. Regulation 50 offers no clear and measurable standard by which Plaintiffs and others can ?act lawfully.

10. Regulation 50 does not provide explicit standards for application by law enforcement officers.

11. Regulation 50 fails to provide people of ordinary intelligence a reasonable opportunity to understand what conduct it prohibits, and authorizes or encourages arbitrary and discriminatory enforcement, or both.

12. Defendants’ actions and/or omissions enforcing Regulation 50 caused, directly and proximately, Plaintiffs to suffer damages.

PRAYER FOR RELIEF

WHEREFORE, Plaintiffs respectfully request that this Court enter judgment in their favor and against Defendants, and grant:

(a) Appropriate declaratory and other injunctive and/or equitable relief; 13

(b)  Enter a declaration that Regulation 50 is unconstitutional on its face and enjoin its enforcement; ?

(c)  Compensatory and consequential damages, including damages for emotional distress, loss of reputation, humiliation, loss of enjoyment of life, and other pain and suffering on all claims allowed by law in an amount to be determined at trial; ?

(d)  All economic losses on all claims allowed by law; ?

(e)  Punitive damages on all claims allowed by law and in an amount to be determined ?at trial; ?

(f)  Attorney’s fees and the costs associated with this action, pursuant to 42 U.S.C. § ?1988; ?

(g)  Pre and post-judgment interest at the lawful rate; and ?

(h)  Any further relief that this court deems just and proper, and any other relief as ?allowed by law. ?

Dated this 6th day of February 2017.

KILLMER, LANE & NEWMAN, LLP
s/ Andy McNulty

___________________________________
David A. Lane
?Andy McNulty?
Killmer, Lane & Newman, LLC
1543 Champa Street, Suite 400 Denver, Colorado 80202?
Attorneys for Plaintiff

2. Full text of Feb 6 motion for preliminary injunction:

Case 1:17-cv-00332 Document 2
Filed 02/06/17 USDC Colorado Page 1 of 23

Civil Action No.

IN THE UNITED STATES DISTRICT COURT FOR THE DISTRICT OF COLORADO

NAZLI MCDONNELL,
ERIC VERLO,

Plaintiffs, vs.

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

Defendants.

______________________________________________________________________________

MOTION FOR PRELIMINARY INJUNCTION

______________________________________________________________________________

Plaintiffs, by and through their attorneys David A. Lane and Andy McNulty of KILLMER, LANE & NEWMAN, LLP, hereby submit the following Motion for Preliminary Injunction, and in support thereof, states as follows:

1. Introduction

Over the last four days, many Americans have expressed public disapproval of President Donald Trump’s January 27, 2017, Executive Order, which permanently bans Syrian refugees from emigrating to the United States, temporarily bans nationals of seven countries (including permanent legal residents and visa-holders), and suspends all applications to the United States refugee program (even as to vetted entrants currently in transit). Plaintiffs are concerned and alarmed United States citizens who wish to join the growing chorus of voices expressing opposition to the Executive Order. To do so, they wish to stand in silent protest at the Jeppesen Terminal within Denver International Airport.

Plaintiffs did just this on January 29, 2017, standing in silent protest of the Executive Order outside of the secure Customs and Border Protection (hereinafter “CBP”) screening area within Jeppesen Terminal. Almost immediately, Plaintiffs were threatened with arrest by Denver Police Department Sergeant Virginia Quinones for standing silently and holding signs opposing the Executive Order, despite that fact that the Jeppesen Terminal has previously been used for expressive activity (and that protesters at more than ten major airports nationwide have protested peacefully without major disruption or legal restriction). While silently displaying their signs, Plaintiffs were in the plaza within the Jeppesen Terminal and positioned significantly behind the railing, which demarcates where those waiting for loved ones are permitted to stand, in the open plaza outside of the secure CBP screening area at the Jeppesen Terminal. Plaintiffs did not impede the right of way of any passengers hustling to catch flights at the last moment. They simply stood with placards showing their distaste for the Executive Order and the man who executed it.

Even though Plaintiffs were simply engaged in peaceful First Amendment protected expression, they were threatened with arrest. Sergeant Quinones informed Plaintiffs that, in order to stand silently with political signs, they would need a permit. Without a permit, Sergeant Quinones stated, all “First Amendment expression” at the Denver International Airport was banned.

This was not the first time since the enactment of the Executive Order that the Denver Police Department threatened individuals with arrest for engaging in First Amendment protected activity in Jeppesen Terminal. On January 28, 2016, a protest was held in the plaza of Jeppesen Terminal. During the protest, Denver Police Commander Antonio Lopez instructed multiple individuals, including State Representative Joseph Salazar and representatives from the ACLU of Colorado, that all “First Amendment expression” was banned at Denver International Airport without a permit. See Exhibit 1, January 28, 2017, Video 1; Exhibit 2, January 28, 2017, Video 2. The protesters had, in fact, applied for a permit earlier that day. However, it had not been granted because they had not done so seven days in advance of the protest in compliance with Denver International Airport regulations. Although no arrests were ultimately made, protesters were threatened numerous times by Commander Lopez, and other officers, with arrest.

The Denver International Airport regulation that both Sergeant Quinones and Commander Lopez relied upon in instructing Plaintiffs, and others, that Denver International Airport bans all “First Amendment expression” without a permit is DENVER INTERNATIONAL AIRPORT REGULATION 50 (hereinafter “Regulation 50”). Regulation 50 states that “no person or organization shall leaflet, conduct surveys, display signs, gather signatures, solicit funds, or engage in other speech related activity at Denver International Airport for religious, charitable, or political purposes, or in connection with a labor dispute, except pursuant to, and in compliance with, a permit for such activity issued by the CEO or his or her designee.” DENVER INTERNATIONAL AIRPORT REGULATION 50.03. In order to obtain a permit, an individual must “complete a permit application and submit it during regular business hours, at least seven (7) days prior to the commencement of the activity for which the permit is sought[.]” DENVER INTERNATIONAL AIRPORT REGULATION 50.04-1.

Plaintiffs wish to return to Denver International Airport to protest the Executive Order, but are reasonably frightened of arrest and, absent action by this Court, must choose between lawfully exercising their First Amendment right and being subject to arrest and/or prosecution.

Plaintiffs ask that this Court enter an injunction prohibiting their arrest for standing in peaceful protest within Jeppesen Terminal and invalidating Regulation 50 as violative of the First and Fourteenth Amendments to the United States Constitution.

2. Factual Background

All statements of fact set forth in the simultaneously filed Complaint are hereby incorporated into this Brief as though set forth fully herein.

3. Argument

3.1 The standard for issuance of a preliminary injunction.

When seeking a preliminary injunction, a plaintiff must establish that (1) he is likely to succeed on the merits; (2) he is likely to suffer irreparable harm; (3) the balance of equities tips in his favor; and (4) that an injunction is in the public interest. Winter v. Nat. Res. Def. Council, 555 U.S. 7, 20 (2008); see also ACLU v. Johnson, 194 F.3d 1149, 1155 (10th Cir. 1999).

The Tenth Circuit has modified the preliminary injunction test when the moving party demonstrates that the second, third, and fourth factors “tip strongly” in its favor. See Oklahoma ex rel. Okla. Tax Comm’n v. Int’l Registration Plan, Inc., 455 F.3d 1107, 1113 (10th Cir. 2006); see also 820 F.3d 1113, n.5 (10th Cir. 2016). “In such situations, the moving party may meet the requirement for showing success on the merits by showing that questions going to the merits are so serious, substantial, difficult, and doubtful as to make the issue ripe for litigation and deserving of more deliberate investigation.” Id. (internal quotation marks omitted). Moreover, this “fair chance of prevailing” test is appropriate in this case because Plaintiffs are challenging a policy, not a statue or ordinance. See Planned Parenthood Minn, N.D., & S.D. v. Rounds, 530 F.3d 724, 732 (9th Cir. 2008) (“[C]ourts should… apply the familiar ‘fair chance of prevailing’ test where a preliminary injunction is sought to enjoin something other than government action based on presumptively reasoned democratic processes.”).

Under either standard, Plaintiffs are able to demonstrate that the issuance of a preliminary injunction is appropriate in this matter.

3.3 Regulation 50 implicates Plaintiffs’ First Amendment rights. 1

When the government regulates the exercise of First Amendment rights, the burden is on the proponent of the restriction to establish its constitutionality. Phelps-Roper v. Koster, 713 F.3d 942, 949 (8th Cir. 2013). Moreover, when assessing the preliminary injunction factors in First Amendment cases, “the likelihood of success will often be the determinative factor.” Hobby Lobby Stores, Inc. v. Sebelius, 723 F.3d 1114, 1145 (10th Cir. 2013). This is because “the loss of First Amendment freedoms, for even minimal periods of time, unquestionably, constitutes irreparable injury,” Heideman v. Salt Lake City, 348 F.3d 1182, 1190 (10th Cir. 2003), and it is invariably in the public interest to protect an individual’s First Amendment rights. See Homans v. City of Albuquerque, 264 F.3d 1240, 1244 (10th Cir. 2001) (noting that “the public interest is better served” by protecting First Amendment rights).

[NOTE 1. It is important to note that facial challenges to government policies and statutes, when based on First and Fourteenth Amendment grounds, are not disfavored. See United States v. Stevens, 559 U.S. 460, 473 (2010); City of Chicago v. Morales, 527 U.S. 41 (1999).]

3.4 Plaintiffs are likely to succeed on the merits.

Plaintiffs are likely to succeed on the merits because Regulation 50 violates the Free Speech Clause of the First Amendment and the Due Process Clause of the Fourteenth Amendment.

3.4(a) Plaintiffs engaged, and wish to engage, in speech on a matter of public concern.

Plaintiffs’ speech is at the core of the First Amendment’s protection because it deals with a matter of public concern. “Speech deals with matters of public concern when it can be fairly considered as relating to any matter of political, social, or other concern to the community, or when it is a subject of legitimate news interest; that is, a subject of general interest and of value and concern to the public.” Snyder v. Phelps, 562 U.S. 443, 453 (2011) (internal quotation marks and citation omitted). “Speech on matters of public concern is at the heart of the First Amendment’s protection.” Id. at 451-52 (alterations and quotation marks omitted). “The First Amendment reflects ‘a profound national commitment to the principle that debate on public issues should be uninhibited, robust, and wide-open.’” Id. at 452 (quoting New York Times Co. v. Sullivan, 376 U.S. 254, 270 (1964)). Plaintiffs wish to engage in expression about President Donald Trump’s January 27, 2017, Executive Order, a topic that has generated nearly unprecedented debate and dissent. See Adrienne Mahsa Varkiani, Here’s Your List of All the Protests Happening Against the Muslim Ban, THINK PROGRESS (Jan. 28, 2017), https://thinkprogress.org/muslim-ban-protests-344f6e66022e#.ft1oznfv4 (compiling list of direct actions planned in response to President Trump’s January 27, 2017, Executive Order). Thus, Plaintiffs’ speech “‘occupies the highest rung of the hierarchy of First Amendment values, and is entitled to special protection.’” Snyder, 562 U.S. at 452 (quoting Connick v. Myers, 461 U.S. 138, 145 (1983)).

3.4(b) Regulation 50 acts as a prior restraint.

The restriction at issue in this matter is a prior restraint. “The term prior restraint is used ‘to describe administrative and judicial orders forbidding certain communications when issued in advance of the time that such communications are to occur.’” Alexander v. United States, 509 U.S. 544, 550 (1993) (quoting M. Nimmer, Nimmer on Freedom of Speech § 4.03, p. 4–14 (1984)). Regulation 50 is in an administrative order that forbids future communication and bases the ability to communicate in the future on the discretion of an administrative official. See DENVER INTERNATIONAL AIRPORT REGULATION 50.03 (“no person or organization shall leaflet, conduct surveys, display signs, gather signatures, solicit funds, or engage in other speech related activity at Denver International Airport for religious, charitable, or political purposes, or in connection with a labor dispute, except pursuant to, and in compliance with, a permit for such activity issued by the CEO or his or her designee.” (emphasis added)). It is a prior restraint.

The burden of proving a prior restraint is permissible is particularly steep. The Supreme Court has repeatedly held that “[a]ny system of prior restraints of expression comes to this Court bearing a heavy presumption against its constitutional validity.” Bantam Books, Inc. v. Sullivan, 372 U.S. 58, 70 (1963). For the reasons outlined infra, Defendants cannot meet this especially significant burden.

3.4(c) Jeppesen Terminal, outside of the passenger security zones, is a traditional public forum.

The Supreme Court has not definitively decided whether airport terminals, including Jeppesen Terminal, are public forums. In Lee v. International Society for Krishna Consciousness, Inc., 505 U.S. 830 (1992) (hereinafter “Lee I”), issued the same day as International Society for Krishna Consciousness, Inc. v. Lee, 505 U.S. 672 (1992) (hereinafter “Lee II”), the Supreme Court struck down a total ban on distribution of literature in airports. In Lee I, the Court issued a one sentence per curiam opinion, which affirmed the Second Circuit for the reasons expressed by Justice O’Connor, Justice Kennedy, and Justice Souter in Lee II. See Lee I, 505 U.S. at 831. Justice Kennedy and Justice Souter’s opinions in Lee II found that “airport corridors and shopping areas outside of the passenger security zones… are public forums, and speech in those places is entitled to protection against all government regulation inconsistent with public forum principles.” Lee II, 505 U.S. at 693 (Kennedy, J., concurring in the judgment); but see Lee II, 505 U.S. at 683 (“”[W]e think that neither by tradition nor purpose can the terminals be described as satisfying the standards we have previously set out for identifying a public forum.”).

Therefore, Plaintiffs ask this Court to find the area of Jeppesen Terminal outside of the passenger security zones to be a public forum. The historical use of the Jeppesen Terminal’s plazas and other areas outside of the passenger security zones (including the area outside of the secure CBP screening area) for political speech (particularly, the history of welcoming of American military personnel home from service, discussion between passengers of matters of public concern, and display of clothing advocating for political views and ideals) indicates that it is a public forum. See First Unitarian Church of Salt Lake City v. Salt Lake City Corp., 308 F.3d 1114, 1130 (10th Cir. 2002) (“Where courts have considered the traditional use of publicly accessible property for speech, they have refused to attribute legal significance to an historical absence of speech activities where that non-speech history was created by the very restrictions at issue in the case.”). Further, that the Jeppesen Terminal is free and open to the public (outside of the passenger security zones), illustrates that it is a public forum. See, e.g., Ark. Educ. Television Comm’n v. Forbes, 523 U.S. 666, 676 (1998); Cornelius v. NAACP Legal Def. & Educ. Fund, 473 U.S. 788, 800, 805, 809 (1985). Finally, Jeppesen Terminal retains characteristics similar to parks: it has large plazas lined with benches, it is surrounded by businesses which are open to the public, and it has dedicated walkways, similar to sidewalks, indicating that it is a public forum. See e.g., Frisby v. Schultz, 487 U.S. 474, 480-481 (1988); United States v. Grace, 461 U.S. 171, 177 (1983). Further, the Supreme Court has not strictly limited the public forum category to streets, sidewalks, and parks. See, e.g., Se. Promotions, Ltd. v. Conrad, 420 U.S. 546 (1975) (finding leased municipal theater is a public forum); Heffron v. Int’l Society for Krishna Consciousness, Inc., 452 U.S. 640 (1981) (finding state fair is a public forum); Edwards v. South Carolina, 372 U.S. 229 (1963) (finding grounds of state capitol are a traditional public forum). Even if the City claims that it has never intended for Jeppesen Terminal to be a public forum, this is not dispositive. See Lee, 505 U.S. at 830 (government policy prohibiting distribution of literature at airport on property struck down); Cornelius, 473 U.S. at 805 (government’s decision to limit access is not itself dispositive). Plaintiffs’ ask that this Court find Jeppesen Terminal, outside of the passenger security zones, a traditional public forum.

Since Jeppesen Terminal is a traditional public forum, any restriction on Plaintiffs’ speech must be content-neutral and narrowly tailored to a compelling government interest. Regulation 50 fails at both.

3.4(d) Regulation 50 is content-based.

Regulation 50 is a content-based restriction of expression. Although the Supreme Court has long held that content-based restrictions elicit strict scrutiny, see, e.g., Carey v. Brown, 447 U.S. 455 (1980), lower courts diverged on the meaning of “content-based” until Reed v. Town of Gilbert, 135 S. Ct. 2218 (2015). 2 Reed clarified that a restriction is content based simply if it draws distinctions “based on the message a speaker conveys.” 135 S. Ct. at 2227. Reed is clear that even “subtle” distinctions that define regulated expression “by its function or purpose . . . are distinctions based on the message a speaker conveys, and therefore, are subject to strict scrutiny.” Id. This accords with Texas v. Johnson, which held that “the emotive impact of speech on its audience is not a secondary effect unrelated to the content of the expression itself.” 491 U.S. 491 U.S. 297, 412 (1989) (internal quotations omitted).

[NOTE 2. Reed involved a municipal “sign code” that regulated signs differently based on the kind of message they conveyed (such as “ideological,” “political,” or “temporary directional”). 135 S. Ct. at 2224-25. The Court rejected the city’s argument that a law had to discriminate against certain viewpoints in order to be a content-based restriction. Id. at 2229.]

Regulation 50 is content-based on its face. It distinguishes between content and requires that an official determine the content of the speaker’s message when enforcing its proscriptions. Reed, 135 S. Ct. at 2227; see DENVER INTERNATIONAL AIRPORT REGULATION 50.03 (“No person or organization shall leaflet, conduct surveys, display signs, gather signatures, solicit funds, or engage in other speech related activity at Denver International Airport for religious, charitable, or political purposes, or in connection with a labor dispute[.]” (emphasis added)). The distinctions drawn by Regulation 50 make it a facially content-based restriction on expression that must elicit “the most exacting scrutiny.” Johnson, 491 U.S. at 412; Reed, 135 S. Ct. at 2227.

3.4(e) Regulation 50 is not narrowly tailored to serve a compelling government interest.

As a facially content-based restriction of expression at traditional public fora, Regulation 50 is presumptively unconstitutional unless Defendant “prove[s] that the restriction furthers a compelling interest and is narrowly tailored to achieve that interest.” Reed, 135 St. Ct. at 2231; accord Johnson, 491 U.S. at 412.

“A statute is narrowly tailored if it targets and eliminates no more than the exact source of the ‘evil’ it seeks to remedy.” Frisby v. Schultz, 487 U.S. 474, 485 (1988) (citation omitted). Regulation 50 reaches more speech than that which would impair the security of the airport or ensure that passengers are not unduly encumbered. In fact, it completely bans all “First Amendment expression.” “A complete ban can be narrowly tailored, but only if each activity within the proscription’s scope is an appropriately targeted evil.” Id.. Regulation 50 is not such a ban. For instance, Plaintiffs’ expression does nothing to jeopardize security at Denver International Airport or to inhibit the free flow of passengers through the airport.

Further, any argument that Plaintiffs can engage in expressive activity in another location lacks merit, as the Supreme Court has held that the First Amendment is violated when one specific location or audience, when important to the speaker, is foreclosed. See McCullen v. Coakley, 134 S. Ct. 2518, 2536 (2014); Schenck v. Pro-Choice Network, 519 U.S. 357, 377 (1997) (invalidating a “floating” buffer zone around people entering an abortion clinic partly on the ground that it prevented protestors “from communicating a message from a normal conversational distance or handing leaflets to people entering or leaving the clinics who are walking on the public sidewalks”); Schneider v. New Jersey, 308 U.S. 147, 163 (1939) (invalidating anti-handbilling ordinances even though “their operation is limited to streets and alleys and leaves persons free to distribute printed matter in other public places”). Regulation 50 lacks the narrow tailoring necessary to survive First Amendment strict scrutiny analysis.

3.4(f) Regulation 50 violates the First Amendment even if this Court determines Jeppesen Terminal is a nonpublic forum.

Regulation 50 bans all “First Amendment expression” absent a permit; it is unconstitutional even when analyzed under the lower standard of scrutiny applied by courts to First Amendment political speech in a nonpublic forum. In Board of Airport Commissioners of Los Angeles v. Jews for Jesus, Inc., 482 U.S. 569 (1987), the Supreme Court considered whether a resolution restricting free speech in the airport was constitutional. The resolution at issue stated that the airport “is not open for First Amendment activities by any individual and/or entity.” Id. at 574. Although the Court did not explicitly find that the airport was a nonpublic forum, it did hold that the resolution restricting speech in the airport was facially unreasonable, even if the airport was a nonpublic forum. Id. at 573. The Court noted that enforcing the resolution would prohibit “talking and reading, or the wearing of campaign buttons or symbolic clothing.” Id. at 574. The Court also noted, “[m]uch nondisruptive speech–such as the wearing of a T-shirt or button that contains a political message–may not be ‘airport related’ but is still protected speech even in a nonpublic forum.” Id. at 575 (citing Cohen v. California, 403 U.S. 15 (1971) (holding that wearing of jacket with offensive language in a courthouse was a form of nondisruptive expression that was protected by the First Amendment)). Thus, although specific conduct was not at issue in the Jews for Jesus decision, the Court nonetheless implicitly held that non-disruptive speech is protected by the First Amendment in nonpublic fora and that restrictions that encumber non-disruptive expression are unreasonable.

In Lee II, Justice O’Connor set forth the test for determining reasonableness in the context of nonpublic fora. 505 U.S. at 687 (O’Connor, J., concurring). 3 She stated, ”[t]he reasonableness of the Government’s restriction [on speech in a nonpublic forum] must be assessed in light of the purpose of the forum and all the surrounding circumstances.” Id. (O’Connor, J., concurring) (quoting Cornelius, 473 U.S. at 809). However, Justice O’Connor noted that while “[o]rdinarily . . . we have . . . been confronted with cases where the fora at issue were discrete, single-purpose facilities,” airports present a different analysis because they are multipurpose facilities. Id. at 688 (O’Connor, J., concurring) (citations omitted). She determined airports to be multipurpose facilities because

the Port Authority [has] chosen not to limit access to the airports under its control, [and] has created a huge complex open to travelers and nontravelers alike. The airports house restaurants, cafeterias, snack bars, coffee shops, cocktail lounges, post offices, banks, telegraph offices, clothing shops, drug stores, food stores, nurseries, barber shops, currency exchanges, art exhibits, commercial advertising displays, bookstores, newsstands, dental offices and private clubs.

Id. This led to the finding that “[t]he reasonableness inquiry, therefore, is not whether the restrictions on speech are consistent with preserving the property for air travel, but whether they are reasonably related to maintaining the multipurpose environment that the Port Authority has deliberately created.” Id. at 689. A complete ban on First Amendment activity at the Jeppesen Terminal, absent a permit that must be obtained by providing seven days advance notice, is not a reasonable restriction. Regulation 50 does not comport with Justice O’Connor’s conclusion that airports are more than simply places where air travel occurs.

[NOTE 3. It is important to note that Lee involved a plurality opinion, joined by Justice O’Connor. Therefore, Justice O’Connor’s concurrence is the “narrowest grounds” that justify the Court’s result and her concurrence holds substantial precedential weight.]

Moreover, Justice O’Connor distinguished between solicitations (which the Supreme Court found could be reasonably restricted) and distributing leaflets (which the Supreme Court found could not be reasonably restricted) in the airport:

[L]eafleting does not entail the same kinds of problems presented by face-to-face solicitation. Specifically, “one need not ponder the contents of a leaflet or pamphlet in order mechanically to take it out of someone’s hand . . . . The distribution of literature does not require that the recipient stop in order to receive the message the speaker wishes to convey; instead the recipient is free to read the message at a later time.”

Id. at 690 (quoting United States v. Kokinda, 497 U.S. 720, 734 (1990)).

Thus, the Court held in Lee II that prohibiting solicitation in a nonpublic forum is not unreasonable, but that prohibiting the distribution of leaflets and other literature at a nonpublic forum is unreasonable. See also Lee, 505 U.S. at 830 (decided the same day as Lee II and striking down a prohibition on the distribution of leaflets and other literature at La Guardia, John F. Kennedy, and Newark International airports) (per curiam). Circuit courts have also recognized the inherent right to distribute paper and other information in nonpublic fora. Following Lee I and Lee II, two circuit courts have held that airports, as nonpublic fora, could not preclude newspaper publishers from placing newsracks in airport terminals. See Jacobsen v. City of Rapid City, South Dakota, 128 F.3d 660 (8th Cir. 1997); Multimedia Publishing Co. of South Carolina, Inc. v. Greenville-Spartanburg Airport Dist., 991 F.2d 154 (4th Cir. 1993). To the extent that the airports were concerned about safety or the impediment of traffic flow, the courts held that the airport may impose reasonable restrictions, but they could not enforce an outright ban on the newspaper racks. See Jacobsen, 128 F.3d at 660; Multimedia Publishing Co. of South Carolina, Inc., 991 F.2d at 154.

Denver, through Regulation 50, has banned all “First Amendment expression” including leafleting and protests. In fact, Plaintiffs expression is arguably less intrusive and disruptive to air travel than the form of expression, namely leafletting, that the Court held could not be reasonably restricted in the areas of an airport that precede the security screening area. It is clear from Lee I, Lee II, and Jews for Jesus that Denver cannot ban all “First Amendment expression” at the Jeppesen Terminal.

3.4(f)(1) Independently, the viewpoint-based prohibition of Plaintiffs’ speech, based on Regulation 50, violates the First Amendment.

Even if Jeppesen Terminal is a nonpublic forum, “this does not mean the government has unbridled control over speech, . . . for it is axiomatic that ‘the First Amendment forbids the government to regulate speech in ways that favor some viewpoints or ideas at the expense of others.” Summum v. Callaghan, 130 F.3d 906, 916 (10th Cir. 1997) (quoting Lamb’s Chapel v. Center Moriches Union Free School Dist., 508 U.S. 384, 394, (1993)). “Restrictions on speech in nonpublic fora must be viewpoint neutral[.]” Warren v. Fairfax Cty., 196 F.3d 186, 193 (4th Cir. 1999) (citing Cornelius, 473 at 809). Defendants’ restriction of Plaintiffs’ speech, under the guise of Regulation 50, discriminates on the basis of viewpoint. Individuals walk through Denver International Airport with political messages and slogans on their shirts and luggage and discuss politics on a daily basis. Counsel for Plaintiffs has worn political shirts while traveling through Denver International Airport and discussed modern politics with fellow passengers on many occasions. However, no other individual, to Plaintiffs or Plaintiffs’ counsel’s knowledge, has been threatened with arrest for engaging in this political speech. Nor has any individual been arrested for displaying pro-President Trump messages, for example a red hat that reads “Make America Great Again.” Only Plaintiffs’ expressive activity against the President’s Executive Order, and others advocating similarly, has been threatened with arrest. Regulation 50 is being enforced as a clearly view-point based restriction. Defendants’ application of Regulation 50 to Plaintiffs speech is view-point based and violates the First Amendment.

3.4(g) The seven day advance notice requirement for obtaining a permit is not a reasonable restriction.

Notice periods restrict spontaneous free expression and assembly rights safeguarded in the First Amendment. Plaintiffs, like many others throughout history, wish to engage in First Amendment expression in quick response to topical events. While even in such time-sensitive situations, a municipality may require some short period of advance notice so as to allow it time to take measures to provide for necessary traffic control and other aspects of public safety, the period can be no longer than necessary to meet the City’s urgent and essential needs of this type. See American-Arab Anti-Discrimination Comm. v. City of Dearborn, 418 F.3d 600, 605 (6th Cir. 2005) (“Any notice period is a substantial inhibition on speech.”).

Advance notice requirements that have been upheld by courts have most generally been less than a week. See, e.g., A Quaker Action Group v. Morton, 516 F.2d 717, 735 (D.C. Cir. 1975) (two-day advance notice requirement is reasonable for use of National Park areas in District of Columbia for public gatherings); Powe v. Miles, 407 F.2d 73, 84 (2d Cir. 1968) (two-day advance notice requirement for parade is reasonable); Progressive Labor Party v. Lloyd, 487 F. Supp. 1054, 1059 (D. Mass. 1980) (three-day advance filing requirement for parade permit approved in context of broader challenge); Jackson v. Dobbs, 329 F. Supp. 287, 292 (N.D. Ga. 1970) (marchers must obtain permit by 4 p.m. on day before the march), aff’d, 442 F.2d 928 (5th Cir. 1971). Lengthy advance filing requirements for parade permits, such as the seven day advance notice requirement imposed by Regulation 50, have been struck down as violating the First Amendment. See American-Arab Anti-Discrimination Comm., 418 F.3d at 605-07 (holding that provision requiring thirty days’ notice is overbroad and is not saved by an unwritten policy of waiving the provision); NAACP, W. Region v. City of Richmond, 743 F.2d 1346, 1357 (9th Cir. 1984) (“[A]ll available precedent suggests that a 20-day advance notice requirement is overbroad.”). Even an advance filing requirement of five days has been held too long to comport with the First Amendment. See Douglas v. Brownell, 88 F.3d 1511, 1523-24 (8th Cir. 1996) (city’s asserted goals of protecting pedestrian and vehicular traffic and minimizing inconvenience to the public does not justify five-day advance filing requirement for any parade, defined as ten or more persons).

It is clear that, in the case at bar, a permit requirement of seven days advance notice is not a reasonable restriction of Plaintiffs’ First Amendment rights. Plaintiffs wish to engage in timely, direct action against, what they perceive as, a tyrannical and unconstitutional exercise of the executive power. If Plaintiffs were to have applied for a permit at the exact moment President Trump signed the Executive Order, they would still have been prevented from engaging in First Amendment activity on January 29, 2017. In direct action, like in most things, timing is everything. As evidenced by myriad protests that occurred across the nation’s airports, which were accompanied by no violence or destruction of property and did not otherwise jeopardize security, accommodation of protest at the Jeppesen Terminal is reasonable. Such a lengthy approval period, with no exceptions for spontaneous, peaceful protests, violates the First Amendment. See Church of the American Knights of the Ku Klux Klan v. City of Gary, 334 F.3d 676, 682 (7th Cir. 2003) (noting that “the length of the required period of advance notice is critical to its reasonableness; and given … that political demonstrations are often engendered by topical events, a very long period of advance notice with no exception for spontaneous demonstrations unreasonably limits free speech” (emphasis added)).

3.4(h) Regulation 50 is overbroad in violation of the First Amendment.

“[A] law may be invalidated as overbroad if ‘a substantial number of its applications are unconstitutional, judged in relation to the [ordinance]’s plainly legitimate sweep.’” United States v. Stevens, 559 U.S. 460, 473 (2010) (quoting Wash. State Grange v. Wash. State Republican Party, 552 U.S. 442, 449 n.6 (2008)). An overbroad statute may be challenged on its face even though a more narrowly drawn statute would be valid as applied to the party in the case before it. City Council of L.A. v. Taxpayers for Vincent, 466 U.S. 789, 798 (1984) (“[B]roadly written statutes may have such a deterrent effect on free expression that they should be subject to challenge even by a party whose own conduct may be unprotected.”). The Supreme Court “has repeatedly held that a government purpose to control or prevent activities constitutionally subject to state regulation may not be achieved by means which sweep unnecessarily broadly and thereby invade the area of protected freedoms.” NAACP v. Alabama ex rel. Flowers, 377 U.S. 288, 307 (1964); see also Grayned v. City of Rockford, 408 U.S. 109, 114-15 (1972) (“The crucial question, then, is whether the ordinance sweeps within its prohibitions what may not be punished under the First and Fourteenth Amendments.”). Courts have “provided this expansive remedy out of concern that the threat of enforcement of an overbroad law may deter or ‘chill’ constitutionally protected speech—especially when the overbroad statute imposes criminal sanctions.” Virginia v. Hicks, 539 U.S. 113, 119 (2003).

Determining whether a law is substantially overbroad requires a two-step analysis. First, a court must “construe the challenged [law]; it is impossible to determine whether a [law] reaches too far without first knowing what the [law] covers.” United States v. Williams, 553 U.S. 285, 293 (2008). Second, based on the first step, a court must determine whether the law “criminalizes a substantial amount of protected expressive activity.” Id. at 297.

Regulation 50 provides that “no person or organization shall leaflet, conduct surveys, display signs, gather signatures, solicit funds, or engage in other speech related activity at Denver International Airport for religious, charitable, or political purposes, or in connection with a labor dispute, except pursuant to, and in compliance with, a permit for such activity issued by the CEO or his or her designee.” Those tasked with enforcing Regulation 50, have stated that it bans all “First Amendment expression.” See Exhibit 1, January 28, 2017, Video 1; Exhibit 2, January 28, 2017, Video 2.

A complete prohibition on First Amendment expression and related activity proscripts a substantial amount of protected expressive activity. See Jews for Jesus, 482 U.S. at 569; Lee, 505 U.S. at 830. It prohibits face-to-face conversations and wearing clothing intended to convey a message, along with leafleting and other traditional First Amendment activity, all of which protected expression. Regulation 50’s overbreadth is stark and violates the guarantees of the First Amendment.

3.4(i) Regulation 50 is unconstitutionally vague.

“A fundamental principle in our legal system is that laws which regulate persons or entities must give fair notice of conduct that is forbidden or required.” F.C.C. v. Fox Television Stations, Inc., 132 S. Ct. 2307, 2317 (2012). “A law’s failure to provide fair notice of what constitutes a violation is a special concern where laws ‘abut[ ] upon sensitive areas of basic First Amendment freedoms’ because it ‘inhibit[s] the exercise’ of freedom of expression and ‘inevitably lead[s] citizens to steer far wider of the unlawful zone … than if the boundaries of the forbidden areas were clearly marked.’” Stahl v. City of St. Louis, 687 F.3d 1038, 1041 (8th Cir. 2012) (quoting Grayned, 408 U.S. at 109). For this reason, a stringent vagueness test applies to a law that interferes with the right of free speech. Vill. of Hoffman Estates v. Flipside, Hoffman Estates, Inc., 455 U.S. 489, 499 (1982). “Where a statute’s literal scope, unaided by a narrowing state court interpretation, is capable of reaching expression sheltered by the First Amendment, the doctrine demands a greater degree of specificity than in other contexts.” Smith v. Goguen, 415 U.S. 566, 573 (1974).

Regulation 50 is vague, and therefore unconstitutional, for two separate reasons. First, Regulation 50 fails “to provide the kind of notice that will enable ordinary people to understand what conduct it prohibits.” City of Chicago v. Morales, 527 U.S. 41, 56 (1999). A law is unconstitutionally vague where it “does not provide people with fair notice of when their actions are likely to become unlawful.” Stahl, 687 F.3d at 1041. Because violators of Regulation 50 are subject to criminal sanction, the strictest vagueness test applies. See Reno v. ACLU, 521 U.S. 844, 872 (1997) (recognizing criminal sanctions might “cause speakers to remain silent rather than communicate even arguably unlawful words, ideas, and images” which, together with the “‘risk of discriminatory enforcement’ of vague regulations, poses greater First Amendment concerns than those implicated by [a] civil regulation[.]”). Whether expressive activity will be deemed “First Amendment expression” in the Jeppesen Terminal is not predictable. Plaintiffs have reasonably refrained from protected speech for fear that someone might consider their expression to be in violation of the regulation. However, officials have failed to enforce the regulation against many others who are seemingly in violation, including those discussing politics with other passengers, wearing clothing meant to make some social or political statement, limo drivers soliciting passengers, and those welcoming home military veterans. Although there might be times when a speaker knows, or should know, that certain speech will violate the statute, in many situations such an effect is difficult or impossible to predict. See Stahl, 687 F.3d at 1041 (finding vagueness because even “[t]hough there are certainly times when a speaker knows or should know that certain speech or activities likely will cause a traffic problem, in many situations such an effect is difficult or impossible to predict.”). Regulation 50 fails to give fair notice and therefore violates the mandates of the Fourteenth Amendment.

Regulation 50 is also unconstitutionally broad because it “authorize[s] and even encourage[s] arbitrary and discriminatory enforcement.” Morales, 527 U.S. at 56. Regulation 50’s terms allow law enforcement officials wide discretion to decide whether any given speech is prohibited and arrest the speaker. “Such a statute does not provide for government by clearly defined laws, but rather for government by the moment-to-moment opinions of a policeman on his beat.” Cox v. Louisiana, 379 U.S. 536, 579 (1965); see Norton v. Discipline Comm. of E. Tenn. State Univ., 399 U.S. 906, 909 (1970) (“Officials of public universities . . . are no more free than policemen or prosecutors to punish speech because it is rude or disrespectful, or because it causes in them vague apprehensions, or because for any other reason they do not like its content.”).

Officers have been observed enforcing Regulation 50 against those protesting President Trump’s Executive Order, but not against those wearing other political shirts or buttons. Officers have not enforced the regulation against other political expression, including those standing in support of military veterans returning home from combat. Seemingly, the only ones who have been subject to this regulation are those who are specifically speaking against President Trump’s Executive Order. “The most meaningful aspect of the vagueness doctrine is . . . the requirement that a legislature establish minimal guidelines to govern law enforcement.” Smith, 415 U.S. at 574. Because the terms allow a police officer leeway to determine that expressive conduct is lawful, or not, they are vague. Regulation 50 permits “a standardless sweep [that] allows policemen, prosecutors, and juries to pursue their personal predilections.” Kolender v. Lawson, 461 U.S. 352, 358 (1983) (internal citations omitted). It is unconstitutional.

3.5 Absent an injunction, Plaintiffs will suffer irreparable harm.

“The loss of First Amendment freedoms, for even minimal periods of time, unquestionably constitutes irreparable injury.” Elrod v. Burns, 427 U.S. 347, 373 (1976); see also Verlo v. Martinez, 820 F.3d 1113, 1127 (10th Cir. 2016); Awad v. Ziriax, 670 F.3d 1111, 1131 (10th Cir. 2012) (“[W]hen an alleged constitutional right is involved, most courts hold that no further showing of irreparable injury is necessary.”); Verlo v. Martinez, 820 F.3d 1113, 1127 (10th Cir. 2016).

Moreover, Plaintiffs’ expression is a time-sensitive response to a nearly unprecedented action by our federal government. But see C. Norwood, A Twitter Tribute to Holocaust Victims, THE ATLANTIC (January 27, 2017), https://www.theatlantic.com/politics/archive/2017/01/jewish-refugees-in-the-us/514742/ (describing the rebuff of refugees fleeing Nazi Germany in 1939, many of whom would be murdered during the Holocaust); Korematsu v. United States, 323 U.S. 214 (1944). Delaying Plaintiffs’ protest, and discouraging Plaintiffs and others from demonstrating, detracts from its importance and provides a false appearance that Denver is not like other cities of all sizes across the country that have mustered sizeable protests at their airports. Denver has held itself out as a “sanctuary city.” Jon Murray, Mayor Hancock says he welcomes “sanctuary city” title if it means Denver supports immigrants and refugees, The DENVER POST (January 30, 2017), http://www.denverpost.com/2017/01/30/mayor-hancock-welcomes-sanctuary-city-title-denver-supports-immigrants-refugees/. For Colorado’s citizens to seemingly show lackluster support in this time of trial would not only irreparable harm Plaintiffs, and others, but it would go against the public interest.

3.6 The balance of the equities weighs in favor of granting a preliminary injunction.

“The balance of equities… generally favors the constitutionally-protected freedom of expression.” Phelps-Roper v. Nixon, 545 F.3d 685, 690 (8th Cir. 2008) overruled on other grounds by Phelps-Roper v. City of Manchester, Mo., 697 F.3d 678 (8th Cir. 2012). Courts have consistently held that when First Amendment freedoms are threatened, the balance of the equities weighs in the Plaintiffs’ favor. See Verlo, 820 F.3d at 1127; Awad, 670 F.3d at 1132. There is no harm to Defendant, who has no significant interest in the enforcement of Regulation 50 since it is likely unconstitutional.

3.7 A preliminary injunction is in the public interest.

“[I]t is always in the public interest to prevent the violation of a party’s constitutional rights.” Awad, 670 F.3d at 1133 (internal quotation marks omitted); accord Verlo, 820 F.3d at 1127; Pac. Frontier v. Pleasant Grove City, 414 F.3d 1221, 1237 (10th Cir. 2005) (“Vindicating First Amendment freedoms is clearly in the public interest.”); Cate v. Oldham, 707 F.2d 1176, 1190 (10th Cir. 1983) (noting “[t]he strong public interest in protecting First Amendment values”).

4. Conclusion

For the reasons stated, Plaintiffs respectfully request that this Court grant their Motion for a Preliminary Injunction, enjoin enforcement of Regulation 50, and prohibit Defendants from arresting Plaintiffs and all others similarly situated when they engage in First Amendment protected activity within Jeppesen Terminal.

Dated this 6th day of February, 2017

KILLMER, LANE & NEWMAN, LLP
s/ Andy McNulty
__________________________

David Lane
Andy McNulty
1543 Champa Street, Suite 400 Denver, CO 80202
Counsel for Plaintiffs

Navy SEAL death squads get medals


SEAL Team Six, Osama bin Laden’s executioners, keep their identities secret, operate mostly at night, and leave calling cards: coins stamped with the Roman numeral “VI” so crime scene investigators will know whose deed it was, literally serial killers wanting to rack up the credit. Now Navy Senior Chief “Special Warfare Operator” Edward Byers has been promoted out of the shadows so he can be recognized for heroism with our nation’s highest medal, the Iron Cross. You say he saved a doctor kidnapped by the Taliban? Remember how US Special Ops “saved” Private Jessica Lynch? Until someone is left to survive a SEAL team visit, we won’t know the truth at all. But that’s too much heroism to expect from our boys and too little risk mitigation for professional killers. When it’s an adversarial regime’s Tiger Force we call them DEATH SQUADS.

Deadliest motorcycle “gang” in Waco shoot-out was not Bandidos, Cossacks, Scimitars, or Vaqueros. It was police.

Bandidos, Cossacks, Scimitars, Vaqueros Motorcycle Clubs
Was the Waco Shoot-out a gunfight between rival gangs or an ambush laid by law enforcement? Police are monopolizing the testimony but the evidence suggests a barroom brawl became a pretext to kill or arrest club officers, essentially grassroots organizers, now charged with “organized crime”. Investigators can litter the crime scene with brass-knuckles, knives and wallet chains, but the shell casings are going to be police issue. Motorcycle headlights were on, indicating club members were trying to leave. Police claim that the brawlers redirected their fire toward officers, but did that happen while the bikers were trying to ride off? Because riding requires both hands. This gangland “shoot-out” was a St Valentine’s Day Massacre executed by cops.
 
[5/20 Update: HA! The nine casualties died of gunshot wounds, sustained outside the restaurant. No shell casings were found around the bodies. Eight of the nine were Cossacks. The eighteen wounded are not expected to be charged. So much for the narrative that gangs were fighting each other, or that Bandidos were the aggressors.]

It’s described as being a gang shoot-out, but what happened in Waco is still shrouded in the fog of the official POV. Did motorcycle club members shoot at each other? They’re unavailable for interviews, locked up on million dollar bonds. The Twin Peaks restaurant claims the shooting started outside. The only witnesses reaching reporters are the sergeant giving the press briefing and undercover cops purporting to describe the tensions between the “gangs”. By my reading, informant provocateurs incited trouble by “rocking” patches which claimed the territory of “Texas” for the Cossacks Motorcycle Club.

Something like three dozen undercover officers were monitoring the usually uneventful bi-monthly meeting of the Confederation of Clubs and Independents, in anticipation that the “Texas” patch would offend the Bandidos MC. They were able to respond within 45 seconds of the alleged altercation. What might have been an unremarkable barroom brawl, if even that was not contrived, turned into an ambush that killed nine and wounded eighteen. Zero officers were hit and I will bet every bullet was theirs.

Let’s say the melee happened as the police and media describe. Why the blackout on the club affiliations? Why are the 170 arrestees being detained on a million dollar bond each? Why aren’t reporters challenging the police narrative? Witnesses assert that at least four of the dead were killed by police. How long before we learn how many undercover officers had fired their guns?

The media is making much of the anticipation that fellow gang members are converging on Texas to avenge their comrades. I think the police know that it’s themselves who are the targets of the bikers’ vengeance.

No doubt one can say the bikers were not boy scouts, but have you seen the photos? These “gangs” wore their colors, in this case patches, like boy scout badges. And everyone in uniform creased jeans and leather vests as tidy as bowling shirts. Did you see the mugshots? If you look past the long hair and tattoos you’ll note everyone is clean shaven. This was a Sunday outing. These are family men and women, not gang members. The Cossacks are a “Harleys Only” motorcycle club for God’s sake!

Police aren’t naming the “gangs” involved in what’s being called the “Waco Shoot-out”. Because they are motorcycle clubs, for one, and because the only gang deserving of the notoriety is really the police.

NOTES 5/20:
Names of 9 dead. All killed by gunshot wounds, all outside the restaurant: COSSACKS MC ROAD CAPTAIN Daniel Raymond Boyett, 44, of Waco TX; COSSACKS MC ROAD CAPTAIN Wayne Lee Campbell, 43, of Arlington TX; COSSACKS MC SERGEANT AT ARMS Richard Vincent Kirschner Jr., 47, of Kylie TX; COSSACKS MC Matthew Mark Smith, 27, of Keller TX, formerly of Scimitars; COSSACKS MC Charles Wayne Russell, 46, of Tyler TX; COSSACKS MC Jacob Lee Rhyne, 39, of Ranger TX; Jesus Delgado Rodriguez, 65, of New Braunfels TX; Richard Matthew Jordan II, 31, of Pasadena, TX; and BANDIDOS MC Manuel Isaac Rodriguez, 40, of Allen TX.

Names of the 170 booked and charged with organized criminal activity: Martin Lewis, 62, retired San Antonio PD detective; Marcus Pilkington, 37; Michael Kenes, 57; Michael Woods, 49; Julie Perkins, 52; Nate Farish, 30; Ronald Warren (wounded), 55; Morgan English, 30; Ryan Craft, 22; Rolando Reyes, 40; Jonathan Lopez, 27; Richard Benavides, 60; Michael Baxley, 57; Aaron Carpenter, 33; Jarrod Lehman, 30; Ricky Wycough, 56; Royce Vanvleck, 25; Ester Weaver, 46; Ryan Harper, 28; Timothy Bayless, 53; Michael Chaney, 53; Mitchell Bradford, 29; Nathan Champeau, 34; Noe Adame, 34; Owen Bartlett, 34; Rene Cavazos, 46; Berton Bergman, 47; Greg Corrales, 47; John Wiley, 32; Jeff Battey, 50; Kenneth Carlisle, 36; John Craft, 47; Lindell Copeland, 63; Matthew Clendennen, 30; Michael Thomas, 59; Narciso Luna, 54; Owen Reeves, 43; Richard Donias, 46; Robert Robertson, 36; Reginald Weathers, 43; Richard Dauley, 47; Rudy Mercado, 49; Seth Smith, 25; Steven Walker, 50; Thomas Landers, 58; Valdemar Guajardo, 37; Walter Weaver, 54; William English, 33; Marco Dejong, 37; Melvin Pattenaude, 51; Jarron Hernandez, 21; Jason Moreno, 30; Jeremy King, 32; John Martinez, 30; Jeremy Ojeda, 37; John Guerrero, 44; John Moya, 26; Jose Valle, 43; Joseph Ortiz, 34; John Vensel, 62; John Wilson, 52; Jorge Salinas, 24; Justin Garcia, 23; Justin Waddington, 37; Lance Geneva, 37; Lawrence Kemp, 40; Lawrence Garcia, 51; Josh Martin, 25; Eliodoro Munguia, 49; Lawrence Yager, 65; James Rosas, 47; James Stalling, 56; James Venable, 47; Gage Yarborough, 22; Gilbert Zamora, 60; Gregory Salazar, 42; George Wingo, 51; James Eney, 43; Edward Keller, 47; Christopher Eaton, 46; Christopher Stainton, 42; Daniel Johnson, 44; Daniel Pesina, 21; Don Fowler, 51; Doss Murphy, 44; Drew King, 31; Brian Eickenhorst, 28; Edgar Kelleher, 50; Andrew Sandoval, 30; Andrew Stroer, 49; Arley Harris, 32; Bobby Samford, 35; George Rogers, 52; Jacob Reese, 29; Joseph Matthews, 41; Juventino Montellano, 46; Mark White, 41; Bradley Terwilliger, 27; Ares Phoinix, 36; Benjamin Matcek, 27; Craig Rodahl, 29; Daryle Walker, 39; David Martinez, 45; David Rasor, 37; Christopher Rogers, 33; Andres Ramirez, 41; Robert Nichols, 32; Seth Smith, 28; Theron Rhoten, 35; Timothy Satterwhite, 47; Anthony Palmer, 40; Terry Martin, 48; Wesley McAlister, 32; William Redding, 35; Matthew Yocum, 25; Phillip Sampson, 43; Phillip Smith, 37; Jason Dillard, 39; Jacob Wilson, 28; Dustin McCann, 22; Billy Mcree, 38; Kevin Rash, 42; John Arnold, 43; Kristoffer Rhyne, 26; Raymond Hawes, 29; Richard Kreder, 33; Robert Bucy, 36; Ronald Atterbury, 45; William Aikin, 24; Trey Short, 27; Christian Valencia, 26; Michael Moore, 42; Jason Cavazos, 40; Roy Covey, 27; Brian Logan, 38; Colter Bajovich, 28; Ronnie Bishop, 28; Nathan Grindstaff, 37; James Gray, 61; Jimmy Pond, 43; Clayton Reed, 29; Tommy Jennings, 56; Ray Allen, 45; James Devoll, 33; Blake Taylor, 24; Matthew Folse, 31; Sandra Lynch, 54; Marshall Mitchell, 61; Mario Gonzalez, 36; Larry Pina, 50; Richard Luther, 58; Salvador Campos, 27; Michael Lynch, 31; Michael Herring, 36; Richard Cantu, 30; Tom Mendez, 40; Sergio Reyes, 44; Bohar Crump, 46; Jerry Pollard, 27; Eleazar Martinez, 41; Jim Harris, 27; Christopher Carrizal, 33; Diego Obledo, 40; David Cepeda, 43; Brian Brincks, 23; Dusty O’Ehlert, 33; Juan Garcia, 40, engineer for Austin water dept; Kyle Smith, 48; and Jimmy Spencer, 23.

Beatrix Potter rocked the Guilded Age, why film Miss Potter honors her today

By “rocked” I mean she was its posterchild, so it’s small wonder we celebrate her today as the Guilded Age makes a comeback. Miss Potter honors a scion of British high society who made her own fortune in Edwardian England, bucked expectations that she marry and have a family, then saved England’s Lake District from development so that it remains a trust for the enjoymment of the leisure class.

The Putin knock-knock joke is easier to find than his Kremlin speech on Crimea

Putin Obama Knock Knock Joke - Crimea RiverThis graphic circulating on the interwebs is a lot easier to find than Vladimir Putin’s March 18 address to the Kremlin about the referendum in Crimea after the Western coup in Ukraine. Bypassing dubious translations excerpted on Capitalist media sites, here is a transcript of his speech direct from the Kremlin. Putin is no hero, but he threatens US-EU banking hegemony, gives asylum to Edward Snowden, and executes zero people with drones.

QUOTING PRESIDENT OF RUSSIA VLADIMIR PUTIN:
Federation Council members, State Duma deputies, good afternoon. Representatives of the Republic of Crimea and Sevastopol are here among us, citizens of Russia, residents of Crimea and Sevastopol!

Dear friends, we have gathered here today in connection with an issue that is of vital, historic significance to all of us. A referendum was held in Crimea on March 16 in full compliance with democratic procedures and international norms.

More than 82 percent of the electorate took part in the vote. Over 96 percent of them spoke out in favour of reuniting with Russia. These numbers speak for themselves.

To understand the reason behind such a choice it is enough to know the history of Crimea and what Russia and Crimea have always meant for each other.

Everything in Crimea speaks of our shared history and pride. This is the location of ancient Khersones, where Prince Vladimir was baptised. His spiritual feat of adopting Orthodoxy predetermined the overall basis of the culture, civilisation and human values that unite the peoples of Russia, Ukraine and Belarus. The graves of Russian soldiers whose bravery brought Crimea into the Russian empire are also in Crimea. This is also Sevastopol – a legendary city with an outstanding history, a fortress that serves as the birthplace of Russia’s Black Sea Fleet. Crimea is Balaklava and Kerch, Malakhov Kurgan and Sapun Ridge. Each one of these places is dear to our hearts, symbolising Russian military glory and outstanding valour.

Crimea is a unique blend of different peoples’ cultures and traditions. This makes it similar to Russia as a whole, where not a single ethnic group has been lost over the centuries. Russians and Ukrainians, Crimean Tatars and people of other ethnic groups have lived side by side in Crimea, retaining their own identity, traditions, languages and faith.

Incidentally, the total population of the Crimean Peninsula today is 2.2 million people, of whom almost 1.5 million are Russians, 350,000 are Ukrainians who predominantly consider Russian their native language, and about 290,000-300,000 are Crimean Tatars, who, as the referendum has shown, also lean towards Russia.

True, there was a time when Crimean Tatars were treated unfairly, just as a number of other peoples in the USSR. There is only one thing I can say here: millions of people of various ethnicities suffered during those repressions, and primarily Russians.

Crimean Tatars returned to their homeland. I believe we should make all the necessary political and legislative decisions to finalise the rehabilitation of Crimean Tatars, restore them in their rights and clear their good name.

We have great respect for people of all the ethnic groups living in Crimea. This is their common home, their motherland, and it would be right – I know the local population supports this – for Crimea to have three equal national languages: Russian, Ukrainian and Tatar.

Colleagues,

In people’s hearts and minds, Crimea has always been an inseparable part of Russia. This firm conviction is based on truth and justice and was passed from generation to generation, over time, under any circumstances, despite all the dramatic changes our country went through during the entire 20th century.

After the revolution, the Bolsheviks, for a number of reasons – may God judge them – added large sections of the historical South of Russia to the Republic of Ukraine. This was done with no consideration for the ethnic make-up of the population, and today these areas form the southeast of Ukraine. Then, in 1954, a decision was made to transfer Crimean Region to Ukraine, along with Sevastopol, despite the fact that it was a federal city. This was the personal initiative of the Communist Party head Nikita Khrushchev. What stood behind this decision of his – a desire to win the support of the Ukrainian political establishment or to atone for the mass repressions of the 1930’s in Ukraine – is for historians to figure out.

What matters now is that this decision was made in clear violation of the constitutional norms that were in place even then. The decision was made behind the scenes. Naturally, in a totalitarian state nobody bothered to ask the citizens of Crimea and Sevastopol. They were faced with the fact. People, of course, wondered why all of a sudden Crimea became part of Ukraine. But on the whole – and we must state this clearly, we all know it – this decision was treated as a formality of sorts because the territory was transferred within the boundaries of a single state. Back then, it was impossible to imagine that Ukraine and Russia may split up and become two separate states. However, this has happened.

Unfortunately, what seemed impossible became a reality. The USSR fell apart. Things developed so swiftly that few people realised how truly dramatic those events and their consequences would be. Many people both in Russia and in Ukraine, as well as in other republics hoped that the Commonwealth of Independent States that was created at the time would become the new common form of statehood. They were told that there would be a single currency, a single economic space, joint armed forces; however, all this remained empty promises, while the big country was gone. It was only when Crimea ended up as part of a different country that Russia realised that it was not simply robbed, it was plundered.

At the same time, we have to admit that by launching the sovereignty parade Russia itself aided in the collapse of the Soviet Union. And as this collapse was legalised, everyone forgot about Crimea and Sevastopol ­– the main base of the Black Sea Fleet. Millions of people went to bed in one country and awoke in different ones, overnight becoming ethnic minorities in former Union republics, while the Russian nation became one of the biggest, if not the biggest ethnic group in the world to be divided by borders.

Now, many years later, I heard residents of Crimea say that back in 1991 they were handed over like a sack of potatoes. This is hard to disagree with. And what about the Russian state? What about Russia? It humbly accepted the situation. This country was going through such hard times then that realistically it was incapable of protecting its interests. However, the people could not reconcile themselves to this outrageous historical injustice. All these years, citizens and many public figures came back to this issue, saying that Crimea is historically Russian land and Sevastopol is a Russian city. Yes, we all knew this in our hearts and minds, but we had to proceed from the existing reality and build our good-neighbourly relations with independent Ukraine on a new basis. Meanwhile, our relations with Ukraine, with the fraternal Ukrainian people have always been and will remain of foremost importance for us.

Today we can speak about it openly, and I would like to share with you some details of the negotiations that took place in the early 2000s. The then President of Ukraine Mr Kuchma asked me to expedite the process of delimiting the Russian-Ukrainian border. At that time, the process was practically at a standstill. Russia seemed to have recognised Crimea as part of Ukraine, but there were no negotiations on delimiting the borders. Despite the complexity of the situation, I immediately issued instructions to Russian government agencies to speed up their work to document the borders, so that everyone had a clear understanding that by agreeing to delimit the border we admitted de facto and de jure that Crimea was Ukrainian territory, thereby closing the issue.

We accommodated Ukraine not only regarding Crimea, but also on such a complicated matter as the maritime boundary in the Sea of Azov and the Kerch Strait. What we proceeded from back then was that good relations with Ukraine matter most for us and they should not fall hostage to deadlock territorial disputes. However, we expected Ukraine to remain our good neighbour, we hoped that Russian citizens and Russian speakers in Ukraine, especially its southeast and Crimea, would live in a friendly, democratic and civilised state that would protect their rights in line with the norms of international law.

However, this is not how the situation developed. Time and time again attempts were made to deprive Russians of their historical memory, even of their language and to subject them to forced assimilation. Moreover, Russians, just as other citizens of Ukraine are suffering from the constant political and state crisis that has been rocking the country for over 20 years.

I understand why Ukrainian people wanted change. They have had enough of the authorities in power during the years of Ukraine’s independence. Presidents, prime ministers and parliamentarians changed, but their attitude to the country and its people remained the same. They milked the country, fought among themselves for power, assets and cash flows and did not care much about the ordinary people. They did not wonder why it was that millions of Ukrainian citizens saw no prospects at home and went to other countries to work as day labourers. I would like to stress this: it was not some Silicon Valley they fled to, but to become day labourers. Last year alone almost 3 million people found such jobs in Russia. According to some sources, in 2013 their earnings in Russia totalled over $20 billion, which is about 12% of Ukraine’s GDP.

I would like to reiterate that I understand those who came out on Maidan with peaceful slogans against corruption, inefficient state management and poverty. The right to peaceful protest, democratic procedures and elections exist for the sole purpose of replacing the authorities that do not satisfy the people. However, those who stood behind the latest events in Ukraine had a different agenda: they were preparing yet another government takeover; they wanted to seize power and would stop short of nothing. They resorted to terror, murder and riots. Nationalists, neo-Nazis, Russophobes and anti-Semites executed this coup. They continue to set the tone in Ukraine to this day.

The new so-called authorities began by introducing a draft law to revise the language policy, which was a direct infringement on the rights of ethnic minorities. However, they were immediately ‘disciplined’ by the foreign sponsors of these so-called politicians. One has to admit that the mentors of these current authorities are smart and know well what such attempts to build a purely Ukrainian state may lead to. The draft law was set aside, but clearly reserved for the future. Hardly any mention is made of this attempt now, probably on the presumption that people have a short memory. Nevertheless, we can all clearly see the intentions of these ideological heirs of Bandera, Hitler’s accomplice during World War II.

It is also obvious that there is no legitimate executive authority in Ukraine now, nobody to talk to. Many government agencies have been taken over by the impostors, but they do not have any control in the country, while they themselves – and I would like to stress this – are often controlled by radicals. In some cases, you need a special permit from the militants on Maidan to meet with certain ministers of the current government. This is not a joke – this is reality.

Those who opposed the coup were immediately threatened with repression. Naturally, the first in line here was Crimea, the Russian-speaking Crimea. In view of this, the residents of Crimea and Sevastopol turned to Russia for help in defending their rights and lives, in preventing the events that were unfolding and are still underway in Kiev, Donetsk, Kharkov and other Ukrainian cities.

Naturally, we could not leave this plea unheeded; we could not abandon Crimea and its residents in distress. This would have been betrayal on our part.

First, we had to help create conditions so that the residents of Crimea for the first time in history were able to peacefully express their free will regarding their own future. However, what do we hear from our colleagues in Western Europe and North America? They say we are violating norms of international law. Firstly, it’s a good thing that they at least remember that there exists such a thing as international law – better late than never.

Secondly, and most importantly – what exactly are we violating? True, the President of the Russian Federation received permission from the Upper House of Parliament to use the Armed Forces in Ukraine. However, strictly speaking, nobody has acted on this permission yet. Russia’s Armed Forces never entered Crimea; they were there already in line with an international agreement. True, we did enhance our forces there; however – this is something I would like everyone to hear and know – we did not exceed the personnel limit of our Armed Forces in Crimea, which is set at 25,000, because there was no need to do so.

Next. As it declared independence and decided to hold a referendum, the Supreme Council of Crimea referred to the United Nations Charter, which speaks of the right of nations to self-determination. Incidentally, I would like to remind you that when Ukraine seceded from the USSR it did exactly the same thing, almost word for word. Ukraine used this right, yet the residents of Crimea are denied it. Why is that?

Moreover, the Crimean authorities referred to the well-known Kosovo precedent – a precedent our western colleagues created with their own hands in a very similar situation, when they agreed that the unilateral separation of Kosovo from Serbia, exactly what Crimea is doing now, was legitimate and did not require any permission from the country’s central authorities. Pursuant to Article 2, Chapter 1 of the United Nations Charter, the UN International Court agreed with this approach and made the following comment in its ruling of July 22, 2010, and I quote: “No general prohibition may be inferred from the practice of the Security Council with regard to declarations of independence,” and “General international law contains no prohibition on declarations of independence.” Crystal clear, as they say.

I do not like to resort to quotes, but in this case, I cannot help it. Here is a quote from another official document: the Written Statement of the United States America of April 17, 2009, submitted to the same UN International Court in connection with the hearings on Kosovo. Again, I quote: “Declarations of independence may, and often do, violate domestic legislation. However, this does not make them violations of international law.” End of quote. They wrote this, disseminated it all over the world, had everyone agree and now they are outraged. Over what? The actions of Crimean people completely fit in with these instructions, as it were. For some reason, things that Kosovo Albanians (and we have full respect for them) were permitted to do, Russians, Ukrainians and Crimean Tatars in Crimea are not allowed. Again, one wonders why.

We keep hearing from the United States and Western Europe that Kosovo is some special case. What makes it so special in the eyes of our colleagues? It turns out that it is the fact that the conflict in Kosovo resulted in so many human casualties. Is this a legal argument? The ruling of the International Court says nothing about this. This is not even double standards; this is amazing, primitive, blunt cynicism. One should not try so crudely to make everything suit their interests, calling the same thing white today and black tomorrow. According to this logic, we have to make sure every conflict leads to human losses.

I will state clearly – if the Crimean local self-defence units had not taken the situation under control, there could have been casualties as well. Fortunately this did not happen. There was not a single armed confrontation in Crimea and no casualties. Why do you think this was so? The answer is simple: because it is very difficult, practically impossible to fight against the will of the people. Here I would like to thank the Ukrainian military – and this is 22,000 fully armed servicemen. I would like to thank those Ukrainian service members who refrained from bloodshed and did not smear their uniforms in blood.

Other thoughts come to mind in this connection. They keep talking of some Russian intervention in Crimea, some sort of aggression. This is strange to hear. I cannot recall a single case in history of an intervention without a single shot being fired and with no human casualties.

Colleagues,

Like a mirror, the situation in Ukraine reflects what is going on and what has been happening in the world over the past several decades. After the dissolution of bipolarity on the planet, we no longer have stability. Key international institutions are not getting any stronger; on the contrary, in many cases, they are sadly degrading. Our western partners, led by the United States of America, prefer not to be guided by international law in their practical policies, but by the rule of the gun. They have come to believe in their exclusivity and exceptionalism, that they can decide the destinies of the world, that only they can ever be right. They act as they please: here and there, they use force against sovereign states, building coalitions based on the principle “If you are not with us, you are against us.” To make this aggression look legitimate, they force the necessary resolutions from international organisations, and if for some reason this does not work, they simply ignore the UN Security Council and the UN overall.

This happened in Yugoslavia; we remember 1999 very well. It was hard to believe, even seeing it with my own eyes, that at the end of the 20th century, one of Europe’s capitals, Belgrade, was under missile attack for several weeks, and then came the real intervention. Was there a UN Security Council resolution on this matter, allowing for these actions? Nothing of the sort. And then, they hit Afghanistan, Iraq, and frankly violated the UN Security Council resolution on Libya, when instead of imposing the so-called no-fly zone over it they started bombing it too.

There was a whole series of controlled “colour” revolutions. Clearly, the people in those nations, where these events took place, were sick of tyranny and poverty, of their lack of prospects; but these feelings were taken advantage of cynically. Standards were imposed on these nations that did not in any way correspond to their way of life, traditions, or these peoples’ cultures. As a result, instead of democracy and freedom, there was chaos, outbreaks in violence and a series of upheavals. The Arab Spring turned into the Arab Winter.

A similar situation unfolded in Ukraine. In 2004, to push the necessary candidate through at the presidential elections, they thought up some sort of third round that was not stipulated by the law. It was absurd and a mockery of the constitution. And now, they have thrown in an organised and well-equipped army of militants.

We understand what is happening; we understand that these actions were aimed against Ukraine and Russia and against Eurasian integration. And all this while Russia strived to engage in dialogue with our colleagues in the West. We are constantly proposing cooperation on all key issues; we want to strengthen our level of trust and for our relations to be equal, open and fair. But we saw no reciprocal steps.

On the contrary, they have lied to us many times, made decisions behind our backs, placed us before an accomplished fact. This happened with NATO’s expansion to the East, as well as the deployment of military infrastructure at our borders. They kept telling us the same thing: “Well, this does not concern you.” That’s easy to say.

It happened with the deployment of a missile defence system. In spite of all our apprehensions, the project is working and moving forward. It happened with the endless foot-dragging in the talks on visa issues, promises of fair competition and free access to global markets.

Today, we are being threatened with sanctions, but we already experience many limitations, ones that are quite significant for us, our economy and our nation. For example, still during the times of the Cold War, the US and subsequently other nations restricted a large list of technologies and equipment from being sold to the USSR, creating the Coordinating Committee for Multilateral Export Controls list. Today, they have formally been eliminated, but only formally; and in reality, many limitations are still in effect.

In short, we have every reason to assume that the infamous policy of containment, led in the 18th, 19th and 20th centuries, continues today. They are constantly trying to sweep us into a corner because we have an independent position, because we maintain it and because we call things like they are and do not engage in hypocrisy. But there is a limit to everything. And with Ukraine, our western partners have crossed the line, playing the bear and acting irresponsibly and unprofessionally.

After all, they were fully aware that there are millions of Russians living in Ukraine and in Crimea. They must have really lacked political instinct and common sense not to foresee all the consequences of their actions. Russia found itself in a position it could not retreat from. If you compress the spring all the way to its limit, it will snap back hard. You must always remember this.

Today, it is imperative to end this hysteria, to refute the rhetoric of the cold war and to accept the obvious fact: Russia is an independent, active participant in international affairs; like other countries, it has its own national interests that need to be taken into account and respected.

At the same time, we are grateful to all those who understood our actions in Crimea; we are grateful to the people of China, whose leaders have always considered the situation in Ukraine and Crimea taking into account the full historical and political context, and greatly appreciate India’s reserve and objectivity.

Today, I would like to address the people of the United States of America, the people who, since the foundation of their nation and adoption of the Declaration of Independence, have been proud to hold freedom above all else. Isn’t the desire of Crimea’s residents to freely choose their fate such a value? Please understand us.

I believe that the Europeans, first and foremost, the Germans, will also understand me. Let me remind you that in the course of political consultations on the unification of East and West Germany, at the expert, though very high level, some nations that were then and are now Germany’s allies did not support the idea of unification. Our nation, however, unequivocally supported the sincere, unstoppable desire of the Germans for national unity. I am confident that you have not forgotten this, and I expect that the citizens of Germany will also support the aspiration of the Russians, of historical Russia, to restore unity.

I also want to address the people of Ukraine. I sincerely want you to understand us: we do not want to harm you in any way, or to hurt your national feelings. We have always respected the territorial integrity of the Ukrainian state, incidentally, unlike those who sacrificed Ukraine’s unity for their political ambitions. They flaunt slogans about Ukraine’s greatness, but they are the ones who did everything to divide the nation. Today’s civil standoff is entirely on their conscience. I want you to hear me, my dear friends. Do not believe those who want you to fear Russia, shouting that other regions will follow Crimea. We do not want to divide Ukraine; we do not need that. As for Crimea, it was and remains a Russian, Ukrainian, and Crimean-Tatar land.

I repeat, just as it has been for centuries, it will be a home to all the peoples living there. What it will never be and do is follow in Bandera’s footsteps!

Crimea is our common historical legacy and a very important factor in regional stability. And this strategic territory should be part of a strong and stable sovereignty, which today can only be Russian. Otherwise, dear friends (I am addressing both Ukraine and Russia), you and we – the Russians and the Ukrainians – could lose Crimea completely, and that could happen in the near historical perspective. Please think about it.

Let me note too that we have already heard declarations from Kiev about Ukraine soon joining NATO. What would this have meant for Crimea and Sevastopol in the future? It would have meant that NATO’s navy would be right there in this city of Russia’s military glory, and this would create not an illusory but a perfectly real threat to the whole of southern Russia. These are things that could have become reality were it not for the choice the Crimean people made, and I want to say thank you to them for this.

But let me say too that we are not opposed to cooperation with NATO, for this is certainly not the case. For all the internal processes within the organisation, NATO remains a military alliance, and we are against having a military alliance making itself at home right in our backyard or in our historic territory. I simply cannot imagine that we would travel to Sevastopol to visit NATO sailors. Of course, most of them are wonderful guys, but it would be better to have them come and visit us, be our guests, rather than the other way round.

Let me say quite frankly that it pains our hearts to see what is happening in Ukraine at the moment, see the people’s suffering and their uncertainty about how to get through today and what awaits them tomorrow. Our concerns are understandable because we are not simply close neighbours but, as I have said many times already, we are one people. Kiev is the mother of Russian cities. Ancient Rus is our common source and we cannot live without each other.

Let me say one other thing too. Millions of Russians and Russian-speaking people live in Ukraine and will continue to do so. Russia will always defend their interests using political, diplomatic and legal means. But it should be above all in Ukraine’s own interest to ensure that these people’s rights and interests are fully protected. This is the guarantee of Ukraine’s state stability and territorial integrity.

We want to be friends with Ukraine and we want Ukraine to be a strong, sovereign and self-sufficient country. Ukraine is one of our biggest partners after all. We have many joint projects and I believe in their success no matter what the current difficulties. Most importantly, we want peace and harmony to reign in Ukraine, and we are ready to work together with other countries to do everything possible to facilitate and support this. But as I said, only Ukraine’s own people can put their own house in order.

Residents of Crimea and the city of Sevastopol, the whole of Russia admired your courage, dignity and bravery. It was you who decided Crimea’s future. We were closer than ever over these days, supporting each other. These were sincere feelings of solidarity. It is at historic turning points such as these that a nation demonstrates its maturity and strength of spirit. The Russian people showed this maturity and strength through their united support for their compatriots.

Russia’s foreign policy position on this matter drew its firmness from the will of millions of our people, our national unity and the support of our country’s main political and public forces. I want to thank everyone for this patriotic spirit, everyone without exception. Now, we need to continue and maintain this kind of consolidation so as to resolve the tasks our country faces on its road ahead.

Obviously, we will encounter external opposition, but this is a decision that we need to make for ourselves. Are we ready to consistently defend our national interests, or will we forever give in, retreat to who knows where? Some Western politicians are already threatening us with not just sanctions but also the prospect of increasingly serious problems on the domestic front. I would like to know what it is they have in mind exactly: action by a fifth column, this disparate bunch of ‘national traitors’, or are they hoping to put us in a worsening social and economic situation so as to provoke public discontent? We consider such statements irresponsible and clearly aggressive in tone, and we will respond to them accordingly. At the same time, we will never seek confrontation with our partners, whether in the East or the West, but on the contrary, will do everything we can to build civilised and good-neighbourly relations as one is supposed to in the modern world.

Colleagues,

I understand the people of Crimea, who put the question in the clearest possible terms in the referendum: should Crimea be with Ukraine or with Russia? We can be sure in saying that the authorities in Crimea and Sevastopol, the legislative authorities, when they formulated the question, set aside group and political interests and made the people’s fundamental interests alone the cornerstone of their work. The particular historic, population, political and economic circumstances of Crimea would have made any other proposed option – however tempting it could be at the first glance – only temporary and fragile and would have inevitably led to further worsening of the situation there, which would have had disastrous effects on people’s lives. The people of Crimea thus decided to put the question in firm and uncompromising form, with no grey areas. The referendum was fair and transparent, and the people of Crimea clearly and convincingly expressed their will and stated that they want to be with Russia.

Russia will also have to make a difficult decision now, taking into account the various domestic and external considerations. What do people here in Russia think? Here, like in any democratic country, people have different points of view, but I want to make the point that the absolute majority of our people clearly do support what is happening.

The most recent public opinion surveys conducted here in Russia show that 95 percent of people think that Russia should protect the interests of Russians and members of other ethnic groups living in Crimea – 95 percent of our citizens. More than 83 percent think that Russia should do this even if it will complicate our relations with some other countries. A total of 86 percent of our people see Crimea as still being Russian territory and part of our country’s lands. And one particularly important figure, which corresponds exactly with the result in Crimea’s referendum: almost 92 percent of our people support Crimea’s reunification with Russia.

Thus we see that the overwhelming majority of people in Crimea and the absolute majority of the Russian Federation’s people support the reunification of the Republic of Crimea and the city of Sevastopol with Russia.

Now this is a matter for Russia’s own political decision, and any decision here can be based only on the people’s will, because the people is the ultimate source of all authority.

Members of the Federation Council, deputies of the State Duma, citizens of Russia, residents of Crimea and Sevastopol, today, in accordance with the people’s will, I submit to the Federal Assembly a request to consider a Constitutional Law on the creation of two new constituent entities within the Russian Federation: the Republic of Crimea and the city of Sevastopol, and to ratify the treaty on admitting to the Russian Federation Crimea and Sevastopol, which is already ready for signing. I stand assured of your support.

Bear Creek Massacre, January 29, 1863


The year 2014 will mark the 150th anniversary of the Sand Creek Massacre, on November 29, two days after Thanksgiving. But on this day, January 29 of the year before, a Shoshone village suffered an identical fate. The Bear Creek Massacre was also once called the Battle of Bear Creek, but the only grounds which western military history buffs have to argue that such engagements were “battles” not massacres, is that was how the US cavalry waged its fights against the hostiles, its only victories were raids upon unsuspecting villages.

Here is the official contemporary report of Colonel Connor’s attack. First the cover letter which sets the scene. From the Official Records of the War of Rebellion (what the Civil War was called then), series 1, volume 50, part 1:

HEADQUARTERS DEPARTMENT OF THE PACIFIC,
San Francisco, February 20, 1863.
Adjt. General L. THOMAS, U. S. Army,
Washington, D. C.:
SIR: I have the honor to inclose herewith the report of Colonel P. E. Connor, Third Infantry California Volunteers of the battle fought on the 29th of January, on Bear River, Utah, Ter., between U. S. troops and hostile Indians. Our victory was complete; 224 of the enemy left dead on the field. Colonel Connor’s loss was heavy. Out of 200 men engaged 14 were killed on the field and 4 officers and 49 men wounded; 1 officer and 5 of the men wounded have since died. Colonel Connor’s report of the suffering of his troops on the march and the gallant and heroic conduct of both officers and men in that terrible combat will commend the Column from California and its brave commander to the favorable notice of the General-in-Chief and War Department.
Very respectfully, your obedient servant,
G. WRIGHT,
Brigadier-General, U. S. Army, Commanding.

I’ll parse those totals for you. Cowboy casualties: 20 dead, 47 wounded. Indians: 224 dead, 0 wounded.

Here are the more relevant passages of Connor’s report. Notice he puts plenty of emphasis on the fight he encountered, even suggesting that the Shoshones initiated the attack. Connor sheds much less light on the aftermath. (I’ve bolded some parts of import:)

Report of Colonel P. Edward Connor, Third California Infantry, commanding District of Utah. (Excerpt)

As daylight was approaching I was apprehensive that the Indians would discover the strength of my force and make their escape. I therefore made a rapid march with the cavalry and reached the bank of the river shortly after daylight in full view of the Indian encampment and about one mile distant. I immediately ordered Major McGarry to advance with the cavalry and surround before attacking them, while I remained a few minutes in the rear to give orders to the infantry and artillery.

On my arrival on the field I found that Major Mcgarry had dismounted the cavalry and was engaged with the Indians who had sallied out of their hiding places on foot and horseback, and with fiendish malignity waved the scalps of white women and challenged the troops to battle, at the same time attacking them. Finding it impossible to surround them in consequence of the nature of the ground, he accepted their challenge.

The “scalps of white women” was a common motif used in justifying ensuing slaughters. Colonel Chivington cited the presence of same at the Sand Creek camp, although none were ever produced.

The position of the Indians was one of strong natural defenses, and almost inaccessible to the troops, being in a deep, dry ravine from six to twelve feet deep and from thirty to forty feet wide, banks and running across level table-land, along which they had constructed steps from which they could deliver their fire without being themselves exposed. Under the embankments they had constructed artificial covers of willows thickly woven together, from being which they could fire without being observed.

After being engaged about twenty minutes I found it was impossible to dislodge them without great sacrifice of life. I accordingly ordered Major McGarry with twenty men to turn their left flank, which was in the ravine where it entered the mountains. Shortly afterward Captain Hoyt reached the ford three-quarters of a mile distant, but found it impossible to cross footmen. Some of them tried it, however, rushing into the river, but, finding it deep and rapid, retired. I immediately ordered a detachment of cavalry with led horses to cross the infantry, which was done accordingly and upon their arrival upon the field I ordered them to the support of Major McGarry’s flanking party, who shortly afterward succeeded in turning the enemy’s flank.

Up to this time, in consequence of being exposed on a level and open plain while the Indians were under cover, they had every advantage of us, fighting with the ferocity of demons. My men fell fast and thick around me, but after flanking them we had the advantage and made good use of it. I ordered the flanking party to advance down the ravine on either side, which gave us the advantage of an enfilading fire and caused some of the Indians to give way and run toward the north of the ravine.

At this point I had a company stationed, who shot them as they ran out. I also ordered a detachment of cavalry across the ravine to cut off the retreat of any fugitives who might escape the company at the mouth of the ravine. But few tried to escape, however, but continued fighting with unyielding obstinacy, frequently engaging hand to hand with the troops until killed in their hiding places.

The most of those who did escape from the ravine were afterward shot in attempting to swim the river, or killed while desperately fighting under cover of the dense willow thicket which lined the river-banks.

Most were shot, but Connor skimps on the detail. The wounded Shoshones and those feigning injury were prodded with bayonettes then shot, violated sometimes before, sometimes after. Few escaped this fate. Like any population of civilians, the village was at least seventyfive percent women and children.

I have also to report to the general commanding that previous to my departure Chief Justice Kinney, of Great Salt Lake City, made a requisition for troops for the purpose of arresting the Indian chiefs Bear Hunter, San Pitch, and Sagwich. I informed the marshal that my arrangements for our expedition against the Indians were made, and that it was not my intention to take any prisoners, but that he could accompany me. Marshal Gibbs accordingly accompanied me and rendered efficient aid in caring for the wounded.

Of the good conduct and bravery of both officers and men California has reason to be proud. We found 224 bodies on the field, among which were those of the chiefs Bear Hunter, Sagwich, and Leight. How many more were killed than stated I am unable to say, as the condition of the wounded rendered their immediate removal a necessity. I was unable to examine the field. I captured 175 horses, some arms, destroyed over seventy lodges, a large quantity of wheat and other provisions, which had been furnished them by the Mormons; left a small quantity of wheat for the sustenance of 16 and children, whom I left on the field.

Sorry, Edward Snowden is not leaking “allegations” open to USG refutation

Corporate media doesn’t want to do its job investigating or reporting on security state mechanisms and excesses, and it’s not going to let Edward Snowden do it either. Isn’t it curious that they’re able to allege Snowden’s leaks are “allegations” instead of …LEAKS? Of course they’ve only got their corrupt selves for peer review. The US press leaves the foreign papers to break Snowden’s documents after which it can accurately say the conclusions are “reported”, giving US officials a premise to dismiss the “accusations”. Except they’re not accusations, or allegations or conclusions, they’re unveiled fact. The US security agencies aren’t reportedly violating the privacy of citizens, they ARE! And no, “everyone is[n’t] spying on everyone” the security states are spying on their peoples. Neither you, nor I are spying on anyone, except maybe via Facebook. Our oligarchs and their world security apparatus are keeping close tabs on us via wildly illegal surveillance, to the bemusement of media talking heads.
 
NMT has for some time been writing about how the NSA is recording all phone calls and internet transmissions, not merely “meta” data. Of course our reports were suppositions, so THANK YOU EDWARD SNOWDEN for the confirmation. Any credible response to Snowden’s revelations, whether from the White House or Angela Merkel, must begin with expressing gratitude for the moral superiority of a brave whisteblower.

Bored Oklahoma teen murder suspects not bored or under-educated enough to be considered teens

James Edwards, Chancey Luna and Michael Jones
Bored Oklahoma teens who shot a random jogger in the back are being tried as adults not juveniles because “it was an adult crime”; though killing while bored seems a juvenile crime by definition. So does immediately confessing a motive, “we were bored,” to the police, it would seem to me. But there’s more. Despite the confessions, it was not immediately clear who pulled the trigger as the three teens trailed their victim, Australian college baseball player Christopher Lane, in their car, then sped away to find a next target. But that didn’t stop Oklahoma police from charging just TWO of the boys with first degree murder, bail denied, with the third considered an accessory. I’ve provided the mug shots to give you a hint. For which 15 and 16 year-old do you think the state of Oklahoma is seeking the death penalty? (Spoiler: YES) And the older accessory –17 but white– gets bail and will be tried as a juvenile.
 
Pundits deride African American leaders for not decrying the Lane murder like they did that of Trayvon Martin, presumably because the victim was white. But I’ll ask where is the community outcry for young James Edwards and Chancy Luna, joy-killers they may be? Though I understand full well that other than the “doing it for fun” headlines, this event is unexceptional. Black children bear the brunt of law enforcement everyday, our prison system follows in the lynching tradition.

NSA whistleblower Edward Snowden is no loser, his critics are louts

Apparently Edward Snowden is a good for nothing high school dropout, but he’s a better man than you. Petty technocrats are splitting hairs to pretend that the NSA whistleblower broke the law while corporate mouthpieces are obfuscating that the public doesn’t care about its privacy. But there’s an easy legal precedent to judge whether Snowden’s act was criminal. Was his leak worse than the crime he exposed? Of course ratting on the security apparatus is illegal, and the fact that the public doesn’t know the extent to which their civil liberties are being violated is a clue the NSA is deeply in the wrong. The everyone upset about Edward Snowden are those exposed for their nefarious functions, those who don’t condemn them, and more so, those who could have blown the whistle well before a 29 year old unemployable hero.

Heads kept down in Colorado Springs as professional gunman, Army Ranger ‘Little Monster’, threatens rampage

COLO. SPRINGS– The CSGT morning headline described Aurora shooter: GUNMAN WAS LIKE ASSASSIN GOING TO WAR, but the next news cycle warned of a pro, this time an Army Ranger, cruising the city, who’d flown from Fort Lewis, Washington with the intention of killing his ex-fiance, her new boyfriend, then himself. The 5-foot-5 Sgt. Joshua Johnston Daner, a special forces soldier nicknamed “Little Monster”, has three guns, “violent tendencies” and possibly an injured hand from punching a wall. If you think having to look out for one Army Ranger is bad, imagine a city in a US war zone, Iraq or Afghanistan where Daner served for example, bracing for teams of “Little Monsters”, a death squad of Rangers, or brigades of regulars behaving with less discipline than special ops, with the authority to hit you as they would a wall.

With no clue to the whereabouts of said ex, Colorado Springs residents are bracing for a city wide free fire zone, though a drive-by at a strip-bar seems the most likely scenario. If you’re not chatting up a stripper looking to scam a soldier for their life insurance, you’re probably not in the line of fire.

So far the Gazette has this:

Daner has served eight four- or five-month tours of duty in Iraq and Afghanistan, said Mark Edwards, an Army Human Resources spokesman. He most recently returned in February 2011 from a five-month tour in Afghanistan, Edwards said.

Daner entered the Army in 2003, completed ranger training in July 2006 and has been stationed at Fort Lewis since around that time, Edwards said. Daner has received numerous military commendations, including the Afghanistan Campaign Medal with one campaign star, as well as the Iraq Campaign Medal with one campaign star, Edwards said.

Army Rangers are a group of highly-trained troops who specialize in airborne operations, along with raiding facilities and enemy compounds, according to the Army. The 2nd Battalion of the 75th Ranger Regiment is stationed at Joint Base Lewis-McChord.

No reports yet of a Daner rap-sheet, though obviously investigators should look to his deployment record for priors.

Revisiting the Weather Underground’s 1970 pantheon of empire-fighters

Former Weatherman Bill Ayers, now a respected professor of education, was recently nominated for emeritus status but ran into trouble when a right wing blogger complained that a 1970 underground publication coauthored by Ayers, Prairie Fire, had been dedicated to Sirhan Sirhan, the assassin of Robert F. Kennedy. (Let’s not leave aside the possibility that lone Sirhan was the fall guy in a conference room full of CIA operatives, the immediately the suppressed narrative, which would make Sirhan a victim among the 209 other anti-imperialist heroes to which the Weather Underground wanted to dedicate their efforts.) While hindsight might reveal the WUO to have erred with some of its honorees, it seems likely the majority might be worthy of a following up.

Preceding the longer list is a preliminary dedication to the three WUO comrades who died in the NYC townhouse accident: Teddy Gold, Diana Oughton and Terry Robbins.

The full page list framed this dedication:

To Harriet Tubman and John Brown
To all who continue to fight
To all political prisoners in the US

Here’s the total list, for your own wiki googling, alphabetized and annotated. The dedication page of PRAIRIE FIRE changed between the varied mimeographed copies produced by WUO satellite publishers around the US between the years 1970 through 1974. Bracketed names represent people not included on all reprints.

Frank Khali Abney
Sundiata Acoli
Ahmend
Akil
Eugene Allen
W. T. Allen
Gary Alston
Michael Alston – BPP, BLA
James Amaker
Hekima Anna – RNA11
Karl Armstrong -New Years Eve Gang
Atuma
Robert Austin
Richie B.
Baba
Kwasi Balagoon
Joe Bandy
[Jimmy Barett]
Leon Bates
Herman Bell – BPP, SF8
Odell Bennett
Bro. Bernard
Jesse Bishop
Debbie Black
Victor Gerardo Bono – MOSCA
Anthony Bottoms – Jalil Abdul Muntaqim – BLM, NY3
Billy X Boulware
Clarence Jabari Shinda Bount
Joseph Bowen
Raymond Brooks
H. Rap Brown
Henry Sha sha Brown – BLA
Isaiah Brown
Richard Brown – BPP, SF8
[Sarah Brown]
Marilyn Buck
Fred Burton
Carter Camp – AIM
Larry Cannon
Michael Clark – De Mau Mau
Dennis Cole
Oscar Collazo – PRNP
Marshal Conway
Paul Coppella
Andres Figueroa Cordero – PRNP
Carol Crooks
Tony Cruz
E. Dabney
Dalou
James Daniels
Alicia Davis
Tyrone Davis
Alexander de Hoyo
[Albert Deutschmann]
Fleeta Drumgo – SQ6
Timothy Earl Dudley
Ahmed Evans
Jesse Evans
Keith X Farries
James Fedd
Stephen X Ferguson
Juan Fernandez
Micky Finn
Fish
Joe-Joe Fleischman
Irving Flores – PRNP
Allen Fooke Jr.
Robert Foulks
Eugene Gaither
Thomas Gaither
Denny Gathing
Nathaniel Gides
Frank Goree
Ernest Grahm?
Jim Grant
Nancy Harras
Jodi Jean Harris
Richard Harris – BPP, Panther21
Stanley Harris
James Hastings
Herman Hawkins
Robert Hayes
Alf Hill
David Hilliard – BPP
Fred Hilton – Kamau Sadiki – BLA
[Bruce Hobson] – Venceremos
[Jean Hobson] – Venceremos
Mark Holder -BLA
[Doc Holiday]
Louis X Holloway
Hutch
Thomas Ingram
Andrew Jackson – BLA
[Chester Jackson]
Jaja
Patricia James
Ollie Jamonds
Alfredo Jasper
Anthony X Jenkins
Randolph X Jenkins
David Johnson – SQ6
Edward Joseph X. – Jamal – BPP, Panther21
Gari Kaiser
Ron Karenga -creator of Kwanzaa
Muhonnet Kassimir
Ja Ja Omar Kenyatta
Melvin Kearney – BLA
Samuel Killey
Kimanthi
Kin-Du
Stephanie Klein
Komie Kombuibe
Lolita Lebron – PRNP
Russell Little – SLA
Jesse Lopez
Hugh Lumpkin
Albert Lyon
Gail Madden
Ruchell Cinque Magee – SQ6
Louise Martinez
Randy McCleary
George Meritt
Gloria Miller
Armado Miramon
Rafael Miranda – PRNP
Rose Mohrstine
Gilbert Montague
Richard Dhoruba Moore
Obgarofowe James Morse
Benjamin Murdock
[Morton Newman] – Venceremos
Roy Nixt
Karrim Nyabadfudi
Imari Obadele – RNA11
Odessabakely
Alberto Ortiz
Jacqueline Paige
Charles Parker
Darrell Peatry – De Mau Mau
Betty Person
Hugo Pinnell – SQ6
William Poole
William Prather
Eller Geronimo Pratt
Euther X Presha
Arthur Prince
Offaga Quaddus – RNA11
Oji
Outlaw
T. S. Reddy
Joseph Remiro – SLA
Harrison Robison
Rock
Norma Rockamore
Eddy Sanchez
Rodolfe Sanchez
Marvin Saunders
Ruben Scott – BPP
[Robert Seabrock] – Venceremos
Assata Shakur
Shango
Harold Simmons
John Simone
Samual Singeton
Sirhan Sirhan
Marvin X Smith
Nathaniel Smith
Martin Sostre -bookseller
Johnny Larry Spain – SQ6
Gloria Strickland
Kenneth X Swanson
Luis Talamantes – SQ6
Willie Tate – SQ6
Ben Taylor
Donald Taylor – De Mau Mau
James Taylor
Bro. Thomas
John Thomas – BLA
Steve Tillman
Alexander X Tisdale
Francisco Torres – NY5
Gabriel Torres – NY5
Toukie
Tommy Trentino
Herman Wallace – Angola3
Robert Wamack
Thomas Wansley
Mamie Lee Ward
Albert Washington – Nuh – BPP, NY3
Fred Waters
Jesse Watson
Marshall Weathers
Bob Wells
Warren Wells – BLM
Fred Shanda West
Clifford Whaley
Clifton Wiggins
John Wilkerson
Deborah Williams
Ricky Williams
Tine Williams
Robert Wilson – De Mau Mau
Mira Witherspoon
Deothea Woodburn
Albert Woodfox – Angola3
Nathaniel Wright III
Candice Yacqui
Robert Youngblood

Accounting for IDF missing intelligence

The results of Israel’s self-investigation of the Mavi Marmara Massacre are in: surprise, the IDF commandos did no wrong, but were set back by a deficiency of intelligence. It’s what many of us were already thinking, but there’s another punchline which Israel invites by pairing the deadly raid with IDF “intelligence” assets gone missing.
Infiltrators aboard the Gaza Freedom Flotilla, seen on thermal video purporting to depict Israeli commandos being beat by Turkish peace activists
Six passengers of the humanitarian convoy are still unaccounted for. Rumors spread they may have been tossed off the ship, or languish in Israeli detention, but the trouble is, the six are also lacking for anyone missing them. Without friends or families registering concern, the convoy organizers can now deduce that the six were agents of Israel, who elected obviously to stay behind in Israel. Might this be because they were the principal provocateurs brandishing the pipes to give the IDF boarders pretext to fire upon the activists?

That would be a “pretext” in hindsight of course, because the record is emerging that the Israeli commandos were firing on the ship well in advance of attempting a boarding party. One of the objectives Israel had in detaining the activists was to prevent their account of the raid from reaching public eyes before the IDF could inundate Youtube with clips of what it planned to pretend had happened.

From the video spread round by the IDF, one gets the impression the Israeli soldiers were pummeled to within an inch of their lives. But in reality the soldiers emerged nearly unscathed. Is it possible the pipe-wielders were striking against the deck and serving also to keep the genuine activists at bay?

In fact the video footage which the activists succeeded in spiriting past their IDF jailers show the same scene devoid of what Israel described as a “lynch.” What may have looked like beatings, from Israel’s thermal camera aimed from beside the Marmara, did not register at all from up close. Curiously stealthy choreography.

While we look for the incriminating names, here are the US senators and congressmen who’ve signed on to letters drafted by AIPAC to show their support for Israel’s raid on the humanitarian convoy, and to urge President Obama to use the Security Council veto power to block any effort to investigate the killings.

Signatories to the Reid-McConnell Letter
on the Gaza Flotilla Incident

Total Number of Signatories: 85

As of June 18, 2010

Senator State Party
Alexander, Lamar TN R
Barrasso, John WY R
Baucus, Max MT D
Bayh, Evan IN D
Begich, Mark AK D
Bennet, Michael CO D
Bennett, Robert UT R
Bond, Christopher MO R
Boxer, Barbara CA D
Brown, Scott MA R
Brown, Sherrod OH D
Brownback, Sam KS R
Burr, Richard NC R
Burris, Roland W. IL D
Cantwell, Maria WA D
Cardin, Ben MD D
Carper, Tom DE D
Casey Jr., Bob PA D
Chambliss, Saxby GA R
Coburn, Tom OK R
Cochran, Thad MS R
Collins, Susan ME R
Conrad, Kent ND D
Corker, Bob TN R
Cornyn, John TX R
Crapo, Mike ID R
DeMint, Jim SC R
Dorgan, Byron ND D
Durbin, Richard IL D
Ensign, John NV R
Enzi, Mike WY R
Feinstein, Dianne CA D
Franken, Al MN D
Gillibrand, Kirsten NY D
Graham, Lindsey SC R
Grassley, Charles IA R
Hagan, Kay NC D
Hatch, Orrin UT R
Hutchinson, Kay Bailey TX R
Inhofe, Jim OK R
Inouye, Daniel HI D
Isakson, Johnny GA R
Johanns, Mike NE R
Johnson, Tim SD D
Kaufman, Ted DE D
Klobuchar, Amy MN D
Kohl, Herbert WI D
Kyl, Jon AZ R
Landrieu, Mary LA D
Lautenberg, Frank NJ D
LeMieux, George FL R
Levin, Carl MI D
Lieberman, Joseph CT I
Lincoln, Blanche AR D
Lugar, Richard IN R
McCain, John AZ R
McCaskill, Claire MO D
McConnell, Mitch KY R
Menendez, Bob NJ D
Mikulski, Barbara MD D
Murkowski, Lisa AK R
Murray, Patty WA D
Nelson, Ben NE D
Nelson, Bill FL D
Pryor, Mark AR D
Reed, Jack RI D
Reid, Harry NV D
Risch, Jim ID R
Roberts, Pat KS R
Schumer, Charles NY D
Sessions, Jeff AL R
Shaheen, Jeanne NH D
Shelby, Richard AL R
Snowe, Olympia ME R
Specter, Arlen PA D
Stabenow, Debbie MI D
Tester, John MT D
Thune, John SD R
Udall, Mark CO D
Vitter, David LA R
Voinovich, George OH R
Warner, Mark VA D
Whitehouse, Sheldon RI D
Wicker, Roger MS R
Wyden, Ron OR D

Colorado’s on board!

Signatories to the Poe-Peters Letter
on the Gaza Flotilla Incident

Total Number of Signatories: 292

As of June 21, 2010

House Member Party State
Ackerman, Gary D NY
Aderholt, Robert R AL
Adler, John D NJ
Akin, Todd R MO
Alexander, Rodney R LA
Altmire, Jason D PA
Andrews, Rob D NJ
Arcuri, Mike D NY
Austria, Steve R OH
Baca, Joe D CA
Bachmann, Michele R MN
Bachus, Spencer R AL
Barrett, Gresham R SC
Barrow, John D GA
Bartlett, Roscoe R MD
Barton, Joe R TX
Berkley, Shelley D NV
Berman, Howard D CA
Biggert, Judy R IL
Bilbray, Brian R CA
Bilirakis, Gus R FL
Bishop, Rob R UT
Bishop, Sanford D GA
Bishop, Tim D NY
Blackburn, Marsha R TN
Blunt, Roy R MO
Boccieri, John D OH
Boehner, John R OH
Bonner, Jo R AL
Bono Mack, Mary R CA
Boozman, John R AR
Boren, Dan D OK
Boswell, Leonard D IA
Boyd, Allen D FL
Brady, Kevin R TX
Brady, Robert D PA
Bright, Bobby D AL
Broun, Paul R GA
Brown, Corrine D FL
Brown, Henry R SC
Brown-Waite, Ginny R FL
Buchanan, Vern R FL
Burgess, Michael R TX
Burton, Dan R IN
Buyer, Steve R IN
Calvert, Ken R CA
Camp, Dave R MI
Campbell, John R CA
Cantor, Eric R VA
Cao, Anh “Joseph” R LA
Capito, Shelley Moore R WV
Cardoza, Dennis D CA
Carnahan, Russ D MO
Carney, Chris D PA
Carter, John R TX
Cassidy, Bill R LA
Castle, Michael R DE
Castor, Kathy D FL
Chaffetz, Jason R UT
Chandler, Ben D KY
Childers, Travis D MS
Coble, Howard R NC
Coffman, Mike R CO
Cohen, Steve D TN
Cole, Tom R OK
Conaway, Michael R TX
Cooper, Jim D TN
Costa, Jim D CA
Crenshaw, Ander R FL
Critz, Mark D PA
Crowley, Joseph D NY
Cuellar, Henry D TX
Culberson, John R TX
Davis, Artur D AL
Davis, Geoff R KY
Davis, Lincoln D TN
Davis, Susan D CA
DeLauro, Rosa D CT
Dent, Charlie R PA
Deutch, Ted D FL
Diaz-Balart, Lincoln R FL
Diaz-Balart, Mario R FL
Djou, Charles R HI
Donnelly, Joe D IN
Dreier, David R CA
Driehaus, Steve D OH
Ehlers, Vern R MI
Ellsworth, Brad D IN
Emerson, JoAnn R MO
Engel, Eliot D NY
Fallin, Mary R OK
Flake, Jeff R AZ
Fleming, John R LA
Forbes, Randy R VA
Foster, Bill D IL
Foxx, Virginia R NC
Frank, Barney D MA
Franks, Trent R AZ
Frelinghuysen, Rodney R NJ
Gallegly, Elton R CA
Garrett, Scott R NJ
Gerlach, James R PA
Giffords, Gabrielle D AZ
Gingrey, Phil R GA
Gohmert, Louie R TX
Goodlatte, Robert R VA
Gordon, Bart D TN
Granger, Kay R TX
Graves, Sam R MO
Grayson, Alan D FL
Green, Gene D TX
Griffith, Parker R AL
Guthrie, Brett R KY
Hall, John D NY
Hall, Ralph R TX
Halvorson, Debbie D IL
Hare, Phil D IL
Harman, Jane D CA
Harper, Gregg R MS
Hastings, Alcee D FL
Hastings, Doc R WA
Heinrich, Martin D NM
Heller, Dean R NV
Hensarling, Jeb R TX
Herger, Wally R CA
Herseth Sandlin, Stephanie D SD
Higgins, Brian D NY
Himes, Jim D CT
Hodes, Paul D NH
Holden, Tim D PA
Holt, Rush D NJ
Hoyer, Steny D MD
Hunter, Duncan D. R CA
Israel, Steve D NY
Jackson, Jesse, Jr. D IL
Jenkins, Lynn R KS
Johnson, Sam R TX
Johnson, Tim R IL
Jordan, Jim R OH
Kagen, Steve D WI
Kildee, Dale D MI
King, Peter R NY
King, Steve R IA
Kingston, Jack R GA
Kirk, Mark R IL
Kirkpatrick, Ann D AZ
Kissell, Larry D NC
Klein, Ron D FL
Kline, John R MN
Kosmas, Suzanne D FL
Kratovil, Frank D MD
Lamborn, Doug R CO
Lance, Leonard R NJ
Langevin, Jim D RI
Larsen, Rick D WA
Larson, John D CT
Latham, Tom R IA
LaTourette, Steven R OH
Latta, Bob R OH
Lee, Christopher R NY
Levin, Sander D MI
Lewis, Jerry R CA
Linder, John R GA
Lipinski, Daniel D IL
LoBiondo, Frank R NJ
Lowey, Nita D NY
Lucas, Frank R OK
Luetkemeyer, Blaine R MO
Lummis, Cynthia R WY
Lungren, Dan R CA
Mack, Connie R FL
Maffei, Dan D NY
Maloney, Carolyn D NY
Manzullo, Donald R IL
Marchant, Kenny R TX
Marshall, Jim D GA
Matheson, Jim D UT
McCarthy, Carolyn D NY
McCarthy, Kevin R CA
McCaul, Michael R TX
McClintock, Tom R CA
McCotter, Thaddeus R MI
McHenry, Patrick R NC
McIntyre, Mike D NC
McKeon, Howard “Buck” R CA
McMahon, Michael D NY
McMorris Rodgers, Cathy R WA
McNerney, Jerry D CA
Meek, Kendrick D FL
Mica, John R FL
Miller, Candice R MI
Miller, Gary R CA
Miller, Jeff R FL
Minnick, Walt D ID
Mitchell, Harry D AZ
Moore, Dennis D KS
Moran, Jerry R KS
Murphy, Patrick D PA
Myrick, Sue R NC
Nadler, Jerrold D NY
Neal, Richard D MA
Neugebauer, Randy R TX
Nunes, Devin R CA
Nye, Glenn D VA
Olson, Pete R TX
Ortiz, Solomon D TX
Owens, Bill D NY
Pallone, Frank D NJ
Paulsen, Erik R MN
Pence, Mike R IN
Perlmutter, Ed D CO
Peters, Gary D MI
Peterson, Collin D MN
Pitts, Joseph R PA
Platts, Todd R PA
Poe, Ted R TX
Polis, Jared D CO
Posey, Bill R FL
Price, Tom R GA
Putnam, Adam R FL
Quigley, Mike D IL
Radanovich, George R CA
Rehberg, Dennis R MT
Reichert, Dave R WA
Reyes, Silvestre D TX
Roe, Phil R TN
Rogers, Harold R KY
Rogers, Mike R MI
Rogers, Mike R AL
Rohrabacher, Dana R CA
Rooney, Tom R FL
Roskam, Peter R IL
Ros-Lehtinen, Ileana R FL
Ross, Mike D AR
Rothman, Steve D NJ
Royce, Ed R CA
Ruppersberger, C.A. Dutch D MD
Ryan, Paul R WI
Salazar, John D CO
Sanchez, Linda D CA
Sarbanes, John D MD
Scalise, Steve R LA
Schakowsky, Jan D IL
Schauer, Mark D MI
Schiff, Adam D CA
Schmidt, Jean R OH
Schock, Aaron R IL
Schwartz, Allyson D PA
Sensenbrenner, James R WI
Sessions, Pete R TX
Sestak, Joe D PA
Shadegg, John R AZ
Sherman, Brad D CA
Shimkus, John R IL
Shuler, Heath D NC
Shuster, William R PA
Simpson, Mike R ID
Sires, Albio D NJ
Skelton, Ike D MO
Slaughter, Louise D NY
Smith, Adrian R NE
Smith, Christopher R NJ
Smith, Lamar R TX
Space, Zack D OH
Spratt, John D SC
Stearns, Cliff R FL
Sullivan, John R OK
Sutton, Betty D OH
Teague, Harry D NM
Terry, Lee R NE
Terry, Lee R TX
Thompson, Glenn R PA
Thornberry, William R TX
Tiahrt, Todd R KS
Tiberi, Pat R OH
Titus, Dina D NV
Tonko, Paul D NY
Turner, Mike R OH
Upton, Fred R MI
Walden, Greg R OR
Wamp, Zach R TN
Wasserman Schultz, Debbie D FL
Waxman, Henry D CA
Weiner, Anthony D NY
Westmoreland, Lynn R GA
Whitfield, Edward R KY
Wilson, Joe R SC
Wittman, Rob R VA
Wolf, Frank R VA
Yarmuth, John D KY
Young, C.W. Bill R FL
Young, Don R AK

Bob Edwards asks “We still Top Dog?”

Longtime neo-liberal shill and NPR war drummer Bob Edwards consults a soothsayer to placate his weekend audience’s fears about where their hopeful handbasket appears to be headed. To his question about the USA still being top dog, the economic clairvoyant’s answer is YES. Also, America has the psyche and bipolarity of a teenager, leaving us to infer also the same self-unawareness. But the big question was about President Obama’s apparent inability to change the course set for him. YEP. The tracks of Bush’s trainwreck read like your palm. Nothing to be done.

Daily KOS says: you support, we decide

DAILY KOS - you support, we presideFuck Markos Moulitsas and the Miniature Lipizzaner he rode in on. KOS calls for deposing Democratic Representative Dennis Kucinich because he won’t hang with the corporatist Dems on the health insurance mandate reform/bailout. The Daily KOS plays centrist whip, but this pronouncement is beyond tinpottiness. Hopefully Markos will be shown what a Public Option can mean on a blog.

What did KOS think of Kucinich forcing the majority party to take ownership of the American murder spree in Afghanistan?! (Here’s the list of those who rejected both party lines, Republicans are in bold: Baldwin, Campbell, Capuano, Chu, Clarke, Clay, Cleaver, Crowley, Davis (IL), DeFazio, Doyle, Duncan, Edwards (MD), Ellison, Farr, Filner, Frank (MA), Grayson, Grijalva, Gutierrez, Hastings (FL), Jackson (IL), Jackson Lee (TX), Johnson (IL), Johnson (E. B.), Jones, Kagen, Kucinich, Larson (CT), Lee (CA), Lewis (GA), Maffei, Maloney, Markey (MA), McDermott, McGovern, Michaud (Maine), Miller (George), Nadler (NY), Napolitano, Neal (MA), Obey, Olver, Paul, Payne, Pingree (Maine), Polis (CO), Quigley, Rangel, Richardson, Sánchez (Linda T.), Sanchez (Loretta), Schakowsky, Serrano, Speier, Stark, Stupak, Tierney, Towns, Tsongas, Velázquez, Waters, Watson, Welch, Woolsey)

I have my own qualms about Kucinich, he keeps the real Left sucked into concentric electoral circles. Activated voters who should be pushing for a third party are corralled by Kucinich types to hold their breath for the so-called party of the people to represent real people. I’d like to see Kucinich leave the Dems, and I’d like to see the Democrats fool enough to boot him of their own accord. They can’t quit Lieberman but they’d dump on Kucinich. What transparency we’d see then.

Hearing that call coming from the internet however, from the closest thing Americans have for representatives, our democratically followed Twitter sages, won’t do. When dumping Kucinich pretends to poll from the internet, we need to hoist those asses on their monetized petards.

Vaneigem on energy as commodity

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

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

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

In Conversation with Raoul Vaneigem

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

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

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

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

HUO: Which situationist projects remain unrealized?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

HUO: Where is love in Oarystis?

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

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

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

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

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

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

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

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

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

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

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

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

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

HUO: Is life ageless?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Translated from the French by Eric Anglès

Colorado reps support Israel war crimes

All 7 of Colorado’s US representatives voted to put their congressional stamp of approval on Israel’s war crimes in Gaza, joining 337 more yeas for House Resolution 867, Calling on the President and the Secretary of State to oppose unequivocally any endorsement or further consideration of the “Report of the United Nations Fact Finding Mission on the Gaza Conflict.”

What are US Congressmen doing standing between Israel and every other nation (except for the US and its territories) united in wishing to enforce international law? Did you elect your representative to brownshirt for Zionism? Below are lists of the 344 yeas (179 of the Dems), and the 36 nays.

WHO VOTED TO SUPPRESS THE GOLDSTONE REPORT: To recommend that the US use its veto in the UN Security Council to reject the will of the UN General Assembly:

(At best these legislators are bowing to the tremendous pressures imposed by AIPAC and other Jewish community lobbies. At worst, they believe a state can use disproportionate force and collective punishment against a civilian population under the pretext of defending itself.)

Aderholt, Adler (NJ), Akin, Alexander, Altmire, Andrews, Arcuri, Austria, Baca, Bachus, Barrow, Bartlett, Barton (TX), Bean, Berkley, Berman, Berry, Biggert, Bilbray, Bilirakis, Bishop (GA), Bishop (NY), Bishop (UT), Blackburn, Blunt, Boccieri, Boehner, Bonner, Bono Mack, Boozman, Boren, Boswell, Boyd, Brady (TX), Braley (IA), Bright, Broun (GA), Brown (SC), Corinne Brown, Ginny Brown-Waite, Buchanan, Burgess, Burton (IN), Butterfield, Buyer, Calvert, Camp, Campbell, Cantor, Cao, Capito, Cardoza, Carnahan, Carney, Carter, Cassidy, Castle, Castor (FL), Chaffetz, Chandler, Childers, Chu, Cleaver, Clyburn, Coble, Coffman (CO), Cohen, Cole, Conaway, Connolly (VA), Costa, Costello, Courtney, Crenshaw, Crowley, Cuellar, Culberson, Cummings, Davis (CA), Davis (IL), DeGette, DeLauro, Dent, L. Diaz-Balart, M. Diaz-Balart, Dicks, Donnelly (IN), Doyle, Dreier, Driehaus, Edwards (TX), Ehlers, Ellsworth, Emerson, Engel, Etheridge, Fallin, Fattah, Flake, Fleming, Forbes, Fortenberry, Foster, Foxx, Frank (MA), Franks (AZ), Frelinghuysen, Fudge, Gallegly, Garrett (NJ), Gerlach, Giffords, Gingrey (GA), Gohmert, Gonzalez, Goodlatte, Granger, Graves, Grayson, Al Green, Gene Green, Griffith, Guthrie, Hall (TX), Halvorson, Hare, Harman, Harper, Hastings (FL), Hastings (WA), Heller, Hensarling, Herger, Herseth Sandlin, Higgins, Hill, Himes, Hinojosa, Hodes, Hoekstra, Holden, Hoyer, Hunter, Inglis, Inslee, Israel, Issa, Jackson (IL), Jackson-Lee (TX), Jenkins, Johnson (IL), Sam Johnson, Jordan (OH), Kagen, Kanjorski, Kennedy, Kildee, Kilroy, Kind, King (IA), King (NY), Kingston, Kirk, Kirkpatrick (AZ), Kissell, Klein (FL), Kline (MN), Kosmas, Kratovil, Lamborn, Lance, Langevin, Larsen (WA), Larson (CT), Latham, LaTourette, Latta, Lee (NY), Levin, Lewis (CA), Lewis (GA), Linder, Lipinski, LoBiondo, Lowey, Lucas, Luetkemeyer, Lummis, Daniel Lungren, Mack, Maffei, Maloney, Manzullo, Marchant, Markey (CO), Markey (MA), Marshall, Massa, Matheson, Matsui, McCarthy (CA), McCarthy (NY), McCaul, McClintock, McCotter, McHenry, McIntyre, McKeon, McMahon, McMorris Rodgers, McNerney, Meek (FL), Melancon, Mica, Michaud, Miller (FL), Miller (MI), Miller (NC), Gary Miller, Minnick, Mitchell, Mollohan, Moore (KS), Moore (WI), Moran (KS), Murphy (CT), Murphy (NY), Tim Murphy, Murtha, Myrick, Nadler (NY), Napolitano, Neal (MA), Neugebauer, Nye, Oberstar, Olson, Ortiz, Paulsen, Pence, Perlmutter, Perriello, Peters, Peterson, Petri, Pitts, Platts, Poe (TX), Polis (CO), Pomeroy, Posey, Putnam, Quigley, Radanovich, Rangel, Rehberg, Reichert, Reyes, Richardson, Rodriguez, Roe (TN), Rogers (AL), Rogers (KY), Rogers (MI), Rohrabacher, Rooney, Ros-Lehtinen, Roskam, Ross, Rothman (NJ), Roybal-Allard, Royce, Ruppersberger, Rush, Ryan (OH), Ryan (WI), Salazar, Loretta Sanchez, Sarbanes, Scalise, Schakowsky, Schauer, Schiff, Schmidt, Schock, Schrader, Schwartz, Scott (GA), Scott (VA), Sensenbrenner, Serrano, Sessions, Sestak, Shadegg, Shea-Porter, Sherman, Shimkus, Shuler, Shuster, Simpson, Skelton, Slaughter, Smith (NE), Smith (NJ), Smith (TX), Smith (WA), Space, Spratt, Stearns, Sullivan, Sutton, Tanner, Taylor, Teague, Terry, Thompson (CA), Thompson (MS), Thompson (PA), Thornberry, Tiahrt, Tiberi, Titus, Tonko, Tsongas, Turner, Upton, Van Hollen, Visclosky, Walden, Walz, Wasserman Schultz, Watson, Waxman, Weiner, Westmoreland, Wexler, Whitfield, Wilson (OH), Wilson (SC), Wittman, Wolf, Yarmuth, Young (AK), Young (FL)

WHO VOTED AGAINST: Hoping the UN resolution will be allowed to prompt Israel to investigate the conduct of its IDF soldiers in Gaza, or face war crimes prosecution.

Baird, Baldwin, Blumenauer, Boustany, Capps, Carson (IN), Clarke, Clay, Davis (KY), Dingell, Doggett, Edwards (MD), Ellison, Filner, Grijalva, Hinchey, EB Johnson, Kilpatrick (MI), Kucinich, Lee (CA), Lynch, McCollum, McDermott, McGovern, Miller, George, Moran (VA), Olver, Pastor (AZ), Paul, Price (NC), Rahall, Snyder, Stark, Waters, Watt, Woolsey.

Ward Churchill to speak for O’odham

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

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

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

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

The People Who Emerged From the Earth

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Assimilation, Cultural Destruction, Double Speak and Ordained Genocide

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

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

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

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

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

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

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

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

Progressivism and Cultural Genocide: The Dawes Act

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

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

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

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

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

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

As for the progressive Indian Rights Association, they argued that

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

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

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

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

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

The Domestication of the “Wild Papago”

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

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

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

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

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

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

Resistance and Collaboration: O’odham Responses to Forced Modernization

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

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

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

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

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

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

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

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

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

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

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

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

The Indian Reorganization Act and O’odham land rights

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Conclusion

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

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

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

NOTES:

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

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

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

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

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

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

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

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

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

10
Fontana, Bernard L., p.40.

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

12
Erickson, Winston P., p.66.

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

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

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

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

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

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

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

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

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

22
Erickson, p.77

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

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

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

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

27
Erickson p.78.

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

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

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

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

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

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

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

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

36
Washburn, p.16.

37
Fontana, pp. 77-79.

38
Erickson, p. 92.

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

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

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

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

43
Fontana, p.54.

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

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

46
Spicer, p. 140.

47
Spicer, p.141.

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

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

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

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

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

53
Blaine, pp.40-50.

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

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

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

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

58
Blaine, p.50.

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

60
Blaine, pp.50-53.

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

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

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

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

65
Blaine, p.115.

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

67
Blaine, p.92.

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

69
Blaine, p.101.

70
Blain, pp.103-4.

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

Rock Creek Free Press available in COS

The Rock Creek Free Press is available online, but if you want it in print, the DC monthly is available in Colorado Springs at the Bookman, 3163 W. Colorado. The September issue features a speech given by legendary Australian journalist John Pilger on July 4th in San Francisco.

Here’s the RCFP transcript:

Two years ago I spoke at “Socialism in Chicago” about an invisible government which is a term used by Edward Bernays, one the founders of modern propaganda. It was Bernays, who in the 1920s invented public relations as a euphemism for propaganda. And it was Bernays, deploying the ideas of his uncle Sigmund Freud, who campaigned on behalf of the tobacco industry for women to take up smoking as an act of feminist liberation calling cigarettes “tortures of freedom”. At the same time he was involved in the disinformation which was critical in overthrowing the Arbenz government in Guatemala. So you have the association of cigarettes and regime change. The invisible government that Bernays had in mind brought together all media: PR, the press, broadcasting, advertising and their power of branding and image making. In other words, disinformation.

And I suppose I would like to talk today about this invisible government’s most recent achievement, the rise of Barrack Obama and the silencing of much of the left. But all of this has a history, of course and I’d like to go back, take you back some forty years to a sultry and, for me, very memorable day in Viet Nam.

I was a young war correspondent who had just arrived in a village in the Central Highlands called Tuylon. My assignment was to write about a unit of US Marines who had been sent to the village to win hearts and minds. “My orders,” said the Marine Sergeant, “are to sell the American way of liberty, as stated in the Pacification Handbook, this is designed to win the hearts and minds of folks as stated on page 86.” Now, page 86 was headed in capital letters: WHAM (winning hearts and minds). The Marine Unit was a combined action company which explained the Sergeant, meant, “We attack these folks on Mondays and we win their hearts and minds on Tuesdays.” He was joking, of course, but not quite.

The Sergeant, who didn’t speak Vietnamese, had arrived in the village, stood up on a Jeep and said through a bullhorn: “Come on out everybody we’ve got rice and candies and toothbrushes to give you.” This was greeted by silence. “Now listen, either you gooks come on out or we’re going to come right in there and get you!” Now the people of Tuylon finally came out and they stood in line to receive packets of Uncle Ben’s Miracle Rice, Hershey Bars, party balloons, and several thousand toothbrushes. Three portable, battery operated, yellow, flush lavatories were held back for the arrival of the colonel.

And when the colonel arrived that evening, the district chief was summoned and the yellow, flush lavatories unveiled. The colonel cleared his throat and took out a handwritten speech,

“Mr. District Chief and all you nice people,” said the colonel, “what these gifts represent is more than the sum of their parts, they carry the spirit of America. Ladies and gentlemen there’s no place on Earth like America, it’s the land where miracles happen, it’s a guiding light for me and for you. In America, you see, we count ourselves as real lucky as having the greatest democracy the world has ever known and we want you nice people to share in our good fortune.”

Thomas Jefferson, George Washington, even John Winthrope sitting upon a hill got a mention. All that was missing was the Star Bangled Banner playing softly in the background. Of course the villagers had no idea what the colonel was talking about, but when the Marines clapped, they clapped. And when the colonel waved, the children waved. And when he departed the colonel shook the Sergeant’s hand and said: “We’ve got plenty of hearts and minds here, carry on Sergeant.” “Yes Sir.” In Viet Nam I witnessed many scenes like that.

I’d grown up in faraway Australia on a cinematic diet of John Wayne, Randolph Scott, Walt Disney, and Ronald Reagan. The American way of liberty they portrayed might well have been lifted from the WHAM handbook. I’d learned that the United States had won World War II on its own and now led the free world as the chosen society. It was only later when I read Walter Lippmann’s book, Public Opinion, a manual of the invisible government, that I began to understand the power of emotions attached to false ideas and bad histories on a grand scale.

Now, historians call this exceptionalism, the notion that the United States has a divine right to bring what it calls “liberty” to the rest of humanity. Of course this is a very old refrain. The French and British created and celebrated their own civilizing missions while imposing colonial regimes that denied basic civil liberties. However, the power of the American message was, and remains, different. Whereas the Europeans were proud imperialists, Americans are trained to deny their imperialism. As Mexico was conquered and the Marines sent to Nicaragua, American textbooks referred to an Age of Innocence. American motives were always well meaning, moral, exceptional, as the colonel said, “There was no ideology” and that’s still the case.

Americanism is an ideology that is unique because its main feature is its denial that it is an ideology. It’s both conservative and it’s liberal. And it’s right and it’s left. And Barack Obama is its embodiment. Since Obama was elected leading liberals have talked about America returning to its true status as, “a nation of moral ideals”. Those are the words of Paul Krugman, the liberal columnist of The New York Times. In the San Francisco Chronicle, columnist Mark Morford wrote,

“Spiritually advanced people regard the new president as a light worker who can help usher in a new way of being on the planet.”

Tell that to an Afghan child whose family has been blown away by Obama’s bombs. Or a Pakistani child whose house has been visited by one of Obama’s drones. Or a Palestinian child surveying the carnage in Gaza caused by American “smart” weapons, which, disclosed Seymour Hersh, were re-supplied to Israel for use in the slaughter, and I quote; “Only after the Obama team let if be known, it would not object.” The man who stayed silent on Gaza is the man who now condemns Iran.

In a sense, Obama is the myth that is America’s last taboo. His most consistent theme was never “change”, it was power. “The United States,” he said, “leads the world in battling immediate evils and promoting the ultimate good. We must lead by building a 21st century military to ensure the security of our people and advance the security of all people.” And there is this remarkable statement, “At moments of great peril in the past century our leaders ensured that America, by deed and by example, led and lifted the world; that we stood and fought for the freedoms sought by billions of people beyond our borders.” Words like these remind me of the colonel in the village in Viet Nam, as he spun much the same nonsense.

Since 1945, by deed and by example, to use Obama’s words, America has overthrown 50 governments, including democracies, and crushed some 30 liberation movements and bombed countless men, women, and children to death. I’m grateful to Bill Blum for his cataloging of that. And yet, here is the 45th (sic) president of the United States having stacked his government with war mongers and corporate fraudsters and polluters from the Bush and Clinton eras, promising, not only more of the same, but a whole new war in Pakistan. Justified by the murderous clichés of Hilary Clinton, clichés like, “high value targets”. Within three days of his inauguration, Obama was ordering the death of people in faraway countries: Pakistan and Afghanistan. And yet, the peace movement, it seems, is prepared to look the other way and believe that the cool Obama will restore, as Krugman wrote, “the nation of moral ideals.”

Not long ago, I visited the American Museum of History in the celebrated Smithsonian Institute in Washington. One of the most popular exhibitions was called “The Price of Freedom: Americans at War”. It was holiday time and lines of happy people, including many children, shuffled through a Santa’s grotto of war and conquest. When messages about their nation’s great mission were lit up; these included tributes to the; “…exceptional Americans who saved a million lives…” in Viet Nam; where they were, “…determined to stop Communist expansion.” In Iraq other brave Americans, “employed air-strikes of unprecedented precision.” What was shocking was not so much the revisionism of two of the epic crimes of modern times, but the shear scale of omission.

Like all US presidents, Bush and Obama have very much in common. The wars of both presidents and the wars of Clinton and Reagan, Carter and Ford, Nixon and Kennedy are justified by the enduring myth of exceptional America. A myth the late Harold Pinter described as, “a brilliant, witty, highly successful act of hypnosis.”

The clever young man who recently made it to the White House is a very fine hypnotist; partly because it is indeed extraordinary to see an African American at the pinnacle of power in the land of slavery. However, this is the 21st century and race together with gender, and even class, can be very seductive tools of propaganda. For what is so often overlooked and what matters, I believe above all, is the class one serves. George Bush’s inner circle from the State Department to the Supreme Court was perhaps the most multi-racial in presidential history. It was PC par excellence. Think Condoleezza Rice, Colin Powell. It was also the most reactionary. Obama’s very presence in the White House appears to reaffirm the moral nation. He’s a marketing dream. But like Calvin Klein or Benetton, he’s a brand that promises something special, something exciting, almost risqué. As if he might be radical. As if he might enact change. He makes people feel good; he’s a post-modern man with no political baggage. And all that’s fake.

In his book, Dreams From My Father, Obama refers to the job he took after he graduated from Columbia in 1983; he describes his employer as, “…a consulting house to multi-national corporations.” For some reason he doesn’t say who his employer was or what he did there. The employer was Business International Corporation; which has a long history of providing cover for the CIA with covert action and infiltrating unions from the left. I know this because it was especially active in my own country, Australia. Obama doesn’t say what he did at Business International and they may be absolutely nothing sinister. But it seems worthy of inquiry, and debate, as a clue to, perhaps, who the man is.

During his brief period in the senate, Obama voted to continue the wars in Iraq and Afghanistan. He voted for the Patriot Act. He refused to support a bill for single payer health care. He supported the death penalty. As a presidential candidate he received more corporate backing than John McCain. He promised to close Guantanamo as a priority, but instead he has excused torture, reinstated military commissions, kept the Bush gulag intact, and opposed habeas corpus.

Daniel Ellsberg, the great whistleblower, was right, I believe, when he said, that under Bush a military coup had taken place in the United States giving the Pentagon unprecedented powers. These powers have been reinforced by the presence of Robert Gates – a Bush family crony and George W. Bush’s powerful Secretary of Defense. And by all the Bush Pentagon officials and generals who have kept their jobs under Obama.

In the middle of a recession, with millions of Americans losing their jobs and homes, Obama has increased the military budget. In Colombia he is planning to spend 46 million dollars on a new military base that will support a regime backed by death squads and further the tragic history of Washington’s intervention in that region.

In a pseudo-event in Prague, Obama promised a world without nuclear weapons to a global audience, mostly unaware that America is building new tactical nuclear weapons designed to blur the distinction between nuclear and conventional war. Like George Bush, he used the absurdity of Europe threatened by Iran to justify building a missile system aimed at Russia and China. In another pseudo-event, at the Annapolis Naval Academy, decked with flags and uniforms, Obama lied that America had gone to Iraq to bring freedom to that country. He announced that the troops were coming home. This was another deception. The head of the army, General George Casey says, with some authority, that America will be in Iraq for up to a decade. Other generals say fifteen years.

Chris Hedges, the very fine author of Empire of Illusion, puts it very well; “President Obama,” he wrote, “does one thing and brand Obama gets you to believe another.” This is the essence of successful advertising. You buy or do what the advertiser wants because of how they make you feel. And so you are kept in a perpetual state of childishness. He calls this “junk politics”.

But I think the real tragedy is that Obama, the brand, appears to have crippled or absorbed much of the anti-war movement – the peace movement. Out of 256 Democrats in Congress; 30, just 30, are willing to stand up against Obama’s and Nancy Pelosi’s war party. On June the 16th they voted for 106 billion dollars for more war.

The “Out of Iraq” caucus is out of action. Its member can’t even come up with a form of words of why they are silent. On March the 21st, a demonstration at the Pentagon by the once mighty United for Peace and Justice drew only a few thousand. The out-going president of UFPJ, Lesley Kagen, says her people aren’t turning up because, “It’s enough for many of them that Obama has a plan to end the war and that things are moving in the right direction.” And where is the mighty Move On, these days? Where is its campaign against the wars in Iraq and Afghanistan? And what, exactly, was said when Move On’s executive director, Jason Ruben, met Barack Obama at the White House in February?

Yes, a lot of good people mobilized for Obama. But what did they demand of him? Working to elect the Democratic presidential candidate may seem like activism, but it isn’t. Activism doesn’t give up. Activism doesn’t fall silent. Activism doesn’t rely on the opiate of hope. Woody Allen once said, “I felt a lot better when I gave up hope.” Real activism has little time for identity politics which like exceptionalism, can be fake. These are distractions that confuse and sucker good people. And not only in the United States, I can assure you.

I write for the Italian socialist newspaper, Il Manifesto, or rather I used to write for it. In February I sent the editor an article which raised questions about Obama as a progressive force. The article was rejected. Why, I asked? “For the moment,” wrote the editor, “we prefer to maintain a more positive approach to the novelty presented by Obama. We will take on specific issues, but we would not like to say that he will make no difference.” In other words, an American president drafted to promote the most rapacious system in history, is ordained and depoliticized by important sections of the left. It’s a remarkable situation. Remarkable, because those on the, so called, Radical Left have never been more aware, more conscious of the inequities of power. The Green Movement, for example, has raised the consciousness of millions, so that almost every child knows something about global warming. And yet, there seems to be a resistance, within the Green Movement, to the notion of power as a military force, a military project. And perhaps similar observations can also be made about sections of the Feminist Movement and the Gay Movement and certainly the Union Movement.

One of my favorite quotations is from Milan Kundera,

“The struggle of people against power is [the] struggle of memory against forgetting.”

We should never forget that the primary goal of great power is to distract and limit our natural desire for social justice and equity and real democracy.

Long ago Edward Bernays’ invisible government of propaganda elevated big business from its unpopular status as a kind of mafia to that of a patriotic driving force. The “American way of life” began as an advertising slogan. The modern image of Santa Claus was an invention of Coca Cola.

Today we are presented with an extraordinary opportunity. Thanks to the crash of Wall Street and the revelation, for many ordinary people, that the free market has nothing to do with freedom. The opportunity, within our grasp, is to recognize that something is stirring in America that is unfamiliar, perhaps, to many of us on the left, but is related to a great popular movement that’s growing all over the world. Look down at Latin America, less than twenty years ago there was the usual despair, the usual divisions of poverty and freedom, the usual thugs in uniforms running unspeakable regimes. Today for the first time perhaps in 500 years there’s a people’s movement based on the revival of indigenous cultures and language, a genuine populism. The recent amazing achievements in Bolivia, Ecuador, Venezuela, El Salvador, Argentina, Brazil, and Paraguay represent a struggle for community and political rights that is truly historic, with implications for all of us. The successes in Latin America are expressed perversely in the recent overthrow of the government of Honduras, because the smaller the country, the greater is the threat of a good example that the disease of emancipation will spread.

Indeed, right across the world social movements and grass roots organization have emerged to fight free market dogma. They’ve educated governments in the south that food for export is a problem, rather than a solution to global poverty. They’ve politicized ordinary people to stand up for their rights, as in the Philippines and South Africa. Look at the remarkable boycott, disinvestment and sanctions campaign, BDS, for short, aimed at Israel that’s sweeping the world. Israeli ships have been turned away from South Africa and Western Australia. A French company has been forced to abandon plans to build a railway connecting Jerusalem with illegal Israeli settlements. Israeli sporting bodies find themselves isolated. Universities in the United Kingdom have begun to sever ties with Israel. This is how apartheid South Africa was defeated. And this is how the great wind of the 1960s began to blow. And this is how every gain has been won: the end of slavery, universal suffrage, workers rights, civil rights, environmental protection, the list goes on and on.

And that brings us back, here, to the United States, because I believe something is stirring in this country. Are we aware, that in the last eight months millions of angry e-mails, sent by ordinary Americans, have flooded Washington. And I mean millions. People are outright outraged that their lives are attacked; they bear no resemblance to the passive mass presented by the media. Look at the polls; more than 2/3 of Americans say the government should care for those who cannot care for themselves, sixty-four percent would pay higher taxes to guarantee health care for everyone, sixty percent are favorable towards Unions, seventy percent want nuclear disarmament, seventy-two percent want the US completely out of Iraq and so on and so on. But where is much of the left? Where is the social justice movement? Where is the peace movement? Where is the civil rights movement? Ordinary Americans, for too long, have been misrepresented by stereotypes that are contemptuous. James Madison referred to his compatriots in the public as ignorant and meddlesome outsiders. And this contempt is probably as strong today, among the elite, as it was back then. That’s why the progressive attitudes of the public are seldom reported in the media, because they’re not ignorant, they’re subversive, they’re informed and they’re even anti-American. I once asked a friend, the great American war correspondent and humanitarian, Martha Gellhorn, to explain the term “anti-American” to me. “I’ll tell you what anti-American is,” she said in her forceful way, “its what governments and their vested interests call those who honor America by objecting to war and the theft of resources and believing in all of humanity. There are millions of these anti-Americans in the United States, they are ordinary people who belong to no elite and who judge their government in moral terms though they would call it common decency. They are not vain; they are the people with a waitful conscience, the best of America’s citizens. Sure, they disappear from view now and then, but they are like seeds beneath the snow. I would say they are truly exceptional.” Truly exceptional, I like that.

My own guess is that a populism is growing, once again in America evoking a powerful force beneath the surface which has a proud history. From such authentic grass roots Americanism came women suffrage, the eight hour day, graduated income tax, public ownership of railways and communications, the breaking of the power of corporate lobbyists and much more. In other words, real democracy. The American populists were far from perfect, but they often spoke for ordinary people and they were betrayed by leaders who urged them to compromise and merge with the Democratic Party. That was long ago, but how familiar it sounds. My guess is that something is coming again. The signs are there. Noam Chomsky is right when he says that, “Mere sparks can ignite a popular movement that may seem dormant.” No one predicted 1968, no one predicted the fall of apartheid, or the Berlin Wall, or the civil rights movement, or the great Latino rising of a few years ago.

I suggest that we take Woody Allen’s advice and give up on hope and listen, instead, to voices from below. What Obama and the bankers and the generals and the IMF and the CIA and CNN and BBC fear, is ordinary people coming together and acting together. It’s a fear as old as democracy, a fear that suddenly people convert their anger to action as they’ve done so often throughout history.

“At a time of universal deceit,” wrote George Orwell, “telling the truth is a revolutionary act.”

Thank you.

Top 10 Westerns, if you ask the French

rio bravo directed by Howard Hawks
 
Are you a fan of the American Western? How do you think your taste might match a survey of French film critics? Though we mock their high regard for Jerry Lewis, let’s allow that France has a film history that predates ours, and a legacy of critical journals beyond the reach of our Hollywood shills. Besides which, the golden age of the movie western lies well between the brothers Lumiére and the Nouvelle Vague. Perusing John Cawelti’s The Six-Gun Mystique published in 1976, I found a list of the TOP TEN GREATEST WESTERNS. Think any of your favorites made the list?

Your odds improve because ties were listed as individual ranks, so the entire top ten comprises almost 100 titles. The survey excludes works made after the early seventies obviously.

Joan Crawford stars in Johnny GuitarTOP TEN WESTERNS

1. Johnny Guitar — Nicholas Ray

2. Rio Bravo — Howard Hawks

3. The Big Sky — Howard Hawks, w. AB Guthrie

4. (tie)
The Naked Spur — Anthony Mann
Rancho Notorious — Fritz Lang
Man Without a Star — King Vidor

5. (tie)
My Darling Clementine — John Ford
The Left-Handed Gun — Arthur Penn, w. Gore Vidal
The Searchers –John Ford
Ride the High County — Sam Peckenpah

6. (tie)
Silver Lode — Allan Dwan
Red River — Howard Hawks
Duel in the Sun — King Vidor
The Hanging Tree — Delmer Daves
Run of the Arrow — Sam Fuller
Seven Men From Now — Budd Boetticher

7. (tie)
The Last Hunt — Richard Brooks
The Far Country — Anthony Mann
Colorado Territory — Raoul Walsh
Wagonmaster –John Ford
The Unforgiven — John Huston
Man of the West — Anthony Mann
Heller in Pink Tights — George Cukor, w. Louis L’Amour

8. (tie)
Man From Laramie — Anthony Mann
The Plainsman — Cecil B. DeMille
Western Union — Fritz Lang
Winchester 73 — Anthony Mann
Warlock — Edward Dmytryk
They Died with their Boots On — Raoul Walsh
The Last Frontier — Anthony Mann
The Last Wagon — Delmer Daves
River of No Return — Otto Preminger

9. (tie)
Stagecoach — John Ford, w. Ernest Haycock
The Outlaw — Howard Hughes, w. Ben Hecht
Billy the Kid — King Vidor
Comanche Station — Budd Boetticher
The Wonderful Country — Robert Parrish, w. Tom Lea
Wichita — Jacques Tourneur
3:10 to Yuma — Delmer Daves, w. Elmore Leonard
The Magnificent Seven — John Sturges, w. Akira Kurosawa
Gunfight at the OK Corral — John Sturges, w. Leon Uris
Tennessee’s Partner — Allan Dwan, w. Bret Harte

10. (Another 45 titles, including)
Shane — George Stevens
The Misfits — John Huston, w. Arthur Miller
Major Dundee — Sam Peckinpah
One Eyed Jacks — Marlon Brando
The Treasure of the Sierra Madre — John Huston, w. B. Traven
The Gold Rush — Charlie Chaplin
Go West — Buster Keaton
Fort Bravo — John Sturges

From whence shines that Bat Signal?

iran bat signalIt’s a droll cartoon, calling Twitter to the rescue. But I believe MARSDEN got the metropolis wrong. It’s Paris, London or Amsterdam, and French and English diplomats are in an Iranian court today because Tehran suspects the Green Revolutionists are being stirred up from points international.

The telecommunications companies could clear this up, if they weren’t themselves eager to reform Iran’s economy to favor capitalism unfettered by Islamic morality.

The US antiwar community in particular is split on whether to play along with the charade. Secular freedoms are good, but are there real verifiable indications that Iran’s populace wants them? On the one side, the Campaign for Peace and Democracy is cracking the whip to keep the usual pacifists in line. They’ve issued talking points to refute criticisms that the CPD effort in Pax Americana disguised.

Here are their straw questions:

1. Was the June 12, 2009 election fair?

2. Isn’t it true that the Guardian Council is indirectly elected by the Iranian people?

3. Was there fraud, and was it on a scale to alter the outcome?

4. Didn’t a poll conducted by U.S.-based organizations conclude that Ahmadinejad won the election?

5. Didn’t Ahmadinejad get lots of votes from conservative religious Iranians among the rural population and the urban poor? Might not these votes have been enough to overwhelm his opponents?

6. Hasn’t the U.S. (and Israel) been interfering in Iran and promoting regime change, including by means of supporting all sorts of “pro-democracy” groups?

7. Has the Western media been biased against the Iranian government?

8. Is Mousavi a leftist? A neoliberal? What is the relation between Mousavi and the demonstrators in the streets?

9. Is Ahmadinejad good for world anti-imperialism?

10. Is Ahmadinejad more progressive than his opponents in terms of social and economic policy? Is he a champion of the Iranian poor?

11. What do we want the U.S. government to do about the current situation in Iran?

12. What should we do about the current situation in Iran?

13. Is it right to advocate a different form of government in Iran?

The response to question one is amusing:

1. Was the June 12, 2009 election fair?

Even if every vote was counted fairly, this was not a fair election. 475 people wished to run for president, but the un-elected Guardian Council, which vets all candidates for supposed conformity to Islamic principles, rejected all but 4.

Free elections also require free press, free expression, and freedom to organize, all of which have been severely curtailed.”

Now, can they say the exact same thing about US elections? But they haven’t, nor have the CPD addressed Peace and Democracy issues anywhere but Iran.

Taking the admittedly lonely side is the Monthly Review, where academic Edward Herman can easily parry the CPD’s rationalizations.

Didn’t it used to be illegal to spend government monies to propagandize the American public? Someone wants a war with Iran, and their using do-gooder grass-roots to sell it.

Ward Churchill and the Knights of the Round Table…

Or “…and the Holy Grail”. This is one example of what happens, as Judge Naves so brilliantly illustrates with his own contribution to Official Glossing Over of Real History, upholding the punishment and Demonization of Dr Churchill for no crime other than daring to tell a different viewpoint than the Official one. It involves the most over-used trite banal and EVIL defense of the Lie of Divine Right Of Kings.

Although Le Morte Darthur (also known as Le Morte d’Arthur) is universally accepted as a masterpiece of imaginative literature, so much mystery surrounds the identity of the author (that is, which one of several Sir Thomas Malorys of the 15th century actually wrote it) that any one definitive biography seems imprudent. The only direct information extant concerning the author is that a Sir Thomas Malory completed the book while he was a “knight-prisoner” in the ninth year of Edward IV’s reign, from March 4, 1469, to March 3, 1470. All the rest is conjecture.

So a Knight makes a fanciful story about the wondrous nobility of his profession. Which happened to be Killing People.

And leaving out the parts about how it’s more akin to being a Mafia Hit-man than anything else.

He was in prison at the time. Can you say “sucking up to the warden”? I knew you could.

There’s a new show on TV, new to me anyway, “Merlin”. with the predictable bullshit about Arthur Pendragon being “destined to lead the Noble Kingdom”.

Anachronisms like 14th century armor and castellary, candles and “ancient” books in what allegedly was the 4th century C.E.

And that was the good part. It goes downhill from there.

Arthur: “Destined to found a great kingdom”. Oh Come On! Even in the (entirely fictionalized) “history” his kingdom died with him.

Problem with it was, at the time the “history” was written, entirely made up from within a prison cell by a Saxon who was sucking up to a Norman king, is actually taken literally. Not by everybody, but those who do take it as Real make a Real Mess out of our current chapter of History.

The people at the time were being told, rather forcefully, that they had Won the Crusades, even with plenty of evidence to the contrary, all around them.

The same way the ex-president George Bush romanticized the Current Crusades. Along with his murderous friend and colleague Erik, the Prince of Blackwater. (it’s pure conjecture that he calls himself by that title… but it fits) who romanticizes his Goon Squads as “The Modern Knights Templar”… instead of the reality which is they’re a Publicly Funded Private Army, who have been granted absolute immunity from any kind of responsibility for their Crimes (given in advance) and absolute immunity from Public oversight, even though, as mentioned, they’re paid by the Public Funds.

Bring it back to Ward Churchill, the same ones who are promoting this “Noble Crusade” like Former Governor Bill Owens, G.Bush and Prince, and apparently Judge Larry “Sellout” Naves, are pushing the notion that “(we) have to believe the Official Version of American History” or it’s literally Treason.

Some of the Local IDIOT proponents of that view have even called Dr Churchill a Traitor.

They’re also the same coward right wing pukes who say that All Capital Offenses should be punished with swift Death.

Including Treason.

Thomas Malory was charged with treason. But granted a pardon, apparently, after writing the Suck Up officially sanctioned history.

No man was ever born destined to be a King. Royal Prerogative is a Fictional Construct designed to cover the crimes of Dictatorship.

Tim DeChristopher on Democracy Now!

Edward-Abbey-Tim-DeChristopher-Arches
 
Tim DeChristopher, a University of Utah disobedient civilian, was interviewed on Democracy Now! today. Amy Goodman asked him what relevance Edward Abbey had to his move to disrupt the bidding process for oil and gas leases in Utah’s red rock country.

His answer:
I think that the most powerful relevance of Edward Abbey to what I did was his statement and really his expression of the idea that sentiment without action is the ruin of the soul, because I think that’s what I had seen throughout my work as an environmentalist previous to this, where I had seen this massive crisis and massive challenge that we were facing in climate change, and I saw that my efforts of writing the letter here and there and riding my bike and things like that weren’t really aligning. My actions weren’t aligning with my sentiment of how serious this threat was, and I knew that. And so, I felt that kind of conflict within myself.
And when I stepped it up at this auction and was putting myself out there and winning all these parcels was really the first time I felt like my sentiment—or I felt like my actions were aligning with my sentiment. And I felt this tremendous sense of calm when I started doing that, because for the first time that conflict within me was gone, and I knew that when I was, you know, standing up and risking going to prison, my actions really were aligning with how big of a crisis this is.

A grand jury indicted Tim DeChristopher Wednesday afternoon with two felony counts of violating the Federal Onshore Oil and Gas Leasing Act. If convicted, Tim could face up to 10 years in the slammer. This, despite the fact that Ken Salazar cancelled the contested leases because the government failed to follow its own procedures, but more on that later!

For now, tune in to KRCC at 7 to hear Tim (and then Noam Chomsky) on Democracy Now! tonight.

Things to do in March

MAR 2009
2- Edward Prescott: Economic Integration of Sovereign States, Gaylord Hall, CC, 7:30pm
4- Russell Hittinger: the Modern State: Devolution or Subsidiary, Gaylord Hall, CC, 3:30pm
5- Bill Ayres, Derrick Jensen FORBIDDEN EDUCATION, Glenn Miller Ballroom, Boulder, 7pm
6- PARADE SFPJ/Backbone Campaign, CU Boulder, 3-4:30pm
8- (International Women’s Strike)
9- Ward Churchill vs CU, Denver State Court, Courtroom 6, 9:30am
13-19 –GENERAL STRIKE Stop bankers from plundering treasury
14- St Patricks Day Parade, Tejon Ave, 12noon
15- Day Against Police Brutality
20- UFPJ Iraq War Moratorium
21- A.N.S.W.E.R. antiwar demonstrations
26- Poet XJ Kennedy, Gates Common Room, CC, 7pm
30- PROTEST 25th Annual Space Symposium, Broadmoor Hotel (thru April 2)
31- Robin Bell: Antartica’s Hidden Mountains, Armstrong Theatre, CC, 7:30pm

Billionaire bank robbers do not go to jail

I thought there was something odd with a headline about a recent break in a 2001 murder case: Arrest of inmate imminent. Probably it makes perfect sense to hasten with the arrest of someone already incarcerated. Meanwhile, Allan Stanford, suspected of an $8 Billion dollar fraud, is “laying low” and not under arrest. And Bernard Madoff, of the $50 Billion fraud, is free in his penthouse.

Really. It’s probably too soon to know how the Guinness Book of Records will rank these crimes, but we might guess these are the biggest, even if you include the S&L heists. Although record keepers will note the bank “bailout” heist, the GWOT military industry heist and the Tax Cuts For The Rich heist will eclipse all.

What distinguishes the earlier crime record holders, from these break-the-bank blockbusters, is the urgency expressed, in familiar days, about bringing the guilty to justice.

If asked to name the biggest heist of all time, most of us think of the Great Train Robbery, maybe just because it still has a ring to it. The take was peanuts by today’s standard. Buster Edwards and company stole $3.7 million from the mail train, (today it would be equivalent to $58 million). Still the offenders were undone.

The record before that, thirteen years before, was the 1950 Brinks Robbery for $2.7 million.

Since then: Brinks Mat; Société Générale heist, Nice; Lufthansa, $6M; Heathrow Airport security vehicle $6.5M; the Isabella Stewart Gardner Museum, Boston 1990 $300M; the Oslo National Museum, Oslo 1994 $58M; and the Carlton Hotel Jewelry store, 1994 $44M.

This millennium there was: the Northern Bank Robbery, Belfast, Ireland 2004 $50M; Fortaleza, Brazil bank, 2005 $65M; Securitas Depot robbery, 2006 $92.5M; and I’ve gone a little out of order to list last, the only heist to reach one billion: the Central Bank of Iraq, Baghdad March 2003 $1B;

Does that explain why Messrs Stanford and Madoff are reclining in the luxury of their own abodes, except to illustrate that the rich are different from you and me?

Twilight- Go see the movie!

twilightAs a reward this week for having to put up with the disgusting job CS School District 11 is doing in supposedly teaching her, I took my daughter out to see the movie she wanted to see, which was Twilight.

She has just finished reading all the 4 Vampire books out in this series and had to go see this movie, and she dragged me to doing it with her because going to see a romance novel movie is normally the last thing I would ever do. I’m glad she pushed me to go, because I thought it was a damn good movie and probably about the best teenage vampire movie that has ever been made!

Now most movie critics have not agreed with my assessment and the reason why is quite simple. They are older farts that want to totally concentrate on the Puritanism of the author, and not on the film itself. Let me just say to them though, that sometimes FUN is the main reason for things, and not merely the political message. As an atheist kid, I thoroughly enjoyed much of CS Lewis’s work, conservative Christian messaging or not, it simply made no difference to me when I was a pre-teen/ young teen reader. One has to see this movie and take it on that raw entertainment level, and not the level of it being a Conservative morality play.

Roger Ebert actually has a fairly intelligent review of the movie out, and recommends a Swedish vampire movie at the end that now I and my daughter will also have to see. So one vampire thing leads to another, and that’s why if you haven’t yet seen the movie, go see it NOW! Vampires are fun, and Focus on the Family needs more vampirism in their family life!

Funny thing about the movie, I liked it but my daughter felt it to be too racy on screen as compared to how it read to her by book. She wanted Edward to restrain his bloodlust (sexual drive) yet more!

Well, you simply cannot please all the people all the time, but all in all, a very well made movie on the Vampire theme. I give it 4 1/2 stars out of 5. Check it out. Ed the Vampire just won’t bite you unless you open up to him willingly! He’s just that good a Vampire! I think that my daughter would rate it about 3 stars out of 5. But she’s Hooked on Books!