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

Virginia Dare was an “Anchor Baby”

Not meaning to poke fun at young Ms Dare who disappeared along with the rest of the Roanoke Colony more than 400 years ago. More like mocking and reproving redneck bigots who make a big stink about other people having the same immigration privileges as THEIR ancestors did. Especially as it’s an election issue.

Along with the Religious Refugees. See, the first English immigrants were notably religious extremists fleeing from other religious extremists. Virginia the colony was named not for the Virgin Mary, but for Queen Elizabeth. The one who bullied Parliament into passing the Conformity doctrines. Which led to some hugely large massive horrifying monstrous big “civil” wars in England, Scotland, Wales, Ireland. Then exported to America along with the ongoing British v Spain and France wars.  The plan was then as now (think Israel) put a large amount of people who are just too contentious to allow them to stay in the Motherland, give them discount passage and sell them limited supplies and weapons. And do a lot of it on credit. The French term for it was pioneers. A support system for military adventures.  Make sure they’re likely to piss off the natives, but not likely to survive without some “emergency” backup from Momma England.

Others did the same thing, the English just were the ones who got away with it. Davy Crockett was part of two such maneuvers. Born in Tennessee when the Revolution hadn’t been worked out, Tennessee having been treaty land which the Crown was refusing to allow English expansion. One of the sore spots that the sorehead revolutionaries used as an excuse for the revolution. It’s referenced in the Declaration of Independence. The British government honoring some of their treaty obligations by selling weapons to Natives. And blankets (ahem!) and other goods. The Treaties in question being the peace agreements after the 7 Years War which was fought mostly in Europe but in American History class we’re taught to call it the French and Indian War. And since he was born in 1786 which was just barely almost 20 years before the Louisiana purchase, where the kings of  France and Spain took turns financing each others wars by selling land in The New World which had never been visited by any European king. They sold land back and forth that they had never seen. Along with the people of the region. Subject of Spain one morning and France the next. The English and their bastard child The United States did the same thing.

to tie it all together….

Definitely Davy Crockett was born of illegal immigrants on Cherokee land. The Roanoke colony was located in what’s now the Carolinas, named for one of the Kings Charles of England. The Conformity Acts caused such frictions between English Christians that Protestant groups like the Pilgrim Church, Puritans, Presbyterians and of course Catholics were slaughtered and persecuted whenever their factions weren’t persecuting every other faction. And a whole bunch of Christians who just could not conform to other Christian doctrines fled to America to set up shop. And put up shot. There was for instance a running feud which often broke into gunfire between South Carolina and North Carolina about the difference between Presbyterian and Episcopalian and another cross-Potomac same thing because Virginia was mostly Protestant and Maryland was predominately Catholic.  You didn’t have to be across the Catholic Protestant line to piss off the authorities. Just being a Non Conformist protestant would do the trick. I got that from the Oxford World Almanac which interestingly enough is sponsored by the Episcopal Church.

Whatever happened to Ms Dare and the rest of the Roanoke settlers is pure speculation but there sure is a lot of that too. Some have said in my hearing that the Roanoke people assimilated into the Cherokee or other nearby tribes. No documentation of that, all the documentation is on the lines that they Never Were Found Again.   Some of the speculation seems, to me, very cult like.

And a lot of the ones who promote that kind of conspiracy theories are also heavily into the Birther and Minuteman militias. And with ties to the Klan.

But with all these centuries of Christian v Christian slaughter, it’s somehow the fault of Jewish merchants (who say Happy Holidays instead of Merry Christmas)and Muslims. There have already been calls for the opening of internment camps for American Muslims.

Although the Hate Groups keep telling us that Muslims can’t be Americans. Or Native American Church. Or Jews. Or anybody who doesn’t attend Their Church. Ask any of those who proposing a Church State which one is to be the State Church and he’ll probably (eventually) say his own church of course.

Before any of all that comes around, maybe Christians better stop hating each other first. And your fellow Americans regardless of whether you think we’re actually Americans.

Confederate flag still flies over Denver

DENVER, COLORADO- All eyes have been on South Carolina, Bree Newsome, and the White Supremacist rallies which have percolated since, but Colorado indignants could note that a Confederate battle flag does still fly over Denver. The historic Riverside Cemetery commemorates Memorial Day, Veterans Day, and notable Civil War anniversaries with flags honoring American soldiers. They don’t fly Old Glory over the Confederate vets and the manager assured me they don’t plan to dishonor the Rebels with a Union flag anytime soon. On the graveyard’s Northwest side, nearest to the Evans crypt there’s a cobblestone patch where the bricks are engraved with the names of Colorado veterans who served the Confederacy. Over the gathering is a flag pole which was dedicated in 2003. It’s a discrete affair visible to only visitors touring the cemetery’s historic tombstones or dog-walkers heading out to the Riverside’s wetland conservation area.

Walter Scott murder and frame-up video proves South Carolina police have fewer good apples than bad

No Good Apples
Officer Michael Slager was a bad apple, but not one good apple turned him in. Instead the rest of the apples recounted how they attempted CPR (they didn’t), and backed Slager’s account, until a bystander video exposed them all. Thanks to the video, Officer Slager is being charged with the murder of Walter Scott. Slager fired eight shots, the last measured and fatal, because a wounded arrestee could dispute his version of events. The takeaway for police in North Charleston might be that planting weapons on dead black suspects will no longer be business as usual, OR, if there’s a witness holding a camera phone you have to kill him too. Do you doubt that is not Officer Bad Apple’s one singular regret?

US House Resolution 1553 offers go-ahead for Israel to attack Iran

House Republicans have crafted a resolution to offer US approval for Israel to use “all means necessary” to confront Iran, reviving Holocaust fears and misquoting Mahmoud Ahmadinejad, where “wipe from the map” conflating the “Zionist Regime” with the Jews. Below is the full text of the resolution, supported by Republican congress members including Colorado’s Doug Lamborn.

111TH CONGRESS
2D SESSION

H. RES. 1553

Expressing support for the State of Israel’s right to defend Israeli sovereignty, to protect the lives and safety of the Israeli people, and to use all means necessary to confront and eliminate nuclear threats posed by the Islamic Republic of Iran, including the use of military force if no other peaceful solution can be found within reasonable time to protect against such an immediate and existential threat to the State of Israel.

IN THE HOUSE OF REPRESENTATIVES

JULY 22, 2010

Mr. GOHMERT (for himself, Mr. AKIN, Mrs. BACHMANN, Mr. BARTLETT, Mr. BISHOP of Utah, Mrs. BLACKBURN, Mr. BONNER, Mr. BROUN of Georgia, Mr. BURTON of Indiana, Mr. CAMPBELL, Mr. CHAFFETZ, Mr. CONAWAY, Mr. CULBERSON, Ms. FALLIN, Mr. FLEMING, Mr. FRANKS of Arizona, Mr. GINGREY of Georgia, Ms. GRANGER, Mr. GRIFFITH, Mr. HENSARLING, Mr. HERGER, Mr. KING of Iowa, Mr. LAMBORN, Mr. LATTA, Mr. LOBIONDO, Mrs. LUMMIS, Mr. MARCHANT, Mr. NEUGEBAUER, Mr. PENCE, Mr. PITTS, Mr. POSEY, Mr. PRICE of Georgia, Mr. OLSON, Mr. ROONEY, Mrs. SCHMIDT, Mr. SHADEGG, Mr. SMITH of Texas, Mr. WESTMORELAND, Mr. ROSKAM, Mr. MCCOTTER, Mr. BROWN of South Carolina, Mr. RYAN of Wisconsin, Mr. MCCLINTOCK, Mr. JORDAN of Ohio, Mr. BARTON of Texas, Mr. KINGSTON, and Mr. CARTER) submitted the following resolution; which was referred to the Committee on Foreign Affairs

RESOLUTION

Expressing support for the State of Israel’s right to defend Israeli sovereignty, to protect the lives and safety of the Israeli people, and to use all means necessary to confront and eliminate nuclear threats posed by the Islamic Republic of Iran, including the use of military force if no other peaceful solution can be found within reasonable time to protect against such an immediate and existential threat to the State of Israel.

Whereas with the dawn of modern Zionism, the national liberation movement of the Jewish people, some 150 years ago, the Jewish people determined to return to their homeland in the Land of Israel from the lands of their dispersion;

Whereas in 1922, the League of Nations mandated that the Jewish people were the legal sovereigns over the Land of Israel and that legal mandate has never been superseded;

Whereas in the aftermath of the Nazi-led Holocaust from 1933 to 1945, in which the Germans and their collaborators murdered 6,000,000 Jewish people in a premeditated act of genocide, the international community recognized that the Jewish state, built by Jewish pioneers must gain its independence from Great Britain;

Whereas the United States was the first nation to recognize Israel’s independence in 1948, and the State of Israel has since proven herself to be a faithful ally of the United States in the Middle East;

Whereas the United States and Israel have a special friendship based on shared values, and together share the common goal of peace and security in the Middle East;

Whereas, on October 20, 2009, President Barack Obama rightly noted that the United States–Israel relationship is a ‘‘bond that is much more than a strategic alliance.’’;

Whereas the national security of the United States, Israel, and allies in the Middle East face a clear and present danger from the Government of the Islamic Republic of Iran seeking nuclear weapons and the ballistic missile capability to deliver them;

Whereas Israel would face an existential threat from a nuclear weapons-armed Iran;

Whereas President Barack Obama has been firm and clear in declaring United States opposition to a nuclear-armed Iran, stating on November 7, 2008, ‘‘Let me state—repeat what I stated during the course of the campaign. Iran’s development of a nuclear weapon I believe is unacceptable.’’;

Whereas, on October 26, 2005, at a conference in Tehran called ‘‘World Without Zionism’’, Iranian President Mahmoud Ahmadinejad stated, ‘‘God willing, with the force of God behind it, we shall soon experience a world without the United States and Zionism’’;

Whereas the New York Times reported that during his October 26, 2005, speech, President Ahmadinejad called for ‘‘this occupying regime [Israel] to be wiped off the map’’;

Whereas, on April 14, 2006, Iranian President Ahmadinejad said, ‘‘Like it or not, the Zionist regime [Israel] is heading toward annihilation’’;

Whereas, on June 2, 2008, Iranian President Ahmadinejad said, ‘‘I must announce that the Zionist regime [Israel], with a 60-year record of genocide, plunder, invasion, and betrayal is about to die and will soon be erased from the geographical scene’’;

Whereas, on June 2, 2008, Iranian President Ahmadinejad said, ‘‘Today, the time for the fall of the satanic power of the United States has come, and the countdown to the annihilation of the emperor of power and wealth has started’’;

Whereas, on May 20, 2009, Iran successfully tested a surface-to-surface long range missile with an approximate range of 1,200 miles;

Whereas Iran continues its pursuit of nuclear weapons;

Whereas Iran has been caught building three secret nuclear facilities since 2002;

Whereas Iran continues its support of international terrorism, has ordered its proxy Hizbullah to carry out catastrophic acts of international terrorism such as the bombing of the Jewish AMIA Center in Buenos Aires, Argentina, in 1994, and could give a nuclear weapon to a terrorist organization in the future;

Whereas Iran has refused to provide the International Atomic Energy Agency with full transparency and access to its nuclear program;

Whereas United Nations Security Council Resolution 1803 states that according to the International Atomic Energy Agency, ‘‘Iran has not established full and sustained suspension of all enrichment related and reprocessing activities and heavy-water-related projects as set out in resolution 1696 (2006), 1737 (2006) and 1747 (2007) nor resumed its cooperation with the IAEA under the Additional Protocol, nor taken the other steps required by the IAEA Board of Governors, nor complied with the provisions of Security Council resolution 1696 (2006), 1737 (2006) and 1747 (2007) . . .’’;

Whereas at July 2009’s G-8 Summit in Italy, Iran was given a September 2009 deadline to start negotiations over its nuclear programs and Iran offered a five-page document lamenting the ‘‘ungodly ways of thinking prevailing in global relations’’ and included various subjects, but left out any mention of Iran’s own nuclear program which was the true issue in question;

Whereas the United States has been fully committed to finding a peaceful resolution to the Iranian nuclear threat, and has made boundless efforts seeking such a resolution and to determine if such a resolution is even possible; and

Whereas the United States does not want or seek war with Iran, but it will continue to keep all options open to prevent Iran from obtaining nuclear weapons: Now, therefore, be it

Resolved, That the House of Representatives—

(1) condemns the Government of the Islamic Republic of Iran for its threats of ‘‘annihilating’’ the United States and the State of Israel, for its continued support of international terrorism, and for its incitement of genocide of the Israeli people;

(2) supports using all means of persuading the Government of Iran to stop building and acquiring nuclear weapons;

(3) reaffirms the United States bond with Israel and pledges to continue to work with the Government of Israel and the people of Israel to ensure that their sovereign nation continues to receive critical economic and military assistance, including missile defense capabilities, needed to address the threat of Iran; and

(4) expresses support for Israel’s right to use all means necessary to confront and eliminate nuclear threats posed by Iran, defend Israeli sovereignty, and protect the lives and safety of the Israeli people, including the use of military force if no other peaceful solution can be found within a reasonable time.

Tribal Sovereignty means uh… you’re a sovereign entity, with a US passport.

Remember when George Bush couldn’t define “sovereignty?” Maybe it wasn’t his fault. How would you describe sovereign lands where US extraction and exploitative industries can operate without regulatory oversight, and tribes can issue identification papers unless they mean to travel somewhere. When the original Indian treaties were signed, US destiny was manifested with promises that the former landholders’ sovereignty would be respected. The Iroquois Lacrosse team have just learned tribal sovereignty means carrying the occupier’s passport.

The US State Department at first refused to grant travel permission to the sovereign Iroquois because they didn’t have the newfangled, traceable, trackable, American passport. When congressmen intervened on behalf of the Iroquois who did not wish to submit to United States stinkin’ papers, the government relented, granting a one-time exemption.

How do suppose they mean to explain that? A just-this-once exception on the sovereignty whatsit.

But the lacrosse team’s destination was England, and British bureaucrats held firm on the original argument that the sovereign Native Americans required non-Native American passports. Post 9/11 days are no time apparently to permit international travelers to pass themselves off with rinky dink documents issued by who knows what maize-republics. The USA may foist whatever charade it wants on its captive vanquished aborigines, that doesn’t mean England has to play dumb too.

Maybe the British are mindful not only that the Iroquois were among the inventors of lacrosse, but that they once used the pretext of a game to successfully storm an English fort. Is that among their worries, Post 9/11?

Post 9/11 is no time for the pretense of sovereignty. Whether schoolchildren can grasp its contradictions or not.

Here’s Bush again, doing his best Miss South Carolina:

“Uh, tribal sovereignty means that. It’s sovereign. You’re a, you’ve been given sovereignty and you’re viewed as a sovereign entity. And therefore the relationship between the federal government and tribes is one between sovereign entities.”

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

Act Blue is not going to stop Joe Wilson

Republican representative in the HouseProgressive websites are raising money to defeat GOP Tourette’s poster child Joe Wilson in the next election. Is it going to work? No. You can’t stop populist assholes like Wilson, or Vitter, or Delay, or Gingrich, or Lieberman, can you? Incumbent embarrassments have legions of loyal constituents. That’s who you have to stop. If you want to stop Wilson you have to insist the South Carolina prosecutor’s office isn’t dropping charges of domestic violence, disorderly conduct, child truancy, poaching, littering, lying about sales use tax, and loitering at nursing homes trying to register voters. Shroud that crowd in red tape and Joe Wilson’s base will head for the hills.

Which Republicans are not assholes?

Joe Wilson yelled YOU LIE during Obama speechThis Republican has apologized for yelling “YOU LIE” during President Obama’s speech to Congress tonight. Does sorry mean anything if he’s expecting endless slaps on the back from the Glenn Beck fans? Joe Wilson, Asshole Party house representative from South Carolina is one of the DC hosts of the Teabaggers 9/12 anti-health reform tour. Not one of these honorable gentlemen had the temerity to call George Bush on his obvious lies.

At most, President Obama was voicing a difference of opinion. What gave the plantation owner’s son from South Carolina a sense that he had an opening to accuse his president of being a liar?

Let Representative Wilson make his case. If it turns out President Obama wasn’t lying, let them call for a duel. Wilson’s confederate sword against the Chief Executive’s navy. I’m all for speaking out, but let there be respect for consequences. Maybe the best we can hope for it that Joe Wilson has earned himself a new moniker YOU LIE!

El Paso County votes country bumpkin

Parts of the country which favored McCain/Palin, by how much. El Paso County in no position to make fun of hicks in Kentucky or Tennessee.
Mississippi, Oklahoma 66%; Wyoming 65%; Idaho, Utah 63%
Alaska 62%; Alabama 60%
Arkansas, Louisiana 59%
EL PASO COUNTY 58%
Kentucky, Tennessee 57%
Nebraska, Kansas 57%
Texas, West Virginia 56%
Arizona, South Carolina 54%
North Dakota, South Dakota 53%; Georgia 52%; Montana 50%

Colorado election by countyThe population centers along the Front Range and along the I-70 corridor appear to have gone to the Democrats. The Front Range interrupted only by El Paso and Douglas counties.

In Colorado news, Mark Udall’s IN and Marilyn Musgrave’s OUT; but crooked SOS Mike Coffman is promoted to Congress.

El Paso County lost its 1A jail money, but kept squeaky idiot Doug Lamborn in Congressional District 5.

SENATE DISTRICTS: 4, 9, 10, 11 & 12
Mark Scheffel, (Tim Schultheis), Bill Cardman, (John Morse -D), Keith King

HOUSE DISTRICTS: 14-21
Kent Lambert, Mark Waller, Larry Liston, Dennis Apuan (D), Michael Merrifield (D), Marsha Looper, Amy Stephens, Brian Gardner

Why don’t we just round up all the aliens and go torture them at Guantanamo?

guantanamo-speedo Even the same week ‘The Debates’ between the puppet figures went on, them illegal aliens were spoiling our domestic tranquility here in The Homeland. That’s right, 300-plus workers detained in illegal-immigration raid So why don’t we just round up all the aliens and go torture them at Guantanamo? They’re messing up our nice American lives, aren’t they?

You might say to me,

‘Tony, you’re being a tad bit too extreme here, are you not?’

However, some of you just don’t see the benefit of having a Lilly American Homeland at all though, so I’m not going to try to reason with you at all here. But to the other real Americans, think about it some, why not throw those aliens into the slammer we already have built for them in Cuba? Guantanamo already has been torturing aliens now for close to 7 years, it’s just that they were aliens from alien lands. That’s right and that’s wrong!

All those people captured by our ever so alert and incredibly illiterate and monolingual Armed Forces were actually handed over to us because they were foreigners! And now judges (with the quick speed of our lawfully illegal American Legal Injustice System are letting them trickle forth once again. The Cheney Regime just got ordered to free (Oh life is so unfair to them!), a whole shitload of alien Uighurs, and here are two more of them aliens in an alien land getting released, too. They were 2 aliens (Algerian and Sudanese) caught in Pakistan. Yes, definitely aliens there caught by Pakistani folk who think just like Full Blooded American Patriots think. Two 50-Year-Olds Released From Guantánamo

‘Let’s Get Them Foreigners and let’s torture them!’

So there are already aliens in Guantanamo (other people’s illegal aliens… Aw who cares?) and the liberal courts are now freeing them inexplicably so? I guess they think that there are some legal limits on torturing these people who broke the law? Liberals can be such pussies.

Those last 2 aliens, Hassan and Mammar got off early. I would have held them until they were in their 80s, not letting them go so soon, and it would have been all for their own good! What type of people go on vacation in Pakistan anyway? These are just people prone to getting themselves in trouble, and torture they deserve! Pedophiles!

Still, gone they are at last, so why are Our Troops wasting money by allowing the spacer to go unused, when we have so many chicken butcher aliens in South Carolina just captured? The troops in Guanatanamo know how to torture people good, unlike the ICE folk in Aurora, Colorado. All those idiots know how to do is take away the blankets and turn up the air conditioner on their Detainees. Some torture that is. I bet they don’t even know how to piss on a Koran?

These are felons with their little tykes out there in South Carolina, and why is President Bush going so easy on them while federal dollars are being spent to torture other aliens and not our own? Please write a letter to your Senators and House Representative today and tell them that you are fed up with their coddling of alien criminals! And tell them that you want them ALL to be tortured at Guantanamo as the American law allows and mandates.

Americans need these high paying good jobs that aliens robbed from them at once. And their fine and luxurious housing, also. Shame on the corruption there in DC that allows aliens to not be tortured adequately to keep America safe from foreign terrorism against our American Gway!

Sympathy for Sarah Palin’s self mockery

Even with the official CBS transcript cleaned up, the Couric-Palin interview remains a riveting embarrassment. Fortunately online videos have archived poor Sarah Palin in all her Bush-league ignobility, if you can bear it. Don’t the Republicans appear to be unfathomable mockeries of themselves? Yet they elicit sympathy as they are seen being mocked.

If a person says something so irresistibly stupid that a bystander cannot fail to laugh, even if it’s embarrassed laughter, and if a third party characterizes the laughter as mockery, who comes out the winner?

(I once watched someone walk out of the bathroom with a tail of toilet paper sticking from his pants. Wherever he turned people were stifling their laughter, especially as he looked into our faces for what we found so funny. Finally he discovered the toilet paper, and I still ache at the memory of anticipating his next eye contact. I have no question who emerged the loser.)

But let’s resume our previously scheduled laugh track:

1. The Interview

COURIC: You’ve cited Alaska’s proximity to Russia as part of your foreign policy experience. What did you mean by that?

PALIN: That Alaska has a very narrow maritime border between a foreign country, Russia, and on our other side, the land — boundary that we have with — Canada. […]

COURIC: Explain to me why that enhances your foreign policy credentials.

PALIN: Well, it certainly does because our — our next door neighbors are foreign countries. They’re in the state that I am the executive of. And there in Russia —

The entire world has got to be referencing Miss South Carolina’s famous “US Americans, SUCH AS” essay answer. But these days who can doubt Ms. Upton was plenty qualified to be Miss Teen USA. It seems so long ago now, what was it? Early 2008? Now she could stand in for GOP running mate.

I’ll address the […] in a moment.

So now even some media talking heads are piling on, as if they cannot bear NOT TO call Sarah Palin on her obvious lack of qualification beyond the wading pool. I think the moral outrage is refreshing, and I love watching Wolf Blitzer for example, cling to the party line in the face of a colleague’s truth talking.

But I have to wonder, where were the dissenters when George Dubya was performing his interview follies? Did these now-malcontents think George Dubya was doing just fine? Were his answers making them proud? Was Dumbya’s imbecility just opaque enough that these same pundits could reassure us in good conscience that they thought Bush was the right man for the job?

2. The Debate
For yet other TV news personalities, next week’s Vice-Presidential debate cannot come soon enough. I’m sure their eagerness matches overwhelming public anticipation for Palin’s moose-in-the-headlights face plant. Oh My God is that going to be some Reality Television! It’ll be the Special Olympics, in the Roman Coliseum, costarring the Honorable Senator from Delaware as the lion.

I do not envy Joe Biden as he tries his best to be a kindly Ray Bolger Lion enlisting Dorothy’s help to find his heart. (Do you doubt that’s a task tailored for him?) While everyone knows he’s expected to eat her.

No, I think Senator Biden is going to prove his worth as a politician if he can pull this off. It’s hard enough for a man to play a woman in tennis without being seen as ruthless cad, or worse, a ruthless patronizing cad. You have to lob your serves, declare long balls to be in, spoil your swings, take foolish risks, fall behind in the score, and still rally for the win. Or not. To win.

I’m intending here only to contrast stronger athlete versus weaker, against a duel of experienced versus fish-out-of-league. But certainly sexism is going to be an elephantine domestic hazard for a rich white male, if not likely an imposing statesman chauvinist.

But mostly I do not envy Sarah Palin. She may be stupid. She may be stupid as a pit bull, as her hockey boast turns out to be more than literal. In a dog, Palin’s quality describes tenacity, in a human it distills into temerity. To judge from her interview performances so far, Sarah Palin doesn’t know much. I think it’s also clear, to paraphrase Donald Rumsfeld, Sarah Palin knows what she doesn’t know.

Would you have the courage to ascend a stage knowing what Sarah Palin knows? I’d sooner go up against Mohammad Ali.

* […]
Here’s the unexpurgated snippet:

PALIN: That Alaska has a very narrow maritime border between a foreign country, Russia, and, on our other side, the land-boundary that we have with Canada. It’s funny that a comment like that was kinda made to caric– I don’t know, you know reporters…

COURIC: Mocked?

PALIN: Yeah, mocked, I guess that’s the word, yeah.

3. “Mocked”
It was the worst acting I’ve nearly ever witnessed. Sarah Palin didn’t want to be seen accusing reporters of mockery, because a proper victim doesn’t point the finger. Nor could she be seen choosing the precise word which she wanted Couric to interject. So Palin started the word “caricature” but interrupted herself and then waited for her interviewer to finish the sentence.

Now if Couric was genuinely trying to fill in Palin’s phrase, she would have had to suggest “mock” in the present tense. Not “Mocked.”

And if Palin had really intended to use the word “caricature,” she would have had to preface it with something like “paint a caricature” to make sense. Although, should I presume to straighten Palin’s English mis-usage? Maybe she was about to invent the word “caricaturize,” the way I’m self-satisfied with misusage.

I am confident enough, however, to conclude that Couric was holding the “mocked” term at the ready. And Couric was probably plenty embarrassed at the awkwardness Palin displayed in delivering her cue. And to further taint Couric with complicity, it was imperative that “Mocked?” be conjugated in the past tense because it is declarative of a deed done, not timidly alleged.

Mockery has been an Election 2008 keyword ever since the RNC, where Rudy Giuliani led the Republicans in unspoken ridicule of the Democrats. “Community Organizer.” Arms punctuating the term as if it was a question. Pause for laughter. That was mockery, and yet ever since their convention, the inherently accusatory “mock” has been attributed as a perpetration of the Democrats. When Barack Obama criticizes McCain, it’s mockery.

Of course, if Obama so much as debunks an accusation of McCain’s, it’s mockery. But isn’t that due to the simplistic dishonesty of the Republican lie? Someone accuses you of being a Martian, any refutation is going to be a mockery of their intelligence. It’s a brilliant trap.

Probably there are a wonderful variety of words to describe it, but the media is keeping it simple for the American public. One slander fits all: MOCK. Specifically, Dems Mock GOP. I’ve yet to see it the other way around.

4. “Pushback”
Here’s another term that the media has been happy enough to adopt en masse. What does it mean? You tell a lie, you are called on that lie, you PUSH BACK. Tada!

Refutation doesn’t cut it, because you don’t actually make a case to justify your initial lie.

Repudiate fits. So does reject. So does deny. But those words explain a little too much about what you’re doing. If the media reported that the Republicans were standing behind their lie, and rejected what’s on record as contradicting the lie. They wouldn’t get far in the court of public opinion.

And the news reporter’s current function of avoiding having to challenge untruths would become untenable.

PUSHBACK gives the illogical untruth longer legs. It turns the debate into a shoving match, where arguments are treated as having equal weight. Push and push back. Playground verbal exchanges of nonesense. I know you are but what am I?

Stop the War in Iraq and BTTHN

Open National Conference to Stop the War in Iraq and Bring the Troops Home Now
Cleveland, Ohio, June 28-29, 2008

National Assembly Endorser List (Partial Listing)
( * = organization or position for identification only)

1. Cindy Sheehan, Gold Star Families for Peace*
2. Howard Zinn, Author, Historian, Social Critic, Political Scientist, Playwright
3. U.S. Labor Against the War (USLAW)
4. Veterans for Peace
5. Vietnam Veterans Against the War, Utah Chapter
6. National Lawyers Guild
7. North Shore AFL-CIO Federation of Labor (Formerly Cleveland AFL-CIO)
8. Donna Dewitt, President, South Carolina AFL-CIO*
9. Navy Petty Officer Jonathan W. Hutto, Author of “Anti-War Soldier” and Co-Founder of Appeal For Redress*
10. Los Angeles County Federation of Labor, AFL-CIO, Los Angeles, CA
11. Progressive Democrats of America
12. A.N.S.W.E.R. Coalition (Act Now to Stop War and End Racism)
13. The Iraq Moratorium
14. United Teachers Los Angeles
15. Northeast Ohio Anti-War Coalition (NOAC)
16. Ramsey Clark, former U.S. Attorney General
17. Green Party of Ohio
18. Progressive Action, a coalition of the Duluth Central Labor Body, Democratic Farmer-Labor Party, and the Duluth Area Green Party
19. Scott Ritter
20. Anti-War Committee of the Thomas Merton Center, Pittsburgh, PA
21. Colia Lafayette Clark, Chair, Richard Wright Centennial Committee, Philadelphia, PA
22. Ohio State Council UNITE HERE
23. Women Speak Out for Peace and Justice – the Cleveland Branch of Women’s International League for Peace and Freedom
24. Chris Silvera, Secretary-Treasurer, Teamsters Local 808*, Long Island, NY
25. Cleveland Peace Action
26. Peninsula Peace and Justice Center, Palo Alto, CA
27. Greater Boston Stop the Wars Coalition (STWC)
28. John W. Braxton, Co-President, American Federation of Teachers Local 2026*; Faculty and Staff Federation of Community College of Philadelphia*
29. Eduardo Rosario, Executive Board, NY City Chapter – Labor Council for Latin American Advancement*
30. RI Mobilization Committee to Stop War and Occupation
31. Steve Early, Member, National Writers Union/UAW*, Labor Journalist
32. Bethlehem Neighbors for Peace
33. Northeast Ohio American Friends Service Committee
34. Cynthia McKinney, Former Congresswoman from Georgia
35. Allen Cholger, United Steelworkers Union Staff Representative*, Southfield, MI
36. Malcolm Suber, Reconstruction Activist; 2007 City Council Candidate in New Orleans, LA
37. Greg Coleridge, Coordinator, Northeast Ohio Anti-War Coalition; Economic Justice & Empowerment Program Director, Northeast Ohio American Friends Service Committee
38. Marilyn Levin, Member, Coordinating Committee, Greater Boston United for Justice with Peace; Founder, Middle East Crisis Coalition
39. Jeff Mackler, Founder, Mobilization for Peace, Jobs and Justice, San Francisco, CA
40. Jerry Gordon, former National Co-Coordinator of the Vietnam-era National Peace Action Coalition (NPAC); Member, U.S. Labor Against the War Steering Committee, Cleveland, OH
41. Barbara Lubin, Director, Middle East Children’s Alliance
42. Jamilla El-Shafei, Kennebunkport, Maine, (the Kennebunkport Peace Department)
43. Mumia Abu-Jamal
44. Alan Netland, President of the Duluth Central Labor Body and AFSCME Local 66*
45. Will Rhodes, Chair, Minnesota 8th Congressional District, Green Party; Steering Committee of the Duluth Area Green Party
46. Leonard Weinglass, Attorney for the Cuban Five
47. Gail Schoenfelder, Co-Chair, Clayton-Jackson-McGee Memorial; Board Member of the Duluth League of Women Voters*
48. California Peace and Freedom Party
49. Greater Cleveland Immigrant Support Network
50. Wasatch Coalition for Peace and Justice of Northern Utah
51. Alan Benjamin, Member, Executive Board, San Francisco Labor Council; Member, National Steering Committee, U.S. Labor Against the War
52. Rev. Dr. Diana Gibson, Co-Director, Council of Churches of Santa Clara County, San Jose, CA*
53. Sacramento Chapter, Labor Council for Latin American Involvement (LCLAA), AFL-CIO, Sacramento, CA
54. Iranians for Peace and Justice, CT and Texas Chapters
55. Youth Against War & Racism, MN
56. Samina Faheem, Executive Director, American Muslim Voice
57. National Education Association Peace and Justice Caucus
58. Union de Trabajadores Inmigrantes (Union of Immigrant Workers), Madison, WI
59. The L.A. Palestine Labor Solidarity Committee, Los Angeles, CA
60. San Jose Peace and Justice Center
61. Andy Griggs, Board of Directors, United Teachers Los Angeles; Chair, National Education Association Peace and Justice Caucus; Continuations Committee, American Federation of Teachers Peace and Justice Caucus*; Steering Committee Member, U.S. Labor Against the War, Los Angeles, CA
62. Office of the Americas, Los Angeles, CA
63. Fernando Suarez del Solar, Founder and Director, Guerrero Azteca Peace Project Escondido, CA
64. Doug Bullock, 1st Vice President, Albany Federation of Labor and Member of the Albany County Legislature
65. Arlington (MA) United for Justice with Peace
66. Sarah Martin, Member, Women Against Military Madness, MN
67. Paul Krehbiel, Iraq Moratorium, Los Angeles, CA
68. Sharon Smith, Haymarket Books
69. Francesca Rosa, Member SEIU Local 1021, Delegate, San Francisco Labor Council*, Member, Bay Area Labor Committee for Peace and Justice*
70. National Benedictines for Peace
71. Elizabeth Aaronsohn, Professor of Education and Faculty in the Peace Studies Program*, Central CT State University, New Britain, CT
72. Adirondack Progressives
73. Pam Africa, International Concerned Family and Friends of Mumia Abu-Jamal and Move Organization
74. AfterDowningStreet.org
75. Kali Akuno, Member, Malcolm X Grassroots Movement, Gulf Coast Reconstruction Movement activist, New Orleans, LA*
76. Richard Brooks Alba, Co-Chair Emeritus, SF Pride at Work (AFL-CIO), Berkeley, CA
77. Mike Alewitz, Labor Art and Mural Project, New Britain, CT
78. All-African People’s Revolutionary Party (G-C), Washington, D.C.
79. Stephen Allen, Steve Allen Painting, Akron, OH
80. Alliance for Global Justice
81. Dr. Sabah Alwan, Associate Professor of Leadership & Organizational Behavior, College of St. Scholastica, Duluth, MN
82. American Federation of Musicians Local 1000, NY, NY
83. Andy Anderson, Veterans for Peace, Chapter 80
84. Jeff Anderson, Duluth City Councilor
85. Thomas Atwood, Community Organizer, Peninsula Interfaith Alliance (PICO); Unitarian Universalist Fellowship of Redwood City, CA*
86. Mark Bailey, member and seminary student, United Church of Christ*, Elyria, OH
87. Jared A. Ball, Producer, Independent/Mixtape Journalism: FreeMix Radio, Words, Beats and
Life Global Journal of Hip-Hop Culture, Washington, D.C.*
88. Russ Banner, Co-Coordinator, Pax Christi – Manasota Chapter, FL
89. Hans Barbe, Iraq Moratorium, Students for a Democratic Society, Grosse Pointe Park, MI
90. Ana Barber, UTLA Board of Directors, Long Beach, CA
91. Bay Area United Against the War
92. Karen Bernal, International Longshore Workers Union Project Organizer, San Francisco, CA
93. Dennis Bernstein, Producer Flashpoint/KPFA Radio, Berkeley, CA
94. Marcia Bernsten, North Shore Coalition for Peace & Justice, Evanston, IL
95. Prof. Hal Bertilson, Professor of Psychology and UWS Psychology Program; Coordinator; Member, Amnesty International; Unitarian Universalist Congregation of Duluth Peace and Justice Committee
96. Thomas Bias, President, Northwest New Jersey Peace Fellowship
97. Stephen Bingham, Attorney, Political Activist, San Francisco, CA
98. Bloomington Peace Action Coalition, Nashville, IN
99. Roy Blount, President, Taxi Workers Alliance of Pennsylvania
100. Iver Bogen, Progressive Action Secretary, Duluth, MN
101. Scott Bol, St. Croix Valley Peacemakers, Stillwater, MN
102. Bolivarian Circle of Los Angeles “Ezequiél Zamora”, Sherman Oaks, CA
103. Blasé Bonpane, Director, Ofice of the Americas, Los Angeles, CA
104. Theresa Bonpane, Executive Director, Office of the Americas, Los Angeles, CA
105. Boston May Day Coalition, http://www.bostonmayday.org
106. Laura Bothwell, Founder of the St. Scholastica College Democrats; Former Director, Programs at the Columbia Univ. Center for the Study of Science and Religion; NY, NY
107. Frank Boyle, Wisconsin State Representative, 73rd Assembly District
108. Patrick Boyle, Progressive Action Steering Committee, Duluth, MN
109. Heather Bradford, Co-Founder, Students Against War, College St. Scholastica
110. Lenni Brenner, Author, Zionism in the Age of the Dictators
111. Lyn Broach, Steve Allen Painting, Akron, OH
112. Brooklyn Greens, Brooklyn, NY
113. Don Bryant, President, Greater Cleveland Immigrant Support Network
114. Cafe Intifada, Los Angeles, CA
115. California Federation of Teachers
116. Joseph Callahan, member, Coalition to March on the Republican National Convention & Stop the War; Iraq Peace Action Coalition; Twin Cities, MN*
117. Campaign for Labor Rights
118. Campus Antiwar Network
119. Campus Anti-War Network, Fordham University Chapter
120. Michael Carano, Ohio Progressive Democrats of America State Co-Coordinator
121. Patrick Carano, Ohio Progressive Democrats of America State Co-Coordinator
122. Steve Carlson, Peace North, Northern Wisconsin Coordinator for the Iraq Moratorium Project
123. Mary Carmichael, Northwoods People for Peace, Ironwood, MN
124. Tim Carpenter, National Director, Progressive Democrats of America
125. Central CT State University Progressive Students Alliance, New Britain, CT
126. Central CT State University Peace Studies Program, New Britain, CT
127. Central Ohioans for Peace
128. Chapter 39 (Northeast Ohio) Veterans for Peace
129. Chatham Peace Initiative
130. Chelsea Unièndose en Contra de la Guerra, Chelsea, MA
131. Chicago Coalition Against War and Racism, Chicago, IL
132. Chicago Labor Against the War, an affiliate of U.S. Labor Against the War
133. Chicago Socialist Party
134. Chippewa County Anti-War Coalition, Dafter, MI
135. Jim Ciocia, Staff Representative, Ohio Council 8, American Federation of State, County and Municipal Employees (AFSCME)*, Cleveland, OH
136. Citizen Soldier
137. Cleveland Middle East Peace Forum
138. Coalition for World Peace (CFWP) – An affiliate of UFPJ, Los Angeles, CA
139. Code Pink, Pittsburgh Chapter
140. Columbus Campaign for Arms Control/For Mother Earth
141. Committee in Solidarity with the People of El Salvador (CISPES – Los Angeles, CA)
142. Common Ground Relief/New Orleans – Malik Raheem, Co-Founder
143. Dave Conley, Douglas County Board Supervisor, WI
144. Jan Conley, Founder and President of Environmental Assn. for Great Lakes Education
145. Polly Connelly, International Representative, United Auto Workers (retired), Tucson, AZ
146. Cliff Conner, Author, “A People’s History of Science” New York, NY
147. Victor Crews, Utah Jobs with Justice, Wasatch Coalition for Peace and Justice, United for Peace and Justice Steering Committee Member
148. Cuba Solidarity, NY, NY
149. Tony Cuneo, Duluth City Council*
150. Denise D’Anne, Senior Action Network, San Francisco, CA*
151. DailyRadical.org, Boston, MA
152. Alan Dale, member, Iraq Peace Action Coalition, MN
153. Warren Davis, Former International Executive Board Member, United Auto Workers, Cleveland, OH
154. De Kalb Interfaith Network for Peace and Justice, De Kalb, IL
155. Declaration of Peace – San Mateo County, San Mateo, CA
156. Declaration of Peace, Bloomington, IN
157. Democratic Socialists of Central Ohio
158. Jesse Diaz, Jr., University of California, Riverside; Political Action Committee – La Hermandad Mexicana Transnacional, Riverside, CA
159. Ron Dicks, International Vice President, Western Region, International Federation of Professional and Technical Employees (IFPTE), San Francisco*
160. Different Drummer
161. Frank Dorrell, Addicted to War, Los Angeles, CA
162. Doug Dowd – Political economist, author, professor, Bologna, Italy
163. Dubuque Peace & Justice, Dubuque, IA
164. Mark Dudzic, National Organizer, Labor Party*
165. Larry Duncan, Labor Beat Co-Producer, Chicago, IL
166. East Central Ohio Green Party
167. Jebb Ebben, lead vocal of The Dear Astronaut band, Milwaukee, WI
168. Charlie Ehlen, Member, Veterans for Peace, Glenmora, LA
169. El Militante Sin Fronteras
170. Erie Benedictines for Peace, PA
171. Every Church a Church of Peace (Duluth, MN area chapter)
172. Farid Farahmand, Iranians for Peace, New Britain, CT
173. Christian Fernandez, Greater Boston Stop the Wars Coalition
174. Bob Fertik, founder of Democrats.com
175. Jeanne Finley, Albany, NY
176. First Presbyterian Church of Palo Alto, CA
177. Milton Fisk, South Central Indiana Jobs with Justice; Emeritus Prof. of Philosophy, Indiana Univ.- Bloomington
178. Jon Flanders, member and past president IAM Local Lodge 1145; Trustee, Troy Area Labor Council, NY
179. Carlos Flores, Secretary-Treasurer, Graphic Communications Conference-IBT Local 4N*
180. Focus the Nation, Portland, OR
181. Folk the War, Kent, OH
182. Dennis Foster, Westlake, OH
183. Christine Frank, Climate Crisis Coalition of the Twin Cities, Minneapolis, MN
184. FreedomJournal.Tv, Akron, OH
185. Freedom Socialist Party, Seattle, WA, Henry Noble, National Secretary
186. Frente de Mexicanos en el Exterior/FME (Front of Mexicans Aboard), Sacramento, CA
187. Anna Fritz, Retiree, Cleveland Heights, OH
188. Emily Gaarder, Assistant Prof. of Sociology/Anthropology, Univ. of MN-Duluth, MN
189. GABNet, a Philippines women’s organization
190. Dennis Gallie, Member UAW Local 235, St. Louis, MO*
191. Sharla Gardner, Duluth City Councilor and Former Executive Board Member of AFSCME Local 66, Duluth, MN
192. Christine Gauvreau, Organizing Committee, CT United for Peace*
193. Gay Liberation Network, Chicago, IL
194. Paul George, Director, Peninsula Peace and Justice Center, Palo Alto, CA
195. Mirène Ghossein, member of Adalah-NY: Coalition for Justice in the Middle East*, WESPAC (Westchester County Peace and Action Network)*
196. Isaac Alejandro Giron, Chairman of the SLC Autonomous Brown Berets
197. Martin Goff, Minnesota UNITE HERE Organizer*
198. David Goldberg, UTLA Treasurer, Los Angeles, CA
199. Sam Goldberger, We Refuse to Be Enemies, West Hartford, CT*
200. Marty Goodman, Transport Workers Union Local 100*, NY, NY, former Executive Board member
201. Dayne Goodwin, Secretary, Wasatch Coalition for Peace and Justice, Salt Lake City, UT
202. Steve Gordon, Former President of UTU Local 1732 & Lead Vocalist for the bands Workerand Black Market Bombs, Conway, SC
203. Kevin Gosztola, Author for OpEdNews; member, Peace Movement
204. Grandmothers for Peace, Northland Chapter
205. Grandmothers for Peace International, Elk Grove, CA
206. Greater Glastonbury for Peace and Justice, Glastonbury, CT
207. Green Party of Brooklyn, Brooklyn, NY
208. Green Party of Rhode Island, Providence, RI
209. Suzanne Griffith, Professor of Counseling, Univ. of Wisconsin-Superior; Member of Women in Black
210. Guerrero Azteca Peace Project, Escondido, CA
211. Cheryl Gustafson, Western University (Salt Lake City) Community Relations*
212. Ioanna Gutas, Middle East Crisis Committee, New Haven, CT*
213. Guyanese American Workers United, New York, NY
214. Jim Hamilton, St. Louis; Member, State Executive Board of American Federation of Teachers, MO*
215. Carol Hannah, Peace North, Hayward, WI
216. Mo Hannah, Ph.D., Chair, Battered Mothers Custody Conference
217. John Harris, Co-Founder, Greater Boston Stop the Wars Coalition, Boston, MA; Co-Founder, Chelsea Uniéndose en Contra de la Guerra, Chelsea, MA; Regional Coordinating Committee member, New England United*
218. Alan Hart, Managing Editor, UE News, United Electrical, Radio and Machine Workers of America (UE)*
219. Hawaii Solidarity Committee, NY, NY
220. Rose Helin, Former President, Students Against War, Univ. of Wisconsin-Superior
221. Stan Heller, The Struggle Video News Network, West Haven, CT*
222. Melissa Helman, former School of the Americas Protest Prisoner of Conscience, Ashland, WI
223. Inola F Henry, UTLA Board of Directors, Los Angeles, CA
224. Laura Herrera, Co-Coordinator, The Mobilization to Free Mumia Abu-Jamal, Northern California
225. Fletcher Hinds, Vietnam Veteran, MN Veterans & Military Families for Progress*, Duluth, MN
226. Fred Hirsch, Plumbers and Fitters Local 393 Executive Board; Delegate to the South Bay AFL-CIO Labor Council, San Jose, CA*
227. Suzanne and William Hodgkins, Niskayuna, NY
228. Marvin Holland, http://www.homestationonline.org, Jersey City, NJ
229. Julie Holzer, Staff Representative, District 12, United Steelworkers Union*
230. Dr. Bill Honigman, Progressive Democrats of America, California State Coordinator, Laguna Hills, CA
231. Kathleen Hopton, Mentor, OH
232. Houston Coalition for Justice Not War, Houston, TX
233. Humanity, Asheville, NC
234. Jeff Humfeld, Board of Directors, KKFI Community Radio, Kansas City, MO*
235. ICUJP-Interfaith Communities United for Justice and Peace, Los Angeles, CA
236. Interfaith Council for Peace in the Middle East, Cleveland, OH
237. International Socialist Organization (ISO)
238. Iraq Peace Action Coalition, Twin Cities. MN
239. Khalil Iskarous, Middle East Crisis Committee, New Haven, CT*
240. lbrahim Jibrell, Trinity College Antiwar Coalition, Hartford, CT*
241. Jeni Johnson, Former News Editor for the Promethean newspaper
242. Laurie Johnson, Former Duluth City Councilor; Business Agent AFSCME Council 5, Duluth, MN
243. Peter Johnson, Progressive Action Steering Committee & Duluth Professional Firefighters Union*, Duluth, MN
244. Todd Jordan, Future of the Union, UAW Local 292*, Kokomo, IN
245. Paul Kangas, Vice President, Veterans for Peace
246. Kansas City Labor Against the War, a U.S. Labor Against the War affiliate
247. Dan Kaplan, Executive Director, AFT Local 1493; San Mateo (CA) Community College Federation of Teachers*
248. David Keil, Greater Boston Stop the Wars Coalition; New England United*
249. Kemetic Inst, Columbus, OH
250. Kent State Anti-War Committee, Kent, OH
251. Sky Keyes, CT United for Peace, Middletown, CT
252. Tim Kettler, Secretary, Green Party of Ohio
253. Joel Kilgour, Truth in Recruiting Committee, Duluth, MN
254. John Kirkland, Stop the War Committee, Carpenters Local 1462*, Bristol, PA
255. Philip Koch, Professor, Maryland Institute College of Art, Baltimore, MD
256. Dr. Gary Kohls, Every Church a Church of Peace
257. Bob Kosuth, Steering Committee of the Northland Anti-War Coalition
258. Gene Kotrba, Northeast Ohio Anti-War Coalition (NOAC), Berea, OH
259. Dennis Kucinich, U.S. Representative, Lakewood, OH
260. Rev. Kurt Kuhwald, Unitarian Universalist Church of Palo Alto, Palo Alto, CA*
261. Rick Kurki, Board Member of the Tyomies Society, Highbridge, WI
262. Zev Kvitky, President, SEIU Local 2007, Stanford, CA
263. La Hermandad Transnacional , Los Angeles, CA
264. Ray LaForest, International Haiti Support Network, New York, NY
265. Lake Superior Greens
266. Werner Lange, Professor of Sociology, Edinboro University of Pennsylvania*
267. Ben Larson, Singer for the band Crew Jones
268. Prof. Mark Lause, Department of History, University of Cincinnati
269. Peter LaVenia, Co-Chair, New York Green Party
270. Paul Le Blanc, Prof. of History, LaRoche College; Member, Anti-War Committee, Thomas Merton Center, Pittsburgh
271. James Marc Leas, National Lawyers Guild
272. Fernando B. Ledezma, UTLA Board of Directors, El Monte, CA
273. Rosemary Lee, Member, CFT Civil, Human and Women’s Rights Committee*, Los Angeles,
CA
274. Pat Levasseur, East Coast Director, Lynne Stewart Defense Committee; former political prisoner, Ohio 7
275. Libertarian Party of Northeast Ohio
276. Liberty Street Agitators, Ann Arbor, MI
277. Jack Lieberman, Jewish Arab Dialog Association*, Miami , FL
278. Jerimarie Liesagang, CT Transadvocacy Coalition, Hartford, CT
279. Peter Linebaugh, Author, Magna Carta Manifesto
280. Michael Livingston, Professor of Psychology, St. John’s University, Collegeville, MN
281. Janet Loehr, Middle East Peace Forum, Cleveland, OH
282. Joe Lombardo, Bethlehem Neighbors for Peace and Coordinator, Northeast Peace and Justice Action Coalition
283. Los Altos Voices for Peace, Los Altos, CA
284. Jennifer Lyon, Iraq Veterans Against the War (IVAW)*, Las Vegas, NV
285. David Macko, Chairman, Libertarian Party, Northeast Ohio*, Solon, OH
286. Dorotea Manuela, Co-Coordinator, Boston May Day Coalition, Boston, MA
287. Jorge Marin, Circula Bolivarimo – Martin Luther King, Jr.*, Boston MA
288. Jennifer Martin-Romme, Editor, Zenith City Weekly Newspaper
289. Logan Martinez, Green Party West Central Ohio
290. Jamshid Marvesti, M.D., Author of four books, most recently “Psycho-Political Aspects of Suicide Warriors, Terrorism and Martyrdom,” Manchester, CT
291. James Mattingly, Kaukauna, WI
292. Mayday Books, MN
293. Bob McCafferty, Andover, NJ
294. Prof. Bud McClure, Faculty Against War, Univ. of Minnesota-Duluth
295. Rick McDowell, Belmont, ME
296. Kay McKenzie, Douglas County Board Supervisor, WI
297. Michigan Emergency Committee Against War & Injustice, Detroit, MI
298. The Middle East Crisis Committee, CT
299. Mimbrez Publishers, Oklahoma City, OK
300. Judy Miner, Office Coordinator, Wisconsin Network for Peace and Justice*, Madison, WI
301. Minnesota Labor Against the War
302. Mobilization to Free Mumia Abu-Jamal
303. Suren Moodliar, Mass Global Action*
304. Hal Moore, Progressive Action Treasurer, Duluth, MN
305. More than Warmth, Nashville, TN
306. Tess Moren, Intl. Peace Studies Student Assn., Univ. of Wisconsin-Superior
307. Dorinda Moreno, Co-Moderator, indyiraqaction; Convenor, Fuerza Mundial Collaborative, Santa Maria, CA*
308. Amy Moses, Leader, Young Adult Group, of the 1st Unitarian Universalist Society of SF
309. Denis Mosgofian, Graphic Communications Conference-IBT Local 4N, past president,
current Delegate to San Francisco Labor Council*
310. Peter and Gail Mott, Co-Editors INTERCONNECT: (national newsletter)
311. David Moulton, Loaves & Fishes Catholic Worker Community, Duluth, MN
312. MoveOn/East Bay, Barrington, RI
313. Bill Moyer and The Backbone Campaign
314. Jorge Mujica, March 10 Coalition*
315. MJ Muser, World Can’t Wait-Cleveland
316. Muslim Solidarity Committee
317. Muslim Youth Brotherhood for Political Action (MYB). Chaplin, CT
318. My Homework Channel, Cambridge, MA
319. National Network on Cuba, San Francisco, CA
320. Native Earth Education Project, Shelburne, MA
321. Kamran Nayeri, Political Economist, University of California
322. Near West Citizens for Peace and Justice
323. Neighbors for Peace, IL
324. Nevada Workers Against the War, Las Vegas, NV
325. New England United
326. New York State Greens/Green Party of New York, New York, NY
327. Nicaragua Network
328. Mary Nichols-Rhodes, Ohio Progressive Democrats of America State CD Organizer
329. Victor Nieto, President of Lodge 1043 Transportation and Communications Union*, Bronx, NY
330. North Shore Coalition for Peace and Justice, IL
331. Northland Anti-War Coalition
332. Jim Northrup, Native American Playwright, Poet, Author and Syndicated Columnist of Column “Fond du Lac Follies”
333. NY Metro Raging Grannies, New York, NY
334. Ohio State Labor Party
335. Barb Olsen, President, Progressive Action, Political Commentator for KUMD-FM Radio and Political Columnist for the Reader Weekly Newspaper
336. Bill Onasch, Midwest Chapter Representative, Labor Party Interim National Council*
337. Steve O’Neil, St. Louis County Board Commissioner, Duluth, MN.
338. Organized Workers for Labor Solidarity, Seattle, WA
339. Debbie Ortman, National Field Director of the Organic Consumers Assn.; Former Hermantown, MN City Councilor; President, Duluth League of Women Voters
340. Our Spring Break, Washington D.C.
341. Pan-African Roots, Washington, D.C.
342. Jeff Panetiere, Western Connecticut State Univ. Youth for Justice, Danbury, CT*
343. Parma Democratic Committee, Hilton, NY
344. Pax Christi Northern California, San Jose, CA
345. PDX Peace Coalition, Portland, OR
346. Peace & Social Justice Committee*, La Roche College, Pittsburgh, PA
347. Peace Action of San Mateo County, San Mateo, CA
348. Peace and Freedom Party, Sacramento, CA
349. Peace and Justice Center of Eastern Maine, Bangor, ME
350. PeaceMajority Report, Lindenhurst, IL
351. Josh Pechthalt, UTLA/AFT Vice President, Los Angeles, CA
352. Paula J. Pedersen: Assistant Professor of Psychology, Univ. of MN-Duluth
353. Penn Action, Pittsburgh, PA
354. Helen Pent, President, Northland College Student Assn.
355. People of Faith CT, West Hartford, CT
356. Peoples Fightback Center, Cleveland, OH
357. John Peterson, National Secretary, U.S. Hands Off Venezuela
358. Millie Phillips, Editorial Board, The Organizer Newspaper*
359. Physicians for Social Responsibility, Hudson-Mohawk Chapter
360. Jan Pierce, Retired National Vice President – Communications Workers of America District One
361. Angela T. Pineros, Greater Boston Stop the Wars Coalition
362. Larry Pinkney, Black Activist Writers Guild & Columnist, Twin Cities, MN*
363. Andy Pollack, Adalah–NY: Coalition for Justice in the Middle East,* Brooklyn, NY
364. Joseph Pollard, Transport Workers Union Local 100*, NY,NY
365. Portage Community Peace Coalition, Brady Lake, OH
366. Michael L. Postell, Transport Workers Union Local 250A, Chairperson, Green Division, San Francisco Municipal Railway*, San Francisco, CA
367. Dolores Perez Priem, Iraq Moratorium and UUs for Peace, San Francisco, CA
368. Progressive Action Steering Committee, Duluth, MN
369. Progressive Democrats of America Los Angeles (PDALA) Los Angeles, CA
370. Progressive Democrats of America – Ohio
371. Progressive Peace Coalition, Columbus, OH
372. Radical Women, San Francisco, CA
373. Radio Free Maine, Augusta, ME
374. Dr. Chengiah Ragaven, Professor of International Relations, Central CT State Univ., New Britain, CT*
375. Rainbow Affinity Tribe/Yippies, Brooklyn, NY
376. Walter Raschik, Host, Walt Dizzo Show on KUWS-FM Radio
377. Jack Rasmus, Co-Chair, Natl. Writers Union, UAW Local 1981, Richmond, CA*
378. Sami Rasouli , Founder & Director, Muslim Peacemaker Teams*, Najaf, Iraq
379. Austin Reams, Oklahoma City, OK
380. Revolutionary Workers Group, San Francisco, CA
381. Rogelio Reyes, California Faculty Association, Calexico, CA *
382. Sergio Reyes, Co-Coordinator, Boston May Day Coalition
383. Marc Rich, Delegate, LA County Federation of Labor
384. Walter Riley, Civil Rights Attorney, Political Activist, San Francisco, CA
385. Adam Ritscher, Douglas County Board Supervisor; Northland Anti-War Coalition
386. Christopher Robinson, Cambridge, MA
387. Rockland Coalition for Peace and Justice, Chestnut Ridge, NY
388. Lorena Rodriguez, International Partnership Coordinator of the Student Trade Justice Campaign, Duluth, MN/Montevideo, Uruguay
389. Mike Rogge, Co-Founder, Students Against War, College of St. Scholastica.
390. Al Rojas, Coordinator, FME (Front of Mexicans Abroad), Sacramento, CA
391. Emma Rosenthal, Los Angeles, CA
392. Martin Rosner, NY Social Activist
393. Donald Rucknagel, M.D., Ph.D., Cincinnati, OH
394. Barb Russ, Progressive Action, Duluth, MN
395. Carl Sack, Northland Anti-War Coalition, former Northland College Student Senator
396. Sacramento for Democracy, Sacramento, CA
397. Sundiata Sadiq, Former President, Ossining, NY NAACP
398. San Diego Coalition for Peace and Justice, San Diego, CA
399. San Mateo County Central Labor Council AFL-CIO, Foster City, CA
400. Ajamu Sankofa, National Conference of Black Lawyers*, Brooklyn, NY
401. Tony Saper, ATU Local 1287 Representative to the Kansas City Regional Transit Alliance, Kansas City, MO
402. Evan Sarmiento, Outreach Coordinator, Greater Boston Stop the Wars Coalition
403. Renee Saucedo, Director, La Raza Centro Legal; Member, SEIU Local 1021, San Francisco*
404. Fred Schnook, former Mayor of Ashland, WI.
405. Ralph Schoenman and Mya Shone, Co-producers, Taking Aim-WBAI Radio-NY, Vallejo, CA
406. Paul Schrade, former International Executive Board Member, United Auto Workers, Los Angeles, CA
407. John Schraufnagle, Northland Anti-War Coalition, Superior, WI
408. Michael Schreiber, Editor, Socialist Action, San Francisco, CA
409. Rodger Scott, Delegate and Past President, American Federation of Teachers Local 2121, City College of San Francisco
410. Mary Scully, member, Iraq Peace Action Coalition, Twin Cities
411. Steve Seal, UTLA Board of Directors/Chair, Human Rights Committee*, Los Angeles, CA
412. Vann Seawell, Assistant Director, UNITE HERE, Columbus, OH
413. Leonard Segal, UTLA Board of Directors, Northridge, CA
414. Rob Segovia-Welsh, Agriculture Rural Labor Inspector for the State of North Carolina
415. Dallas Sells, Director, Ohio State Council, UNITE HERE
416. Shaker Heights High School Students for a Democratic Society (SDS), Shaker Heights, OH
417. Peter Shell, Anti-War Committee of the Thomas Merton Center, Pittsburgh, PA
418. Adam Shils, Vice-President, Aptakisc Education Association (NEA)*
419. Shura Council, Anaheim, CA
420. Joel Sipress, Duluth Area Green Party, former candidate for MN State Senate, Duluth, MN
421. Debbie Ginsberg Smith, Social Activist, New York
422. Michael Steven Smith, Co-Producer, Law and Disorder, WBAI radio
423. Social Action Committee, Unitarian Universalist Fellowship of Redwood City, CA
424. Social Action Committee, West Shore Unitarian Universalist Church, Rocky River, OH
425. Socialist Action
426. Socialist Alternative
427. Socialist Organizer
428. Socialist Party, Boston
429. Socialist Party of CT
430. Socialist Party of Massachusetts
431. Socialist Party USA (National Committee)
432. Socialist Viewpoint
433. Solidarity, Detroit, MI
434. Asiyahola Somburu, Co-Chair of the Emerging Black Leadership Symposium
435. Gary Sorenson, President of Veterans for Peace, Chapter 80
436. South Dakota A.N.S.W.E.R. Coalition, Brandon, State Council
437. Southeast Minnesota Alliance of Peacemakers, Rochester, MN
438. Mark Stahl, Event Coordinator, Rhode Island Community Coalition for Peace
439. Lynne Stewart, Lynne Stewart Organization, NY, NY
440. Judith Stoddard, First Unitarian Universalist Society of San Francisco*
441. Students for a Democratic Society, Kirtland, OH
442. Students for Change, Norwich, CT
443. Hal Sutton, Member, UAW Local 1268 Retirees Chapter, Rockton, IL*
444. David Swanson, Washington Director, Democrats.com and of Impeachpac.org; Co-Founder, AfterDowningStreet.org
445. Shakeel Syed, Executive Director, Shura Council, Culver City, CA
446. Teach Peace Foundation
447. Tennessee Code Pink, Summertown, TN
448. Texans for Peace, Austin, TX
449. Linda Thompson, Guilford Peace Alliance, AFSCME Retirees, CT United for Peace
450. Sara Thomsen, singer/songwriter, South Range, WI
451. Gale Courey Toensing, Editor, The Corner Report, NW CT and Member, Middle East Crisis Committee, CT*
452. Troops Out Now Coalition, New York, NY
453. Troy Area Labor Council, Troy, NY
454. Jerry Tucker, former International Executive Board Member, United Auto Workers, St. Louis, MO
455. Twin Cities Peace Campaign-Focus on Iraq
456. Twin Cities Year 5 Committee to End the War Now
457. U.S. Hands Off Venezuela
458. Imam Warith Deen Umar, Chaplain for 25 years in New York state prisons
459. United Educators of San Francisco
460. Unitarian Universalist Fellowship of Redwood City (entire congregation), Redwood City, CA
461. University of Toledo Anti-War, Toledo, OH
462. Upper Hudson Peace Action, Albany, NY
463. Utah Jobs with Justice, Salt Lake City
464. Utah Peace & Freedom Party, Salt Lake City, UT
465. James E. Vann, Architect; Co-Founder, Oakland Tenants Union, Oakland, CA
466. Chuck Vaughn, UTLA Board of Directors, Pico Rivera, CA
467. Venezuela Solidarity Network
468. Veterans for Peace, Chapter 80
469. Veterans for Peace, Chapter 118, Utah
470. Veterans for Peace – Chapter 153, Iraq Moratorium Project, Peace North, Hayward, WI
471. Carlos Villarreal, Executive Director, National Lawyers Guild*, San Francisco Bay Area Chapter
472. Voters Evolt!, Long Beach, CA
473. Voters for Peace, Baltimore, MD
474. Julie Washington, UTLA Elementary Vice President, Los Angeles, CA
475. Washington Peace Center, Washington D.C.
476. Harvey Wasserman, Founder of Solartopia.org, Bexley, OH
477. WE Project, Los Angeles, CA
478. Carl Webb, Iraq War Veteran; Texas National Guard
479. Tegan Wendland, Douglas County Board Student Representative, WI
480. Coly Wentzlaff, Students for Peace, Univ. of Minnesota-Duluth
481. West Shore Unitarian Universalist Church Social Action Committee, Rocky River, OH
482. Don White, Peace and Justice Activist, Los Angeles, CA
483. Craig Wiesner, President, MicahsCall.org, Palo Alto, CA*
484. David Wilson, Nicaragua Solidarity Network of Greater New York*, NY,NY
485. Marcy Winograd, President, Progressive Democrats of Los Angeles*, Los Angeles, CA
486. Dorothy Wolden, Events Coordinator for the Northland Chapter of Grandmothers for Peace and former Douglas County Board Supervisor, WI
487. Women Against War, Capital District, New York
488. Women for Democracy and Fair Elections, Chicago, IL
489. Women’s International League for Peace and Freedom, Peninsula Branch, Palo Alto, CA
490. Women’s International League for Peace and Freedom, Pittsburgh Chapter, Pittsburgh, PA
491. Women’s International League for Peace and Freedom, U.S. Section; Philadelphia, PA
492. Kent Wong, Founding President of the Asian Pacific American Labor Alliance, Los Angeles, CA
493. Worker to Worker Solidarity Committee, Tucson, AZ
494. Workers International League (Socialist Appeal)
495. World Prout Assembly, Highland Heights, KY
496. Mark Wutschke, UTLA Board of Directors, Los Angeles, CA
497. Gustav Wynn, Writer & Contributing Editor, OpEd News, NY,NY
498. Carol F. Yost, Member, ADALAH-NY Coalition for Justice in the Middle East* Steering Committee Member, Private Health Insurance Must Go Coalition*
499. Youth for International Socialism
500. Marela Zacarias, Founder of Latinos Against the War, Hartford, CT

Boys with toys endanger us all

Cover-up , cover-up, cover-up. A military plane doing Pentagon public relations in South Carolina crashes in a residential neighborhood and houses are hit, people below injured, and debris scattered everywhere. So what does the press do? They talk only of how the pilot lost his life!

Yes, and what happened to the people below? Don’t you think that worthy of report? These ‘air shows’ go on around the nation in a constant propaganda campaign for further militarizing US society, but they endanger us in city after city. They need to be stopped. That is part of ‘gun control’ and this ‘accident’ is as related as can be to what happened earlier in the week at Virginia Tech.

What a sick nation we are!