Economic Aspects of "Love"

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Re: Economic Aspects of "Love"

Postby American Dream » Tue Apr 09, 2013 1:29 pm

Alli Warren — “Protect Me from What I Want”

Protect Me from What I Want


I did it for the data I did it for the lulz

I did it for the money I did it for the children

I did it for the health of the chickens

I did it to overturn attrition I did it to retake the city

I did it for the up-goats for the good company for the habit of my pleasure & the

unknown links in sub-domains

I did it so that everyone would gasp

I did it for the glory I did it for the potential of psychic space I did it for the lithe

production I did it for the team

I did it for the people their disambiguation their predatory lending

I did it for the nation to animate paralysis to get numb with consensual promise

I did it to carry my propriety into property

I did it for the things that resonate around me

I did it for archaic loss for the clustering

I did it for the rope chain I did it for the manny

I did it for the thousands of unknown civilians their disappearance their unsteady

accounting

I did it for the decimals I did it for the sake of my name my privilege my primary

wives

I did it for the welfare of my box

I did it for the sense of self-pride I did it for the lush submerging

I did it for the universe, it amused me

I did it for the photos I did it for the booty I did it for the dithering I did it for the

reorgs

I did it for the music & I did it for Foxconn

I did it for the love of cash your honor

I did it to dispense with all obstacles to profit

I did it for the workings of the inner ear I did it to return to camp refreshed

I did it for the emerging world I did it for the people at work

I did it for the systematic recourse to subcontracting

I did it for the enduring light

I did it for the freebies I did it for the chicks

I did it for the cycle of escalation for the unbound acts I did it for the surprise of

what might be in them

I did it for the betterment of the brotherhood I did it for the pauperization of the

population

I did it for the norms for the basis of the degree I did it to not look back wistfully

I did it for the woman I loved I did it for the greatest country the world has ever

known I did it for their flourishing

I did it to learn my handicraft in the daytime

I did it for the same reason as you

for the free-play of my bodily and mental activity

for the pleasure of my friends

I did it for the moonshine I did it for the endorphins I did it for the districts to the

north for the public at large

I did it for the portable hoard

I did for the spreading pleasure I did it for the eager fatback

I did it for the idea of the middle class

I did it for the free beer in Montana I did it for the vital rice crop

I did it for the motherland for the halibut for the great Nile abounding I did it for the

love of blogging

I did it for the present tenses I did it for the herd for the chicken heads I did it for the

butter cream

I did it for the government of property I did it for the unloved and unknown

I did it for the terror of the totally plausible future

I did it for the function of the mass of agricultural serfs

I did it for thieves rogues and striking workers I did it to fully exploit any sale

potential

I did it for the sheer fact of my feelings for the buoyancy of your touch

I did it for the entire sweater


http://anneboyer.tumblr.com/post/468470 ... hat-i-want
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Re: Economic Aspects of "Love"

Postby American Dream » Tue Apr 09, 2013 5:27 pm

http://ordoesitexplode.wordpress.com/20 ... inho-neto/

Poems for life’s sake: “February” by Augustinho Neto

ah believe that art is meant to compliment the spirit- to nourish it and to fuel it- make it new and ready to withstand the challenges brought on in Babylon. Our oppression is layered and intense- it can feel like something mighty overwhelming. ah often feel overwhelmed- lost and torn into thousands of pieces. in art- words, sounds and images i feel direction and comfort. expression speaks a soul language and has been a powerful tool in the movements of oppressed people because it taps into our cores- our very spirits. and when the body feels tired, it is the spirit that gives that push. our ideology, passion and communities will bring us survival and victory in this life. ah believe that and our art must reflect that otherwise it is rather pointless to me. here is an inspirational and revolutionary poem written in the midst of the Angolan Revolution. the Angolan struggle for independence began in 1961 on Feb 2nd and this work pays honor to that. Neto would later serve as president of the new Angola.

- – - – - – - – - – - – - – - – - -

FEBRUARY – AGOSTINHO NETO


It was then the Atlantic

in the course of time

gave back the carcasses of men

swathed in white flowers of foam

and in the victims’ boundless hate,

brought on waves of death’s congealed blood

And the beaches were smothered by crows and

jackals with a bestial hunger for the battered flesh

on the sands

of the land, scorched by the terror of centuries

enslaved and chained,

of the land called green

which children even now call green for hope.

It was then that the bodies in the sea

swelled up with shame and salt

in the course of time

in blood-stained waters

of desire and weakness.

It was then that in our eyes, fired

now with blood, now with life, now with death

we buried our dead victoriously,

and on the graves made recognition

of the reason men were sacrificed

for love,

for peace,

even while facing death, in the course of time,

in blood-stained waters

And within us

the green land of San Tome

will be also the island of love.
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Re: Economic Aspects of "Love"

Postby American Dream » Tue Apr 09, 2013 9:41 pm

Genuine peace is the fruit of justice.
And true peace is not the dead kind of peace,
like the tenant's surrender to the landlord.
It is a living, dynamic one which can often
be accompanied by struggle and conflict.


—from Charles Avila's Peasant Theology



Image
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Re: Economic Aspects of "Love"

Postby American Dream » Tue Apr 09, 2013 10:14 pm

American Dream wrote:
Genuine peace is the fruit of justice.
And true peace is not the dead kind of peace,
like the tenant's surrender to the landlord.
It is a living, dynamic one which can often
be accompanied by struggle and conflict.


—from Charles Avila's Peasant Theology



Image


http://www.ibiblio.org/ahkitj/wscfap/ar ... ntents.htm

2 THE QUESTION OF LAND OWNERSHIP


Without a doubt, the most crucial issue that has motivated the Philippine peasantry to self-organization and self-activation is the question of land ownership.

Under Spanish rule, extensive land grants were given the Crown’s favorites who became the big landlords. Later, they also became the big capitalists: middlemen, moneylenders, bureaucrats, and limited industrialists. But because of the agrarian nature of the economy, land wealth is the prime source of all wealth and privilege; arid, conversely, landlessness – the basic status of the oppressed.

And so, out of sheer necessity, the Filipino peasants in different parts of the: country and at various time had to ask the basic moral question: What is just with regard to the land?

A peasant sits under the mango tree and stares blankly at the void before him. Except for his fellow peasants, not too many others realize that he is asking questions, searching for meanings. Why can he not own the land he tills and which his ancestors had tilled before him?

Mang Guimo, another peasant, is drinking lambanog (a native wine) with his neighbors. The landlord is asking for higher rentals, and some of the other peasants have to be evicted because the landlord will mechanize a portion of his lands.

Mang Guimo shares his thoughts with his drinking peers. Before Don Jose (the landlord) and I were born, the land was already there. When Don Jose and I shall die, the land will still be there. Whose is the land really?

When you and I were fighting as soldiers during the last war, Mang Guimo rambles on, we thought we were fighting for the Philippines. Now that the war is over, where is our Philippines?

For, indeed, while Don Jose can own seven hundred hectares, Mang Guimo cannot own even one square meter of land.

And what about the Church? She always tells us that she may never take sides. She may never side the poor even as they try to get their rights. She is after all, Mang Guimo continues in sarcasm, the common mother of both the rich and the poor. What does a good mother do if she sees her older boy always beating up the younger, weaker son, and taking food? Shall she say, “I am the mother of both of them, I may not take sides in their quarrels”?



3 THE EFFECTS OF LANDLORDISM


In simple language, the peasants discuss how the land lords had ample income. Because of this, the latter are in a position to develop themselves physically and intellectually. They are able to send their children to the best schools.

We, landless poor, on the other hand, cannot afford to give “education” to our children. We are forced to keep them early as full-time helpers in the farm or send them to the households of the landlords – there to work as servants and maids.

But the problem does not end there, the peasants know. Because of the landlords’ education, and social and cultural prominence, they logically become the political “leaders” of the country.

We remain destitute and ignorant and count almost nothing in the political life of the nation. Then, because of the landlords’ poli tical power, the economic resources are further monopolized by them.

It is like a wheel within a wheel – a vicious circle: how do we break it? Is it just to struggle against the landlords and capitalists – or does God really will an unjust order?



4 GOD... THE PEOPLE... OWNS THE LAND


Pedro Calosa of the Kolorum Movement put it succinctly in the 1930’s at the height of the peasant uprising in Northern Luzon: “God owns the land, the air, the water, sunshine – everything, and intended all these for the use of the people – all His children.

In the evening after a meager supper, peasants gathering at a baryo kapilya (village chapel) ask simple but pointed questions. We've often prayed the “Our Father,” a peasant leader starts. We do so because we are all His children. Can it be that God wills the land only for Don Jose and the landlords? "Thy will be done," we pray. Yes, what is God's will with regard to the land? My friends, it would seem correct to think that God wills the land for all of us to share. If He is our Father, then all goods must be family goods---to be shared by all.

It is wrong Kuya Terio continues, that we who till and need the land should continually be dispossessed by a few of its bounty.

Yes, an old peasant rises to speak, the land is like the air. It is just there for us to use in accordance with our need and labor. I did not ask to be born, he says, almost mad. But I was born to live – needing land, and air, and other things. The birds of the air and the animals of the field get what they need in order to live. Can anyone of us say they don’t have that right?

Why then are we denied the right to own the land we need to have a decent living? Why should only a few landlords who do not till the land own the most of it and reap the benefits of our labor? I say, we are poor, indeed, but it is an unjust situation. I can’t accept that it is in accordance with God’s will.

A silent Mang Fabio gets excited now. You re right, he says. Where is it written that God gave the land only to Don Jose and the landlords? Nowhere! Where then did the landlords get the land they now own? From their parent landlords, you'll say and these, where did they get the land? From their landlord forbears, you'll also say, who got them from their landlord ancestors. But I tell you, my friends, if we continue tracing the origin of landlord ownership, we must arrive at a time when the lands were grabbed by force from our own great-great grandparents.

It was unjust for a few Spaniards to grab the lands from us. It is even more unjust that this dispossession of the majority be made to continue up to now.

At this juncture, another peasant adds: Even granting that landlords originally invested in the land a hundred years ago, who will deny that that investment has already been recovered by now – not twice but at least a hundred times over?

The problem is that by possessing a scrap of paper called a Title to the land, they think they are the real owners of the land. They forget that even before they or we were born, the land was already there; that after they or we have passed away the land will still be there – God’s gift to all.

We, too, must not forget that not even we are absolute owners of our own selves. Only God is absolute owner of all.

And how absurd is the argument, another peasant says, of those who claim absolute ownership over the land just because they were ahead of the rest in occupying it? They are like a person who went ahead to a theatre and claimed exclusive owner ship over all the space – all the seats available – in complete disproportion to his or her seating needs. And when the rest of the people arrived trying, to get some seats, he forbade them– saying that because he had arrived earlier, he was now absolute owner of all the space.

This is why, Kuya Terio stresses. I say again that we must regard the land, the air, water, the sunshine, all of nature’s bounty as destined by the Creator for the use of all.

It gets harder and harder for me to accept, Kuya Terio goes on, that my children have no birth right. “Thou shall not steal,” we are often told. It is clearer to me that the majority are poor because a few are appropriating more then they need or work for. We cannot let a few rob us of our birth rights and systematically kill us by this act of robbery – with our children undernourished and our bodies weighed down by tuberculosis. God, rather, is the God of life who wills that we all live, and struggle to live. The land and the water that we need for life belongs to us all.



Continues: http://www.ibiblio.org/ahkitj/wscfap/ar ... ntents.htm
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Re: Economic Aspects of "Love"

Postby American Dream » Tue Apr 09, 2013 11:27 pm

'We do not lack communication. On the contrary, we have too much of it. We lack creation. We lack resistance to the present.'

-Deleuze and Guatarri
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Re: Economic Aspects of "Love"

Postby American Dream » Wed Apr 10, 2013 9:14 pm

On reorienting activist organizing by centering indigenous worldviews and leadership:


Harsha Walia on Anti-Oppression, Decolonization,
and Responsible Allyship


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Re: Economic Aspects of "Love"

Postby American Dream » Wed Apr 10, 2013 9:44 pm

http://www.theava.com/04/0218-chapela.html

The Sad Saga of Ignacio Chapela

by John Ross


How to destroy Mexican corn, reap maximum profits, and buy a university in one easy lesson...


Seated on the balcony of his appropriately professorial office upon a sun-stroked hillock in the midst of the Life Science complex on the hallowed Berkeley campus of the University of California, the controversial Mexican-born microbiologist Ignacio Chapela, an academic who has dared to lock horns with the potentates of Big Biotech, reflected upon the tenuous status of his employment. "They will never forgive me here," the curly-haired, Cupid-mouthed Chapela sighed disconsolately, his gaze fixed upon the Campanile, the Berkeley campus's most recognizable landmark, as if it were a stand-in for Chancellor Robert Berdahl himself.

"It really began with the mushrooms," Chapela explains, going back to the beginning. In the late 1980s, his brother Paco had become involved with a group of Oaxacan Indians, Zapotecos and Chinantecos in the Sierra del Norte of that highly indigenous southern Mexican state, who were battling a major highway that threatened to carry their forests off to a proposed International Paper pulp mill up in Tuxtepec. Coming together in a pioneer Indian organization acronymed UZACHI, the Zapotecs and Chinantecos of Calpulapan, a tiny municipality high in the sierra, successfully fended off the loggers and saved their forests.

But after Big Timber, came the Japanese hunting prized Matsutaki mushrooms that are associated with the high pine forests and which sell for $600 a pound amongst Tokyo's gourmands. "I was a microbiologist and Paco invited me to explain what it was all about to UZACHI — the Indians suspected that the mushrooms had to do with drugs. That was when I first came to Calpulapan."

Chapela was soon up to his eyeballs in negotiating between the Indians and the Japanese mushroom rustlers who were often armed. The villagers, buoyed by the victory over the pulp mill, soon decided to take control of the mushrooms for themselves and began growing them for commercial markets. Chapela, now a trusted advisor, borrowed money from Mexico City friends to set up a rudimentary rustic laboratory up in Calpulapan that would keep tabs on the quality of the product

After the mushrooms came the orchids. While UZACHI was finding niche markets for its exotic exports, its real sustenance came from the abundant cornfields that surround Calpulapan. Maize or "Maiz" was first domesticated in the altiplano of Puebla and Oaxaca five millenniums ago. The region extending from the Valley of Tehuacan in Puebla state to Mitla and beyond in Oaxaca is truly the cradle of world corn.

By the turn of the millennium, Ignacio Chapela, who had once worked for the Swiss biotech pioneer Sandoz which, in turn, had merged with Ciba Cigy to form the all-powerful Novartis conglomerate, was fretting the fate of Mexican corn. Under the North American Free Trade Agreement, Mexico was being inundated by millions of tons of cheap NAFTA-driven corn courtesy of the U.S. and Canada, as much as 6,000,000 a year. Because the corn was designated not for human consumption, no one seemed worried about the consequences although much of this deluge was genetically modified. Given prohibitions on genetically modified organisms (GMOs) by both Japan and the European Union, Greenpeace-Mexico considers that US farmers are dumping their GMO corn south of the border — as much as 60% of all NAFTA corn imports may be contaminated. "I was worried about the implications but still thought they were five to ten years down the road," recalls Chapela.

In October of 2000, the microbiologist dispatched a graduate student, David Quist, to Oaxaca to conduct workshops about the coming of genetically modified corn. "I was shocked when David called me to report that our lab in Calpulapan was already finding positives on contamination." Keeping the findings under wraps, Quist returned to Berkeley with the samples and after rigorous testing both on and off campus, the results were confirmed in March 2001. Quist and Chapela began compiling a paper to be submitted to the prestigious British scientific journal Nature describing their alarming discovery. But rather than garnering laurels for the microbiologist and his assistant, the revelations would put the kibosh on Chapela's academic career.

In all fairness to his superiors, Ignacio Chapela had always stuck like an ornery thistle in the throats of the Berkeley poobahs. He had been brought on board as an assistant professor in 1995 almost certainly because of his association with Novartis and two years later, a rising star in academia, Ignacio had become the president of the faculty committee of his department. But despite his previous affiliation with the Biotech moguls, Chapela was not a gung-ho advocate of the industry. As a member of the National Academy of Science's committee reviewing the impacts of genetic manipulation of crops, he had raised questions about the unintentional spread of GMOs, particularly from US export agriculture. "I was already thinking about Mexican corn but my peers told me to concern myself only with impacts in the continental US."

"This smelled like a cover-up to me. Who was going to look into the spread of GMOs?" Certainly not the International Commission for the Betterment of Maize, a Rockefeller Foundation-funded biotech stalking horse which has been growing gm corn at its Texcoco station in the state of Mexico since the early 1980s. Indeed, Chapela charges, most of the varieties of gm corn now flooding Mexico were first developed at Texcoco. Mexico, with its two growing seasons, is an excellent laboratory for the biotech industry, he explains.

One morning in early 1997, Dr. Chapela was summoned to his dean's office and informed that the university was about to announce a five year $50,000,000 grant from Novartis. In return, Chapela's old company would get a first look at all research papers produced by the department. Since the grant accounted for a third of the department's budget, Novartis would get first dibs on a third of the department's research. "My gut reaction was that the company was trying to buy the university. I knew all about that. In fact, I had tried to do the same thing with the Scripps Institute in San Diego when Novartis first decided it needed a West Coast beachhead."

Ignacio was flabbergasted by the university's shameless hucksterism. "The faculty had not even been told of the Novartis grant and the Chancellor's office was already putting out press releases claiming that we supported it."

A year-long tug of war over the windfall — the crown jewel of Chancellor Berdahl's reign at Berkeley — left many scars. "I admit that we made a big scandal. The Atlantic Monthly ran a front cover story and then state senator Tom Hayden held hearings in Sacramento. I think they can never forgive me for this."

Consciences were purchased to win support for the Novartis buy-out. The biotech giant had offered $50,000,000 over five years, half for research and half for what was called "capital improvements". "You can see for yourself how our conditions have deteriorated here" — Dr. Chapela's offices are in Hillgard Hall, a dingy and decrepit Life Science building with a basement that feels like Dr. Frankenstein works down there and a ton of mercury in its drains. Notwithstanding, when the Novartis grant kicked in in 1998, the boodle was cut in half and the capital improvement component disappeared. Those researchers who did not complain about the con job became the beneficiaries of the Novartis money.

Ignacio Chapela had stepped on other toes even more life threatening than those of the Brahmans of Berkeley. The Mexican government had learned of the impending Nature publication and went ballistico. Under-secretary of Agriculture Victor Villalobos fired off a furious letter accusing the microbiologist of "doing incalculable damage" to the nation's agriculture and economy. "We hold you personally responsible," Villalobos wrote in an epistle that still retains a place of honor on Chapela's crowded desk.

The director of Mexico's bio-security commission, Dr. Fernando Ortiz Monasterio, summoned Ignacio to a meeting in an abandoned building in a wooded zone just outside Mexico City. "'You have gotten yourself into some serious shit this time,' he told me, 'but you will not stop us — no one will stop us!' I had the impression he was threatening my life. Was he going to rub me out? This was like a bad Mafia movie."

When Ortiz Monasterio saw that Dr. Chapela was not going to retract the Nature piece, he moved on the media. Knowing that Nature would cancel an article if its contents were leaked to the press prior to publication, he released the study to select members of the media. "Actually, this backfired on them. I was in Paris and Le Monde ran the story on the front page right below the bombings in Afghanistan. Nature was already getting cold feet because of industry pressures and told us our paper was not interesting to a general audience, but now the Le Monde story made it interesting again."

The publication in November 2001 triggered the anticipated bombshell. The article seemed to suggest that wind-blown GMOs had been the vector of contamination in Calpulapan — the industry has always insisted that such a spread could not occur. Moreover, the laboratory studies indicated that the altered genes were jumping around within the genome of the plant and could even spread to other species. The implications were frightening. Thousands of years of maize cultivation and millions of years of biological history would be lost. Hundreds of native species were at risk of homogenization. Biodiversity was threatened by the gm corn. In its stead would come seed dependency with biotech titans like Novartis, Monsanto, Dow, and Dupont controlling the Mexican market.

Big Biotech, alerted to the Mexican corn study in advance, sought to pre-empt publication by hiring a high-powered Washington PR firm, the Bivings Group, which specializes in internet subterfuge. The Chapela-Quist study had barely touched down on the newsstands when an orchestrated barrage of letters decrying "fundamental flaws" in the research began clogging up the list serve operated by AgBioWorld, a creature of the industry. Investigative reportage by the British Guardian failed to verify the existence of the authors but traced the computer used to generate the e-mail campaign to one operated by a Bivings front.

Six months later, Nature would publish two letters objecting to Dr. Chapela's research, one attributed to a Berkeley colleague and both from parties to the Novartis agreement, along with what amounted to a retraction of the Mexican corn story, the first in this high-minded, purportedly neutral journal's 133-year history. "Nature sent us recantation forms but David and I refused to sign them."

Nature's disavowal weighs heavily upon Ignacio Chapela's academic standing. "I am now a liability to the department and they are not going to give me tenure," he rues. But what stings most is that Nature's turn-around has had a chilling effect on further research into the spread of gm corn in Mexico. Chapela holds five separate studies by Mexican researchers, one by the National Ecology Institute and another even by Villalobos's agriculture secretariat, that confirm his research but no academic journal has seen fit to publish the findings. "The Mexican government does not want those papers published and, of course, neither does the biotech industry, so they will not appear anywhere."

"They have made an example of me. Other scientists see this and decide that maybe they should go back to studying the bristles on the back of a bug."

That Ignacio Chapela would be denied tenure was a foregone conclusion. Yet when his tenure application was submitted three years ago, his college voted unanimously to support it and the department favored the application 32 to 1. With such strong backing, the dean with whom Chapela had scuffled over the Novartis grant had little choice but to sign off on it.

The flimflam hit the fan when the recommendation went to the Berkeley academic senate. A secret committee was assigned to evaluate Chapela's tenure bid but the pressure from the Chancellor's office for a negative was so over-arching the chairperson resigned. The process was "disgraceful" committee member Wayne Getz told the Journal of Higher Education. In the end, the rejection was expected — the last four non-white applicants from his department for tenure had all been rejected and Chapela does not discount racism as a factor in the university's decision.

Not about to accept the turndown without a fight, Ignacio set up his desk, two chairs, his teapot, biscuits and some books outside California Hall last June for five days while the solons decided his fate. The 24-hour-a-day vigil drew further press attention and international support. "It was amazing — people came and stayed with me. There were e-mails from all over the world." Instead of tenure, the university offered a one-year extension on Chapela's contract that is now in its last months. Meanwhile, Chapela has appealed the rejection of tenure to the Chancellor's office and is talking with attorneys about a civil suit if no redress is forthcoming. "They have so damaged my academic reputation that I will never have another job in a first tier university," he concludes morosely.

"I am living proof of what happens when biotech buys a university. The first thing that goes is independent research. The university is a delicate organism. When its mission and orientation are compromised, it dies. Corporate biotechnology is killing this university."


( John Ross graduated from the College of Hard Knocks and took his doctorate at the Ed Sanders Institute of Investigative Poetry.)
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Re: Economic Aspects of "Love"

Postby American Dream » Fri Apr 12, 2013 1:52 pm

Kevin McAleer

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Re: Economic Aspects of "Love"

Postby American Dream » Fri Apr 12, 2013 2:19 pm

http://www.counterpunch.org/2013/04/12/ ... periments/

Inhuman Radiation Experiments

by JOHN LaFORGE


This year marks the 20th anniversary of the declassification of top secret studies, done over a period of 60 years, in which the US conducted 2,000 radiation experiments on as many as 20,000 vulnerable US citizens.[ i ]

Victims included civilians, prison inmates, federal workers, hospital patients, pregnant women, infants, developmentally disabled children and military personnel — most of them powerless, poor, sick, elderly or terminally ill. Eileen Welsome’s 1999 exposé The Plutonium Files: America’s Secret Medical Experiments in the Cold War details “the unspeakable scientific trials that reduced thousands of men, women, and even children to nameless specimens.”[ii]

The program employed industry and academic scientists who used their hapless patients or wards to see the immediate and short-term effects of radioactive contamination — with everything from plutonium to radioactive arsenic.[iii] The human subjects were mostly poisoned without their knowledge or consent.

An April 17, 1947 memo by Col. O.G. Haywood of the Army Corps of Engineers explained why the studies were classified. “It is desired that no document be released which refers to experiments with humans and might have adverse effect on public opinion or result in legal suits.”[iv]

In one Vanderbilt U. study, 829 pregnant women were unknowingly fed radioactive iron. In another, 188 children were given radioactive iron-laced lemonade. From 1963 to 1971, 67 inmates in Oregon and 64 prisoners in Washington had their testicles targeted with X-rays to see what doses made them sterile.[v]

At the Fernald State School, mentally retarded boys were fed radioactive iron and calcium but consent forms sent to parents didn’t mention radiation. Elsewhere psychiatric patients and infants were injected with radioactive iodine.[vi]

In a rare public condemnation, Clinton Administration Energy Sec. Hazel O’Leary confessed being aghast at the conduct of the scientists. She told Newsweek in 1994: “I said, ‘Who were these people and why did this happen?’ The only thing I could think of was Nazi Germany.”[vii] None of the victims were provided follow-on medical care.

Scientists knew from the beginning of the 20th century that radiation can cause genetic and cell damage, cell death, radiation sickness and even death. A Presidential Advisory Committee on Human Radiation Experiments was established in 1993 to investigate charges of unethical or criminal action by the experimenters. Its findings were published by Oxford U. Press in 1996 as The Human Radiation Experiments.

The abuse of X-radiation “therapy” was also conducted throughout the ’40s and ’50s. Everything from ringworm to tonsillitis was “treated” with X-radiation because the long-term risks were unknown or considered tolerable.

Children were routinely exposed to alarmingly high doses of radiation from devices like “fluoroscopes” to measure foot size in shoe stores.[viii]

Nasal radium capsules inserted in nostrils, used to attack hearing loss, are now thought to be the cause of cancers, thyroid and dental problems, immune dysfunction and more.[ix]

Experiments Spread Cancer Risks Far and Wide

In large scale experiments as late as 1985, the Energy Department deliberately produced reactor meltdowns which spewed radiation across Idaho and beyond.[x] The Air Force conducted at least eight deliberate meltdowns in the Utah desert, dispersing 14 times the radiation released by the partial meltdown of Three Mile Island in Pennsylvania in 1979.[xi]

The military even dumped radiation from planes and spread it across wide areas around and downwind of Oak Ridge, Tenn., Los Alamos, New Mexico, and Dugway, Utah. This “systematic radiation warfare program,” conducted between 1944 and 1961, was kept secret for 40 years.[xii]

“Radiation bombs” thrown from USAF planes intentionally spread radiation “unknown distances” endangering the young and old alike. One such experiment doused Utah with 60 times more radiation than escaped the Three Mile Island accident, according to Sen. John Glen, D-Ohio who released a report on the program 20 years ago.[xiii]

The Pentagon’s 235 above-ground nuclear bomb tests, and the atomic bombings of Hiroshima and Nagasaki, are not officially listed as radiation experiments. Yet between 250,000 and 500,000 U.S. military personnel were contaminated during their compulsory participation in the bomb tests and the post-war occupation of Japan. [xiv]

Documents uncovered by the Advisory Committee show that the military knew there were serious radioactive fallout risks from its Nevada Test Site bomb blasts. The generals decided not to use a safer site in Florida, where fallout would have blown out to sea. “The officials determined it was probably not safe, but went ahead anyway,” said Pat Fitzgerald a scientist on the committee staff.[xv]

Dr. Gioacchino Failla, a Columbia University scientist who worked for the AEC, said at the time, “We should take some risk… we are faced with a war in which atomic weapons will undoubtedly be used, and we have to have some information about these things.”[xvi]

With the National Cancer Institute’s 1997 finding that all 160,000 million US citizens (in the country at the time of the bomb tests) were contaminated with fallout, it’s clear we did face war with atomic weapons — our own.


John LaForge works for the nuclear watchdog group Nukewatch in Wisconsin and edits its Quarterly newsletter.

Notes

[i] “Secret Radioactive Experiments to Bring Compensation by U.S.,” New York Times, Nov. 20, 1996

[ii] Eileen Welsome, The Plutonium Files, Delta Books, 1999, dust jacket

[iii] Welsome, The Plutonium Files, p. 9

[iv] “Radiation tests kept deliberately secret,” Washington Post, Dec. 16, 1994; Geoffrey Sea, “The Radiation Story No One Would Touch,” Project Censored, March/April 1994

[v] Subcommittee on Energy Conservation and Power, “American Nuclear Guinea Pigs: Three Decades of Radiation Experiments on U.S. Citizens,” US Gov’t Printing Office, Nov. 1986, p. 2; St. Paul Pioneer, via New York Times, Jan. 4, 1994

[vi] “48 more human radiation experiments revealed, Minneapolis StarTribune, June 28, 1994; Milwaukee Journal, June 29, 1994

[vii] Newsweek, Dec. 27, 1994

[viii] Joseph Mangano, Mad Science: The Nuclear Power Experiment, OR Books, 2012, p. 36

[ix] “Nasal radium treatments of ’50s linked to cancer,” Milwaukee Journal, Aug. 31, 1994

[x] “Reactor core is melted in experiment,” Washington Post service, Milwaukee Journal, July 10, 1985

[xi] “Tests spewed radiation, paper reports,” AP, Milwaukee Journal, Oct. 11, 1994

[xii] “Secret U.S. experiments in ’40s and ’50s included dropping radiation from sky,” St. Paul Pioneer, Dec. 16, 1993

[xiii] Katherine Rizzo, Associated Press, “A bombshell: U.S. spread radiation,” Duluth News Tribune, Dec. 16, 1993

[xiv] Catherine Caufield, Multiple Exposures, p. 107; Greg Gordon in “Wellstone: Compensate atomic vets,” Minneapolis Star Tribune, Mach 17, 1995; Associated Press, “Panel Told of Exposure to Test Danger,” Tulsa World, Jan. 24, 1995

[xv] Philip Hilts, “Fallout Risk Near Atom Tests Was Known, Documents Show,” New York Times, March 15, 1995, p. A13; and Pat Ortmeyer, “Let Them Drink Milk,” Institute for Environmental & Energy Research, November 1997, pp. 3 & 11

[xvi] Philip J. Hilts, “Fallout Risk Near Atom Tests Was Known, Documents Show,” New York Times, March 15, 1995
Last edited by American Dream on Fri Apr 12, 2013 3:16 pm, edited 1 time in total.
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Re: Economic Aspects of "Love"

Postby American Dream » Fri Apr 12, 2013 3:14 pm

Atomic Cafe


Duck and Cover


Atomic Cafe - Commies!!!


Nuclear War


Sun Ra - Nuclear War
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Re: Economic Aspects of "Love"

Postby American Dream » Sat Apr 13, 2013 5:27 pm

http://ordoesitexplode.wordpress.com/20 ... ucculents/

White Privilege and Private Property: hateful hoes are trying to privatize succulents

White folks are forever trying to call the police. Girl I’m just liberating this succulant from your Berkeley hell. Over it. She just mad the summer coming and she ain’t got any melanin. this hateful hoe talking about how she bout to call the police to come check this out- what the hell we need to check out?! A brother getting a succulent?!

good day hefer, especially since i spent about 5 minutes trying to tell her that her homegirl (the white womyn accross the street who planted these shits) told me i could stop and take one whenever because they’re community plants.

thats why i took the damn plant and rode off shouting “STOP trying to privatize plants!”

she got some nerve! See, thats the whiteness: she doesn’t even know what it means to have the police called on you as a Black person- she doesn’t know they could roll up shoot me and keep it moving- they could roll up arrest me and keep moving- they could roll up and beat me and keep moving.

Why?

Because this is a racist ass fascist ass state that gives privilege to fucks like her, who have the luxury of days off from work and quaint houses in Berkeley. Raids, arrests, terrorism, police murders etc… are not a reality for her so of course she will just call the police for no damn reason without even trying to communicate properly with me. Part of her privilege is that blindness, the other part is the entitlement and the socialization that tells her she’s in charge of the universe and can come out of a house to order me to stop my bliss when im not even in her yard.

i have no time for the whiteness.
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Re: Economic Aspects of "Love"

Postby American Dream » Sat Apr 13, 2013 6:09 pm

Ghostleg - Bananaland [visuals over "La Vida Vale la Pena" (Uproot Andy remix) by Petrona Martinez]
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Re: Economic Aspects of "Love"

Postby American Dream » Sat Apr 13, 2013 10:52 pm

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Re: Economic Aspects of "Love"

Postby American Dream » Sun Apr 14, 2013 8:04 am

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Re: Economic Aspects of "Love"

Postby American Dream » Mon Apr 15, 2013 10:16 pm

Feminism, Socialism and the Meat Market: An Interview With Laurie Penny

Image

E.M: ...I wanted to talk a bit about “erotic capital” – which is a wonderful phrase. What’s the relationship between women and erotic capital?

L.P: I think a lot of women don’t really believe that their individual, private problems are politically important, or have any relationship to the world of work and money and power. And that’s a scam, because they do. Well, erotic capital is all about placing a price on sexuality – not just sex, but sexual performativity. Many women grow up understanding that our net worth to society is directly proportional to the erotic response we can provoke, chiefly in men. If you’re not hot, you’re not a person of value. and the definition of hotness narrows every year – quite literally, in many cases.

E.M: What I really liked about this idea is you introduced Judith Butler to Marx.

L.P: I’m sure Judith Butler is deeply aware of Marx. It remains unspoken, though, that aspect of commodity value – although we do speak of the ‘commodification’ of women’s bodies, there isn’t much acknowledgement that femininity and sexuality really are commodities, purchased and traded for profit. Sex work is a part of that, but not the whole part by any means.

And I think a lot of current feminist anxieties around sex work – the huge, interminable debates about how and whether feminists should support prostitutes – reflect that inability to deal with the wider problem of commodification, the violence of erotic capital. We discuss sex workers as if they existed in a dark, separate sphere, when in fact there is a spectrum of sexuality and profit that encompasses all of us.

E.M: Right. So what’s the place of men in this economy of erotic capital?

L.P: Not as powerful as they’re told they are. Men are almost entirely consumers, and almost entirely marginalised as individuals. Instead of intimacy, excitement and individual tastes and desires, they are given an empty purchasing power and told to feel big and strong and fulfilled because of it.

E.M: So men’s dehumanisation is that of the consumer, women’s is the product?

L.P: Not just of the product, that’s what makes it interesting. Women are required to purchase their own marginalisation because they are told that if they don’t, they are degendered, they will be mistreated or ignored and definitely unfulfilled.

E.M: As a punishment, that degendering seems to link into your discussion of trans women.

L.P: Well, trans women are no different from cis women in that they are also obliged to purchase their femininity and play at erotic capital. But for trans women that balance sheet starts out in deficit. And trans women offend a lot of people because their very existence makes it clear that femininity – not femaleness, but femininity, erotic capital and the gender identity that is facilitated by erotic capital – is something that you can walk into a shop and purchase.

E.M: And that’s scary because the whole inorganic system is legitimated with a discourse of the “natural.”

L.P: Oh yes. Since when did you need to buy a pot of moisturiser to be a ‘real woman’?

E.M: Reading that section, I was thinking – is trans-misogyny (as Julia Serano calls it) one of the more intense forms of sexism? Why have some cis feminists been hesitant to see it as part of the same system?

L.P: I think trans women scare a lot of feminists, especially trans women who are feminists! They challenge a lot of lazy thinking and prejudice within the movement as well as outside it, again, by their very existence. To acknowledge that trans women are women is to unpack a lot of received orthodoxies within traditional ‘radical’ feminism (which i don’t believe is radical at all). Practically speaking, as well, I felt it was important to have some trans-positive feminism within the context of a book written by a cis feminist. A lot of trans friends worked with me on that chapter.

E.M: Getting back to the idea of identity-as-purchase – you talk about anorexia as a kind of tragic resistance to compulsory sexualisation.

L.P: It’s a way of evading patriarchal surveillance. It’s also a form of violent submission! Doing exactly what you’re told to an extent that it hurts you and others around you. It is self-harm, but it is also a lethal form of passive aggression. Always has been, since the first documented cases in the 1500s. We hunger strike because we haven’t the energy or the ideological framework to offer any other form of resistance, but a hunger strike is also aggressive, we must never forget that. It’s peaceful, passive aggression. a way of saying to one’s captors: look what you made me do. A way of expressing the inhumanity of the way we are obliged to live, as women, as workers and as consumers.

E.M: Right. Your solution to this ideological deadlock is “riot, don’t diet” – what kinds of steps did you have in mind? A literal riot – taking up physical space?

L.P: I think a lot of revolutionary potential is wasted in moral decisions over whether or not to eat a given cookie. We need to focus our energies outward, we need to stop fighting to control our own bodies and try to take back control of our own lives. By force if necessary.

E.M: And sometimes go on strike?

Laurie: Oh yes. Striking, organising, occupying, agitating, reading, resisting – all this can go on within the home as well as outside it.

E.M: A labour movement dedicated to the kind of work women do every day, for free?

L.P: That would be wonderful. People really did used to think in those terms, too. There is enough work for everyone in our economies, if it were shared out fairly.

E.M: That’s the trick, the fairness. that strikes me as a good place to finish up – I could really talk about feminism and socialism all night.

L.P: Me too!

E.M: Thanks for your time, it’s been a pleasure.



http://globalcomment.com/feminism-socia ... rie-penny/
"If you don't stand for something, you will fall for anything."
-Malcolm X
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