Economic Aspects of "Love"

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Re: Economic Aspects of "Love"

Postby American Dream » Sun Apr 28, 2013 4:07 pm

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officially started the new project yesterday w/some additions to the info kiosks in the nat’l park; check out @decolonizeyospace for more pics or email decolonizeyospace@gmail.com for info



http://nitanahkohe.tumblr.com/post/3957 ... -yesterday
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Re: Economic Aspects of "Love"

Postby American Dream » Sun Apr 28, 2013 4:38 pm

“Ideas of pure White womanhood that were created to defend women of the homeland required a corresponding set of ideas about hot-blooded Latinas, exotic Suzy Wongs, wanton jezebels, and stoic native squaws. Civilized nation-states required uncivilized and backward colonies for their national identity to have meaning, and the status of women in both places was central to this entire endeavor.”

— Patricia Hill Collins
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Re: Economic Aspects of "Love"

Postby American Dream » Sun Apr 28, 2013 11:51 pm

“So we heard the proposition last night, ‘We need to dismantle the United States.’ This sounds kind of preposterous and silly to most people but the question is, ‘Why? Why does it sound so absurd to say that we don’t want to live under a settler state founded on genocide and slavery?’ That the proposition seems silly shows the extent to which we have so completely normalized genocide that we cannot actually imagine a future without genocide.”

— Andrea Smith, March 2011, at Critical Ethnic Studies and the Future of Genocide
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Re: Economic Aspects of "Love"

Postby American Dream » Mon Apr 29, 2013 10:53 am

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Re: Economic Aspects of "Love"

Postby American Dream » Mon Apr 29, 2013 11:21 am

Carlos Andrés Gómez performs "Juan Valdez"

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Re: Economic Aspects of "Love"

Postby American Dream » Mon Apr 29, 2013 1:25 pm

In response to your question: “Where are you from?”

spoken word by http://www.harshbrowns.wordpress.com


Why do you ask?

Is it your curiosity in the ‘origin of my features’?
Is it your fascination for ‘other’ cultures and what they have to offer you?

Why do you desire to establish an exact definition of my difference?
Why do you assume I desire, and am able, to define this difference to you?

Do you show the same interest in determining the ‘ethnic make-up’ of every white face that you see?
Isn’t everyone from somewhere?
Do you not have a heritage?
Why does whiteness make yours invisible yet my brownness make mine subject to your anthropological investigation?

Do you believe that I should be delighted to personally inform and educate you?
Do you think it is my responsibility to know, and always be ready to impart, the details of my cultural heritage?
Do you apply these same standards to yourself?

Why do you assume that I’d love to reminisce about what my family, or I, left to come here?
Did it not cross your mind that we may have left for good reasons that I do not wish to reminisce about, especially with a stranger?

Do you believe your curiosity is commendable?

Do you think I should be grateful for your ‘tolerance’ and interest in ‘diversity’?

Do you believe this is YOUR country to welcome me to?

While brownness prompts
“Where are you from?”
Your whiteness prompts
“What do you do?”
You wish to define me by my physicality but you expect to be defined by your actions and your intellect.

Have you travelled the world and been asked the same question?
It is not the same experience in a place where you had expected to be treated as a visitor.
Perhaps your whiteness provided a fascination, but wasn’t it also exalted?
Weren’t you still treated like a speaker at a podium?
Or don’t you see this because you are so used to being heard from that position?

Do you not realise that in expecting to discuss my brownness as subject of your fascination you position me as an exotic curio on a pedestal?

Do you think I wish to be a talking doll, spilling my secrets each time yet another curious child pulls my cord demanding that I politely answer your question?



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Re: Economic Aspects of "Love"

Postby American Dream » Mon Apr 29, 2013 3:40 pm

Carlos Andrés Gómez performs "Columbian-Amerikan"

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Re: Economic Aspects of "Love"

Postby American Dream » Mon Apr 29, 2013 10:04 pm

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Re: Economic Aspects of "Love"

Postby American Dream » Tue Apr 30, 2013 10:50 am

http://www.counterpunch.org/2013/04/30/ ... f-oakland/

Postcard from the End of America

On the Streets of Oakland

by LINH DINH


Other people’s lives come fluttering to us in the tiniest fragments, and these we gather, when we bother to, into an incoherent jumble of impressions we pass off as knowledge. Further, our ears, eyes and mind are all seriously defective and worn-down, making intelligence a dodgy proposition, at best. Our memory also crashes daily, if not secondly, our verbal skills poor, and when we examine ourselves, there are the added distortions of endless exculpation and vainglory. In short, no one knows ish about ish, though some ish does get much closer to the real ish. One thing for sure, amigo, if you ain’t aiming for ish, you ain’t gonna get ish.

From behind my cranium, a reflective voice, “As you get older, more things happen, you know what I mean, and it’s not much fun either.” The speaker is a middle-aged white male, talking to another suspect of a similar description. They have both committed a list of crimes, small, large and unspeakable, too long and various to summarize here, or anywhere. Eager to please, speaker has a sweet tendency to laugh uproariously at the slightest joke or witticism hacked up from any vocal cord, no matter how stupidly inspired or ineptly delivered. Speaker is traveling from Denver to Elko, Nevada.

Four feet behind my brain stem, another voice, on another bus, “Dude, I lost my virginity in a sedan, and it was like the most gnarly experience ever. I don’t know how people have sex in a car. Dude, you might as well get out and lay on the ground. I’d rather have sex on fuckin’ mud!” Speaker is a young white male chatting up a young black female. It is unclear why he keeps addressing her as “dude.”

Now, permit me to hand you a chunkier fragment of life. We have just passed Winter Park, Colorado, and sitting next to us is a white male in his late 30’s. From Denver to Salt Lake City, he will not buy food or drink at any rest stop, but only smoke. If you look down, you will see a loaf of Bimbo in his duffel bag. White bread is all he has chewed on since Tulsa, and will eat until Boise, where he has a sister. Siblings will then drive to Vegas, where they can blow at least part of the sister’s $4,000 tax return, “We won’t gamble much, maybe just $30 or $40 at a time.” Fun over, they’ll head to Bakersfield, CA, to see relatives. He will be away from home three weeks. Now, any man who can be gone that long is likely unemployed, and broke too, obviously, unless he is a rabid fan of Bimbo, for whom nothing but Bimbo will do.

Now, excuse me for a sec, for I must reach inside my shirt and pants to scratch myself. When you sit on a bus for too long, whatever skin issues you have simply blossom! Tissues flake, scale, crack and even ooze something like Hawaiian Punch gone bad. Thus gross and itchy, I decided to get radical back in Kansas City, and, no, I didn’t bomb its Federal Reserve Building. My solution was strictly personal, discreet, though en plein air. It had been snowing hard for hours, and the streets were mostly deserted. Having not washed in days, I decided to leave the bus station, filled as it was with blizzard and economic refugees, to crouch down by the side of a nearby building, take my pants off and rub snow on my inguinal regions. That’s a fancy phrase to indicate my second, more candid head and adjacent backdoor, the one leading to the lugubrious dumpster. I froze my nuts off, but felt super clean afterwards, cleaner than I had ever been, in fact, on this phantasmagoric earth.

Constantly exposed, thus deprived of privacy, for just a few days, I was already getting weird, so it’s hardly surprising that many who have to be outside all the time are borderline mad, if not ravingly so. Denied the silence and space to reflect, they often argue with themselves out loud, as if to shut up and shut out the unceasing white noise. In Oakland, I saw a young woman, draped with a thin comforter, who’d crouch down often to pick something from the ground. At first I thought she was scavenging cigarette butts, then I realized she was picking up anything that wasn’t stuck to the sidewalk, a tiny scrap of paper, a dry leaf, a match stump, a candy wrapper… Not content to pick up the pieces, she’d kneel down on the concrete to arrange them, to give them order and meaning.

Grinning goofily, she danced jerkily for half a minute. She had on a hooded, plaid jacket, black pants, blue sneakers and a dangling, plastic earring. Her hair was sheared short. For nearly an hour, she loitered in front of an all-night convenience store, the one with Marilyn Monroe and the King of Pop on its walls, and Obama and lottery ads in its window. The proprietors, an Indian couple, had to keep their eyes out for shoplifters and those sneaking coffee refills. Thinking a passerby had addressed her, she answered him, but the dude coldly replied, “I wasn’t talking to you.” A man tossed a still longish butt on the ground, so I pointed it out to our dancing scrounger. She snatched it. Wanting to find out what’s up, I decided to buy two tall boys of Tecate from a store half a mile away. None was closer. “Sweet,” she said when I finally handed her a beer. We were sitting in a bus shelter. It was chilly enough that night.

“What’s your name?”

“Jillian,” she grinned. “Jill.”

“How old are you?”

“Twenty-seven.”

“You don’t look twenty-seven. You look maybe twenty-two, twenty-three.”

“I’m twenty-seven.”

“How long have you been on the streets?”

“Two and a half months.”

“You should go home. Oakland’s fucked up. Where are you from?”

“Oregon.”

“Where in Oregon? What town?”

“It’s near Canada.”

“Canada?!” I laughed. “Canada is not next to Oregon. Where are you really from?”

“Here and there. I’ve lived in Riverside.”

“Riverside is not in Oregon. Where’s your mom?”

“I talk to my mom everyday.”

“Oh yeah? How do you talk to her, with a phone card?”

“I talk to her in my head.”

A man in his 40′s came by and offered Jill cigarettes for what remained of her beer, less than half a can. Without hesitation, she gave it up for two cigs. He swigged, then shared that he was getting off the streets the very next night, having found a single occupancy room in San Francisco for $135 a week.

Jill’s face may be in post offices across the country, as MISSING, or probably not. Maybe no one’s missing her. Up in Berkeley, there are hundreds of young people living on the streets, but those tend to band together, or at least pair up. This one was alone. I bought Jill a warm coffee from the lousy store, and she gave me a green pill. She popped three, so I ate mine, for it is impolite to refuse anything that someone else deems appropriate for her own mouth and body, be it possum, field rat or whatever American youths feel they must ingest to endure an absurd present and rudderless future, as wrecked by their elders.

Of course that was stupid, for I don’t even do drugs, and am adverse to all pills, even the common aspirin. In fact, I dread, fear and deeply, deeply despise all chemicals, chemistry and even chemists, and never pass one without giving him the meanest look. My potassium, sodium, chloride and phosphorous-laden blood rapidly boils at the sight of any periodic table. If I see a pharmacy, I cross the street. (Are you happy now, Mrs. Reagan, or should I say, Are you, by chance, high on your pills, ma’am?) Yes, sometimes you must say no, but all it all, you should say yes to just about everything that’s offered without malice or commerce in mind. Great travel writer Paul Theroux doesn’t eat meat, and V.S. Naipaul doesn’t drink alcohol, so they are missing out on a very important bonding ritual with their subjects, I think. If you come to my resplendent mud hut, you better swallow what I slop in front of you.

When Jill started to walk north, away from relatively safer downtown, I shouted after her, “You should stay at the square,” meaning Frank Ogawa Plaza, where the Occupy encampment was, by the way, “You shouldn’t walk that way.” But she kept going and going, while picking up pieces of nothing along the way.

What is madness, anyway? I mean, who isn’t insane in various ways, none all too subtle, for there is no person who isn’t farcically deluded and mad, none except me, of course, though I’m foggily aware of Ben Franklin’s foggy observation, “Each mofo walks around in a fog, but since the air seems clear around each, he doesn’t know he’s in a fog.” Who’s to argue with Philly’s greatest MC ever? Of course, Ben’s right. We’re all fogged up, and being exposed to the elements day and night, and in constant danger of being robbed, raped or killed, won’t likely clear up anyone’s head. Near Oakland’s Lake Merrit, I saw a man trying to cross the street in a wheelchair, so I gave him a push.

“Where are you going?”

“That bus stop right there.”

“OK, I’ll push you. It’s a lot easier for me.”

“You got that right.”

Jeff was his name, and he had lost his right foot in a motorcycle accident. In Daly City, I’d see a bumper sticker, “OUR NATIONAL HEALTH PLAN. DON’T GET SICK!” And don’t get amputated or brain-damaged either, not even for Uncle Sam, for you may end up on your local sidewalk after leaving your mind, limbs or mama maker in Iraq. The parade’s over, if there was one. In Richmond, I’d run into a poster, “I left the nightmare of war only to find myself in a [sic] another. Are you a homeless veteran?”

“Hey, man, you want a beer? I’ll cross the street to get us some.”

“No, that’s all right, I already have beer, and you can have one too if you like. It’s in my bag.”

“No, man, I’m not going to take your beer.”

Though not a veteran of the explosive streets of Baghdad, but merely the shaded and elegant promenades of picturesque Oakland, as stewarded by the just, wise, measured and upright Jean Quan, Jeff had clearly gone mad, for he slurred, “I have two houses, man, and you can stay in one if you like. It’s a little small but it’s nice. We’ll take the bus there. It’s only ten minutes away.”

“If you own two houses, what are you doing on the streets?”

“No, man, I’m not on the streets. I’m not. Do you want a beer? I have beer.”

It was awfully cold that evening, and Jeff was shivering as he spoke. A bus came, but Jeff made no effort to get on. I’m not sure he would be allowed to board it, in any case, not that he had anywhere to go, really. Though he didn’t look terribly dirty, Jeff did reek of days-old sweat and urine. He smelled homeless. Another bus came, then another, but Jeff would stay outside all night, as he had so many nights.

I went back to the same area on other days, but never saw Jeff again. I did encounter “the guided one,” however, a man in his 60’s with stringy, salt and pepper whisker, and a cap over his hoodie. Mahdi’s belongings were stacked on two shopping carts and a most unusual, highly modified bicycle, and they weren’t together but in three spots, over some distance. I’d think that if you didn’t have a door and lock, you’d want to keep all your stuffs within immediate reach, to prevent them from walking away, but clearly Mahdi was willing to sacrifice this security to stake out a vaster territory. In his own way, he was practicing imperial overreach.

Of course, Mahdi’s no emperor of anything, not even of ice cream. He has lost all but a few scraps, with even his ideas stolen from him, “I see these houses all over Oakland painted in the color scheme I came up with years ago. People are making lots of money from these fancy houses, but they’re using my color scheme, and I’m not getting a penny from it.”

“What color scheme are you talking about?”

“It’s purple, green and brown. You see it everywhere, but, you know, sometimes they change it slightly. I came up with this color scheme years ago, decades ago! It has spiritual significance, for it brings harmony to all those who dwell within. You will feel calmer, you hear me, just by looking at it. Remember: Purple, green and brown. I call it my Intergalactical Cosmic Color Scheme.”

If Mahdi had three drummers behind him, you might mistake him for Sun Ra. OK, I’m sorry, Mr. Ra, for you are the man! And a Philly badass, no less, just like B Franklin!

Not content to steal Mahdi’s color scheme, the ungrateful world will soon snatch from him an even greater invention, Mahdi’s magnificent sleeping bicycle. Attached to the frame is a cubicle, made of cardboard and milk crates, where you can actually lie down. You can’t pedal while reclining, however, but then an RV owner can’t sleep and drive either. In any case, Mahdi’s invention is surely the RV of the future. After Social Security is finally wiped out, a retiring worker can be sent off with one of these tiny apartments on wheels, and when he dies, it will also serve, conveniently and economically, as his coffin. Seeing Mahdi’s ingenious bike, smartasses had dubbed it all sorts of insulting names, “One guy called it the ghetto train, but this isn’t a train, and it’s not ghetto. Once they’ve stolen my idea, they’ll mass produce my bike and make lots of money. You will see it all over Oakland, and all over America.”

You won’t see any bizarre homeless contraption in Jack London Square, however, for it is spic and span and dominated by upscale restaurants. Should London’s ghost amble from his Klondike Gold Rush cabin, now preserved on the square, this friend of the downtrodden would be aghast to be surrounded on all sides by bankers, stockbrokers, lawyers, “civic leaders” and assorted war profiteers kicking it back in luxurious surroundings, while enjoying filet mignons, lobsters and chardonnay, as served up by the loveliest daughters of the working class, of course, while their uglier cousins are left huddling in tents, not half a mile away.

Chased by the sky-high rent in San Francisco, not to mention Berkeley, yuppies and hipsters alike are fleeing to Oakland, fueling a mini boom in select neighborhoods, but much of the city is still a desolate mess, with homeless people everywhere. Pushing shopping carts, they scavenge for plastic and aluminum. Outside the Alameda County Administration building, they set up tents each night, and remove them each dawn, with their area hosed down by custodians, before the first clerks and secretaries arrive. Overflowing from San Francisco’s Chinatown, Asian immigrants, mostly Chinese, have also given Oakland an economic boost, with hundred of stores and restaurants opening. Oakland’s Chinatown‘s cheap eats have naturally attracted the homeless. I saw a man bought some lo mein, with bits of vegetables and pork, for just $1.50, haggled down from 2 bucks. The owner, a Vietnamese woman, said that at the end of each day, she’d give food to three homeless guys, one black, one white and one Chinese. At another dirt cheap joint, I saw a homeless man enjoy rice gruel with traces of chicken and preserved egg, plus a decent pork bun, for just $1.75 and 55 cents, respectively. The self-served tea was free and unlimited. On three chairs at his table were trash bags holding his possession.

In Oakland’s Chinatown, then, our destitute mingle with their more fortunate neighbors and with tourists. Some sleep on its sidewalks, while more dwell in tents, on its fringe. A family has wisely placed their tent on the other side of a fence meant to keep pedestrians from straying onto a freeway exit ramp. This fence now protects, among other things, their little girl’s pink bike.

Another sad and increasingly common feature of American life also makes a daily appearance in Chinatown. Each morning, at 8AM, at least six full buses depart for various casinos. Years ago, one had to trek to Reno to lose one’s shirt, but now, there are “gaming facilities” all over Northern California, and the Chinese, long susceptible to gambling, are only too eager to get burnt. Solemnly they return from their wallet-emptying excursion, with that free bowl of duck noodles their only winning for the day. Soon, though, they will head back to the slots and tables, to get fleeced again and again.

For a taste of local entertainment, I went to a Tourettes without Regrets show. Hugely popular with those in their twenties and thirties, this episodic event is split in two parts, with the first billed as a “psychotic erotic vaudeville showcase.” It turned out to be a series of monologists stridently defending their sexual orientation, access, performance and misery. It was all about sex, and terrible sex at that, yet judging by the many hoots, hollers and appreciative laughs, it was very cathartic for the audience. The second part was a poetry slam, with aggressive rhymers pitted against each other to boast and trade insults. Again, the tone was insanely strident. This night’s one focus, its lone star, so to speak, was a petty and narcissistic ego that had to scream to the world that it was indeed happy and somehow fuckable. Under no disguise did love or any akin emotion make an appearance that night, and “you” was nearly always accompanied by an insult or accusation. The social and political were also no-shows. It was all about the solipsistic self, and the defiant defense of such. To many of us today, that’s social and political enough.


Linh Dinh is the author of two books of stories, five of poems, and a novel, Love Like Hate. He’s tracking our deteriorating socialscape through his frequently updated photo blog, State of the Union.
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Re: Economic Aspects of "Love"

Postby American Dream » Tue Apr 30, 2013 11:17 am

Last Poets - Homesick

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Re: Economic Aspects of "Love"

Postby American Dream » Tue Apr 30, 2013 12:32 pm

"The real aim of colonialism was to control the people’s wealth: what they produced, how they produced it, and how it was distributed. Colonialism imposed its control of the social production of wealth through military conquest and subsequent political dictatorship. But its most important area of domination was the mental universe of the colonised, the control, through culture, of how people perceived themselves and their relationship to the world. Economic and political control can never be complete or effective without mental control. To control a people’s culture is to control their tools of self-definition in relationship to others. For colonialism this involved two aspects of the same process: the destruction or the deliberate undervaluing of a people’s culture, their art, dances, religions, history, geography, education, orature and literature, and the conscious elevation of the language of the coloniser. The domination of a people’s language by the languages of the colonising nations was crucial to the domination of the mental universe of the colonised.

The language of an African child’s formal education was foreign. The language of the books he read was foreign. The language of his conceptualisation was foreign. Thought, in him, took the visible form of a foreign language. So the written language of a child’s upbringing in the school (even his spoken language within the school compound) became divorced from his spoken language at home. There was often not the slightest relationship between the child’s written world, which was also the language of his schooling, and the world of his immediate environment in the family and the community. For a colonial child, the harmony existing between the three aspects of language as communication was irrevocably broken. This resulted in the disassociation of the sensibility of that child from his natural and social environment, what we might call colonial alienation. The alienation became reinforced in the teaching of history, geography, music, where bourgeois Europe was always the centre of the universe."


Decolonising the Mind: The Politics of Language in African Literature - Ngũgĩ wa Thiong’o
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Re: Economic Aspects of "Love"

Postby American Dream » Tue Apr 30, 2013 9:43 pm

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Re: Economic Aspects of "Love"

Postby American Dream » Wed May 01, 2013 10:50 am

The white man seeks to conquer nature, to bend it to his will and to use it wastefully until it is all gone and then he simply moves on, leaving the waste behind him and looking for new places to take. The whole white race is a monster who is always hungry and what he eats is land.

Chiksika (Kispokotha Shawnee), elder brother of Tecumseh, speaking to Tecumseh, March 19, 1779
Image
The only way to stop this evil is for all the red men to unite in claiming an equal right in the land. That is how it was at first, and should be still, for the land never was divided, but was for the use of everyone. Any tribe could go to an empty land and make a home there. And if they left, another tribe could come there and make a home. No groups among us have a right to sell, even to one another, and surely not to outsiders who want all, and will not do with less.

Sell a country! Why not sell the air, the clouds, and the Great Sea, as well as the earth? Did not the Great Good Spirit make them all for the use of his children?


Tecumseh (Shawnee), speech to William Harrison, Governor of the Indiana Territory, August 11, 1810



Our land is more valuable than your money. It will last forever. As long as the sun shines and the waters flow, this land will be here to give life to men and animals. We cannot sell the lives of men and animals; therefore, we cannot sell this land. It was put here for us by the Great Spirit and we cannot sell it because it does not belong to us.

Sitting Bull (Hunkpapa Lakota), answer to US delegates who wanted him to sign a treaty, c. 1876
Image
Behold, my friends, the spring is come; the earth has gladly received the embraces of the sun, and we shall soon see the results of their love! Every seed is awakened, and all animal life. It is through this mysterious power that we too have our being, and we therefore yield to our neighbors, even to our animal neighbors, the same right as ourselves to inhabit this vast land.

Yet hear me, friends! we have now to deal with another people, small and feeble when our forefathers first met with them, but now great and overbearing. Strangely enough, they have a mind to till the soil, and the love of possessions is a disease in them. These people have made many rules that the rich may break, but the poor may not! They have a religion in which the poor worship, but the rich will not! They even take tithes of the poor and weak to support the rich and those who rule. They claim this mother of ours, the Earth, for their own use, and fence their neighbors away from her, and deface her with their buildings and their refuse. They compel her to produce out of season, and when sterile she is made to take medicine in order to produce again. All this is sacrilege.

This nation is like a spring freshet; it overruns its banks and destroys all who are in its path. We cannot dwell side by side. Only seven years ago we made a treaty by which we were assured that the buffalo country should be left to us forever. Now they threaten to take that from us also. My brothers, shall we submit? or shall we say to them: "First kill me, before you can take possession of my fatherland!"


Sitting Bull (Hunkpapa Lakota), quoted in Indian Heroes and Great Chieftains, Charles A. Eastman, 1918



We believe that all living things come from our sacred mother earth, all living things, the green things, the winged things of the air, the four-leggeds, the things that crawl and the two-leggeds....But the important thing in our philosophy is that we believe we're the weakest things on earth, that the two-legged is the weakest thing on earth because we have no direction....Now, because we are the weakest things on earth, we do not have license to exploit or manipulate our brother and sisters and we also know, because of our role in life, that the buffalo and all other relatives of ours teach us, and so we built our civilization.

ImageDennis Banks (Chippewa), Wounded Knee testimony, 2/12/74



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Re: Economic Aspects of "Love"

Postby American Dream » Wed May 01, 2013 11:17 am

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Re: Economic Aspects of "Love"

Postby American Dream » Wed May 01, 2013 2:52 pm

The oppressor consciousness tends to transform everything surrounding it into an object of its domination. The earth, property, production, the creations of people, people themselves, time— everything is reduced to the status of objects at its disposal.

—Paulo Freire, Pedagogy of the Oppressed
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