@pellhell
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2021-01-14 07:26:29

    In case you missed it, Trump has issued an executive order banning “antifa” from entering the U.S.

    notanotherberniesandersblog

    Standing Rock is still in crisis while facing one of the highest infection rates per capita for Covid-19!

    Can you help by buying or sending:

    Laundry detergent to wash cloth masks
    😷
    Masks
    🛏 Sleeping bags
    for kids who sleep on the cold floors without any bedding!
    ⛑ Cots so family members can sleep apart if someone has been exposed to Covid!

    🎁 Buy off the Rock Creek Community Wishlist to support 38 homeless Lakota Youth. (Look for “Marliss Marshall’s Gift Registry Address” at check out).  

    🎁 OR Buy medical supplies directly off Standing Rock’s wish list (look for Jon Edwards’ Gift Registry Address). This list helps the Boys and Girls Club of Standing Rock.

    You can also send masks, laundry detergent, cots, and sleeping bags to these other addresses at Standing Rock:

    📪 Jon Edwards via USPS:  P.O. Box 551 McLaughlin, SD 57642 via FedEx/ UPS: 505 1st Ave E McLaughlin SD 57642

    📬 Alva Cottonwood via USPS:  PO Box 824  Fort Yates, ND 58538

    📭 Virgil Standing Crow
    via USPS: PO Box 54  Little Eagle, SD 57639
    via UPS/ FedEx: Virgil Standing Crow, 228 Grand River Drive Little Eagle, SD 57639 [NOTE: your UPS/FedEx office may not recognize the address, but YES, they will receive the package!]

    madmaudlingoes

    Dated Dec. 16, 2020.

    Happy birthday, Errico Malatesta! (December 14, 1853)

    A prominent anarchist thinker and revolutionary, Errico Malatesta was a leading figure in the anarchist movement in his native Italy, although he spent much of his life in exile. A member of the First International, he associated with other anarchist revolutionaries such as Bakunin, and articulated his socialist-influenced form of anarchism. An advocate of “propaganda of the deed” and the primacy of direct action, Malatesta was opposed to anarchist participation in electoral politics and association with the socialist parties. He remained a political firebrand into the final years of his life, when he returned to Italy and witnessed the rise to power of Mussolini’s Fascists.

    “The freedom we want, for ourselves and for others, is not an absolute metaphysical, abstract freedom which in practice is inevitably translated into the oppression of the weak; but it is real freedom, possible freedom, which is the conscious community of interests, voluntary solidarity.”

    “We should therefore claim, in the name of tolerance, the right not to tolerate the intolerant. We should claim that any movement preaching intolerance places itself outside the law, and we should consider incitement to intolerance and persecution as criminal, in the same way as we should consider incitement to murder, or to kidnapping, or to the revival of the slave trade, as criminal.”

    — Karl Raimund Popper, The Open Society and Its Enemies

    Read this:

    “I want to tell a story about an invisible elephant.

    Once upon a time, when I was in graduate school at UCSB, the department of religious studies held a symposium on diasporic religious communities in the United States. Our working definition for religious diaspora that day was, “religious groups from elsewhere now residing as large, cohesive communities in the US.” It was a round table symposium, so any current scholar at the UC who wanted to speak could have a seat at the table. A hunch based on hundreds of years of solid evidence compelled me to show up, in my Badass Academic Indigenous Warrior Auntie finery.

    There were around 15-20 scholars at the table, and the audience was maybe fifty people. There was one Black scholar at the table, and two Latinx scholars, one of whom was one of my dissertation advisors. The other was a visiting scholar from Florida, who spoke about the diasporic Santería community in Miami. But everyone else at the table were white scholars, all progressively liberal in their politics, many of whom were my friends. Since there was no pre-written agenda, I listened until everyone else had presented. I learned a tremendous amount about the Jewish diaspora in the US, and about the Yoruba/Orisha/Voudou, Tibetan Buddhist, Muslim, and Hindu communities, and even about a small enclave of Zoroastrians.

    As they went on, I realized my hunch had been correct, and I listened to them ignore the elephant, invisible and silent, at that table.

    So I decided to help her speak the hell up. “Hello, my name is Julie Cordero. I’m working on my PhD in Ethnobotany, Native American Religious Traditions, and history of global medical traditions. I’d like to talk about the European Catholic and Protestant Christian religious diaspora in the United States, as these are the traditions that have had by far the greatest impact on both the converted and non-converted indigenous inhabitants of this land.”

    Total silence. And then several “hot damns” from students and colleagues in the audience. I looked around the table at all the confused white faces. My Latinx advisor slapped his hand on the table and said, “Right!!?? Let’s talk about that, colleagues.”

    The Black scholar, who was sitting next to me, started softly laughing. As I went on, detailing the myriad denominations of this European Christian Diaspora, including the Catholic diocese in which I’d been raised and educated, and the brutal and genocidal Catholic and Protestant boarding schools that had horribly traumatized generations of First Nations children, and especially as I touched on how Christians had twisted the message of Christ to try and force people stolen from Africa to accept that their biblically-ordained role was to serve the White Race, her laughs grew more and more bitter.

    The Religious Studies department chair, who’d given a brilliant talk on the interplay between Jewish and Muslim communities in Michigan, stopped me at one point, and said, “Julie, I see the point you are so eloquently making, but you’re discussing American religions, not religious diasporic communities.” I referred to the definition of diaspora we had discussed at the start of the discussion, and then said, “No, Clark. If I were here to discuss religions that were not from elsewhere, I’d be discussing the Choctaw Green Corn ceremony, the Karuk Brush Dance, the Big Head ceremonial complex in Northern California, the Lakota Sun Dance, or the Chumash and Tongva Chingichnich ritual complex.”

    It got a bit heated for a few moments, as several scholars-without-a-damn-clue tried to argue that we were here to discuss CURRENT religious traditions, not ancient.

    Well. I’ll let you use your imagination as to the response from the POC present, which was vigorously backed by the three young First Nations students who were present in the audience (all of whom practice their CURRENT ceremonial traditions). It got the kind of ugly that only happens with people whose self-perception is that they, as liberal scholars of world cultures with lots of POC friends and colleagues, couldn’t possibly be racist.

    Our Black colleague stood and left without a word. I very nearly did. But I stayed because of my Auntie role to the Native students in the audience.

    I looked around at that circle of hostile faces, and waited for one single white scholar to see how unbelievably racist was this discursive erasure of entire peoples - including my people, on whose homeland UCSB is situated.

    Finally, a friend spoke up. “If we are going to adhere to the definition of diaspora outlined here, she is technically correct.”

    And then my dear friend, a white scholar of Buddhism: “In Buddhist tradition, the Second Form of Ignorance is the superimposition of that which is false over that which is true. In this case, all of us white scholars are assuming that every people but white Americans are ‘other,’ and that we have no culture, when the underlying fact is that our culture is so dominant that we’ve deluded ourselves into thinking it’s the neutral state of human culture against which all others are foreign. Even the Black people our ancestors abducted and enslaved we treat as somehow more foreign than ourselves. And, most absurdly, the peoples who are indigenous to this land are told that we belong here more than they do.”

    People stared at their hands and doodled. The audience was dead quiet.

    And you know what happened then? The elephant was no longer invisible, and my colleagues and I were able to have a conversation based on the truths about colonialism and diaspora. We were THEN able to name and discuss the distinctions between colonial settlements and immigrant settlements, and how colonial religious projects have sought to overtake, control, and own land, people, and resources, while immigrant and especially refugee diasporic communities simply seek a home free from persecution.

    As we continue this national discussion, it is absolutely key to never, ever let that elephant be invisible or silent. You are on Native Land. Black descendants of human beings abducted from their African homelands are not immigrants. European cultures are just human cultures, among many. And the assignation of moral, cultural, racial superiority of European world views over all non-Euro human cultures is a profound delusion, one that continues to threaten and exterminate all people who oppose it, and even nature itself.

    I hope that this story has comforted the afflicted and afflicted the comfortable.”

    - Julie Cordero-Lamb, herbalist & ethnobotanist from the Coastal Band of the Chumash Nation

    “Admit it. You aren’t like them. You’re not even close.

    You may occasionally dress yourself up as one of them, watch the same mindless television shows as they do, maybe even eat the same fast food sometimes.

    But it seems that the more you try to fit in, the more you feel like an outsider, watching the “normal people” as they go about their automatic existences.

    For every time you say club passwords like “Have a nice day” and “Weather’s awful today, eh?”, you yearn inside to say forbidden things like “Tell me something that makes you cry” or “What do you think deja vu is for?”.

    Face it, you even want to talk to that girl in the elevator.

    But what if that girl in the elevator (and the balding man who walks past your cubicle at work) are thinking the same thing?

    Who knows what you might learn from taking a chance on conversation with a stranger?

    Everyone carries a piece of the puzzle. Nobody comes into your life by mere coincidence.

    Trust your instincts.

    Do the unexpected.

    Find the others - Timothy Leary.

    “One of the saddest lessons of history is this: If we’ve been bamboozled long enough, we tend to reject any evidence of the bamboozle. We’re no longer interested in finding out the truth. The bamboozle has captured us. It’s simply too painful to acknowledge, even to ourselves, that we’ve been taken. Once you give a charlatan power over you, you almost never get it back.”

    Carl Sagan, The Demon-Haunted World: Science as a Candle in the Dark

    Spirits of the Season: Portraits of the Winter Otherworld by Dr Bob Curran & Andy Paciorek

    Spirits of the Season: Portraits of the Winter Otherworld by Dr Bob Curran & Andy Paciorek

    Ho ho horror … As the nights draw in and the turn of the year looms we may seek the comfort of a cosy fireside and a warming drink and think of the approach of Father Christmas … but hark … what is that noise outside, could it be Santa Claus? … or could it be something entirely different … something stranger … more sinister hiding in those cold winter shadows? In this book Dr Bob Curran…

    View On WordPress

    puoin

    INFORMATION ON WHATS HAPPENING WITH THE MI’KMAQ IN NOVA SCOTIA !

    baenling

    this is going on right now (oct 16 2020). racist settlers have already torched a boat and there is video of them making spike traps for mi’gmaq vehicles. they have also destroyed and removed lobster traps and buoys and they are only going to keep doing worse.
    this is ecofascism and it needs to stop. @agentndn on twitter has a great list of info and how to help.

    edda-for-dummies

    I've had this on my mind for a while now, and it's bugging me for sooo long. Here's the thing: A YouTube video with something about Vikings nd shit. The people in the comments were being proud of their ancestry, y'know, like people tend to be when they reconnect with their roots. In comes a B-hole and calls everyone a nazi and racist. Because they're proud of who they are. Is being proud, hell, is celebrating the culture you're part of bad just because you're white?

    I’m going to entertain the thought that you come from a place of sincere confusion.

    Being proud of your ‘viking heritage’ and ‘reconnecting with your roots’ ‘because you’re white’ holds up under scrutiny about as much as saying ‘I’m proud for being the descendant of some people somewhere whose profession was farming and fishing’, because ‘Viking’ isn’t a living culture to reconnect with, and wasn’t really 'a culture'to begin with if you see culture as a genealogical thing you are, rather than an environment you grow up in.

    I do understand the frustration for a lack of clearly definable visual cultural heritage, and it must be extremely prevalent for white Americans, most of whom are the descendants of protestant English and German settlers. I understand that building off of Nordic archaeology is a lovely thought from that romantic viewpoint. 

    However, no one alive today is 'a part of the viking culture, no matter how white they are (not to mention 'whiteness’ as a cultural/racial marker in the sense you use it wasn’t a thing before colonial race studies, the cultural heritage of which we DO still carry). 

    If your relatives came from Norway, I would suggest you look into learning modern Norwegian and the kind of lovely flatbread they make there, and the debate around two writing systems - that’s culture. 

    If your relatives are from Sweden, check out the cultural history of the Swedish labour movement and the early 70s debate surrounding LGBTQ issues, but also the colonial attitudes towards Sámi and 'forest Finns’ in the North. 

    If your relatives came from Iceland, see how their parliament works nowadays, and the recent implementation of gender-neutral patronymics. Look at the over-tourism in Reykjavìk and the rising flat prices.

    If your relatives came from Finland, take a look at the 1906 gender-equal suffrage and election rights, or the buzz around the current prime minister, but also at the nazi allyship and race-based colonial attitudes towards far Karelia before WWII. 

    If your relatives came from Estonia, look at the history of their soviet oppression, but also at their current leaps in digital voting and national health service records.

    I will reblog a few points about the difficulty in defining 'culture’, 'viking culture’ and 'what viking culture was like’ once I get around to it. I am currently working on a thesis so blogging hasn’t been my main focus. Please remember that this blog is and has been a 'nazis fuck off’ zone from its beginning, and THAT is my way of honouring my culture.

    edda-for-dummies

    #viking culture#im a viking#im asatru#i think  has become such a distorted subject that either a. people dont think it ever existed or#b. they think it still exists today#which…. in a way it does? some of their religious ways have survived today#there’s many different ways that people keep it alive in a way#my dad is asatru and he reads/writes elder futhark#and can kinda speak it#but  is nothing like it truly was back then#hell. most of these people werent actually vikings#basically is someone says  i sideye them but if they say  i respect them!#one of my dad’s friends can be described as a viking. but he’s not. he’s just asatru and very very devout via @penny-n-dime

    not to go harping on anyone’s tags undeservedly, but this is exactly what I mean when I say that people have no concept of what ‘viking’ ‘culture’ means.

    viking = a pre-medieval norse pirate-trader, roughly a thing between 700-1000 AD. which is why the period is also dubbed the ‘viking age.
    ‘viking cu
    lture’ = iron age/pre-medieval nordic and baltic culture
    asatru = in its icelandic form a revival religion based on local folklore and eddic texts, but not a continuous, preserved practice from the viking ages
    elder
    futhark = predates the viking age, a writing system
    younger
    futhark = a writing system used by ‘the vikings’ in scandinavia but also all the other professions among peoples in the nordic and baltic region (from the british isles to karelia)
    old germanic; old norse,
    proto-norse = parent languages to east (southern danish and northern norwegian and swedish) and west (icelandic and faroese) nordic languages, and eldest ‘fridged’ proto-norse words still in use as they were can be found as loans in modern finnish, a language that isn’t germanic at all

    of course there are traces of viking-age culture in all the cultures of modern nordic countries, britain and other countries around the baltic sea. that’s how cultures work - they bleed into each other and change constantly, because we change them and they change us.

    to describe someone as a viking as a shorthand (or a kenning if you will) for ‘tall and blonde and bearded and vaguely nordic-looking’ is one thing. for people to say that they are vikings because they are white, and that they uphold true viking culture by white supremacist ideology (developed way way after the viking age) is another.