……, Is this what you want for your children America ? (filed under : “Herd them and beat them” ) …….
http://blog.alexanderhiggins.com
This video captures NYC police acting like pit bulls, attacking and beating the hell out of non-violent protestors who were not trying to resist and were actually trying to surrender.
This is just one of several videos I have been shown on seen by people on the ground who captured live video of police brutality the Wall Street Mass arrests. Despite the lies you have read about no injuries, no macing, and no police beatings many on the ground tell difference stories and have video to prove it.
Many here do not have the know how to get these videos out to the public who needs to see how the corporate controlled security forces are treating there fellow Americans. This video captures a glimpse of what really is happening on the ground at the Occupy Wall Street Protest.
Make sure you check out NYC Police Attack, Tear Gas And Mass Arrest 2,000 Peaceful Protestors. #OccupyWallStreet and NYC Police Trap Peaceful Female Protestors Inside A Fence Then Mace Them! #OccupyWallStreet
Also, be sure to check back in I have a hard drive of NYC police brutality videos I will be posting.
So help them out and get these videos out and help #occupywallstreet.
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Anti NWO Rock ‘n Reality : Video ,”Crazy” from the 80′s
this is a song from the 1980′s ,
read the lyrics carefully , they might ring a bell in this times full of war and deception !
Lyrics :
Here’s a little song to make you feel good
Put a little light in your day
These are crazy times
And it’s all been getting pretty serious
Here’s a little song to make you feel right
Send the blues away
Well it’s a crazy game
Tell me who’s to blame, I’m kind of curious.
Right if you win, wrong if you lose
Nobody listens when you’re singing the blues
Well something’s the matter, but nothing gets done
Oh everyone’s waiting for a place in the sun
Well something is wrong now
Can something be wrong with me
Oh brother, why’s it got to be so crazy…
Gimme little left, gimme little right
Gimme little black, gimme little white
Gimme little peace, gimme little hope
Gimme little light
‘Cause you know it seems that the situation’s getting serious.
Right if you win, wrong if you lose
Nobody listens when you’re singing the blues
Well something’s the matter, but nothing gets done
There’s no use in waiting for a place in the sun
‘Cause something is wrong now
Can something be wrong with me
Oh brother, why’s it got to be so crazy…
Oh something is wrong with me
Oh brother, why’s it got to be this crazy…
Video :
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Thanks to >Supertramp<
Songwriters: Davies, Ivor Arthur / Kretschmer, Robert Grant / Qunta, Andy
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Vision: Kenya Enshrines the Environment in Its Constitution — This Should Be Our Future
http://www.alternet.org
There’s a nagging misconception that all significant environmental progress begins in wealthy nations, which then shoulder the noble task of aiding and arm-twisting poor nations to do their share in taking care of the planet.
While it’s true that limited financial resources hinder environmental protection throughout Latin America, Africa and Asia, it’s not at all accurate to paint the developed nations as green and developing ones as a brown splotch of ecological ruination.
Indeed, looking at per capita rates of greenhouse and toxic emissions, you might think just the opposite—the overdeveloped nations of the world need to follow the example of their poor neighbors to the south, which dump far fewer pollutants into the global commons. After all, these are the places where precious biodiversity, rainforests and other ecological treasures still exist— the natural ecosystems of Europe and North American were largely ravaged a century ago.
But the developing world doesn’t simply do less of what’s wrong, they also have taken some bold steps in embracing a greener future. In some cases, they are pioneering new approaches to protecting the environment rooted in a sense of the commons— the idea that some thing belong to all of us.
In 2008, Ecuador became the first nation in the world to enshrine the rights of nature in its constitution. The document now asserts that nature “has the right to exist, persist, maintain and regenerate its vital cycles, structure, functions and its processes in evolution” — an innovative new form of environmental legal protection.
And just last month Kenya adopted a “new constitution” that declares in Article 42, “Every person has the right to a clean and healthy environment, which includes the right—a) to have the environment protected for the benefit of present and future generations through legislative and other measures.”
Article 69 of the new constitution also holds the state responsible for maintaining tree cover over at least ten percent of the nation’s land; for encouraging public participation in protecting and managing the environment; protecting indigenous knowledge of biodiversity; and establishing systems of environmental impact assessment.
Obviously, it is easier for a poor nation to implement such rights than to enforce them but Ecuador’s and Kenya’s actions are more than symbolic. They show the possibilities for making environmental protection part of the bedrock of our legal systems.
Burns Weston, Law Professor emeritus at the University of Iowa and Senior Research Scholar at the Vermont Law School, suggests that Kenya’s new constitution might be a model for U.S. states “to improve their state constitutions along these lines.”
They Invented a Religion to Steal a Land from Its Owners
http://poorrichards-blog.blogspot.com
I previously proposed in this column the idea that Muslim scholars should attempt to differentiate between the prophets mentioned in the Holy Quran and the prophets of the Jews who are mentioned in the Torah, since any history student in any major Western university (but not an Arab university) will learn that Jewish history is only an amalgamation of biblical myths about prophets, kings and kingdoms that never existed.
In the simplest possible terms, the Israelis have been looking for their “traces” in Palestine for the last 62 years without finding anything so far, to the extent that Israeli archaeologists have stopped looking in Jerusalem. Moshe Dayan, an amateur archaeologist himself, looked for 13 years in the Sinai for the traces of his “ancestors”, but found nothing whatsoever related to Moses or the Wandering Years.
I am well aware of the sensitivity of this subject, and it is for this reason that I only propose an idea and let the Muslim scholars – and I mean Muslim archaeologists and historians and not theologians – to confirm or deny what I and my son studied, in an American and a British university respectively.
Israel’s advocates are so insolent, meanwhile, or obscene, that they actually forge and falsify a modern history that we have lived and seen ourselves. It is thus no wonder that they invented a religion to steal a land from its owners. Recently, I followed four episodes on a U.S. Likudnik website which relied on a French Likudnik website as its source, and which concluded that the child Muhammad al-Durrah was not shot dead by Israeli soldiers while in his father’s lap in Gaza in 2000 and that the footage that the French television and the world media carried, showing the child and his father, was not true.
I suffice myself with the above on that subject, and move on with the Israeli peace advocate Uri Avnery, and his article published on August 16, 2009, which was inspired by a dispute between Palestinian residents of Acre and the Jews there, following a decision by the government to remove all Arab names and keep the (fabricated and falsified) Jewish names which are to be written in Hebrew. Thus, for example, Jerusalem became Urshalim. In Acre, the Jewish-dominated municipality threatened to destroy the monument of the Muslim diver Issa al Awwam who fought with Salah al-Din…But then if Muhammad al-Durrah did not exist in 2000, then why would they acknowledge Issa al-Awwam who lived 800 years before him?
Avnery cites the Book of Joshua in the Bible, describing it as being ‘genocidal’, which is true, since the book mentions that the Lord told Joshua to kill “both man and woman, young and old”. But despite the events of the Book of Joshua, Avnery says that Acre remained a Phoenician city like the rest of the coast of Palestine.
The writer wonders who came to the land of Canaan first, and replies that the Arabs had conquered the land which they called Jund Filistin (military district Palestine) in 635 A.D, and that they ruled it since then without interruption except during the Crusader period. On the other hand, the Zionist version claims that the land belonged to the kingdoms of Judea and Israel, although the coast was Phoenician. Avnery carries on by saying that despite all the unrelenting efforts over a hundred years, no archaeological evidence has been found that there ever was an exodus from Egypt, a conquest of Canaan by the Children of Israel, or a kingdom of David and Solomon.
The article after that speaks of the “legends” of the Torah about Abraham in Iraq and the exodus from Egypt, the Conquest of Canaan, King David, and the other legends of the Bible, “which are taught as actual history”, and then the destruction of the Temple and the “exile” of the Jews and their persecution.
Uri Avnery is neither an Arab nor a Muslim. He is an Israeli who served in the Israeli army before becoming a prominent peace activist, and is also a researcher and an authority on the history of the entire region.
I do not ask the Arabs and the Muslims to approve of anything I said above, but only to ask their scholars to study the subject and then enlighten us all.
If they fail to do so, we might find ourselves reading a history where Muhammad al-Durrah was not killed, where Jesus committed suicide (I cannot even insinuate at what the Talmud says about the Virgin Mary), and where Muslims attacked the Jews in Palestine in 1948 to uproot them from their own country. A history where there were and there are no Palestinians (recall what Golda Meir and other ultra-Zionists said), where Egypt attacked the Negev in 1956 instead of Israel attacking Sinai, where Arab armies attacked Israel in 1967 and so Israel had to respond in self-defense (I swore that I read this in their writings as I read that the United Nations is ‘Muslim’), where Hezbollah invaded Israel in the summer of 2006, and where Hamas attempted to invade Ashkelon two years later. We might also read that Israel did not kill 1500 Palestinian minors in this decade alone, compared to 135 Israeli minors, that B’Tselem’s figures are false and that it is infiltrated or that B’Tselem lies like all peace activists around the world, including Jews, and maybe even that this article itself does not exist except in the readers’ imaginations.
khazen@alhayat.com
America’s Native Prisoners of War : Photo Essey By Aaron Huey
“my name is wasichu. i know thee, i have found thee, & i will not let thee go.”
Wasichu:
The first people who lived on the northern plains of what today is the United States called themselves “Lakota,” meaning “the people,” a word which provides the semantic basis for Dakota. The first European people to meet the Lakota called them “Sioux,” a contraction of Nadowessioux, a now-archaic French-Canadian word meaning “snake” or enemy.
The Lakota also used the metaphor to describe the newcomers. It was Wasi’chu, which means “takes the fat,” or “greedy person.” Within the modern Indian movement, Wasi’chu has come to mean those corporations and individuals, with their governmental accomplices, which continue to covet Indian lives, land, and resources for private profit.
Wasi’chu does not describe a race; it describes a state of mind.
Wasi’chu is also a human condition based on inhumanity, racism, and exploitation. It is a sickness, a seemingly incurable and contagious disease which begot the ever advancing society of the West. If we do not control it, this disease will surely be the basis for what may be the last of the continuing wars against all people that believe in a better way!
Excerpt from Wasi’chu, The Continuing Indian Wars by Bruce Johansen and Robert Maestas with an introduction by John Redhouse
related :
Flashback: “God Given Right:” Palestine and Native America
Thanksgiving: Celebrating the Genocide of Native Americans
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Deconstructing the Myths of “The First Thanksgiving”
What is it about the story of “The First Thanksgiving” that makes it essential to be taught in virtually every grade from preschool through high school? What is it about the story that is so seductive? Why has it become an annual elementary school tradition to hold Thanksgiving pageants, with young children dressing up in paper-bag costumes and feather-duster headdresses and marching around the schoolyard? Why is it seen as necessary for fake “pilgrims” and fake “Indians” (portrayed by real children, many of whom are Indian) to sit down every year to a fake feast, acting out fake scenarios and reciting fake dialogue about friendship? And why do teachers all over the country continue (for the most part, unknowingly) to perpetuate this myth year after year after year?
Is it because as Americans we have a deep need to believe that the soil we live on and the country on which it is based was founded on integrity and cooperation? This belief would help contradict any feelings of guilt that could haunt us when we look at our role in more recent history in dealing with other indigenous peoples in other countries. If we dare to give up the “myth” we may have to take responsibility for our actions both concerning indigenous peoples of this land as well as those brought to this land in violation of everything that makes us human. The realization of these truths untold might crumble the foundation of what many believe is a true democracy. As good people, can we be strong enough to learn the truths of our collective past? Can we learn from our mistakes? This would be our hope.
We offer these myths and facts to assist students, parents and teachers in thinking critically about this holiday, and deconstructing what we have been taught about the history of this continent and the world. (Note: We have based our “fact” sections in large part on the research, both published and unpublished, that Abenaki scholar Margaret M. Bruchac developed in collaboration with the Wampanoag Indian Program at Plimoth Plantation. We thank Marge for her generosity. We thank Doris Seale and Lakota Harden for their support.)
MYTH #1: “The First Thanksgiving” occurred in 1621.
“Thanksgiving is a truly American holiday. Its traditions began in the New World with a feast shared by the Pilgrims and Native Americans….The Pilgrims decided to have a three-day celebration feast to give thanks for a good harvest. Thus began the first Thanksgiving.”
- Judith Stamper, Thanksgiving Fun Activity Book“In New England the first traditional Thanksgiving was celebrated by the Plymouth colonists.”
- Kathy Ross, Crafts for Thanksgiving“During the fall of 1621, he declared that there would be a feast to celebrate their first bountiful harvest…. Today, we think of that wonderful harvest feast…as the first American Thanksgiving. (Although for them Native Americans, it was actually their fifth thanksgiving feast of the year!)”
- Deborah Fink, It’s a Family Thanksgiving!“The first Thanksgiving was a celebration of the Pilgrims’ very first harvest….[The cornucopia reminds] us of the first Thanksgiving when Pilgrims gave thanks for their first rich harvest in the New World.”
- Janice Kinnealy, Let’s Celebrate Thanksgiving, A Book of Drawing Fun“The feast at Plymouth in 1621 is often called The First Thanksgiving.”
- Robert Merrill Bartlett, The Story of Thanksgiving“The pilgrims wanted to give thanks for all the good food. That was the first Thanksgiving.”
- Karen Gray Ruelle, The Thanksgiving Beast Feast
Fact: No one knows when the “first” thanksgiving occurred. People have been giving thanks for as long as people have existed. Indigenous nations all over the world have celebrations of the harvest that come from very old traditions; for Native peoples, thanksgiving comes not once a year, but every day, for all the gifts of life. To refer to the harvest feast of 1621 as “The First Thanksgiving” disappears Indian peoples in the eyes of non-Native children.
MYTH #2: The people who came across the ocean on the Mayflower were called Pilgrims.
“The Pilgrims lived in England.”
- Robert Merrill Bartlett, The Story of Thanksgiving“The first group of newcomers was called the Pilgrims.”
- David F. Marx, Thanksgiving“Once upon a time in the land of England, there lived a small group of people called Pilgrims. The Pilgrims were unhappy, because…”
- Katherine Ross, The Story of the Pilgrims“Many, many years ago some people who called themselves Pilgrims left England to find a new home.”
- Lou Rogers, The First Thanksgiving“The people were called Pilgrims.”
- Ann McGovern, The Pilgrims’ First Thanksgiving“The Pilgrims sailed on a ship called the Mayflower.”
- Judy Donnelly, The Pilgrims and Me“Many years ago, the Pilgrims came to America.”
- Pat Whitehead, Best Thanksgiving Book, ABC Adventures“These are the Pilgrims, who farmed the new land,…”
- Rhonda Gowler Greene, The Very First Thanksgiving Day“Thanksgiving reminds people of the Pilgrims many years ago.”
- Gail Gibbons, Thanksgiving Day“The Pilgrims!’ said Squanto. ‘Pilgrims?’ said Ocomo.”
- Clyde Robert Bulla, Squanto, Friend of the Pilgrims“1 little, 2 little, 3 little Pilgrims, 4 little, 5 little, 6 little Pilgrims,…
- B.G. Hennessy, One Little, Two Little, Three Little Pilgrims
Fact: The Plimoth settlers did not refer to themselves as “Pilgrims.” Pilgrims are people who travel for religious reasons, such as Muslims who make a pilgrimage to Mecca. Most of those who arrived here from England were religious dissidents who had broken away from the Church of England. They called themselves “Saints”; others called them “Separatists.” Some of the settlers were “Puritans,” dissidents but not separatists who wanted to “purify” the Church. It wasn’t until around the time of the American Revolution that the name “Pilgrims” came to be associated with the Plimoth settlers, and the “Pilgrims” became the symbol of American morality and Christian faith, fortitude, and family. (1)
MYTH #3: The colonists came seeking freedom of religion in a new land.
“The Pilgrims wanted their own religion….So the Pilgrims decided to leave England.”
- Linda Hayward, The First Thanksgiving“The Pilgrims had left England because King James did not want them to practice their own religion. They were in search of a new home.”
- Garnet Jackson, The First Thanksgiving“They left their old country because they could not pray the way they wanted.”
- Ann McGovern, The Pilgrims’ First Thanksgiving“The Pilgrims wanted to worship God in their own way…”
- Gail Gibbons, Thanksgiving Day“‘They are people who want to have their own church and be free,’ said Squanto. ‘I heard of them in London.’”
- Clyde Robert Bulla, Squanto, Friend of the Pilgrims
Fact: The colonists were not just innocent refugees from religious persecution. By 1620, hundreds of Native people had already been to England and back, most as captives; so the Plimoth colonists knew full well that the land they were settling on was inhabited. Nevertheless, their belief system taught them that any land that was “unimproved” was “wild” and theirs for the taking; that the people who lived there were roving heathens with no right to the land. Both the Separatists and Puritans were rigid fundamentalists who came here fully intending to take the land away from its Native inhabitants and establish a new nation, their “Holy Kingdom.” The Plimoth colonists were never concerned with “freedom of religion” for anyone but themselves. (2)
MYTH #4: When the “Pilgrims” landed, they first stepped foot on “Plymouth Rock.”
“The Pilgrims landed at Plymouth Rock.”
- Kathy Ross, Crafts for Thanksgiving“On December 11, 1620, the Pilgrim men landed on Plymouth Harbor beach, jumped into the icy waves and, fighting the sea and wind, secured the shallop to Plymouth Harbour’s glacial rock.”
- Jean Craighead George, The First Thanksgiving“The old story says that when the Pilgrims first came ashore, they stepped on a big rock – Plymouth Rock.”
- Judy Donnelly, The Pilgrims and Me“Sarah told how all the Pilgrims were thankful when they finally reached land. They named a big rock Plymouth Rock, after the place they came from in England.”
- Anne Rockwell, Thanksgiving Day“Here a brook flows into the harbor. A big rock marks the landing. They will call this place New Plymouth.”
- Linda Hayward, The First Thanksgiving“This is the harbor, marked by a huge stone where first steps were taken to chart the unknown,…”
- Rhonda Gowler Greene, The Very First Thanksgiving Day“The Pilgrims came/To Plymouth Rock/One snowy, cold December…”
- Nan Roloff, The First American Thanksgiving“On top of the gravel the glacier deposited huge boulders it had carried from distant places. One settled in Plymouth Harbor….A wandering pilgrim, it left its home in Africa two hundred million years ago….Eons later, battered by glaciers, all 200 tons of it came to rest in lonely splendor, on a sandy beach in a cove. This boulder is Plymouth Rock….Yet to Americans, Plymouth Rock is a symbol. It is larger than the mountains, wider than the prairies and stronger than all our rivers. It is the rock on which our nation began.”
- Jean Craighead George, The First Thanksgiving“Whether the Pilgrims really stepped ashore onto this particular rock is open to question. But perhaps that is unimportant. Plymouth Rock is a symbol – a symbol of faith and hope and of something to be relied on. As such, it might be called a symbol of the Pilgrims themselves, the brave men, women, and children who worked together to found Plymouth.”
- Edna Barth, Turkeys, Pilgrims, and Indian Corn: A Story of the Thanksgiving Symbols
Fact: When the colonists landed, they sought out a sandy inlet in which to beach the little shallop that carried them from the Mayflower to the mainland. This shallop would have been smashed to smithereens had they docked at a rock, especially a Rock. Although the Plimoth settlers built their homes just up the hill from the Rock, William Bradford in Mourt’s Relation: A Journal of the Pilgrims at Plymouth, does not even mention the Rock; writing only that they “unshipped our shallop and drew her on land.” (3) The actual “rock” is a slab of Dedham granodiorite placed there by a receding glacier some 20,000 years ago. It was first referred to in a town surveying record in 1715, almost 100 years after the landing. Since then, the Rock has been moved, cracked in two, pasted together, carved up, chipped apart by tourists, cracked again, and now rests as a memorial to something that never happened. (4)
It’s quite possible that the myth about the “Pilgrims” landing on a “Rock” originated as a reference to the New Testament of the Christian bible, in which Jesus says to Peter, “And I say also unto thee, Thou art Peter, and upon this rock I will build my Church and the Gates of Hell shall not prevail against it.” (Matthew 16:18) The appeal to these scriptures gives credence to the sanctity of colonization and the divine destiny of the dominant culture. Although the colonists were not dominant then, they behaved as though they were.
MYTH #5: The Pilgrims found corn.
“During their first hard year in America, the Pilgrims found corn buried in the sand of Cape Cod. The corn had been stored there by Native Americans. This important find gave the Pilgrims seeds to plant – and these became the seeds for survival.”
- Judith Stamper, Thanksgiving Fun Activity Book“On their way back they found Indian graves and some Indian corn.”
- Edna Barth, Turkeys, Pilgrims, and Indian Corn: The Story of the Thanksgiving Symbols“The men dug down into [a hill of sand] and – there was a little old basket filled with corn! Now they had corn to plant. They found other baskets. These were big baskets, and it took two men to carry one. They filled their pockets with corn.
- Alice Dalgliesh, The Thanksgiving Story“The men keep exploring. They find wonderful things – corn, baskets, a spring.”
- Linda Hayward, The First Thanksgiving“Governor Carver meted out five kernels of Indian corn to each person once a day. The scouts had found the corn stored in reed baskets in the sand of Cape Cod.”
- Jean Craighead George, The First Thanksgiving“The Pilgrims showed Massasoit some fine baskets they had found in the village. The baskets were full of seed corn.”
- Kate Jassem, Squanto: The Pilgrim Adventure, Troll Communications (1979)
Fact: Just a few days after landing, a party of about 16 settlers led by Captain Myles Standish followed a Nauset trail and came upon an iron kettle and a cache of Indian corn buried in the sand. They made off with the corn and returned a few days later with reinforcements. This larger group “found” a larger store of corn, about ten bushels, and took it. They also “found” several graves, and, according to Mourt’s Relation, “brought sundry of the prettiest things away” from a child’s grave and then covered up the corpse. They also “found” two Indian dwellings and “some of the best things we took away with us.” (5) There is no record that restitution was ever made for the stolen corn, and the Wampanoag did not soon forget the colonists’ ransacking of Indian graves. (6)
MYTH #6: Samoset appeared out of nowhere, and along with Squanto became friends with the Pilgrims. Squanto helped the Pilgrims survive and joined them at “The First Thanksgiving.”
“When Spring came, two men named Squanto and Samoset appeared and made friends with the surviving Pilgrims.”
- Robert Merrill Bartlett, The Story of Thanksgiving“One day, three Native Americans came to visit. One named Squanto stayed to help the Pilgrims.”
- Nancy J. Skarmeas, The Story of Thanksgiving“Squanto liked the Pilgrims. He could see that they needed help. He helped the Pilgrims make friends with the other Indians.”
- Teresa Celsi, Squanto and the First Thanksgiving“A tall Indian was walking into Plymouth. ‘Welcome, Englishmen,’ he said. …He carried a bow and two arrows. His black hair hung long in back. The Indian called himself Samoset….He was eager to talk to the Pilgrims….The Pilgrims were glad to have Samoset as a friend.”
- Judith Bauer Stamper, New Friends in a New Land“Squanto was the Pilgrims’ teacher and friend. He helped save their lives and made sure their little settlement survived in the rocky New England soil. By saving the Pilgrims, Squanto became one of our first American heroes.”
- Deborah Fink, It’s a Family Thanksgiving!“An Indian named Squanto turned out to be a special friend. He taught the Pilgrims many things…”
- Katherine Ross, The Story of the Pilgrims“Then one day an Indian walks right into the settlement. The children are terrified. But the Indian smiles and says, ‘Welcome.’ His name is Samoset. He speaks English! He learned it from sea captains….Samoset comes back with an Indan named Squanto. Squanto speaks even better English! He likes the Pilgrims and he decides to live with them. He shows them how to survive in the wilderness…”
- Linda Hayward, The First Thanksgiving“I must have been quite a shock one March day when all of a sudden a Native American walked right into the Pilgrims’ little village. The Pilgrims must have been even more amazed when he started speaking English! His name was Samoset and he was a member of the Wampanoag tribe.”
- Deborah Fink, It’s a Family Thanksgiving!“Squanto spoke really good English. He had even been to England. Squanto had no family, so he acted as though the Pilgrims were his family. He liked them so much he came to live at Plymouth.”
- Judith Donnelly, The Pilgrims and Me“Squanto had been to England with some sailors. He could talk English. Squanto lived with the Pilgrims. Squanto was a good friend. He showed the Pilgrims…”
- Lou Rogers, The First Thanksgiving“One Indian decided to stay with the Pilgrims. He spoke English. His name was Squanto….The Pilgrims praised God for sending Squanto to them.”
- Elaine Raphael and Don Bolognese, The Story of the First Thanksgiving“Squanto decided to stay in Plymouth and help the Pilgrims. He became their guide and translator, and he showed them how to catch fish and find food. The Pilgrims called their new friend ‘a special instrument sent of God.’”
- Anne Kamma, If you Were At… The First Thanksgiving“One day, a kind Indian came to the Pilgrims’ village. He like the Pilgrims and wanted to help them. Soon, more Indians came. They were nice and showed the Pilgrims how to….”
- Pat Whitehead, Best Thanksgiving Book: ABC Adventures“The Pilgrims made a good friend who helped them. His name was Squanto. Squanto was one of the people who had lived near Plymouth years before the white men came. He taught the Pilgrims everything about the land he knew so well.”
- Ann McGovern, The Pilgrims’ First Thanksgiving“One day an Indian walked right into town and said, ‘Welcome.’…This Indian was friendly and he spoke English! The Pilgrims gave him presents, and he came back with more Indians. One was named Squanto.”
- Judy Donnelly, The Pilgrims and Me“Later [Samoset] brought another Indian named Squanto, who spoke better English, because he had been taken to England on a ship.”
- Alice Dalgliesh, The Thanksgiving Story“The sole survivor of the Pawtuxet tribe of the Plymouth area, Squanto had spent several years in England and could speak the language.”
- Edna Barth, Turkeys, Pilgrims, and Indian Corn: The Story of the Thanksgiving Symbols“Squanto was their special friend. He taught the Pilgrims many useful things, like…”
- Janice Kinnealy, Let’s Celebrate Thanksgiving: A Book of Drawing Fun
Fact: Samoset, an eastern Abenaki chief, was the first to contact the Plimoth colonists. He was investigating the settlement to gather information and report to Massasoit, the head sachem in the Wampanoag territory. In his hand, Samoset carried two arrows: one blunt and one pointed. The question to the settlers was: are you friend or foe? Samoset brought Tisquantum (Squanto), one of the few survivors of the original Wampanoag village of Pawtuxet, to meet the English and keep an eye on them. Tisquantum had been taken captive by English captains several years earlier, and both he and Samoset spoke English. Tisquantum agreed to live among the colonists and serve as a translator. Massasoit also sent Hobbamock and his family to live near the colony to keep an eye on the settlement and also to watch Tisquantum, whom Massasoit did not trust. The Wampanoag oral tradition says that Massasoit ordered Tisquantum killed after he tried to stir up the English against the Wampanoag. Massasoit himself lost face after his years of dealing with the English only led to warfare and land grabs. Tisquantum is viewed by Wampanoag people as a traitor, for his scheming against other Native people for his own gain. Massasoit is viewed as a wise and generous leader whose affection for the English may have led him to be too tolerant of their ways. (7)
MYTH #7: The Pilgrims invited the Indians to celebrate the First Thanksgiving.
“A company of men had been sent to the Indian village with the invitation to the feast.”
- Cheryl Harness, Three Young Pilgrims“The Pilgrims invited Native Americans to the first Thanksgiving.”
- David F. Marx, Thanksgiving“The Pilgrims invited their Native American friends to a great feast.”
- Nancy J. Skarmeas, The Story of Thanksgiving“The new governor, William Bradford, asked Squanto to invite Massasoit and a few friends to a feast.”
- Jean Craighead George, The First Thanksgiving“There was a lot to be thankful for, so they decided to have a big feast and invite Massasoit. They asked him to bring some friends.”
- Judy Donnelly, The Pilgrims and Me“‘Join us,’ they said to the Indians. Join us in a big feast of Thanksgiving. It will be a very special holiday.’”
- Pat Whitehead, Best Thanksgiving Book, ABC Adventures“The harvest was/So plentiful/The Pilgrims were delighted – /They prepared to have/A giant feast,/And the Indians were invited.”
- Nan Roloff, The First American Thanksgiving“The Pilgrims especially wanted to thank the Indians for the help they had given them. So they asked them to come to their Thanksgiving celebration.”
- Margot Parker, What Is Thanksgiving Day?“The people said,… “We will have a feast and invite our Indian friends.”
- Lou Rogers, The First Thanksgiving“The Pilgrims decided to have…a party. They invited the Wampanoag to join them.”
- Mir Tamim Ansary, Thanksgiving Day“To celebrate, the Pilgrims decided to have a big party – a harvest festival. And they invited their new Indian friends to join them.”
- Anne Kamma, If You Were At…The First Thanksgiving“They decided to have a Thanksgiving feast. The Pilgrims invited their Indian friends.”
- Gail Gibbons, Thanksgiving Day“We invited the Indians to a Thanksgiving feast.”
- William Accorsi, Friendship’s First Thanksgiving
Fact: According to oral accounts from the Wampanoag people, when the Native people nearby first heard the gunshots of the hunting colonists, they thought that the colonists were preparing for war and that Massasoit needed to be informed. When Massasoit showed up with 90 men and no women or children, it can be assumed that he was being cautious. When he saw there was a party going on, his men then went out and brought back five deer and lots of turkeys. (8)
In addition, both the Wampanoag and the English settlers were long familiar with harvest celebrations. Long before the Europeans set foot on these shores, Native peoples gave thanks every day for all the gifts of life, and held thanksgiving celebrations and giveaways at certain times of the year. The Europeans also had days of thanksgiving, marked by religious services. So the coming together of two peoples to share food and company was not entirely a foreign thing for either. But the visit that by all accounts lasted three days was most likely one of a series of political meetings to discuss and secure a military alliance. Neither side totally trusted the other: The Europeans considered the Wampanoag soulless heathens and instruments of the devil, and the Wampanoag had seen the Europeans steal their seed corn and rob their graves. In any event, neither the Wampanoag nor the Europeans referred to this feast/meeting as “Thanksgiving.” (9)
MYTH #8: The Pilgrims provided the food for their Indian friends.
“The Wampanoag smoked their pipes, tasted English cooking, and presented a dance to the Pilgrims.”
- Judith Stamper, Thanksgiving Fun Activity Book“The pilgrims hunted wild turkeys. They picked fruits and berries. When there was enough food, they all had a feast.”
- Karen Gray Ruelle, The Thanksgiving Beast Feast“They knew they could never have survived without the Indians, so the Pilgrims invited the Indians to join them in a feast.”
- Katherine Ross, The Story of the Pilgrims“The twelve women of New Plymouth began great preparations. From the kitchens came the savory smell of roasting geese and turkey. An abundance of corn bread and hasty pudding was being prepared. Stewed eels, boiled lobsters, and juicy clam stews simmered over the fires. Before the feast, Squanto was sent with an invitation to Massasoit and his chiefs….The Indians were in no hurry to go home as long as the food held out, and the holiday-making carried on for three days.”
- James Daugherty, The Landing of the Pilgrims
Fact: It is known that when Massasoit showed up with 90 men and saw there was a party going on, they then went out and brought back five deer and lots of turkeys. Though the details of this event have become clouded in secular mythology, judging by the inability of the settlers to provide for themselves at this time and Edward Winslow’s letter of 1622 (10), it is most likely that Massasoit and his people provided most of the food for this “historic” meal. (11)
MYTH #9: The Pilgrims and Indians feasted on turkey, potatoes, berries, cranberry sauce, pumpkin pie, and popcorn.
“… [T]he corn and sweet berries, the wild turkey dressed….”
- Rhonda Gowler Greene, The Very First Thanksgiving Day“Pilgrim women also invented many ways to sweeten the bitter berries for food. The most popular recipe passed down from them is cranberry sauce.”
- Judith Stamper, Thanksgiving Fun Activity Book“[Squanto] even showed [the Pilgrims] how to make [corn] pop for a tasty treat called ‘popcorn.’…There were all kinds of wonderful foods to eat: turkey, squash, corn, clams, pumpkin, and more.”
- Janice Kinnealy, Let’s Celebrate Thanksgiving, A Book of Drawing Fun“We do know the meal included deer, oysters, boiled pumpkin, corn, and cranberries.”
- David F. Marx, Thanksgiving“There were meat pies, wheat breads, and corn puddings. There were berries, grapes, dried plums, and nuts.”
- Garnet Jackson, The First Thanksgiving“There was also cod and bass. Lobsters boiled in big iron pots. Oysters and clams roasted in the coals. The women made cornmeal cakes and biscuits of course wheat flour. There were salads of watercress and leeks. And there were squash, pumpkins and dried berries.”
- Robert Merrill Bartlett, The Story of Thanksgiving“The Pilgrims collected fish, lobsters, oysters, and clams from the shore. There were carrots, onions, beans, berries, and dried fruit.”
- Robert Merrill Bartlett, The Story of Thanksgiving“Many tables are filled with the same foods the Pilgrims and Indians shared. There is cranberry sauce and a big turkey stuffed with breadcrumbs, herbs, and nuts. Also there are sweet potatoes, beans, squash, and cornbread. Sometimes there is a tasty pumpkin pie for dessert.”
- Gail Gibbons, Thanksgiving Day“He sent men out to shoot turkeys and ducks. The women baked. … Massasoit arrived the day of the feast with five deer and many turkeys. With him were not just a few guests, as expected, but ninety. For a moment the cooks were shocked. Then they recovered and quickly went to work. More bread was baked, more vegetables were cooked, more turkeys were stuffed with bread and cranberries.”
- Jean Craighead George, The First Thanksgiving“They had prepared several kinds of meat and fish, corn and pumpkin dishes, cranberries, and more. Still, there was not going to be enough food for so many. When the chief saw that more food would be needed,,.he sent some of his men out. They returned with five deer, turkeys, corn, squash, beans and berries. It was a true potluck dinner!”
- Deborah Fink, It’s a Family Thanksgiving!“Everyone eats so much – turkey, lobster, goose, deer meat, onions, pumpkin, corn bread, berries.”
- Linda Hayward, The First Thanksgiving“Fat geese and wild turkeys roasted slowly over the fire. Pies and corn bread baked in the outdoor ovens.”
- Elaine Raphael and Don Bolognese, The Story of the First Thanksgiving“Turkey, cornbread, cranberry stuffing,/Pumpkin, cider, Indian pudding./Clams and oysters – tummies growling.”
- B.G. Hennessy, One Little, Two Little, Three Little Pilgrims“[American Indians] showed [the Pilgrims] how to make popcorn.”
- Karen Gray Ruelle, The Thanksgiving Beast Feast“From the gardens they gathered cucumbers, carrots and cabbages, turnips and radishes, onions and beets. Corn was cooked in many ways. There was popcorn, too! There were wild fruits for dessert. Thanksgiving was a time for eating and for sharing.”
- Ann McGovern, The Pilgrims’ First Thanksgiving“There was enough good food for everybody. They had deer, turkeys, geese, ducks, fish, and clams. They had corn, beans, squash, pumpkins, plums, grapes, nuts, cranberries, and corn cakes.”
- Lou Rogers, The First Thanksgiving“The Pilgrims baked and baked. They made good things to eat. The Pilgrims went to the lake for fish and to the hills for turkeys. They all made food for the big feast.”
- Teresa Celsi, Squanto and the First Thanksgiving“There was eel and cod and lobster and quahogs and mussels and wild turkey and cranberries and succotash and berry pies.”
- Eric Metaxas, Squanto and the First Thanksgiving“They ate stewed eels. They ate cod and sea bass, their favorite fish.”
- Anne Kamma, If You Were At…The First Thanksgiving
Fact: Both written and oral evidence show that what was actually consumed at the harvest festival in 1621 included venison (since Massasoit and his people brought five deer), wild fowl, and quite possibly nasaump – dried corn pounded and boiled into a thick porridge, and pompion – cooked, mashed pumpkin. Among the other food that would have been available, fresh fruits such as plums, grapes, berries and melons would have been out of season. It would have been too cold to dig for clams or fish for eels or small fish. There were no boats to fish for lobsters in rough water that was about 60 fathoms deep. There was not enough of the barley crop to make a batch of beer, nor was there a wheat crop. Potatoes and sweet potatoes didn’t get from the south up to New England until the 18th century, nor did sweet corn. Cranberries would have been too tart to eat without sugar to sweeten them, and that’s probably why they wouldn’t have had pumpkin pie, either. Since the corn of the time could not be successfully popped, there was no popcorn. (12)
MYTH #10: The Pilgrims and Indians became great friends.
“The Indians and Pilgrims agreed to live in Peace. Together they hunted quail and turkey.”
- Pat Whitehead, Best Thanksgiving Book, ABC Adventures“Then in friendship/And goodwill,/The braves and Pilgrims parted./And that’s how/The tradition/Of Thanksgiving Day got started!”
- Nan Roloff, The First American Thanksgiving“The Pilgrims lived in peace with their Indian neighbors.”
- Janice Kinnealy, Let’s Celebrate Thanksgiving, A Book of Drawing Fun“They had food and houses and warm fires. The Indians were their friends. They were free in this new land.”
- Alice Dalgliesh, The Thanksgiving Story“How thankful they are! They have food, and shelter, and new friends, the Indians. The Pilgrims decide to invite the Indians to a thanksgiving feast.”
- Linda Hayward, The First Thanksgiving“The Pilgrims knew it was time to give thanks to God and their Indian friends. They decided to have a harvest feast.”
- Judith Bauer Stamper, New Friends in a New Land“All of the Pilgrims took part. So did their Indian friends.”
- Ann McGovern, The Pilgrims’ First Thanksgiving“12 tables groaning/beneath a harvest spread – /Wampanoag and Pilgrim friends/together will break bread./Joined under one sky/with one prayer to say – /a prayer of thanks for all they have/this first Thanksgiving Day.”
- Laura Krauss Melmed, This First Thanksgiving Day: A Counting Story“Together the Pilgrims and Indians lived in peace and grew in friendship.”
- Elaine Raphael and Don Bolognese, The Story of the First Thanksgiving
Fact: A mere generation later, the balance of power had shifted so enormously and the theft of land by the European settlers had become so egregious that the Wampanoag were forced into battle. In 1637, English soldiers massacred some 700 Pequot men, women and children at Mystic Fort, burning many of them alive in their homes and shooting those who fled. The colony of Connecticut and Massachusetts Bay Colony observed a day of thanksgiving commemorating the massacre. By 1675, there were some 50,000 colonists in the place they had named “New England.” That year, Metacom, a son of Massasoit, one of the first whose generosity had saved the lives of the starving settlers, led a rebellion against them. By the end of the conflict known as “King Philip’s War,” most of the Indian peoples of the Northeast region had been either completely wiped out, sold into slavery, or had fled for safety into Canada. Shortly after Metacom’s death, Plimoth Colony declared a day of thanksgiving for the English victory over the Indians. (13)
MYTH #11: Thanksgiving is a happy time.
“Today, Thanksgiving is a happy time when families gather together.”
- Robert Merrill Bartlett, The Story of Thanksgiving“It’s a time to remember the Pilgrims and their first Thanksgiving.”
- Janice Kinnealy, Let’s Celebrate Thanksgiving, A Book of Drawing Fun“On Thanksgiving families are thankful for being together to share a special meal.”
- Robert Merrill Bartlett, The Story of Thanksgiving“Thanksgiving is a special day. It’s a time for friends, family and lots of fun. It’s also a time for giving thanks – just as the Indians and Pilgrims did long ago on the first Thanksgiving.”
- Judith Conaway, Happy Thanksgiving! Things to Make and Do“Thanksgiving has always been a holiday to share with those we love. We celebrate the joy of being together, and give thanks for our families and friends.”
- Ronne Randall, Thanksgiving Fun: Fun Things to Make and Do“Thanksgiving reminds us of the little band of people who founded the Plymouth Colony in Massachusetts. Each November it reopens a favorite chapter in our nation’s history.”
- Edna Barth, Turkeys Pilgrims, and Indian Corn: The Story of the Thanksgiving Symbols“Today, families and friends gather together to celebrate Thanksgiving….No matter how Thanksgiving is celebrated, it is a time for families to feast together and think about all of the reasons they have to give thanks.”
- Robert Merrill Bartlett, The Story of Thanksgiving“On Thanksgiving Day, we join our families and friends for prayer, feasting, and fun.”
- Judith Bauer Stamper, New Friends in a New Land: A Thanksgiving Story“All over the country, people gather their families together and have a feast. They thank God for the good things of the past year. They eat turkey. They remember the brave Pilgrims and the first Thanksgiving Day.”
- Lou Rogers, The First Thanksgiving“Today Thanksgiving is celebrated by families and friends enjoying a big Thanksgiving meal….Many families set aside some time to give thanks just as the Pilgrims and Native Americans did so many years ago.”
- Kathy Ross, Crafts for Thanksgiving“Thanksgiving is about more than a big meal. It is a chance to think about what is good in our lives. These are the things we can be thankful for.”
- David F. Marx, Thanksgiving“That was the first Thanksgiving! It’s a story we’ll never forget. It’s something we celebrate every year.”
- Anne Rockwell, Thanksgiving Day
Fact: For many Indian people, “Thanksgiving” is a time of mourning, of remembering how a gift of generosity was rewarded by theft of land and seed corn, extermination of many from disease and gun, and near total destruction of many more from forced assimilation. As currently celebrated in this country, “Thanksgiving” is a bitter reminder of 500 years of betrayal returned for friendship.
Notes:
- Correspondence with Abenaki scholar Margaret M. Bruchac. See also Plimoth Plantation, “A Key to Historical and Museum Terms,” “Who Were the Pilgrims?”
- See Note 1.
- See William Bradford’s Mourt’s Relation: A Journal of the Pilgrims at Plymouth, p. 19.
- Conversation with Douglas Frink, Archaeology Consulting Team, Inc. See also Plimoth Plantation, “The Adventures of Plimoth Rock.”
- See William Bradford’s Mourt’s Relation: A Journal of the Pilgrims at Plymouth, p. 28.
- See “The Saints Come Sailing In,” in Dorothy W. Davids and Ruth A. Gudinas, “Thanksgiving: A New Perspective (and its Implications in the Classroom)” in Thanksgiving: A Native Perspective, pp. 70-71.
- Correspondence with Margaret M. Bruchac about the relationship Samoset, Tisquantum, Hobbamock, and Massasoit. See also Margaret M. Bruchac and Catherine O’Neill Grace, 1621: A New Look at Thanksgiving.
- See Margaret M. Bruchac and Catherine O’Neill Grace, ibid.
- For a description of how the European settlers regarded the Wampanoag, as well as evidence of their theft of seed corn and funerary objects, see Mourt’s Relation. See also Margaret M. Bruchac and Catherine O’Neill Grace, ibid.
- See Edward Winslow, Good Newes from New England: A True Relation of Things Very Remarkable at the Plantation of Plimoth in New England.
- See Duane Champagne, Native America: Portrait of the Peoples. Detroit: Visible Ink (1994), pp. 81-82; and Chuck Larsen, op. cit., p. 51.
- See Plimoth Plantation, “No Popcorn!,” and “A First Thanksgiving Dinner for Today,” See also Margaret M. Bruchac and Catherine O’Neill Grace, op. cit.
- See “King Philip Cries Out for Revenge,” pp. 43-45; and “There Are Many Thanksgiving Stories to Tell,” pp. 49-52, in Thanksgiving: A Native Perspective. See also Margaret M. Bruchac and Catherine O’Neill Grace, op. cit.
References/Recommended Books:
- Bruchac, Margaret M. (Abenaki), and Catherine Grace O’Neill, 1621: A New Look at Thanksgiving. Washington, D.C.: National Geographic Society, 2001, grades 4-up.
- Hunter, Sally M. (Ojibwe), Four Seasons of Corn: A Winnebago Tradition. Minneapolis: Lerner Publications, 1997, grades 4-6.
- Peters, Russell M. (Wampanoag), Clambake: A Wampanoag Tradition. Minneapolis: Lerner Publications, 1992, grades 4-6.
- Regguinti, Gordon (Ojibwe), The Sacred Harvest: Ojibway Wild Rice Gathering. Minneapolis: Lerner Publications, 1992, grades 4-6.
- Seale, Doris (Santee/Cree), Beverly Slapin, and Carolyn Silverman (Cherokee), eds., Thanksgiving: A Native Perspective. Berkeley: Oyate, 1998, teacher resource.
- Swamp, Jake (Mohawk), Giving Thanks: A Native American Good Morning Message. New York: Lee & Low, 1995, all grades.
- Wittstock, Laura Waterman (Seneca), Ininatig’s Gift of Sugar: Traditional Native Sugarmaking. Minneapolis: Lerner Publications, 1993, grades 4-6.
References/Primary Sources from a Colonialist Perspective:
- Bradford, William, Of Plymouth Plantation, 1620-1647, originally published in 1856 under the title History of Plymouth Plantation. Introduction by Francis Murphy. New York: Random House, 1981.
- Bradford, William, Mourt’s Relation: A Journal of the Pilgrims at Plymouth, first published in 1622. Introduction by Dwight B. Heath. Bedford, Mass.: Applewood Books, 1963.
- Council on Interracial Books for Children, Chronicles of American Indian Protest. New York: CIBC, 1971.
- Winslow, Edward, Good Newes from New England: A True Relation of Things Very Remarkable at the Plantation of Plimoth in New England, first published in 1624. Bedford, Mass.: Applewood Books, n.d.
How We Can Ignite a Bicycle Revolution in the U.S.
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I joined a team of latter-day explorers in the Netherlands this month on a quest to discover what American communities can learn from the Dutch about transforming bicycling in the U.S. from a largely recreational pastime to an integral part of our transportation system. Patrick Seidler, vice-chairman of the Bikes Belong Foundation, sponsor of this fact-finding mission for key decision-makers from the San Francisco Bay Area, announced we were in search of the “twenty-seven percent solution”–the health, environmental, economic and community benefits gained in a nation where more than a quarter of all daily trips are made on bicycle.
Of course, the bicycle enjoys certain advantages in the Netherlands, notably a flat landscape and a long cycling tradition. But the idea of learning from the success of the Dutch is not far-fetched. The Netherlands resembles the United States as a prosperous, technologically advanced nation where a huge share of the population owns automobiles. They simply don’t drive them each and every time they leave home, thanks to common sense transportation policies where biking and transit are promoted as an attractive alternative to the car. Indeed, millions of Dutch commuters combine bike and train trips, which offers the point-to-point convenience of the automobile and the speed of transit.
Seidler noted that a delegation of public officials from Madison, Wisconsin returned home from a similar tour of the Netherlands last spring, and within three weeks was implementing what they learned on the streets of the city. Bikes Belong, a non-profit group dedicated to getting more people on bikes more often, regularly takes public officials on tours of cities where biking is popular.
My fellow explorers on this journey included the president of the San Francisco Board of Supervisors (city council) and the city’s director of public works, chief traffic engineer and director of the livable streets program. From San Jose, comes a city council member, the chief traffic engineer and representatives of the business community. Suburban Marin County was represented by city council members from San Rafael, Mill Valley and Corte Madera as well as a transit project director.
Here is what we discovered in the world capital of biking.
Kids Just Wanna Ride Bikes
The trip started in Utrecht, where our group marveled at the parade of bicyclists whizzing past us all over town. This raised an immediate question: Why is biking a way of life in the Netherlands and only a tiny portion of the transportation picture in United States?
We uncovered a large part of the answer that afternoon at a suburban primary school, where Principal Peter Kooy told us that 95 percent of older students–kids in the 10-12 age range–bike to school at least some of the time. Compare that to the 15 percent who either walk or bike to school in the United States, down from 50 percent in 1970, according to the National Center for Safe Routes to School program.
“I came to the Netherlands to have my mind blown about biking,” declared Damon Connolly, vice-mayor of San Rafael, California. “And that sure happened when I heard that 95 percent of kids bike to school.”
This helps explain the childhood obesity epidemic in the U.S., but also why so few adult Americans ride a bike to work or to do errands–a mere one percent of trips compared to 12 percent in Germany, 18 percent in Denmark, and 27 percent in the Netherlands.
A commitment to biking is not uniquely imprinted in the Dutch DNA. It is the result of a conscious push to promote biking that has resulted in a surge of cycle use since the 1970s. And a large part of that success can be attributed to what happens in school. Kids learn how to bike safely as part of their education, said Ronald Tamse, a Utrecht city planner who led our group on a two-wheel tour of the city and its suburbs. A municipal program sends special teachers into the schools to conduct bike classes, and students go to Trafficgarden, a miniature city complete city with roads, sidewalks and busy intersections where students hone their pedestrian, biking and driving skills (in non-motorized pedal cars). At age 11, most kids in town are tested on their cycling skills on a course throughout the city, winning a certificate of accomplishment that ends up framed on many bedroom walls.
“To make safer roads, we focus on the children,” Tamse explained. “Because it not only helps them bike and walk more safely, but it helps them to become safer drivers who will look out for pedestrians and bicyclists in the future.” These kinds of programs would make a huge difference in the United States, where 60 percent of people report in surveys they would like to bike regularly if they felt safer–but only eight percent actually do.
Squarely Addressing the Problems of Bike Safety & Theft
Next stop was the Hague, where bikes account for 27 percent of all trips around the city of 500,000–exactly the average for the Netherlands as a whole. But not content with being merely average, the Hague is spending 10 million euros a year (roughly $14 million) to improve those statistics.
Hidde van der Bijl, a policy officer for cycling in Hague’s city government, outlined the city’s strategy for improving bicycle speed and safety: separating bike paths as much as possible from city streets; and when that is not possible, designating certain streets as bike boulevards where two wheelers gain priority over cars and trucks. The latter are known as bike boulevards in the U.S., and are being used in Portland, Berkeley, Minneapolis and other cities.
These are practical innovations that could make a dramatic difference in nearly every American town, because research on this side of the Atlantic shows that physical separation from motorized traffic on busy streets is the single most effective policy that gets more people to bike.
But officials in the Hague are realizing that fear about safety isn’t the only thing that discourages people from riding bikes more frequently; that’s why they are tackling the problems of bike parking. This might seem a minor point to Americans cyclists who seldom find it hard to park bikes just a few steps from their destinations. But upon closer look, parking emerges as a significant issue for cyclists in any large city.
“The car is parked out in front of the house on the street, while the bike is stuffed away out back in a shed or they have to carry up and down the stairs in their buildings,” van der Bijl explained. “So people choose the car because it is easier.”
“It’s an issue for me personally,” agreed Ed Reiskin, San Francisco’s director of public works, “because I always have to carry my bicycle down to the street.” People also worry about their bike being stolen off the street at their home or job. That’s why creating more secure bike parking in residential neighborhoods, commercial districts and workplaces is a priority for Hague’s transportation planners.
The city is busy building parking facilities in the basement of new office developments and at strategic outdoor locations throughout the city center, many of them staffed by attendants like at a parking garage. You can park your favorite bike there for a nominal fee, confident it will still be then when you return. (Groningen, the Netherlands biking capital with 59 percent of urban trips made on two wheels, debuted the first guarded parking facility in 1982 and now sports more than 30 in a town of 180,000.)
Meanwhile, in high-density residential neighborhoods, the city is installing bike racks or special bike sheds to make life easier for two-wheel commuters, sometimes taking over auto parking spaces to do it. One parking space can be converted to 10 bikes spaces, according to van der Bijl.
Something Hopeful in Rotterdam
On our third day in the Netherlands, we biked across the Atlantic–at least it felt that way in Rotterdam, a city whose streets seemed almost American. We came face-to-face with familiar road conditions: heavy traffic on four-lane roads with aggressive drivers.
Bob Ravasio, a Marin County Realtor and city council member in the town of Corte Madera, said, “Utrecht seems like a fantasy land now. This is what we’re up against at home.” Rotterdam heightened our optimism about boosting biking in the U.S. when we learned that 22 percent of trips around town each day are made on bicycles–below average among Dutch cities but more than double the rate of any major American city. If they could do it, so could we.
“Rotterdam could be San Francisco or Oakland with more bikes,” observed Damon Connolly.
Even more encouraging was the news from Tom Boot of the city’s planning department that Rotterdam has been increasing its share of bike traffic by three percent annually for the last several years. They’ve achieved this phenomenal growth by expanding and improving the network of bikeways–separating them from car traffic whenever possible and coloring the asphalt bright red everywhere else to clearly mark bike lanes for motorists to see.
“Good things are happening here,” observed Bruno Maier, vice-president of Bikes Belong, “and you can really envision it happening back home.”
Amsterdam’s New Neighborhood: Where Bikes are King of the Road
The experience of biking through four Dutch cities provided our team of Bay Area transportation leaders with plenty of examples of what they can do to make cycling more safe, popular and pleasurable back home. Bridget Smith, director of San Francisco’s Livable Streets Program, is excited about using more color on the roadways as an inexpensive but dramatic way of making sure everyone can tell bike lanes from car lanes.
The experience also fueled our imaginations about the future of cities. We saw one glimpse of what’s possible on Java Island, a cluster of neighborhoods constructed over the past 10 years in what was once the city’s harbor. It’s a scenic waterfront location with strikingly handsome modern architecture in a pleasing variety of styles that is linked to the rest of the city by tram, road and bike paths. Although brand-new, it exudes a charm reminiscent of the city’s famous canal neighborhoods–which for my money are one of the most vibrant and pleasing urban quarters on earth.
Like old Amsterdam, Java Island enjoys a picturesque waterfront setting. But it shares another trait with the city’s medieval districts that you would never expect in a newly built housing development–it accommodates bicycles more easily than cars. Motorized traffic is shunted to the side of each cluster of apartment buildings in underground parking garages, while pedestrians and bicyclists have free rein of the courtyards that link people’s homes like a green commons.
The result of this visionary planning is more than just lovely–Java Island represents a bold new vision of urban life where people matter more than motor vehicles. You feel a liberating sense of ease moving about these new neighborhoods–and so do the residents. I’ve never seen kids–even really young ones–who look so completely comfortable running around their neighborhoods, not even during my own childhood in the days before autos completely ruled the road. We passed two sets of young girls staging tea parties, one of them taking place on a blanket just inches from the joint biking/walking trail that served as the neighborhood’s main street.
Pascal van den Noort, executive director of the transportation organization Velo Mondial leading our tour through the city, urged the group to “imitate this in California, please.”
Amsterdam city council member, Fjodor Molenaar, who met up with us on Java Island, explained that the Dutch call this an “Auto Luw” development, which translates as “car light” or “car sparse,” adding that this planning idea is now the official policy of the city.
To get a sense of how it feels to bike in the Netherlands, Molenaar recommended this video to us at a meeting the next day with city transportation officials at the mayor’s residence. It’s a trailer for a new movie called Riding Bikes With the Dutch, in which filmmaker Michael W. Bauch chronicles his family’s adventure swapping homes with a family in Amsterdam.
Bringing It All Back Home
After five days of biking around Dutch cities, the Bay Area delegation was fired up about the potential of bicycling to improve life in American cities. On our last day, after a lengthy jaunt through Amsterdam–covering medieval and modern neighborhoods, rich and poor ones, all full of bikers–we dismounted for one last discussion at an outdoor café overlooking the waterfront. The next day most of us would be headed back to our homes and jobs and cars in the U.S., where most people would dismiss the idea of bikes making up a quarter percent of urban traffic as science fiction.
One question popping up all over the group was how we reconcile our amazing experience of biking in the Netherlands with the auto-choked streets of San Francisco, San Jose and Marin County. But as Hillie Talens of CROW (a transportation organization focusing on infrastructure and public space) reminded us, it took the Dutch 35 years to construct the ambitious bicycle system we were now enjoying. In the mid-1970s biking was at a low point in the country and declining fast. Even Amsterdam turned to an American for a plan to rip an expressway through its beautiful central city. But the oil crises of that time convinced the country it needed to lessen its dependence on imported oil.
The Dutch gradually turned things around by embracing a different vision for their cities. While the country’s wealth, population and levels of car ownership have continued to grow through the decades, the share of trips made by cars has not. We could accomplish something similar in the United States, by enacting new plans to make urban cycling safer, easier and more convenient.
Following the Dutch model will make biking mainstream in America. The morning and evening rush hour of cyclists you see on the streets in the Netherlands are not all the young, white, male ultra-fit athletes in Spandex we are accustomed to seeing in the U.S. People of all ages and income levels use bikes for everyday transportation, with women biking more than men.
Of course, we won’t do everything the same as the Dutch– there are considerable differences between the two countries geographically, politically and culturally. This was reflected in the questions our team posed to the numerous transportation experts we met during the week. Where did you find the money to do that? How did you overcome the opposition of motorists, merchants and developers?
Inevitably, American ingenuity will envision solutions that the Dutch, the Danish, the Germans or the Chinese never thought of. But the Netherlands does offer plenty of practical ideas to get started, as well as the inspiration of seeing a place where bikes have gained their rightful role as a form of transportation.
The Sakineh scandal
| http://www.voltairenet.org
by Thierry Meyssan* French essayist Bernard-Henry Levy and President Nicolas Sarkozy have mobilized French public opinion to save an Iranian woman, accused of adultery, from being stoned to death. Overcome with emotion, the French did not take the time to verify the allegations, until actor Dieudonné M’bala M’bala traveled to Teheran. Once in the Iranian capital, everything turned out to be false. Thierry Meyssan addresses the spectacular and reckless manipulation that took place. |
20 September 2010 From All the versions of this article: Countries Themes Biographies |
The calls for Koran burnings by certain US clergymen on the occasion of the ninth anniversary of the September 11 attacks, shook the Muslim world. The reactions to the announcement differ according to the culture. In the western world, it is regarded as a provocation which should not be overdramatized. True, the Koran is a sacred book, but it’s only paper, after all. Inversely, in the Islamic world, the burning of the Koran is perceived as an attempt to disconnect man from the sacred teachings and to deny him salvation. This gives rise to uncontrollable emotional reactions which are considered by the West as religious hysteria. Nothing like it could ever happen in Europe, and much less in France, a country steeped in militant secularism for more than a century. And yet … Mobilizing public opinion French author Bernard-Henri Levy [1] recently alerted the French public to the case of Sakineh Mohammad-Ashtanni, a young Iranian woman reportedly condemned to death by stoning for committing adultery. He launched a signature campaign through the Internet to put pressure on the Iranian authorities, urging them to stop this barbaric act. In close touch with both the victim’s son, a resident of Tabriz, and the victim’s lawyer, Javid Hustan Kian, who has recently settled in France to flee the Iranian regime, Mr. Levy didn’t skimp on any of the details: stoning – a practice which was interrupted through a moratorium – has been revived on President Ahmadinejad’s initiative. Ms. Sakineh Mohammadi-Ashtiani could be put to death at the end of Ramadan. Meanwhile, the prison warden, riled by the media scandal, ordered her to be lashed 99 times. The French essayist concentrates his attacks on the mode of execution, observing: “Why stoning? Isn’t there another way of killing in Iran? Because it is the most abominable of all. Because an aggression against a person’s face, a deluge of stones cast at an innocent and bare face, the refinement of cruelty to the point of encoding the size of the stones to guarantee the victim’s protracted suffering, represent a rare composite of inhumanity and barbarity. And because this way of obliterating a face, of exploding the flesh and reducing it to a bloody magma, of bombarding it until it transforms into a blob, symbolizes much more than a simple execution. Stoning is not just a death sentence. Stoning is the extermination of a flesh that was put on trial, albeit somewhat retroactively, for having been a flesh, and that flesh in particular: the flesh of a young and beautiful woman, one who was both loved and a lover, who possibly also experienced the happiness of loving and of being loved.” President Sarkozy endorsed Levy’s allegations during the annual conference of French Ambassadors [2]. After his speech he declared that the condemned woman would henceforth fall under “under the responsibility of France”. Numerous associations and high-profile personalities quickly joined in the movement and more than 140 000 signatures were collected. France’s Prime Minister François Fillon turned up in the newsroom of the main public television channel to express his feelings of solidarity with Sakineh, “sister of us all”. Meanwhile, former French Secretary for human rights Rama Yade stated that from that moment on France was considering this case as a “personal affair”. Mystification Although they may not know it, the emotive reaction of the French people is tightly associated with the religious side of their collective subconscious. Whether Christian or not, the French have been marked by the story of Jesus and the adulteress. Lets us briefly recall the myth [3]. The Pharisees, a group of arrogant Jews, wanted to put Jesus in an embarrassing situation. They brought a woman to him who had been caught committing adultery. According to the laws of Moses, the woman should have been stoned, but that cruel prescription had luckily been abandoned. The Pharisees asked Jesus to decide what had to be done. If he approved of her stoning, they would regard him as a fanatic. If, on the contrary, he refused to punish her, he would be accused of going against the law. But Jesus saved the woman by affirming: “let he who is without sin, cast the first stone”. Jesus reversed the dilemma: if the Pharisees stone her, it is because they think of themselves as pure. If they don’t, they are the ones violating the law. And, the book states: “they gradually withdrew, beginning with the elders”. In western thought, this myth constitutes the cornerstone of the separation between civil and religious law. The adulteress committed a sin and is therefore accountable only to God. She did not commit a crime and therefore cannot be judged by man. The French people see the announced stoning of Sakineh Mohammadi-Ashtiani as an outrageous regression. The Islamic Republic of Iran must be a religious regime enforcing the Law of Moses as revised by the Koran, the Sharia. The Mollahs must be a bunch of phallocratic fanatics who repress women’s love affairs outside marriage and keep them subject to men. Blinded by their own obscurantism, they even go so far as to kill them in the most horrible way. This is what should be considered as collective religious hysteria since, in such circumstances, the normal behavior of sensible people should have been to verify the accusations, something that no one had bothered to do all this time. Questions Having himself signed the aforementioned petition, the leader of France’s Anti-Zionist Party, Dieudonné M’bala M’bala – who happened to be in Tehran for a film project – was willing to mediate in favor of the condemned woman. He requested an audience and was received by Ali Zadeh, vice-president of the Judicial Council and spokesperson for the Ministry of Justice. The interview was truly a model of its kind. While Mr. Zadeh was wondering whether his interlocutor, a humorist by profession, was in fact joking when voicing his concerns, M’bala kept asking the Iranian official to repeat the answers to his questions, since he could hardly believe he had been the prey of such a gross manipulation. After overthrowing the dictatorship of Shah Reza Pahlevi, the Islamic Republic made it a priority to put an end to authoritarian abuses by establishing the rule of law in the most rigorous way possible. For those cases tried in a criminal court, an appeal mechanism has existed in the Iranian judicial system for a long time. At any rate, the Court of Appeals, as a rule, automatically verifies the legality of the procedure. In this respect, the Iranian judicial system offers superior guarantees to those of French courts, and the mistakes are far less frequent. This being said, the convictions are still particularly harsh. In particular, the death penalty is applied. Instead of diminishing the amount of convictions, the Islamic Republic has chosen to restrict their enforcement. The forgiveness of the victims or their families is enough to obtain the annulment of the execution. Due to the existence of that provision and to its widespread application, the presidential pardon does not exist. Capital punishment is often pronounced, but is rarely executed. The Iranian judicial system provides for a delay of 5-years before executing the sentence, trusting that the victim will forgive the offender who will thus be pardoned and immediately liberated. In practice, executions are applied mainly to big drug traffickers, terrorists and child murderers. The death penalty is normally executed by hanging in public. There are reasons to hope that the Islamic revolution will continue making progress and may soon abolish the death penalty. In any case, it is a fact that the Iranian Constitution recognizes the separation of powers. The judicial system is independent and president Ahmadinejad doesn’t have any say in a judicial decision, whichever it may be. Manipulations In the specific case of Sakineh, everything that was reported by Bernard-Henry Levy and endorsed by President Sarkozy is false.
In sum, nothing, absolutely nothing, of what Levy and Sarkozy have said about Ms. Sakineh Mohammadi-Ashtiani’s story is true. Bernard-Henry Levy might have repeated, in good faith, false accusations to buttress his crusade against Iran. However, President Sarkozy can hardly resort to the same alibi. Officials of the French Foreign Service, the most prestigious in the world, must surely have provided him with all the relevant reports on the case. Therefore, Sarkozy deliberately lied to French public opinion, probably to be able to justify post facto the harsh sanctions adopted against Iran to the detriment of the French economy itself, already seriously affected by his policies.
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France Votes to Ban the Burqa !
Note from My Logic of truth Admin. :
the only Foto ,of the following ones ,i have chosen on purpose ,and thats Sarah Palins Bikini/Gun Pic .
All the other Pics where chosen randomly !
So ,before the Main Artikel starts ,here a few pics fresh from our rich Western culture .
( i just googled simple key phrases like girls,chicks a.s.o,)
here some of the results :
as we can see ,a very rich culture !
Org. Artikel starts here :
from : http://www.bbc.co.uk
French Senate votes to ban Islamic full veil in public
France’s Senate has overwhelmingly approved a bill that would ban wearing the Islamic full veil in public.
The proposed measure was already backed by the lower house of parliament, the National Assembly, in July.
The ban will come into force in six months’ time if it is not overturned by constitutional judges.
The ban has strong public support, but critics point out that only a tiny minority of French Muslims wear the full veil.
President Nicolas Sarkozy has backed the ban as part of a wider debate on French identity but opponents say the government is pandering to far-right voters.
Continue reading the main story
Muslim headscarves
- The word hijab comes from the Arabic for veil and is used to describe the headscarves worn by Muslim women. These scarves come in myriad styles and colours. The type most commonly worn in the West is a square scarf that covers the head and neck but leaves the face clear.
- The niqab is a veil for the face that leaves the area around the eyes clear. However, it may be worn with a separate eye veil. It is worn with an accompanying headscarf.
- The burka is the most concealing of all Islamic veils. It covers the entire face and body, leaving just a mesh screen to see through.
- The al-amira is a two-piece veil. It consists of a close fitting cap, usually made from cotton or polyester, and an accompanying tube-like scarf.
- The shayla is a long, rectangular scarf popular in the Gulf region. It is wrapped around the head and tucked or pinned in place at the shoulders.
- The khimar is a long, cape-like veil that hangs down to just above the waist. It covers the hair, neck and shoulders completely, but leaves the face clear.
- The chador, worn by many Iranian women when outside the house, is a full-body cloak. It is often accompanied by a smaller headscarf underneath.
Spain and Belgium are debating similar legislation, and with such large-scale immigration in the past 20 or 30 years, identity has become a popular theme across Europe, correspondents say.
Council’s warningOn Tuesday, the Senate voted 246 to 1 in favour of the bill.
PATH TO VEIL BAN
- Ratification: Becomes law if passed by Senate in September
- Review: French Constitutional Council studies new law once it is ratified
- Introduction: Takes effect six months after ratification
- Ruling: Challenge possible through the European Court of Human Rights in Strasbourg
It will be now sent immediately to France’s Constitutional Council watchdog, which has a month to confirm its legality.
Another challenge is possible at the European Court of Human Rights in Strasbourg, where decisions are binding.
There are estimated to be only about 2,000 women wearing the full veil in France.
The bill makes it illegal to wear garments such as the niqab or burka, which incorporate a full-face veil, anywhere in public.
It envisages fines of 150 euros (£119) for women who break the law and 30,000 euros and a one-year jail term for men who force their wives to wear the burka.
The niqab and burka are widely seen in France as threats to women’s rights and the secular nature of the state.
The bill is also seen as a touchstone for the Mr Sarkozy administration’s policy of integration. It is grappling with disaffected immigrant communities as it seeks to prevent a repeat of the mass unrest of 2005 on run-down French housing estates.
In March, the Council of State, France’s highest administrative body, warned that the law could be found unconstitutional.
Related stories
- French MPs vote to ban full veil 13 JULY 2010, EUROPE
- Making veil-wearers criminals 18 AUGUST 2010, EUROPE
- Should France ban the full veil? 13 JULY 2010, EUROPE
- Behind France’s Islamic veil 08 APRIL 2010, EUROPE
- Sarkozy says burka ‘not welcome’ 14 JANUARY 2010, EUROPE
- The Islamic veil across Europe 15 JUNE 2010, EUROPE
- France country profile 14 SEPTEMBER 2010, COUNTRY PROFILES
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France must end stigmatization of Roma and Travellers
from : http://www.amnesty.org
27 August 2010
Amnesty International has called on the French government to end the stigmatization of Roma and Travellers (Gens du Voyages) in France, as the authorities continue to dismantle around 300 irregular camps and return hundreds of people to Romania and Bulgaria.
Around 280 Roma were returned to their country of origin on Thursday, in addition to the 216 returned on 19 and 20 August. According to the French Minister of Immigration Eric Besson, around 800 Roma are to be returned by the end of August.
The measures followed a special ministerial meeting in July to discuss “problems related to the behaviour of certain Roma and Travellers in France”.
During the meeting, French President Nicolas Sarkozy reportedly referred to irregular camps inhabited by Roma as “sources of criminality”, allegedly including child exploitation and prostitution.
“French officials should be working to fight discrimination, rather than making inflammatory statements that link entire communities to alleged criminality and may lead to even further discrimination against Roma and Travellers,” said David Diaz-Jogeix, Deputy Director of Amnesty International’s Europe and Central Asia programme.
“Under no circumstances should anyone be returned or expelled simply because they are Roma.”
In July, before the evictions started, around 20,000 Roma from Eastern and Central Europe were estimated to be residing in France, many of them in unauthorized camps.
Members of France’s Traveller communities, the majority of whom are French citizens, have also been targeted by the announcement to close 300 irregular camps.
Around 400,000 itinerant French Travellers are already subject to discriminatory requirements to report periodically to the police and to be registered with a municipality for three years before acquiring the right to vote.
Under French law, all municipalities with more than 5,000 inhabitants must establish authorized halting sites for Travellers.
In April 2009 only 25 per cent of the municipalities had done so, resulting in an increase in the number of Travellers living in unauthorized halting sites.
“Instead of scapegoating Roma and Travellers, France should focus on fully implementing its own legislation and provide adequate halting sites and protection of the housing rights of all,” said David Diaz-Jogeix.
Under international human rights law, the French authorities are obliged to guarantee the rights of all persons, including Roma and Travellers, to adequate housing. They cannot evict anyone from their home, even if it is in an irregular settlement, unless all other alternatives have been exhausted and they have consulted all affected residents.
Evictions can only be carried out when appropriate procedural protections are in place; adequate alternative accommodation provided; and relocated residents offered compensation for all losses.
Amnesty International has urged the French authorities to remove any provisions of French law which are discriminatory against Travellers, such as requiring them to carry travel permits and restricting their voting rights.

































