by Dan Eden

2009

from ViewZone Website

Italian version

 

 

They have always been there. People noticed them before. But no one could remember who made them - or why? Until just recently, no one even knew how many there were. Now they are everywhere - thousands - no, hundreds of thousands of them!

 

And the story they tell is the most important story of humanity. But it's one we might not be prepared to hear.

Something amazing has been discovered in an area of South Africa, about 150 miles inland, west of the port of Maputo. It is the remains of a huge metropolis that measures, in conservative estimates, about 1500 square miles.

 

It's part of an even larger community that is about 10,000 square miles and appears to have been constructed - are you ready - from 160,000 to 200,000 BCE!

The Annual Cycles of the indigenous peoples of the Rio Tiquié

The river and the seasons are the clockwork of the Indigenous people of the Tiquié river.

By Instituto SocioAmbiental - 2008

For the indigenous peoples of the Tiquié river in the northwest Amazon region the year is divided into several seasons. These are identified according to the passages of astronomical constellations associated with ecosystem and climate processes.

The year begins with the Flood of the Jararaca (pit viper) at the beginning of November. This region is characterized by heavy rainfall throughout the year interspersed by short dry spells.

The infographics bring together river level and rainfall measurements and the seasons of the year as informed by indigenous researchers of the region, together with the names of the astronomical constellations as identified by Tukano elders.

Das ewige Gedächtnis eines bedrohten Urvolkes

Der Bruno Manser Fonds dokumentiert einen Teil des kulturellen Erbes der Penan auf Borneo online

"Wenn der Regenwald stirbt": Penan, Blockade einer Holzfällerstrasse © Foto by Bruno Manser Fonds

Von Valerie Zaslawski - 27. März 2008

Der verschollene Basler Regenwaldschützer Bruno Manser hielt auf seinen politischen Dschungel-Trips beim Indigenen-Volk der Penan auf Borneo alles fest, was ihm unter die Foto-Linse kam. Dabei entstanden 10'000 kulturpolitisch wertvolle Fotografien. Rund 1'000 Dokumente davon macht der BunoManser Fonds (BMF) ab 19. April online zugänglich.

Von Basel aus setzt sich der Bruno Manser Fonds seit Jahren für die tropischen Regenwälder des malaysischen Teilstaates Saravak auf der Insel Borneo ein. Es gibt noch viel zu tun am Basler Heuberg 25 - und ab Herbst an der Socinstrasse 37: Zwischen Büchern und Landkarten organisiert das fünfköpfige Team Projekte und Kampagnen, um das in Sarawak lebende Nomadenvolk Penan im Kampf gegen die Holzindustrie und die malaysische Regierung zu unterstützen.

Russell Means

By FinalCall.com News - Jan 24, 2008

(FinalCall.com) - Russell Means was born an Oglala/Lakotah in 1939, on the Pine Ridge Indian Reservation near the Black Hills. In the late 60s he decided to put his energy into fighting for Indian rights with The American Indian Movement—becoming their first national director. For more than thirty years, he has traveled extensively throughout the world fighting for the rights of the indigenous people.

On December 19, 2007, in a bold and unprecedented move, he led the Lakotah Freedom Delegation in declaring that that the Lakotah Nation is formally and unilaterally withdrawing from all agreements and treaties with the government of the United States. The delegation also delivered signed documents to the State Department informing them of the decision to formally declare sovereignty from the United States as a result of its genocidal assault on the political, cultural and economic freedom in what is now called The Republic of Lakotah.

In this exclusive interview with the Assistant Editor of The Final Call, Ashahed M. Muhammad, Russell Means discussed the details of the declaration, their plans to establish full sovereignty and the characteristics of their provisional government.

The Final Call (FC): Specifically, what does the Lakotah sovereignty declaration mean and what is it based on?

Mayan Priests cleansing site after Bush visit

Mayan leaders vow to "spiritually cleanse" site after President Bush visits
• President Bush landed in Guatemala City on Latin America tour
• Bush to stress compassion during Guatemala visit

GUATEMALA CITY, Guatemala (CNN) -- Mayan Indian leaders have vowed to "spiritually cleanse" an ancient site in Guatemala after U.S. President George W. Bush visits during his seven-day, five-nation tour of Latin America.

Bush's visit to the ruins at Iximche, a one-time capital of a Mayan group, is part of an effort to show the administration is interested in all its neighbors in the hemisphere.

But many Mayans are angry that Bush is visiting Iximche, founded as the capital of the Kaqchiqueles kingdom before the Spanish conquest in 1524.

Mayan priests say they will purify the sacred archaeological site to rid it of any "bad spirits" after Bush is there.

"Die Antilope ist nicht unser Sklave"

Tobee Tcori, der alte San aus der Kalahari-Halbwüste in Botswana, ist der bekannteste Sprecher der Buschleute. Sein Kampf gegen die Vertreibung der Indigenen aus ihrer Heimat hat ihm Ende 2005 den Alternativen Nobelpreis eingetragen. Roy Sesana, wie der Urafrikaner auch genannt wird, bedankte sich in Stockholm für die Anerkennung mit einer besonders eindrucksvollen Rede. Wortlaut:

Tobee Tcori - Roy Sesana

Von Tobee Tcori (*) - 18. Februar 2007

"Mein Name ist Roy Sesana. Ich bin ein Gana-Buschmann aus der Kalahari, das heute Botswana genannt wird. In meiner Sprache heisse ich Tobee Tcori und unser Land heisst T//amm. Wir leben dort länger als irgendein Volk sonst wo. Als junger Mann arbeitete ich in einer Mine. Ich zog meine Tierhäute aus und trug Kleider. Doch es zog mich wieder heimwärts. Bin ich jetzt weniger Buschmann? Ich glaube nicht.

Ich bin ein Führer. Als ich noch Bub war, brauchten wir keine Führer und wir lebten gut. Heute brauchen wir Führer, weil unser Land gestohlen wird und wir ums Überleben kämpfen müssen. Das bedeutet nicht, dass ich anderen Leute Befehle erteile: Sie sagen mir, was ich für sie tun kann.

Ich kann Worte nicht lesen - das tut mir Leid. Doch ich kann das Land lesen und die Tiere. Alle unsere Kinder können dies. Könnten sie es nicht, wären alle längstens schon tot. Ich kenne viele, die Worte lesen können und viele, wie ich, die nur das Land lesen können. Beides ist wichtig. Wie sind nicht zurückgeblieben oder weniger intelligent: Wir leben exakt im gleichen Zeitalter wie ihr. Ich pflegte zu sagen: Wir leben alle unter den gleichen Sternen. Aber nein, sie sind verschieden und es gibt viel mehr über der Kalahari. Die Sonne und der Mond aber sind die gleichen.

Ich wuchs als Jäger auf. Alle unsere Jungs und Männer waren Jäger. Jagen heisst: Zu den Tieren gehen und mit ihnen zu sprechen. Du stiehlst nicht ihr Leben. Du gehst hin und fragst. Du stellst eine Falle auf oder ziehst mit Bogen und Speer los. Das kann Tage dauern. Du spürst der Antilope nach. Sie weiss, dass du da bist, sie weiss, dass sie dir ihre Stärke geben muss. Aber sie rennt - und du rennst ihr nach. Im Rennen wirst du wie sie. Es kann Stunden dauern und uns beide erschöpfen. Du sprichst zu ihr und schaust ihr in die Augen. Und dann weiss sie, dass sie dir ihre Kraft geben muss, damit deine Kinder weiterleben können.

Als ich zum ersten Mal jagte, war es mir nicht erlaubt, zu essen. Stücke des Steenboks (Steinböckchen, Red.) wurden verbrannt und zusammen mit einigen Wurzeln über meinen Körper verteilt. So lernte ich. Es ist nicht eure Lernmethode, aber unsere funktioniert gut. Der Farmer sagt, er sei fortschrittlicher als der zurück gebliebene Jäger, aber ich glaube das nicht. Seine Herden geben nicht mehr Nahrung als die unserigen. Die Antilopen sind nicht unsere Sklaven, sie tragen keine Glocken um den Hals und sie rennen schneller als die trägen Kühe des Hirten. Wir rennen gemeinsam durchs Leben. Wenn ich die Hörner der Antilope trage, hilft mir das, zu meinen Ahnen zu sprechen und sie helfen mir. Die Ahnen sind so wichtig! Ohne sie wären wir nicht am Leben. Jeder weiss das in seinem Herzen, aber einige haben es vergessen.

Ich wurde zum Heiler ausgebildet. Du musst die Pflanzen lesen und den Sand. Du musst die Wurzeln ausgraben und dich gut auskennen. Dann tust du einen Teil der Wurzeln wieder zurück für morgen, damit eines Tages auch deine Enkel sie finden und essen können. Du lernst, was das Land dir erzählt. Wenn die Alten sterben, verbrennen wir sie und sie werden zu Ahnen. Wenn uns Krankheiten beherrschen, tanzen wir und sprechen zu ihnen. Sie sprechen durch mein Blut. Ich berühre die kranke Person und kann so die Erkrankung finden und sie heilen. Wir sind die Vorfahren unserer Kindeskinder. Wir tragen ihnen Sorge wie unsere Vorfahren uns Sorge trugen. Wir sind nicht für uns allein hier. Wie sind füreinander da und für die Kinder für unsere Kindeskinder.

Warum bin ich hier? Weil mein Volk sein Land liebt und wir ohne es sterben würden. Viele Jahre sind es her, da erklärte uns der Präsident von Botswana, wir könnten auf unserem angestammten Land so lange leben wie wir wollten. Wir brauchten nie jemand, der uns dies gestattete. Selbstverständlich können wir dort leben, wo uns Gott geschaffen hat! Doch der nächste Präsident befahl uns, wegzuziehen, und begann uns mit Gewalt zu vertreiben.

Man erklärte uns, wir müssten unsere Heimat wegen den Diamanten verlassen. Dann sagten sie, wir würden zu viele Wildtiere umbringen. Aber das war eine Lüge. Sie sagen viele Dinge, die nicht wahr sind. Sie sagten, wir müssten umsiedeln, damit uns die Regierung entwickeln könne. Der Präsident sagt, wenn wir nicht gehen, würden wir wie der Dodo verschwinden. Ich wusste nicht, was ein Dodo war. Aber ich fand es heraus: Der Dodo war ein grosser Vogel, der von den Siedlern ausgerottet wurde. Der Präsident hat Recht. Sie töten uns, indem sie uns von unserem Land vertreiben. Wir wurden gefoltert, und man schoss auf uns. Mich hat man verhaftet und geschlagen.

Ich danke für die Auszeichnung des Right Livelihood Award. Er ist eine globale Anerkennung unseres Kampfes und wird unsere Stimme weltweit bekannt machen. Als ich erfuhr, dass ich den Preis erhalte, war ich eben aus dem Gefängnis entlassen worden. Sie sagten, ich sei ein Krimineller, so, wie ich heute hier stehe. Ich frage, was ist das für eine Entwicklung, wenn die Menschen weniger lang leben als vorher? Sie stecken sich mit HIV/Aids an. Unsere Kinder werden in den Schulen geschlagen, sie wollen nicht mehr hin, einige werden Prostituierte. Sie dürfen nicht jagen. Sie kämpfen, weil es ihnen langweilig ist und sie betrinken sich. Sie beginnen damit, sich umzubringen. Es tut weh, dies zu erzählen. Ist das Entwicklung?

Wir sind keine Primitive. Wir leben anders als ihr. Aber wir leben nicht mehr genau so, wie unsere Grosseltern gelebt haben. Waren Ihre Vorfahren "primitiv"? Ich denke nicht. Wir respektieren unsere Ahnen. Wir lieben unsere Kinder. Das ist bei allen Menschen so. Wir müssen die Regierung stoppen, unser Land zu stehlen. Denn ohne unser Land werden wir sterben. Wenn irgend jemand, der viele Bücher gelesen hat, mich für primitiv hält, weil ich nicht einmal eines gelesen habe, dann sollte er alle seine Bücher wegwerfen und sich eines besorgen, in dem steht, dass wir vor Gott alle Brüder und Schwestern sind - und dass auch wir ein Recht zu leben haben.

Das ist alles, was ich zu sagen habe.

Ich danke." 

(*) Übersetzung aus dem Englischen: Ruedi Suter
SOURCE

Roy Sesana

Biography

Roy is a Gana Bushman from the Central Kalahari Game Reserve in Botswana.

His Gana name is Tobee Tcori which means ‘peeling off hair’. He is about sixty-five and trained as a shaman under his father.

In 1991, Roy and his friend John Hardbattle were asked by the Bushmen to form an organisation to protect Bushman rights.

This, First People of the Kalahari (FPK), remains the only national organisation in Africa that both represents and is run entirely by Bushmen.

Roy became chairman of FPK in 1995 and has since made a number of trips to Europe and the USA, trying to stop the Botswana government evicting his people from their reserve. He has met with UK parliamentarians, US senators, the UN, and the Prince of Wales.

In spite of his efforts, Roy and his family were evicted from their land in 2002. Two years previously, his brother had died following days of beatings and torture from wildlife officials.

In September 2005, Roy was arrested with 21 others as they attempted to enter the reserve with food and water for their families who had been prevented from hunting and gathering by the military, and who were in danger of starving to death. He and the others were kept in prison for four days. They still await trial and face up to one year’s imprisonment for ‘unlawful assembly’.

Just days after his release last September, Roy discovered that he and his organisation FPK had been awarded the Alternative Nobel Prize ‘for resolute resistance against eviction from their ancestral lands, and for upholding the right to their traditional way of life’.

 

 

Richterliches Erbarmen mit den vertriebenen San der Kalahari

In diesen Wochen kehren in Botswana die ersten Urvolk-Gruppen in ihre Halbwüste zurück

"Seit Jahrhunderten verfolgt": Angehörige des Volkes der San

Von Ruedi Suter - 18. Februar 2007

Dem ältesten Volk im südlichen Afrika, den San, werden zusehends die Lebensgrundlagen entzogen. Nun aber hat der Oberste Gerichtshof Botswanas in einem sensationellen Urteil den deportierten Buschleuten der Kalahari das Recht auf die Rückkehr in ihre Heimat zugestanden: Für die seit Jahrhunderten verfolgten San ein Grund, etwas zuversichtlicher in die Zukunft zu blicken.

"Heute ist für uns Buschmänner der glücklichste Tag. Wir haben so lange aus Trauer geweint, doch heute weinen wir aus Freude!" Die glücklichen Worte eines San fielen am 13. Dezember 2006 vor den Toren des Obersten Gerichtshofes von Botswana in der Stadt Lobatse. Ausgesprochen von Tobee Tcori alias Roy Sesana, dem weltbekannten Vorsitzenden der Menschenrechts-Organisation "First People of the Kalahari".

by Udo Ulfkotte - October 2006

Dr. Udo Ulfkotte

Dealing with dangerous Islamists means living dangerously. However, sometimes the danger doesn't stem from Islamists in Germany, but rather from the German administration itself. Describing historical processes, complete with background information, is the historian's task. The report here will help future generations to understand why Christian and Western Culture may have lost the battle against hate-filled, extremists Islamists, with their eyes wide open.

I am not important in this story. My person is interchangeable. Others have had the same experience when dealing with Islamists in Germany. They have kept silent because they have children. They have kept silent because they fear for their jobs. My readers should know that I don't know Islamists from dusty books, but rather have observed them for over 15 years in their own countries: Afghanistan, Iraq, Iran, Lebanon, Saudi-Arabia, Yemen, Syria, The Emirates, Algeria, Jordan, Indonesia and Malysia. I met the group of Islamists around Osama bin Laden in the middle of the 1990s in the Sudan capital of Khartoum. Where the White and Blue Nile meet, they had a plot of land of about eight acres.

Bin Laden was already gone from Khartoum when I visited: some of his followers were still there.

By dawn the men were already sitting together in prayer, only 100 yards from the sheds of an air-conditioned dairy farm, where the only Jewish family in Sudan produced milk. The black-and-white cows came from Friesland, the flat countryside of Northern Germany. The Al Qaeda followers were also customers. In the Western World, Al Qaeda was not an issue, no newspaper reported anything about the self-identified "holy warriors"

Yaqui in Sonora ban pesticides resulting in deaths

Vicam Pueblo, Rio Yaqui Sonora Mexico, reading the Declaration is Sr. Cirilo Valenzuela, representative of the Traditional Yaqui Authorities, and (R) Governor of Vicam Pueblo Gilberto Flores Lopez. Photo courtesy of Saul Vicente/International Indian Treaty Council. Photo by Saul Vicente

By Brenda Norrell (*) - Human Rights Editor, U.N. OBSERVER & International Reporter

VICAM PUEBLO, SONORA, MEXICO -- Yaqui in Sonora enacted a declaration to halt the use of banned pesticides in agricultural fields here, now resulting in cancer and death for community members, and demanded that corporations be responsible for health damages and Mexico ensure safe water.

Currently, aerial spraying of crops and the unmonitored, unregulated storage of dangerous pesticides are devastating Yaqui and other Indigenous communities. Acute poisoning from exposure to toxic contamination is resulting in the deaths of very young children and adults.

Attracting support from the United Nations and government of Mexico, the traditional authorities of five Yaqui Pueblos on the western coast of Mexico are taking the lead to halt the use of banned pesticides exported from the U.S. and other industrialized countries to undeveloped countries.

  “Now we understand that newborns and those yet unborn are some of the persons most gravely affected in the exposed communities, since they are especially susceptible to these toxics in their mothers’ wombs,” said Andrea Carmen, Yaqui and executive director of the International Indian Treaty Council.

Permanent International Boycott of Thailand
Until restitution is made with the Akha people

Leave us in Peace

Effective June 29, 2005

Yesterday we finally got the Thai Mission to the UN to speak about the Akha case. They condemned the case as untrue. The statement is on the website https://www.akha.org

We have offered our rebuttal, thanking the Thai Delegation but informing them that the human rights case filings stand and bear out the facts, posted on our website under UN 1503 filings.

We are now instituting an International Boycott of Thailand, all goods and services and visits to the country.

We are joined in this boycott by our friends from Europe and Latin America. Please join and publicize this boycott and post it to your web sites.

Please inform us of any actions you are able to take.

Next we will be going to Geneva to follow up on cases at the UN Office of the High Commissioner for Human Rights.

We will also be sending letters in protest of the Thai government's policies to Country Missions to the UN in both New York and Geneva.

In Solidarity with the Akha people,

Matthew McDaniel

Binyavanga Wainaina, the award-winning Kenyan writer who challenged Africa's stereotypes and founded the Kwani Trust together with other writers, died on 21. May 2019 aged 48. One excellent piece of his work is this satire.

How to Write About Africa

By Binyavanga Wainaina

Always use the word ‘Africa’ or ‘Darkness’ or ‘Safari’ in your title. Subtitles may include the words ‘Zanzibar’, ‘Masai’, ‘Zulu’, ‘Zambezi’, ‘Congo’, ‘Nile’, ‘Big’, ‘Sky’, ‘Shadow’, ‘Drum’, ‘Sun’ or ‘Bygone’. Also useful are words such as ‘Guerrillas’, ‘Timeless’, ‘Primordial’ and ‘Tribal’. Note that ‘People’ means Africans who are not black, while ‘The People’ means black Africans.

Never have a picture of a well-adjusted African on the cover of your book, or in it, unless that African has won the Nobel Prize. An AK-47, prominent ribs, naked breasts: use these. If you must include an African, make sure you get one in Masai or Zulu or Dogon dress.

United Nations actually is a club of states - True and First Nations are not allowed in.

More and more Americans are coming to the chilling realization that U.S. membership in the United Nations poses a very real threat to our survival as a free and independent nation. Here are some good reasons to be concerned:

1. The UN's basic philosophy is both anti-American and pro-totalitarian. Our Declaration of Independence proclaims the "self-evident" truth that "men ... are endowed by their Creator with certain unalienable rights." But, in its Covenant on Civil and Political Rights, the UN ignores God's existence, implies that it grants rights, and then repeatedly claims power "as provided by law" to cancel them out of existence. If any government can place restrictions on such fundamental rights as freedom of speech, the right to keep and bear arms, freedoms of the press, association, movement, and religion, soon there will be no such freedoms.

The co-founder of a legal and humanitarian aid group details the plight of the Kalahari Bushmen.

The most environmentally friendly housing on Earth
In 1961, Botswana’s British administrators created the Central Kalahari Game Reserve (CKGR) to protect the way of life of the Kalahari Bushmen. An ancient people with rock art dating back some 30,000 years, the Bushmen (also known as the San) have a long history of being subjugated by more militant and populous ethnicities. Persecuted by invaing white Afrikaaners to the south and the Bantu-speaking invaders of the Tswana to the north, the peaceable Bushmen’s numbers plummeted. By the late 1950s, only a few thousand survived.

In the mid-1980s, government officials began to discuss the need to bring the Bushmen into “modern society.” In 2002, the Botswana government forcibly moved the Bushmen to relocation camps in New Xade, on the edge of the CKGR. It is not just paternalism that is motivating the resettlements: immediately following the removal of the Bushmen, huge swaths of their land were leased to diamond mining companies.

In these new relocation camps, the Bushmen are losing not only their way of life, but their lives. Exposed to the scourges of AIDS and alcoholism, the Bushmen are disappearing. Without their connection to their land, which provided them with traditional healing plants and medicines as well as a strong spiritual base, the Bushmen will not survive long.

Aboriginal children today have the same life expectancy as white children in 1900. Yet most Australians can't understand why there was an uprising in Sydney this year.

Aboriginal children in rare happy moments

By John Pilger - 12 July 2004

On 8 July, BBC2 showed an outstanding documentary called The Boy from the Block, which deserves to be repeated. It is about Australia and opens with a picture-postcard view of a beach and its board riders and bikinis, and progresses to the popping of corks at a smart Sydney art gallery. Here is the Australian bourgeoisie at its most relaxed: drinking good wine, partaking of culture and making money.

A young woman is asked what she likes most about Aboriginal art, which the gallery is featuring. "Oh, it's a great investment," she says. "For me, it's like superannuation." The camera pulls back to show the Aboriginal artist, the guest of honour, surrounded by white art lovers. Everyone is smiling. If you are a talented Aboriginal artist, says the voice-over, everyone wants to be your friend. If you are not like her, almost no one wants to be your friend.

The reporter is David Akinsanya. I heard about his film when I was in Sydney earlier this year. He is a black Briton with a way of reporting that is devoid of television's cliches and veiled insincerity. In his film, he achieves what his Australian equivalents rarely do - that is, the few who try. He tells the truth about the heartbreaking, shaming treatment and abandonment of Aboriginal Australia.

On a hot, steamy morning last February, only a few miles from the Harbour Bridge and the Opera House, Thomas Hickey died: 17-year-old Thomas, or "TJ" as he was known in the Aboriginal community of Redfern, was chased by police, lost control of his bike and was impaled on an iron fence. The police deny that version, and not a single Aborigine believes them.

The Block is an Aboriginal ghetto where the police impose a siege; few Aboriginal youngsters walk down the street without being stopped; almost all of them have been arrested. Aborigines comprise less than 3 per cent of the Australian population, and 60 per cent of the inmates of the country's prisons; once inside, many die by their own hand and some are beaten to death. Aborigines on average live more than 20 years less than the average white Australian. As Akinsanya points out, Aboriginal children like TJ's four young sisters have the same life expectancy as white children in 1900. Alan Madden, an Aboriginal elder, tells him: "When you come to Redfern, if you can't find a blackfella that's related to you, they're either dead or in jail."

Australian Aboriginal Protest

So TJ's violent death was not unusual. What followed was extraordinary. Aboriginal youths in the Block erupted, setting fire to Redfern railway station and showering lines of riot police with Molotov cocktails and stones. Sydney is not Los Angeles; Sydney is relaxed, as people keep saying, which means that most whites can go about their business without laying eyes on a black Australian, let alone having to think about righting a historic wrong. Visitors to Australia are often taken aback by the callous dismissal of the largely invisible indigenous population.

The uprising on the Block disturbed this, temporarily. There was outrage ("Bulldoze the Block," said the leader of the state opposition) and there was hand-wringing. Articles appeared describing the deprivation; church leaders spoke out. Then silence again. A fortnight later I joined Gail Hickey, TJ's mother, and other Redfern people at a rally outside the New South Wales parliament in the centre of Sydney. Lyall Munro, a tireless, eloquent activist who sees political solutions to the problems of Aboriginal Australia, read out a list of positive reforms that dealt with housing, policing, corruption. Not a word was reported in the city's major newspaper, the Sydney Morning Herald.

On 30 March, the Australian Broadcasting Corporation's flagship current affairs series, Four Corners, broadcast an "investigation", Riot in Redfern. The reporter urged teenagers to "confess" their part in the riot and so incriminate themselves, and all but accused Munro of having actively encouraged the violence. No real evidence was offered, but the implication was familiar enough: once again, black Australians were to blame for their own despair. No attempt was made to explain the roots of Aboriginal rage or, as Munro put it in the BBC film, "the shit that our young people have been copping most of their lives"; or the suicides, or the drug-taking, or the legacy of an entire generation stolen from their families. The divisions among Aborigines were highlighted, or exploited, but not explained. Watching it, white Australians could shake their heads and resume their relaxation.

David Akinsanya's film is the opposite. It shows the generosity of spirit and warmth of Aboriginal families such as the Hickeys. It astutely presents whites with their own prejudices. Steve Price, a Sydney radio presenter, speaks up for "white Anglo-Saxons" when he asks almost plaintively: "Why can't Aborigines be more like us?" In spite of a constant presence in Redfern, the police make remarkably few arrests for hard drugs. "They turn a blind eye," Akinsanya says. "Many Aborigines suspect that the police would rather allow Sydney's most notorious drugs market to be contained in a block where Aborigines live than allow it to spread to other areas of the city."

This is how many US police forces "contain" the spread of hard drugs in black ghettos. The result, as a senior police officer in Detroit once explained it to me, is that young blacks are "contained" in a prison that is as much on the outside as on the inside.

Two months after TJ's death and with the hand-wringing long over, the federal government of John Howard announced the abolition of the only independent, elected national Aboriginal institution funded by Canberra. This is the Aboriginal and Torres Strait Islander Commission, which is accused of being "flawed" and wasting good tax dollars. The commission funds 36,000 places in an employment programme; it has programmes in healthcare, education, sport and culture. These will go. The government also plans to dismantle the Aboriginal Legal Service, which will mean that thousands of Aboriginal offenders will be refused legal assistance.

In the run-up to the Millennium Olympics in Sydney, the United Nations Committee on the Elimination of Racial Discrimination distinguished Australia with its first adverse finding on racial discrimination against a western nation. Coming almost routinely from Amnesty and other human rights groups, the opprobrium has the echo of that directed against apartheid South Africa. The numbers make the difference. You can visit Australia and go to the beach and the opera and a smart art gallery and never be reminded of this society's darkest secret. In the BBC film, Ray Vincent, an Aboriginal elder, looks at the camera and says: "It's all part of the anger that's within me all my life."

 

MUST READ:

The Killing Times: the massacres of Aboriginal people Australia must confront

 

from WolfLodge Website

Spanish version
 

Do you remember back in 1997, the Hopi Elders appeared with Dr. Robert Ghost Wolf on Art Bells Coast to Coast show, they spoke to millions of wary listeners around the world as they 'predicted' the coming of The Blue Star Kachina and that the Purifier, the Red Star Kachina would follow shortly after the twins (Hale-bopp) had passed from our heavens.

 

They spoke about us seeing strange things going on with animals, frogs with six legs, rabbits with four ears, animals being born with both genders. They spoke of Earth Changes, and 'Firestorms," and they talked about the Eight Thunders Prophecies... and the Pale Prophet.

The following is an excerpt from LAST CRY Native American Prophecies & Tales of the End Times, by Dr. Robert Ghost Wolf, 1994-2004.

Chronology of the ongoing genocide targeting the San Bushmen in Southern Africa

Aboriginal San Bushman - survivor of our all still living ancestors.

Prolog by Chris Mapassa - updated  

Black Africans of Bantu-speaking origin MUST give back the land THEY stole from San!

When their Bantu (Nguni) ancestors migrated south from central and west Africa, did they ask permission to take the land from the San? Bantu genomes clearly take their origins to the lands closer to the equator.

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