From spector@calumet.purdue.edu Sat Dec 2 12:55:30 1995 X-NUPop-Charset: English Date: Sat, 2 Dec 1995 13:28:02 -0600 (CST) From: "Alan Spector" Sender: spector@calumet.purdue.edu Reply-To: spector@calumet.purdue.edu To: revs@csf.colorado.edu Subject: Fw: Book notice >From Alan Spector, REVS Editor: The following appeared on another e-mail network. It is a description of a book that would be of interest to many members of the REVS list. ------------------------------ From: Tore Bjorgo Date: Sat, 2 Dec 1995 01:53:24 +0000 To: eram-list@bradford.ac.uk Subject: Book notice Terror From the Extreme Right: Actors and Motivations Edited by Tore Bjcrgo London: Frank Cass, 1995 (Ten chapters, 322 pages, bibliography, index) In many parts of the world, terrorism and political violence of the late 1980s and early 1990s have increasingly gravitated towards the extreme right, in the direction of racism and extreme nationalism. In most cases, violence and harassment is directed against ethnic or social minorities, such as immigrants, left-wing activists or homosexuals, but sometimes even the political establishment is defined as an enemy and a legitimate target of violence. What characterizes the ideologies and world-views of right-wing extremist groups? Who do they see as their main "enemies", and what kinds of threats are these enemies perceived to represent? How do the militant activists relate to the State, the established power structures, and wider political movements and parties on the right? How, and under what circumstances, do aggressive ideology and rhetoric translate into actual violence and terrorism? In this first general and comparative volume with a focus on right-wing terrorism across the world, ten leading experts on right-wing extremism and terrorism address these questions. Case studies focus on militant groups in North America, South Africa, Japan, Italy, Germany, and the Scandinavian countries. The findings throw a fascinating light on the international dimensions of right-wing extremism, and how racist ideologies travel and combine with other conceptions. The authors have also made important observations on the relationship between ideological organizations and the less organized groups which often carry out most of the actual violence. Other findings relate to the relationship between criminal behaviour and political violence, and to the social background of the perpetrators of such violence. The book gives new insight into the radicalization processes which produce right-wing extremist violence. Equally important, however, is the emphasis on factors and circumstances which might serve to restrain militant groups from following their extremist ideas to their ultimate violent conclusions. Content: 1. Tore Bjcrgo (Norwegian Institute of International Affairs): Introduction 2. Ehud Sprinzak (Hebrew University of Jerusalem): Right-Wing Terrorism in a Comparative Perspective: The Case of Split Delegitimization 3. Jeffrey Kaplan (Arctic Sivunum Ilgsavak College, Alaska): Right-wing Violence in North America 4. Peter H. Merkl (University of California, Santa Barbara): Radical Right Parties in Europe and Anti-Foreign Violence: A Comparative Essay 5. Helene Loeoew (University of Stockholm): Racist Violence and Criminal Behaviour in Sweden: Myths and Reality 6. Helmut Willems (University of Trier): Development, Structure and Causes of Violence against Foreigners in Germany: Social Background and Biographic Characteristics of Perpetrators and the Process of Escalation 7. Tore Bjcrgo (The Norwegian Institute of International Affairs): Extreme Nationalism and Violent Rhetoric in Scandinavia: 'The Resistance', 'Traitors', and 'Foreign Invaders' 8. Leonard Weinberg (University of Nevada - Reno): Italian Neo-Fascist Terrorism: A Comparative Perspective 9. David Welsh (University of Cape Town): Rightwing Terrorism in South Africa 10. Kenneth Szymkowiak and Patricia Steinhoff (University of Hawaii, Manoa): Wrapping Up in Something Long: Intimidation and Violence by Right-wing Groups in Postwar Japan ******************** Paperback: stlg 15 Hardcover: $ 30 May be ordered from your local bookstore or directly from Frank Cass Publishers, Newbury House, 900 Eastern Avenue, London IG2 7HH (Fax: +44-181-599 0984) ________________________________________________ Tore Bjorgo The Norwegian Institute of International Affairs P.O.B. 8159 Dep. N-0033 Oslo, Norway Phone +47-22-17 70 50 Fax +47-22-17 70 15 Email Tore.Bjorgo@nupi.no ________________________________________________ From fredr@hawaii.edu Fri Dec 1 14:57:40 1995 Date: Fri, 1 Dec 1995 11:57:15 -1000 From: Fred Riggs To: Zennure Demir Subject: Re: Perceptions of Indigenous Groups In-Reply-To: Dear Zennure: Thanks for your interest -- and I'm glad to know of your work. However, I cannot right now give you any useful feed-back, but I am forwarding your message to REVS because someone on the list may have specific suggestions for you. Good luck. Fred On Thu, 30 Nov 1995, Zennure Demir wrote: > Thank you very much for your interpretetions on the subject of ethnicity. > This semester I am working on Irish American women. Would you please > share your ideas with me. > I am a master student in Bilkent University at > the moment in American > > History Programme. I want to do my thesis on "Ethnicity" subject under > > the title of "Turkish Immigration to the U.S.". I will try find out > why > > Turks immigrated to the U.S., why most of them returned back to > Turkey. > > Are the rest assimilated in the U.S.In what fields they are working at > > the moment. I will take the period from the eigteenth century until > > present. Of course this is a big period. However this project will be > > helpful to Turkish_American Relations. > > But, I don't know so much infomation on this field.Because this > project > > should be continued in the U.S. In fact, I have good development in > the > > beginning of my project. Because I have some messages from some > > professors such as David Arnett from USIS who gave me the address of > > Prof. Dr. Heath Cowry in Princeton University and also your addres and > > also Cecelia Tichi from Vanderbilt University. I have written to some > > Universities in the U.S. Duquesne University liked my thesis and sent > me > > an application form to register their programme on ethniciy and at the > > same time do research in the archieves. Altough this is a good chance > to > > begin my project, I haven't got any scholarships to go to the U.S. I > > have been searching for scholarships, fellowships and fund although I > > couldn't find one yet. I will do my Ph.d. on the same subject. > > > > From Tore.Bjorgo@nupi.no Fri Dec 1 17:53:29 1995 Sender: tb From: Tore Bjorgo To: revs@csf.colorado.edu Date: Sat, 2 Dec 1995 01:51:47 +0000 Subject: Book notice Reply-to: Tore.Bjorgo@nupi.no Terror From the Extreme Right: Actors and Motivations Edited by Tore Bjcrgo London: Frank Cass, 1995 (Ten chapters, 322 pages, bibliography, index) In many parts of the world, terrorism and political violence of the late 1980s and early 1990s have increasingly gravitated towards the extreme right, in the direction of racism and extreme nationalism. In most cases, violence and harassment is directed against ethnic or social minorities, such as immigrants, left-wing activists or homosexuals, but sometimes even the political establishment is defined as an enemy and a legitimate target of violence. What characterizes the ideologies and world-views of right-wing extremist groups? Who do they see as their main "enemies", and what kinds of threats are these enemies perceived to represent? How do the militant activists relate to the State, the established power structures, and wider political movements and parties on the right? How, and under what circumstances, do aggressive ideology and rhetoric translate into actual violence and terrorism? In this first general and comparative volume with a focus on right-wing terrorism across the world, ten leading experts on right-wing extremism and terrorism address these questions. Case studies focus on militant groups in North America, South Africa, Japan, Italy, Germany, and the Scandinavian countries. The findings throw a fascinating light on the international dimensions of right-wing extremism, and how racist ideologies travel and combine with other conceptions. The authors have also made important observations on the relationship between ideological organizations and the less organized groups which often carry out most of the actual violence. Other findings relate to the relationship between criminal behaviour and political violence, and to the social background of the perpetrators of such violence. The book gives new insight into the radicalization processes which produce right-wing extremist violence. Equally important, however, is the emphasis on factors and circumstances which might serve to restrain militant groups from following their extremist ideas to their ultimate violent conclusions. Content: 1. Tore Bjcrgo (Norwegian Institute of International Affairs): Introduction 2. Ehud Sprinzak (Hebrew University of Jerusalem): Right-Wing Terrorism in a Comparative Perspective: The Case of Split Delegitimization 3. Jeffrey Kaplan (Arctic Sivunum Ilgsavak College, Alaska): Right-wing Violence in North America 4. Peter H. Merkl (University of California, Santa Barbara): Radical Right Parties in Europe and Anti-Foreign Violence: A Comparative Essay 5. Helene Loeoew (University of Stockholm): Racist Violence and Criminal Behaviour in Sweden: Myths and Reality 6. Helmut Willems (University of Trier): Development, Structure and Causes of Violence against Foreigners in Germany: Social Background and Biographic Characteristics of Perpetrators and the Process of Escalation 7. Tore Bjcrgo (The Norwegian Institute of International Affairs): Extreme Nationalism and Violent Rhetoric in Scandinavia: 'The Resistance', 'Traitors', and 'Foreign Invaders' 8. Leonard Weinberg (University of Nevada - Reno): Italian Neo-Fascist Terrorism: A Comparative Perspective 9. David Welsh (University of Cape Town): Rightwing Terrorism in South Africa 10. Kenneth Szymkowiak and Patricia Steinhoff (University of Hawaii, Manoa): Wrapping Up in Something Long: Intimidation and Violence by Right-wing Groups in Postwar Japan ******************** Paperback: stlg 15 Hardcover: $ 30 May be ordered from your local bookstore or directly from Frank Cass Publishers, Newbury House, 900 Eastern Avenue, London IG2 7HH (Fax: +44-181-599 0984) ________________________________________________ Tore Bjorgo The Norwegian Institute of International Affairs P.O.B. 8159 Dep. N-0033 Oslo, Norway Phone +47-22-17 70 50 Fax +47-22-17 70 15 Email Tore.Bjorgo@nupi.no ________________________________________________ From spector@csf.Colorado.EDU Sun Dec 3 05:00:05 1995 Date: Sun, 3 Dec 1995 05:00:02 -0700 From: spector@csf.Colorado.EDU To: REVS@csf.Colorado.EDU Subject: Monthly Reminder Dear REVS members, This is an occasional reminder of some of the listserv commands at your disposal. The commands have been capitalized for emphasis. These commands should be sent to LISTSERV@csf.colorado.edu If you are going to be away and want to postpone messages from REVS send a message to LISTSERV@csf and in the message type: SET REVS MAIL POSTPONE <== postpones one's mail SET REVS MAIL ACK <== unpostpone one's mail To unsubscribe from REVS, please mail LISTSERV the message UNSUB REVS <== two word command Most common mistakes: 1. Punctuation marks near the two words E.g., "unsub revs" rather than unsub revs >unsub revs rather than unsub revs unsub revs. rather than unsub revs unsub rather than unsub revs 2. Trying to unsubscribe from an (internet) .edu address when your subscription is registered under a .bitnet address. To determine the address under which you are subscribed, send listserv@csf the two word request. This request will also give you a list of all subscribers. RECIPIENTS REVS If your efforts to unsub have been frustrated, please write to SPECTOR@NWI.CALUMET.PURDUE.EDU rather than taking your problem to the list. It is helpful to forward a copy the of mail from listserv@csf that shows the source of your problem. If you would like to receive REVS messages in batches or digests instead of message-by-message, send the following command to LISTSERV@csf If you want to return to message-by-message mail, use the command SET REVS MAIL ACK If you want to see an index of the logs of past messages and other files send (to LISTSERV@csf) the command INDEX REVS The list of files returned from the index command are retrievable with the get command. If, for example, you are interested in messages from December 94, you send a message to LISTSERV@csf and in the body of the message type GET REVS DEC94 For friends who would like to subscribe, please have them send the four/five word cmd SUB REVS Firstname Lastname REMEMBER: All of these commands should be sent to LISTSERV@csf.colorado.edu -- Alan Spector spector@nwi.calumet.purdue.edu Sun Dec 3 05:00:02 MST 1995 From spector@calumet.purdue.edu Tue Dec 5 18:41:39 1995 X-NUPop-Charset: English Date: Tue, 5 Dec 1995 19:41:36 -0600 (CST) From: "Alan Spector" Sender: spector@calumet.purdue.edu Reply-To: spector@calumet.purdue.edu To: revs@csf.colorado.edu Subject: Fw: FRANCE: A "Sarah" Named Veronique Akobe (URGENT) >From Alan Spector: The following article appeared on another e-mail network. It has information that may be of interest to readers of this list. ------------------------------------------------------------------------ ======================================================================== From: r-sadki@worldnet.net (R Sadki) Date: Tue, 5 Dec 1995 20:39:52 +0000 To: r-sadki@worldnet.net (Amnesty for Veronique Akobe NOW!) Subject: FRANCE: A "Sarah" Named Veronique Akobe (URGENT) Campaign for the pardon of Veronique Akobe without deportation from France PLEASE DISTRIBUTE AND REPOST. SUMMARY: ---------- Veronique Akobe, an undocumented African domestic worker in Nice, France, was condemned to 20 years of prison by a French judge in 1990 for having killed her boss's son and wounded her boss, a big industrialist. They had raped her repeatedly. At the time, the campaign for justice got nowhere -- nobody was interested in her case. Now, with renewed interest following the Sarah Balabagan case, the campaign for her release is being relaunched. Please distribute this petition, spread the word about this case. There is a full press pack available for journalists or organizations interested in supporting the campaign for Akobe. Petition for the immediate liberation of Veronique Akobe --------------------------------------------------- On 1 February 1990, Veronique Akobe, a young woman from the Ivory Coast, employed as a maid with no working papers, was condemned to 20 years of prison by a court in Nice, France. After having been raped by her boss and his son, she stabbed the son to death and wounded her boss. Veronique Akobe was not defended in court. Her lawyer, assigned by default, did not base his defense on rape to explain the crime. A solidarity committee formed after the trial but its case was never heard by the court. A request to adjourn (pourvoi en cassation) was rejected on 24 January 1991. She has been in prison for 8 years. Given the iniquitous conditions in which the court trial happened and given the scandalous harshness of her sentence, Veronique Akobe must be pardoned and must not be deported. The mobilization in France and across the world in favor of Sarah Balagan, condemned for a similar crime, saved her life. The same solidarity must be expressed for Veronique Akobe. The court trial and the condemnation of Veronique Akobe are unacceptable. She must be freed immediately and pardoned. She must not be deported. Send to: Comite de soutien pour la grce de Vronique Akobe sans expulsion du territoire franais, c/o AVFT (Association europenne contre les violences faites aux femmes au travail), 71 rue St-Jacques, 75005 Paris, fax: 45 83 43 93 V. Akobe needs your financial support. This campaign needs funds. Make out your checks to: AVFT - Soutien V. Akobe. Donors will be informed of the use of the fund. ___________________________________________________________ A Sarah named Veronique Today Sarah Balabagan will return home, after fifteen months of prison and 100 lashes of the whip. It is a bitter-tasting victory for all those of us who fought for justice to be done. >From her cell, one woman must feel another kind of bitter sentiment: Vronique, an immigrant, raped several times by her employer and his son, having killed the son and attempted to kill the father, condemned to 20 years of prison on 1 February 1990. Not one personality in France raised his or her voice. Yet the French press (Le Monde, Liberation, Nice-Matin) covered the story. A solidarity committee tried in vain to mobilize others around the case. Was it because it was happening in the so-called country of human rights? Let us recall the facts of the case: In July 1987, Veronique Akobe, a 23-year-old woman from the Ivory Coast, had been raped three times by her employer, 63-year-old Georges Scharr, a rich industrialist, and his son, 22-year-old Thierry. They held me by the neck and one of them put his hand over my mouth to keep me from screaming. It lasted a long, long time. They came back three times, each time Thierry visited. One of them would hold me down, the other would rape and sodomize me, she stated during her trial. Veronique Akobe, described as a tiny little woman, so sweet, kind, reserved, so thin, but also as conscientious and appreciated, sensitive and intelligent, killed the son and wounded the father on 4 August 1987. They killed something in me, something of my true personality. I killed to wash my honor. A medical report seven months after the crime concurred that the functional disorders which she had described with precision were the result of rape. The clinical examination revealed lesions, the aftermath of anal rape. Psychologist Mrs. Nolle Magaud-Vouland explained that the tests and interviews corresponded with those of most rape survivors. She rejected the claim that Veronique Akobe was a pathological liar. The destruction of the other would have allowed her rehabilitation, even if only symbolic, of herself, that was her explanation of the crime. A psychiatrist, Professor Jarret, declared: It is possible that she lied. But based on the clinical evidence, I dont believe she did. This act is so enormous, so out of the ordinary, it contains a degree of violence so fundamental that there must be something else. He then asks: Did she dream it? Its possible. In that case, she would have acted in a state of modified conscience. And he concluded: We are very unfamiliar with this kind of phenomenon. Maybe one day, in ten years or more, science will be able to explaine it. Why did Akobe not alert the police or her friends, after the rapes? She explained: I was ashamed, I was afraid that they would chase me out. I didnt have working papers. I didnt have anywhere to go. I had no money. Mrs. Scharr refused to pay my salary. Her defense rejected rape as a motive and claimed instead Akobe had killed in order to steal. The avocat gnral himself had pushed aside theft as a motive, saying, To steal, would she have given herself to this massacre? No, this is not serious. The words of Veronique Akobe, during the trial: Why dont you believe me? weight nothing in the face of M. Scharrs claim that she was lying. Scharr claimed: I have never cheated my wife and I can guarantee Thierrys honorability. That he frequented a partner-swapping club and was intimate with a crook known by the name of Jo (Liberation, 1 February 1990) was not taken into account. An anonymous letter from a prostitute, describing Scharrs sexual practices, was received too late by the attorney to be included in the case file. Veronique Akobe was not defended. Her attorney, appointed summarily, Maitre Bossut, was a member of ex-Mayor de Grasses cabinet, close to ex-Mayor of Nice and convicted criminal Jacques Mdecin. Bossut called on Me Peyrat, today Nices mayor, at the time a Front National official in Nice. He dismissed the hypothesis of rape. He simply asked the question of its possibility. His defense of Akobe: She behaved herself exactly like those people who walk in the night with no idea of where theyre headed. We are entering the third dimension. We are in the unknown domains of the mind. As for the prosecution, which had asked for 15 years of prison and demanded of the jury to not go beyond thisalready-heavy penalty, it gave the following two options: Either you rally yourselvesto the explanation which I believe closer to realty, the crime of a lost woman, crime of inadaptation and of moral solitude or, you dont know what happened. Then, if you dont know, look no further. Justice cannot strike blindly (Nice Matin, 1 February 1990). It is in the name of this imaginary complex of persecution fed by the condition of being a clandestine emigrant that Veronique Akobe, on the basis of color, sex, and class prejudice, was condemned to 20 years of prison by the Cannes jury. If attenuating circumstances were recognized, the sentence was nonetheless increased by the jury by 5 years compared to what had been requested by the prosecution. Veronique Akobe, eight years in prison, recognized the seriousness of her crime and presented an apology to Mrs. Scharr. Akobe is held at the prison in Rennes. She has passed her certificat and brevet. She obtained that the irreducible two-thirds of her sentence be reduced to half of the original sentence. Her pourvoi en cassation was rejected 24 January 1991. She recently wrote: I dont even know if I am fine anymore. I desire nothing other than freedom. The European association against violence against women in the workplace calls on all people and organizations which mobilized in favor of Sarah Balabagan, notably Robert Badinter, Irne Frain, Antoinette Fouque, Gisle Halimi, Claire Mends-France, Alliance des Femmes pour la Dmocratie, Amnesty International, Choisir, Comit de dfense des liberts et des droits de lhomme en France et dans le monde, CFDT, Fdration internationale des droits de lhomme, Femmes sous lois musulmanes, Ligue des Droits de lhomme, MRAP, SOS Racisme, to call on the President of the Republic to grant a pardon to Veronique Akobe. We ask that you demand in the name of the iniquitous conditions of her trial and the scandalous severity of her sentence, that Veronique Akobe be released immediately, without her being deported. The demand for justice cannot vary according to the case. Paris, 30 Octobre 1995 Contact: AVFT 71 rue Saint-Jacques 75005 Paris Phone: (+33 1) 45 84 24 24 Fax: (+33 1) 45 83 43 93 uH@Jg From TSIMON@pmail.miyazaki-mic.ac.jp Tue Dec 5 23:55:37 1995 6 Dec 95 16:06:06 +1100 From: "Thomas Simon" Organization: Miyazaki International College To: revs@csf.colorado.edu Date: Wed, 6 Dec 1995 15:53:30 +1100 Subject: Hate Groups Sweden apparently subsidizes the housing of skinheads and neo-Nazis. Does anyone have any information about this? Under what legal provisions were they granted the entitlements? Have any other countries experienced hate groups making claims on state resources as a minority? Thomas W. Simon Miyazaki International College 1405 Kano, Kiyotake-cho Miyazaki 889-16 Japan Fax: 011-81-985-84-3396 Phone:011-81-985-85-5931 e-mail: tsimon@pmail.miyazaki-mic.ac.jpWWW: http://www.miyazaki-mic.ac.jp/faculty/tsimon/Home.html From eero@sofi.su.se Thu Dec 7 00:52:17 1995 From: eero@sofi.su.se Date: Thu, 7 Dec 1995 08:48:05 -2359 To: revs@csf.colorado.edu Subject: hate groups To all, I am not aware of any skinhead groups as such in the City of Stockholm receiving support from the municipality. However, certain youth programs including outreach activities directed to skinheads, run out of an activities house known as the Fryshuset, have received substantial financial and logistics support from the municipality which stands to be renewed in current municipal budget negotiations despite heavy resis- tance. This support is extended under the same provisions as those used for financing local cultural activities from discretionary municipal funds. I'll have to get back to you with more exact details as end-of-the-semester rush is seriously constraining my time right now. Regards, Eero Carroll From spector@calumet.purdue.edu Fri Dec 8 12:14:18 1995 X-NUPop-Charset: English Date: Fri, 8 Dec 1995 13:14:59 -0600 (CST) From: "Alan Spector" Sender: spector@calumet.purdue.edu Reply-To: spector@calumet.purdue.edu To: revs@csf.colorado.edu >From Alan Spector, REVS editor/manager: My computer network went down on Friday, Dec. 8 at noon and I lost three messages. I don't know if any of those three messages were meant for REVS. If anyone posted anything to REVS Thursday afternoon/Friday morning, please respost it. Thanks, alan s. From coatesrd@casmail.muohio.edu Fri Dec 8 12:33:22 1995 Date: Fri, 08 Dec 95 14:34:56 EST From: coatesrd@casmail.muohio.edu (Rodney Coates) Reply-To: coatesrd@casmail.muohio.edu (Rodney Coates) To: AFAM-L@MIZZOU1.missouri.edu, Racial-Religious-EthnoNationalist Violence Studies , PROGRESSIVE SOCIOLOGISTS NETWORK , Association of Black Sociologists bradley_denise@msmail.muohio.edu, carnes_nate@msmail.muohio.edu, della-piana_gail.western@msmail.muohio.edu, dixon_l@msmail.muohio.edu, evans_cheryl@msmail.muohio.edu, fennell_r.seapmail@msmail.muohio.edu, foster_carmiele@msmail.muohio.edu, hart_robert@msmail.muohio.edu, Hinga_Gilbert.acsmail@msmail.muohio.edu, hunter_gary@msmail.muohio.edu, hunter_keven@msmail.muohio.edu, ingramdr@muohio.edu, jconley@lib.muohio.edu, johnson_i@msmail.muohio.edu, jtidwell@miamiu.acs.muohio.edu, lawrenma@muohio.edu, mack_andrea_rice@msmail.muohio.edu, mccoskey_denise@msmail.muohio.edu, mosley-howard_s@msmail.muohio.edu, nengo@msmail.muohio.edu, powell_myrtis@msmail.muohio.edu, poythress_w@msmail.muohio.edu, pringle-lewis_sarah.acsmail@msmail.muohio.edu, ransom_steve@msmail.muohio.edu, scottrb@muohio.edu, stansberry_rinzee@msmail.muohio.edu, thomas_mary@msmail.muohio.edu, watson_mike.univcomm@msmail.muohio.edu, white_karen@msmail.muohio.edu Subject: A Christmas dream A Christmas dream Twas the night before Christmas and all through the hood Not a shot was fired nor dealers stood The crips and the bloods had enrolled in school The crack heads and hustlers tired playing the fool Helped the elderly, baskets filled by plentitude. The quiet was subtle, so full and sweet The cops took seriously their pledge they vowed Distributed toys, books - no crime on their beat Throughout the land and around the world, Peace, good will, love all pursued. And what to my surprise, should the screen reveal But peace and harmony, joy and good will The Protestants and catholics, in Ireland they sat eating and rejoicing the peace all could feel. Israelis and Palestinians, in the gaza strip had laid down their stones and guns in the street Together they eat and laughed - the table full of love, of happiness and of brotherhood. Korean born, both north and south, eagerly crossed cold war lines sealed in time. No more red, no more blue just yuletide festivities laughter, and food. American borders no longer prevented Those seeking work, dignity, and plentitude. Lady liberty's stood in kente garbed Sprouting a fro with a new regard. The silence was deafening and what should I hear That newt and limbough were chasing reindeer Clinton and Gore had stopped playing games While perrot and forbes -their money did give Not campaign but to kids without noble names. And as I now sit, pondering the dream I hear from the clouds a voice so supreme that my heart if filled with deep delight Merry Christmas to all and to all a good night. "Only when lions have Historians will hunters cease being heroes." African Proverb UMOJA, Still in the struggle Rodney D. Coates Director of Black World Studies Associate Professor of Sociology Miami University Oxford, Ohio - 45056 PH: 513-5291235 From treaty@macmail.ucsc.edu Fri Dec 8 15:23:34 1995 Date: 8 Dec 1995 14:18:15 U From: "James Treat" Subject: Call for Submissions To: "REVS" Subject: Time:9:32 AM OFFICE MEMO Call for Submissions Date:12/8/95 *** Please post and circulate *** CALL FOR SUBMISSIONS for the forthcoming anthology TRIBAL VISIONS OF THE CHURCH WAY: NEW ESSAYS BY NATIVE CHRISTIAN WRITERS The publication of _Native and Christian: Indigenous Voices on Religious Identity in the United States and Canada_ (Routledge) has marked the emergence of a significant new collective presence on the North American religious landscape. The writers who contributed to this book come from a number of distinct tribal backgrounds and work as academic scholars, church administrators, ordained leaders, and lay activists; like many other native people today, they are actively engaged in formulating and articulating their own cultural and religious identities. What does it mean to be native? What does it mean to be Christian? Is it possible to be both native and Christian in any meaningful way? The twenty-one essays featured in _Native and Christian_ were originally published in a variety of religious magazines, native periodicals, scholarly journals, and topical anthologies during the past decade. Taken together, these essays document the style and substance of an ongoing conversation among native Christians concerning the nature of religious identity in a diverse and conflicted world; the powerful vitality of this conversation demonstrates that native Christians will be the agents of their own religious destinies. But where is this conversation headed? What does the future hold for native Christians in the United States and Canada? _Tribal Visions of the Church Way_ will address these and other questions in an anthology of new essays by native Christian writers representing a wide range of tribal and denominational traditions. Published and unpublished writers alike are encouraged to submit essays for consideration; submissions may be up to thirty pages long (typed, double-spaced) and may or may not include bibliographic citations, at the discretion of the author. Essays may address any theological, historical, social or political topic related to native Christian life (a list of possible topics is included below), though I am especially looking for essays that are grounded in the experience of a contemporary native Christian community or organization, and that engage in an explicit dialogue with one or more of the essays in _Native and Christian_. Submissions that incorporate autobiographical insights and perspectives are welcome. ESSAY SUBMISSIONS MUST BE RECEIVED NO LATER THAN MAY 15, 1996. Please feel free to contact me by mail, telephone, fax or e-mail at any time, either to discuss topic ideas or for any other comments or questions you may have. _Tribal Visions of the Church Way_ will also include an updated bibliography of writings by contemporary native Christians and an inclusive directory of native Christian organizations, periodicals, audiovisual resources, and annual gatherings, so please send me any information you would like to have included. I look forward to hearing from you, James Treat, Editor EFFECTIVE JANUARY 3, 1996: Assistant Professor of American Studies and Assistant Director of the Native American Studies Center University of New Mexico 1812 Las Lomas Road NE Albuquerque, NM 87131-1576 (505) 277-3917 (505) 277-1818 (fax) treaty@carina.unm.edu ----------------------------------- Essay topics might include, but are not limited to, any of the following: creation sin and grace social justice gender roles and relations dreams and visions the Holy Spirit repentance youth and elders the sacraments scripture and oral traditions preaching and liturgy natural law love repatriation and reburial sovereignty the environmental crisis Canaanites and the Exodus stewardship the Second Coming religious revival American civil religion anthropologists and historians African Americans land claims and treaty rights syncretism women as religious leaders native languages mixed-bloods systematic theology peyote human sexuality race relations and racism liberation theology ordination religious freedom conversion urban Indians European colonialism Kateri Tekakwitha the sacred circle prophecy unity and diversity reservation communities the Trinity revelation medicine wheels inculturation traditional culture Indian gaming secularism religious symbolism evangelization the American Indian Movement denominational caucuses atonement Vine Deloria, Jr. ecumenism the New Age movement Jesus the spiritual life substance abuse and recovery intertribal conflicts history of missions eschatology ethics and morality catechism materialism and class analysis native literature From spector@calumet.purdue.edu Mon Dec 11 13:20:53 1995 X-NUPop-Charset: English Date: Mon, 11 Dec 1995 14:20:07 -0600 (CST) From: "Alan Spector" Sender: spector@calumet.purdue.edu Reply-To: spector@calumet.purdue.edu To: revs@csf.colorado.edu Subject: Hunger Strike at Vermont Note from Alan Spector, REVS editor: What follows is a very long series of messages about a hunger strike against racism at the University of Vermont. It is not exactly directly tied in to the main focus of REVS--(Racial-Ethnic-Religious Violence), and it does contain some more "personalistic" types of commentary. Furthermore, some of it contains ideas written in rage against oppression that nevertheless express concepts that many REVS readers, including myself, would see as not helpful, such as: <<< i come from a lineage of people whose DNA is programmed to fight>> <<< and be a warrior.>>> I can only hopefully assume that the writer is writing metaphorically in expressing legitimate rage. There is also some relevant information is some of these messages as well. In any case, as editor, I generally lean towards the direction of, perhaps, a little too much INclusion rather than EXclusion. The fowarded message is reproduced below: +++++++++++++++++++++++++++++++++++ Date: Mon, 11 Dec 95 12:24:46 EST From: coatesrd@casmail.muohio.edu (Rodney Coates) Reply-To: coatesrd@casmail.muohio.edu (Rodney Coates) To: Association of Black Sociologists , revs@csf.colorado.edu, PROGRESSIVE SOCIOLOGISTS NETWORK Subject: [Fwd: UVM Hunger Strike; Please Read-Important! (fwd) -Fo =========BEGIN FORWARDED MESSAGE======== forwarded by request..... please see attached, /* Written 10:23 AM Dec 10, 1995 by bwitanek in igc:njspeakout */ PLEASE FORWARD THIS MESSAGE AND FAR AND WIDE AS POSSIBLE! HUNGER STRIKE AT UNIVERSITY OF VERMONT HITS RACISM OF ADMINISTRATIO University of Vermont is like many American universities and colleges in paying short shrift to the concerns and needs of students of color. Institutional racism, lack of recruitment and retention of African American, Latino, Asian and Native American student, lack of curricula and programs to meet the needs of these students and lack of hiring and retention of faculty and staff members from these communities are common themes on campuses across this nation. These issues could be somewhat more pronounced, at the University of Vermont, however, given the fact that Vermont is among the most white states in the US and the fact that University of Vermont is a very expensive, exclusive school. In recent years, students at the University of Vermont, particularly African, Latino, Asian, and Native American students, have challenged the institutionalized racism and white supremacy at that university. The challenges have manifested in marches, rallies, building takeovers and other disruptions. Each time, dome concessions were promised by the administration. And each time the promises were broken. Now, the students of color at University of Vermont are once again fighting back, under the umbrella of ALANA (African, Latino, Asian, Native American). A brave woman warrior is partaking in a very SERIOUS hunger strike as a final attempt to bring about some respect and recognition of the just demands of the students. Below are some writings by the hunger striker, Sister Shontae S. Praileau, or Maneshkona. Also included is some background and history on the issues at University of Vermont and messages of support. One concrete way you can show your support to the ALANA students is to send messages of support to: uvmtoday@elk.uvm.edu and alana-voice@elk.uvm.edu Let the students at U VM know that they are not alone. Tell them about similar struggles on your campus and what you are doing to fight around these issues there. Be encouraged by the struggles of ALANA students at U VM and be inspired to join the battle on your own campuses around these issues. - Bob Witanek ================================================================ FROM DIARY OF HUNGER STRIKER From: Shontae S. Praileau the diary of maneshkona as i sit and read the on going messages posted on uvm today in regards to racism, the commission on racial justice and provost low i begin to ask myself why i am sitting here at 3am in the morning crying over what i am reading.i am a 22 year old african-american and mohegan indian womyn whose family lives way below the poverty level.why i am saying these things over the net?well it has now come to the point where intellectual communication and stimulation is not working for me anymore.i am dying.yes.you ask how? is this just a symbolic jesture or something that i am saying to crave attention.no, absolutely not. i am truly dying. when i came to uvm in 1991, i never expected my college experience to end this way.i know that it is supposed to be a life altering experience but death was not what i had in mind.as this semester ends and i wonder if i am going to survive or even make it until may 19th graduation day i ponder on how i could have prevented this from happening.but then i realized i could not of and it was the road that was chosen for me to walk. dean batt, jenni johnson, leon lawrence, president salmon, tom triton, mara saule, robert low, and douglas samuels and whoever else this message applies to whether directly or indirectly i am one of the so called radical student activists from the ALANA (african latino asian native american) and i just want to let you know publicly that you have won the battle. i admit defeat and i will fight no longer. yes you have my word on that. i raise my white flag and ask that you all not destroy the community that we have left. while this is very, very, very difficult to write it needs to be said because there are more people dying in my community, the young ones and i can't see this happen anymore. for those who don't get the message by now keep on reading... i have been here throughout spring, summer, and fall 1995. i have been home for a total of 7 days since january of this year. it is now december and i must speak my peace before the new year rise.i guess the symptoms of my illness began to show in the fall 1994 with the harrassment by uvm police in them thinking that i was smoking pot while i was praying outside my dorm.praying you say outside the dorm? yes. why? the traditional way that my people prayed was through tobacco and the pipe. that is what i was doing, but the details are not important. just know that it was a very sacred time for me as yom kimpur, Lent, or Easter.from that day i no longer prayed outside the 4 concrete prison walls of my dorm. then spring 1995, the death threats was the climax of racist acts committed against ALANA people.besides living in the dorm in which it occurred during the FBI investigations or should i say interrogations the death threats seemed a minor thing in comparison to their words and actions against the survivors.now the hot summer of '95 where i became a regular on the evening news (please note that i worked 2 jobs and took 15 credits while this was all happening this summer.)the firing of anthony chavez was like mourning the death of a family member even though anthony did not actually perish.i have been working in the system and then chose to fight outside the system thinking i would change things. i have the honor of having the strengh, spirit, and blood of two groups of people(African and Native American) who lives have been a constant battle and struggle.i thought that i could help continue to fight. i now doubt this. but i will continue...end of the summer, angela cooke became the interim director of multicultural affairs and as expected she didn't last that long.not because she was weak but because there was a deliberate plan of action to neutralize and destroy something we have at OMA and angela was a pawn to further that mission.now we have mr.douglas samuels, a black man who many say is qualified and worthy of the position at oma, but i ask you to question this.not because i am telling you to, but ask yourself who benfits from leon lawrence(the president's diversity man and also president of black and 3rd world educators) and dean batt hand picking the interim director of oma.the alana students had someone from within oma who we wanted to be the interim director who is more qualified than doug (at least on the educational level). many people don't know this, but now people have to know especially white allies.this struggle can not happen without you, but you have to willing to listen to the community you are trying to help.it has been nearly two weeks since doug has been here and i feel death coming closer to me.i am not an irrational spastic radical militant cult follower. i am a woman of color who sees that this man is killing the alana community (at least the students).i will give him his brownie points and say that he has talked with some of the students and he talks a good game, but what the students that he talked with fail to understand that it has nothing to do with him being a good person,father, or husband.he was not chosen to be the leader for this particular community.what has he done to the black women who work here and the other women of color(as well as men of color) is display as well as act out his blatantly sexist behavior through jokes, words, innuendoes, etc.is this an attack on his character?no, because the women that he has done this to should speak out.please, begin to ask questions. one thing that i have learned from my days at uvm is that white people need to know what is going on.i will be silent no longer and allow these people to destroy my community whether it be by dividing the students into oma activists, non-activists, troublemakers, and diversity queens and kings or telling the asian people one thing and the blacks another or making deals with some people to fry the others.please this has to stop.i am taking one last stand.this stand is powerful and yet dangerous but i feel like i have no other alternatives because everything else that i have tried has failed. my greatest strength is my spiritual power because of many reasons. and now i chose to fight this war this way from now until...i am not promoting a takeover because there are too many ramifications for my ALANA brothers and sisters.as of today dec 1st until things change (i will not place any boundaries on where it begins because i am a member of this community and it is not my place to speak for all) i will begin a hunger strike. this will entail me not consuming the taste of any foods just juice and water.this is not a rash or sudden move, but something that i have thought about and decided it is the best way.all i ask is that people ask questions to the names mentioned above those who are religious or spiritual pray that this is over soon support me and my people in any way that you can whether by joining me or ... understand that this is not just student affairs matter or university business understand that these acts mentioned above have a history and i am not the only one who has or will experience these matters understand that this is not just happening at uvm, but since we all are here lets do something about our own backyard before critizing others understand and learn that this is the lives of human beings who are getting abused everyday here and ask yourself would you want a to experience that everyday understand that i know my reality as does anyone and alana people are no different respect that fact that we know what we are talking about and before you begin to help ask what you can do thank you peace out p.s.maneshkona is a short version of my native name.my english name is shontae sharae praileau 656-6437. ================================= UPDATE: i would like to say that on my 5th day of the hunger strike i am doing o.k.now concerning your issues about help from student affairs i had to immediately reply. on friday dec 1st i received a call from vp for student affairs dean batt letting me know "i am in his thoughts" and that if i needed anything in regards to health or medical issues please give him a call. Now the third day, dec 3rd, sunday morning at 7:53 am i received a call from one of dean batt's employees in student affairs. This person was more concerned with themselves than with my health or how i was doing, even though in the conversation my mental health was questioned. I may not "know your battles" that was said to me but i do know that if i was concerned about someone's mental health i would not call someone on the sunday morning to vent personal guilt, frustration and anger about being named in my dairy. So if that is what they consider "working" with me then yes, they have definitely acconplised that. But that is all the live communication that I have received from any administrator at UVM. Remember all that i asked was for people to question what is happening on this campus. Entering my fifth day of the strike it is difficult but with all the support i know that i can make it. They havent broken my spirit, yet, at least. Maneshkona-Shontae. 802-656-6437 202 Coolidge Hall, UVM Burlington Vermont, 05405 ======================================================= Date: Thu, 7 Dec 1995 05:52:11 -0500 (EST) From: Shontae S. Praileau hello everyone i have to speak on my own behalf in saying that the miseducation that i have received from uvm is not valued much where i come from because those who typically are lucky enough to get a degree in higher ed becomes the gatekeeper for my community.i do value education.the education of the history of my peoples(african and native),as well as other people in the world,but unfortunately i do not receive this kind of education at uvm.please don't be as ethnocentric to believe that my value of education is the same education that this society values.the kind of education that this society values can be addressed by others on the net.i also wanted people to keep in mind that this is NOT about me or how i am doing health wise. whether or not people care is not my fight or struggle even though it is appreciated. many people have asked what can i do? my response has been different for alana(african latino asian native american) and white people because different dynamics play out at this university for each group. there are many fronts to take in a war not everyone is on the frontline,but you must do your part in order to overcome. use the power that YOU have. ask the questions to administration. i never asked people to accept my reality as theres, but i did say is accept that i know my own reality and so do other alana people as anyone else. yes, i am on day seven of the hunger strike and i am willing to continue as long as the current conditions of alana people at uvm exist. people named and those not named have to come to the table with alana people.this has not been done. ask questions and then if you are still not satisfied keeep asking. i am taking care of shontae. despite the rumors that are out, the diary of maneshkona was not a suicide letter or a letter with suicide intent. i am not depressed or suicidal. stop questioning my mental health in order to avoid the necessary questions and debate needed for alana people to stop living in a hostile environment. THIS IS NOT ABOUT SHONTAE. i represent something that this administration can not break within a four or five year period. this is what many people especially white people fail to understand. five years at this university whether i graduate with a legitmate diploma or not is not what it is about. i come from a lineage of people whose DNA is programmed to fight and be a warrior. understand this when you read my diary. this has not been nor will it be the last time you hear from me or my people. you see we don't give up that easily. keep in mind that in my diary i raised the white flag of defeat to administration winning the battle BUT i NEVER said that they won the war. ================================================================= UNIVERSITY OF VERMONT HISTORY From: Daren Rikio Mooko <00drmooko@bsuvc.bsu.edu> Subject: Re: Vermont Hunger Strike About Vermont: As a result of the Takeovers in 1988 and 1991, the university created what was called "The President's Commission on Racial Equality and Multicultural Education." For about two years, this Commission only existed in "planning" committees and structure committee meetings--typical administrative feet-dragging. In the Fall of 1993, they started taking applications for the new Commish and it was finally off the ground in May of 1994. Chavez and I were on the first Commish and we worked to ensure that its agenda was anti-racism focused and accountable to the ALANA (African, Latino, Asian and Native American) community--especially the students. Part of the plan for the Commish was for it to have a high-ranking Executive Director that would parallel the Provost or any VP as far as the hierarchy. This position would be totally accountable and answer to the Commish, which is a grass-roots body and constituency based. In the Fall of 1994, the Provost took control of the Commish because the President didn't want any part of it-- he was too busy. The Commission, the first year, did not have this Executive Director because of the time constraints of the search process. Instead, we had a full-time Chair--which was hand selected by the Provost. The Chair was a white woman. One of our responsibilities was to create a job description for the ED and start the search process. The Commission submitted a job description that basically followed the direction of the past structure committees--the ED was to be accountable to the Commission. The Provost changed the description, made the ED accountable to the Provost and even changed the name to include the word "diversity" in it so the ED does not have to even focus on racism. We went to war with the Provost and eventually brought the search process to a hault, despite the fact that he secretly posted the job description and the job announcement nationally during Spring Break while everyone was away. It was about this time that the Board of Trustees, for the first time in the 200+ years of the university, appointed an "Oversight" committee to ensure the President makes good on his grand "Diversity Initiative" that he announced at the Board meeting. At this same Board meeting, all the African American professors signed an Initiative of their own that demanded the university stop using the "UVM is an Equal Opportunity Employer . blah blah " on all of its stationary and publications until they do something significant about recruitment and retention of ALANA faculty--specifically African American Faculty (At the start of this year, UVM only had 2 tenured AfAm Faculty members--on a campus of 10,000+ students). Needless to say, the President was on the ropes. When the year ended, the Commission turned over half of its members. About this time, discussion about the ED came up again and because the Commission was new, the Provost once again tried to railroad the whole process. Chavez, myself and the new co-chairs of the Comish met with The Provost and basically applied direct pressure. He made it clear that it was going to be his decision about the Commission. One month later, Chavez was fired. His "termination" letter was tacked to his office door and was given 48 hours to clear out. The official claim was "financial mismanagment". Chavez was fired two weeks before the end of the fiscal year. It was a racist take down. I organized the students over the summer--speak outs, press conferences, marches, rallies and leafletting the orientation for new students. That brings us to the beginning of this school year. The Provost was still hell-bent on his job description. He told the Commission he would be moving forward with the search process using his job description. In protest to this power play, the Commission decided to not be part of the search process, which raised a lot of hell on campus. They could not ethically take part in a racist search process that was plagued with arrogance, racism and ill-intentions. This past month, the Provost disbanded the Commission, the only legitimate access to resources the ALANA students had. In its place, the Provost created an "Advisory Board" that consisted of administrators and students. But the ALANA students were *specifically* left out of this Advisory Board. Instead, the Provost included the 99% white Student Government Association. Meanwhile, the new Vice-President for Student Affairs appointed a new Director at the Office of Multicultural Affairs. The ALANA students had NO input on this decision and the decision was made soley by the VP and an assistant. The person they hired as no experience in this arena and was clearly hired because he is black. The new Director comes in and basically says "I am in charge. I am the Director. I can do anything I want to. We are going to build bridges and I will control these radical activists." Not a good move. To make matters worse, he has totally abused his all Black female staff. He constantly uses sexist remarks, jokes and statments. The students, in a meeting, told the VP for student affairs they highly recommend the current Academic Support Coordinator, Lufuno Tshikororo as the new Director. They trust her, she has been around for the last year, has a clear anti-racism analysis and her doctorate. Instead, hired someone else with no doctorate, never stepped foot in the office before and someone the students never met. A clear power play. Two weeks ago, the university sponsored a recruiting weekend trip for prospective ALANA students. During this weekend the new VP for student affairs told them, in response to questions from the high school students, that there were not acts of racial violence on campus. He painted a picture of "there are some struggles, and it can be difficult at times, but all in all, ALANA students have a positive experience." When the current ALANA students heard about this, they told the real story. In February of 1995, 5 Black women recieved 3 racial death threats in a matter of two weeks. The university administration did nothing until the OMA staff demanded more security and so forth. In fact, the university police were questioning ALANA students as far as their investigation went. Total incompetence. When the Black women received the racial death threats, the university administration and the university police (fully operating police force, sanctioned by the state of Vermont) did *not* notify the FBI, even though they are mandated by Federal Law to do so. It wasn't until Chavez contacted them (FBI) did they send someone out. This was after the third death threat. Univeristy police claimed they did contact the Feds, but when Chavez talked to them, they told him that was the first they ever heard of this case. There was a dinner where all the prospective students, current ALANA students and the Administration were in the same room. One of the prospective students asked the same question again regarding racial violence and it was directed to the Administrators. He said "what you tell us is very differnt from what the students tell us. You didn't tell us about the death threats." This put the VP on the spot and everything he said was rebutted by the ALANA students. They completely discredited him in front of the prospective students--with only the truth. After all this happened, the VP threatened the ALANA students with putting them through the university judicial process for some undisclosed reason. In essence, the past 6 months have seen: * The ALANA students' leader, Chavez, taken out * Their only access to legitimate resources disbanded and replaced with an "Advisory Board" that has a terrible track record with the students (These are the same administrators the students told to leave the building when they took it over in 91) * Their only office on campus be infiltrated and prostituted. * Threats of judicial backlash for speaking out * Administrators totally discrediting the ALANA students, marginalizing them and choosing a Director of their office in spite of their recommendations. * The ALANA students feel they have no alternatives at this point to resist the white supremacy and racism that is abusing them. * A strong sister, Shontae (who was one of the 5 Black women to receive the death threats) goes on hunger strike. = = = = = = = = = = = = = = = = = = = = = = = = = = = = The interview excerpted below was conducted with TJ Whitaker, who was among the leadership of a building takeover at U VT a few years back. WE MUST TEACH OUR CHILDREN THE TRUTH!!! You were involved in a building takeover at the University of Vermont before you graduated from that college to demand a multi- cultural curriculum there. Can you talk a bit about the action you took and what motivated you to take this action? In 1987, there was a student takeover that resulted from a history of half stepping of the college administration after it had promised certain courses. Out of that action came what was known as the Waterman agreement. That agreement said that by 1991, there would be a specific number of multi-cultural courses relating to specific ethnic groups, a specific number of faculty of color who would be tenured, a specific number of students of color who would be enrolled, and that practices relating to minority recruitment and retention would be implemented. By the spring of 1991, as I was finishing up my senior year there, none of these promises had been kept. At the beginning of my senior year, in the fall of 1990, we began negotiations with the new college president, George Davis to try to get the university to keep its promises. After a year of meetings, committees, task forces, being blatantly lied to and put through a series of bureaucratic maneuvers, we decided that the university was marginalizing our demands for justice and for a true education. In January of this year, there was a supposed agreement between the students and the university president that was to be signed by the president on January 15, Martin Luther King's Birthday as a show of solidarity, a show of peace, and of the university's commitment. Davis reneged on the agreement and refused to sign the agreement. >From that point on, our relationship with the administration continued to worsen. In April, it was clear that the administration was not listening to us and we had to get there attention. Then we decided to take over the building. =============================================================== MESSAGES OF SUPPORT Posted nattyreb@ix.netcom.com Sat Dec 2 10:28:19 1995 From: nattyreb@ix.netcom.com (Marpessa Kupendua ) Subject: Re: Hunger Strike At U VT! Oh my God! Bob! This was a TREMENDOUS and terribly important post! After reading this heartbreaking message and what Bro. L'mani was recently detailing in his post, I wonder how many of us are willing to give this sister support and guidance through this enormous undertaking. I am feeling more and more outraged over the non- support those of us who are not on campuses give to student activists since we KNOW that these campuses are oftentimes where most people get their first taste of P.E., and I include myself in the number of those who could be doing a WHOLE lot more to support these young warriors! It is absolutely ridiculous that we don't afford more of our time and energy to making sure they LIVE to graduate, purely based on their activism! This sister has told the world that she is dying as a result of her campus activism. She has eloquently outlined her defeat and what prompted it. I am personally willing to dedicate whatever time and energy I can to insure that her actions have not been in vain and that she not only LIVES until May but GRADUATES from this school intact. Bob, I forwarded this to Can-R and Tank and hopefully we can get something going on this sister's behalf, at the very least DEMAND she receive national publicity behind her incredible ordeal! Will others who are interested in becoming involved and/or have more information get with me and/or Bob so we can strategize around this? Sis. ================================================================= Posted nattyreb@ix.netcom.com Tue Dec 5 09:49:20 1995 From: nattyreb@ix.netcom.com (Marpessa Kupendua ) Subject: YOUNG SIS. HUNGER STRIKES @ RACIST UNIVERSITY!!!! There is an urgent situation taking place at the University of Vermont that we ALL need to be aware of. Many of our brothers and sisters in these institutions face all manner of racial aberrations and we on the "outside" do little to offer them support. THIS MUST CHANGE. This young sister has been on a hunger strike to protest racist policies at UVM since December 1. PLEASE READ all of the information. At the time of this posting the only action step that I have not been made aware of is to send messages of support to uvmtoday@elk.uvm.edu. --------------------------------------------------------------- SUPPORT: An open letter to Thomas Salmon, Board of Trustees and the UVM Community: The GRADUATE STUDENT COALITION FOR RACIAL JUSTICE AND EQUITY/ UVM ALUMNI are in support of Shontae Praileau's highly moral decision to hunger-strike, as a protest of the University of Vermont's virulent institutionalized white supremacy. In mid August, our Coalition of UVM Alumni and Graduate Students formed in response to the clearly unprofessional and racist conduct of the UVM administration towards ALANA people. Our organization, which is comprised of graduate students throughout the U.S. and concerned UVM Alumni, is well informed of the history and present crisis of UVM in dealing with racism [white supremacy.] Needless to say, our constituency is neither impressed nor pleased with the "track record," and current course of the UVM administration. It is for this reason that our Coalition has adopted a policy of "nonsupport" for UVM (our alma mater for many of us) which entails refusing any contributions to, or support of UVM infrastructure [recruitment, donations, conventions, scholarly work, events, etc...] "Nonsupport" will continue to grow until UVM retracts from its policies of dictating to the community "how" and "when" UVM will address dismantling its racism. The recent disbanding of the Commission on Racial Justice by Bob Lowe/ Thomas Salmon is an apt example of why our Coalition refuses to contribute economic or human resources to an institution which perverts the meaning and significance of racism, and refuses to give into serious change. Our Coalition has suggested significant and practical solutions to President Salmon as a means to reinstate our faith and support in UVM; those suggestions have obviously fallen on deaf and frightened ears. Our Coalition is actively expanding its campaign to inform higher education students, faculty, UVM Alumni, and prospective students of the nature of UVM's backwardsness, particularly in light of Ms. Praileua's courageous resistance towards white supremacy in UVM. We are currnetly networking with interested parties in Washington D.C., Los Angeles and Hawai'i to spread the word on UVM's continued resistance to fighting white supremacy on its campus [the word from other campuses around the nation is that UVM takes the cake in ineptness.] Our purpose is to inform as many as will listen [Boston Globe, Chronicle of Higher Education... ,] gain the growing support of UVM Alumni and those in higher education, and to be in accord with those at UVM who are active in dismantling white supremacy. Soon, concerned parties are going to be asking UVM from every direction, "what will you do to ensure the welfare of Ms. Pralieau and other women like her!?" We fully expect the answer NOT to be a persecution of Ms. Pralieau or others like her, but a sincere effort by UVM to humble itself to its tasks and the actions of knowledgable and committed anti-racists. Until this happens, UVM will, in the eyes of a candid world, continue in its steady progress to the bottom of educational institutions; tradition will not sustain UVM in the arena of competitive higher education. G.S.C./ UVM Alumni Representatives: Eric Toshiyuki Takayama, Class of 1993; UHawai'i Graduate History Rafael Mares, Class of 1994; Harvard Law School Daren Rikio Mooko, Class of 1995; Ball State University D. Hayes, UHawai'i Graduate American Studies A.H. Hartle, UHawai'i Graduate American Studies --------------- People can send messages of support to the university discussion listserv at: uvmtoday@elk.uvm.edu. ------------ THE FOLLOWING ARE EXCERPTS OF MESSAGES SENT TO UVM PATRONIZATION BY UVM ADMINISTRATOR: "Maneshkona, we commend you for your strength of commitment and your willingness to sacrifice yourself for your beliefs. However, I hope you will not throw away your college degree (or God forbid your life) in the twilight of your senior year. I can't see how you will be able to continue your studies without nourishment. By taking a stand here you may be reducing your effectiveness in the future as you seek to "change the world" without the college degree that is the passport to many of the jobs that have the greatest influence. I sincerely hope you listen carefully to your close friends and family who understand you and seek what is in your best interests. The rest of us send our thoughts and prayers." ------------ SUPPORT IS COMING THROUGH: "... all of us should be thinking about her everytime we put a piece of food in our mouths. In response to the many white people who have asked me (another white person), "What can I do?" -- I am putting below a few quotes from a book called Uprooting Racism by Paul Kivel. Please read carefully. And, I would urge everyone who has a copy of the diary to re-read it...print it out and share it with your co-workers, family, friends. One of my co-workers brought a copy home to her 13 year old daughter. Her daughter and her two friends decided to support Shontae in spirit by foregoing their lunch the next day. A small act with a powerful message." ----------- "I read your post about the hunger strike and what the administration has done with horror. I live in the South and it's hard to imagine that the "enlightened" Northeast would have these problems. Obviously, you can't trust the university police, so you'll have to call the FBI yourselves." --------------- "I am writing to express support for Maneshkona/Shontae Praileau, her fellow ALANA students and their supporters, for everyone involved in current efforts to eradicate white supremacist policies at the University of Vermont. The university's failure to address the ALANA students' needs and concerns is extremely disheartening; its apparent disregard of death threats leveled against some of the students is shocking. Having learned of Maneshkona's hunger strike and the history behind it from a posting to an Internet discussion list, I'll be forwarding the info. to all other lists on which I participate." ------------ "I will give you support in Prayers for Shontae Prailau, it is the best I can do. I will make Prayers in "Seven"day incriments, the Sacred number of my People the Tsa la'gi. I will Pray that she is given an inner strength to win her battle, and that she will keep both feet planted on the Mother and on the good Red Path. I will Pray that she is watched over by the Creator Yowa. I will Pray that we all come together as One in support of what she is doing." ----------- "I bring you greetings from the Frontline Network, publishers of six newspapers that process liberation information with readership numbering well over 100,000 that encompasses Amerikkka, the Caribbean, Africa and throughout the diaspora. We commend you for your strong stance in the face of the vicious onslaught you and the ALANA students face daily at that institution, particularly at this critical time. There are many of us all over the world who are now aware of your hunger strike due to your tremendously moving diary, and are also now aware of the history of the racist practices and neocolonialist tactics being used by the powers that be at UVM. We who struggle for justice outside of the UVM institution have been enlightened and invigorated by your courageous action to be much more watchful, vigilant and aware of the battles fought by our future generations in these glorified kkkamps. We will not stand idly by while the ALANA students are stripped of their rights to self-determination. We are willing and very able to bring national and international pressure to bear upon the purveyors of the historic oppression of our people at the University of Vermont, recognizing that many of these actions are being carried out in Wilson Goode fashion via black-on-black subjugation and manipulation. We are with you! The world is watching. Solidarity, Struggle, Love, and Respect, Sis. Marpessa Kupendua Frontline Network/News Service International Concerned Family and Friends of Mumia Abu-Jamal" ------ Submitted by: Sis. Marpessa WILL WE LET THIS SISTER DIE FOR HER BELIEFS? SEND YOUR MESSAGE OF SUPPORT NOW! =================================================== solidarity fast Over forty students are fasting for 24 hours today in solidarity with Shontae Praileau, the 8th day of her hunger strike, and the long history of struggle for racial justice at UVM. Over 50 supporters -- primarily white allies -- marched in silence this morning to the President's wing to deliver canned goods...'food for thought' for the administration that some can continue eating while others starve in the fight to end racism. The undersigned are some of the people fasting in solidarity with Shontae today: Claire Tebbs / Atlantis Russ / Suzanne Lips / Jen Hecker / Tom Young / Betsy Keteltas / Gabriel Wishik / Shannon Williams Jon Akland / Jeffrey Nelson / Amy Quinn / Gwen Sheinfeld Cathy Lubow / Paula Palatella / Simeon Darele Chapin David Zuckerman / Marc Estrin / Anna Myers-Parrelli Susan Bradley Valz / Will Miller / Emily P. Shelling Renee LaRue / Antonio Fortin / Janet Redman / Tara Wood Anna Buckley / Brigette Knight / Sunni Rucker (Witenberg College) Emily Murray / Amy Bray / Peter Bassett / Greg Czarnecki Nathan Brubaker / Kai Forlei / Scott Muggleton / Wessley Price Jen Cirillo / Jill Adams / Elizabeth Keim (San Francisco) Kim Knowlton / Catherine Friedman / Kristen Meyer and others. . . ============================================================== >I >****************************** >In becoming forcibly and essentially aware of my mortality, and of what I >wished and wanted for my life, however short it might be, priorities and >omissions become strongly etched in a merciless light, and what I most >regretted were my silences. Of what had I ever been afraid? > To question or to speak as I believed could have meant pain, or death. But we all hurt in so many different ways, all of the time, and pain will either change or end. Death, on the other hand, is the final silence. I was going to die, if not sooner than later, whether or not I had ever spoken myself. My silences had not protected me. Your silence will not >protect you. What are the words you do not yet have? What do you need to say? What are the tyrannies you swallow day by day and attempt to make your own, until you will sicken and die of them, still in silence? > In the cause of silence, each of us draws the face of her own fear -- fear of contempt, of censure, or some judgment, or recognition, of challenge, of annihilation. _Sister Outsider_ Audre Lorde ====================================================== =========END FORWARDED MESSAGE========= "Only when lions have Historians will hunters cease being heroes." African Proverb UMOJA, Still in the struggle Rodney D. Coates Director of Black World Studies Associate Professor of Sociology Miami University Oxford, Ohio - 45056 PH: 513-5291235 From spector@calumet.purdue.edu Tue Dec 12 11:16:21 1995 X-NUPop-Charset: English Date: Tue, 12 Dec 1995 12:15:13 -0600 (CST) From: "Alan Spector" Sender: spector@calumet.purdue.edu Reply-To: spector@calumet.purdue.edu To: revs@csf.colorado.edu Subject: Fw: God and atrocities >From Alan Spector, REVS Editor: The following message was sent to me. I am forwarding it to the REVS net because someone on this network may be able to help Professor Okamoto find some references and/or other information. Theologians did write considerably about the destruction of Jews in Europe by the Nazis. Perhaps someone can supply more specific references. Forwarded message follows: ------------------------------ From: okamoto@shudo-u.ac.jp (!$B2,K\!!;0IW!(B) Date: Tue, 12 Dec 95 15:17:58 JST To: spector@calumet.purdue.edu Subject: God and atrocities Dear friends: Is this the right way to put my inquiry on the REVS line? If so, I have a following query which some members of REVS may be able to address. Thank you. How do Christian researchers and/or theologians respond to the following question? "Where was the Omnipotent God when people were dying at such places of occasions as Auschwitz Concentration Camp, the Atomic Bombing of Hiroshima and Nagasaki, and the Japanese Massacre of Nanjing Civilians?" Mitsuo Okamoto Professor of Peace Studies Hiroshima Shudo University Faculty of Law Department of International Politics 1717 Otsuka, Numata-cho, Asaminami-ku Hiroshima 731-31 Phone 81-82-830-1287 FAX 81-82-848-7788 81-82-870-8073 (home) E-mail okamoto@shudo-u.ac.jp From mail.usa.net@usa.net Tue Dec 12 15:19:47 1995 Date: Tue, 12 Dec 1995 15:17:48 -0700 Reply-To: Mark Weigand From: mail.usa.net@usa.net Subject: Re: Fw: God and atrocities To: spector@calumet.purdue.edu, Racial-Religious-EthnoNationalist Violence Studies In-Reply-To: <19951212121514480.spector@nwi.calumet.purdue.edu> Regarding the request for information on God and atrocities, in my Sociology of Religion course I refer to an article by Mackie which deals with this fundamental flaw in Christian theology. Christian theologians generally agree that the following statements are true: God exists God is omniscient (all knowing) God is omnipotent (all powerful) God is is benevolent (prefers/intends goodness over evil) Much evil exists in the world (moral evil, suffering of innocents) Criticism of the above belief system: One of these statements must be false for the belief system to be logically consistent. Which statement, then, is incorrect? This criticism is answered by theologians in several different ways, which I will not list here unless there is more interest. In any case, none of the theological answers is satisfactory because each answer invalidates one of the other statements. From coatesrd@casmail.muohio.edu Wed Dec 13 09:18:42 1995 Date: Wed, 13 Dec 95 11:20:44 EST From: coatesrd@casmail.muohio.edu (Rodney Coates) Reply-To: coatesrd@casmail.muohio.edu (Rodney Coates) To: revs@csf.colorado.edu Subject: [Fwd: Re: Fw: God and atrocities] On Tue, 12 Dec 1995 15:17:48 -0700 you wrote: >Regarding the request for information on God and atrocities, in my Sociology of >Religion course I refer to an article by Mackie which deals with this >fundamental flaw in Christian theology. Christian theologians generally >agree that the following statements are true: > >God exists >God is omniscient (all knowing) >God is omnipotent (all powerful) >God is is benevolent (prefers/intends goodness over evil) >Much evil exists in the world (moral evil, suffering of innocents) > > >Criticism of the above belief system: One of these statements must be false for >the belief system to be logically consistent. Which statement, then, is >incorrect? > >This criticism is answered by theologians in several different ways, which I >will not list here unless there is more interest. In any case, none of the >theological answers is satisfactory because each answer invalidates one of the >other statements. > but unfortunately your reasoning is flawed, but that flows from a Eurocentric perspective..(i.e. either or ) an alternative perspective -Afrocentric - recognizes parodoxes...what you have identified is just that a parodox...where diametrically opposed constructs can be reconciled within a single paradigm..... "Only when lions have Historians will hunters cease being heroes." African Proverb UMOJA, Still in the struggle Rodney D. Coates Director of Black World Studies Associate Professor of Sociology Miami University Oxford, Ohio - 45056 PH: 513-5291235 =========END FORWARDED MESSAGE========= From bwitanek@igc.apc.org Tue Dec 12 21:41:15 1995 Date: Tue, 12 Dec 1995 20:38:18 -0800 From: Bob Witanek To: 00drmooko@bsuvc.bsu.edu, bwitanek@igc.apc.org, coatesrd@casmail.muohio.edu, nattyreb@ix.netcom.com, revs@csf.colorado.edu, spector@calumet.purdue.edu, zapata@together.net Subject: What is Helpful and Is Not Helpful Alan Spector: I notice that you have forwarded a compilation of messages on a hunger strike and related struggles against institutionalized white supremacy at University of Vermont. Thank you for forwarding those messages. Thank you also for pointing out comments that you feel are "not helpful." You seem to take issue with a woman of Native lineage who has taken pride in the rich history of resistance among native nationals on this continent who have been virtually wiped off the planet. Not helpful indeed, to the designs of white supremacy for members of super oppressed nations to refer to their heritage of struggle against white supremacy and genocide carried out by white European nationalists. Members of these oppressed nations and peoples should be glad to know that they have wise men like you to point to their errant and unhelpful thoughts when they make the big mistake of expressing those thoughts publicly. It is only through corrective pointers such as yours that oppressed people can learn the proper way to refer to their struggles and their heritage. Also, it was very generous of you indeed to concede that there could be some legitimate rage of a person of Native and African lineage. And it is good to see that you offered a sign of hope that the hunger striker might only be speaking metaphorically and not ACTUALLY drawing upon her heritage, and those warriors who resisted white supremacy until the last drop of their blood. Also, you clearly demonstrated your big heart in going ahead and offering the generosity of publishing the piece on your precious list dedicated to Racial-Religious-EthnoNationalist Violence Studies even though it might be against your better judgement, or in your words, "a little too much INclusion rather than EXclusion." Members of oppressed nations will never be able to be thankful enough that they have such smart people as you, who no doubt are truly dedicated to the total destruction of the wickedness of white supremacy, and the liberation of every member of super oppressed racial and national groups from such wickedness, to tell them what types of thoughts and ideas are helpful and not so helpful to their struggles. Bob Witanek From spector@calumet.purdue.edu Wed Dec 13 13:53:34 1995 X-NUPop-Charset: English Date: Wed, 13 Dec 1995 14:55:02 -0600 (CST) From: "Alan Spector" Sender: spector@calumet.purdue.edu Reply-To: spector@calumet.purdue.edu To: revs@csf.colorado.edu Subject: Fw: RE: What is Helpful and Is Not Helpful >From Alan Spector, REVS Editor: I have decided to send Mr. Witanek's comments and my reply to the REVS network. His comments should have reached you by now; my reply follows: ------------------------------ Dear Mr. Witanek: I posted the compilation of messages because I believed that the authors of those messages had some very powerful, important messages to get out. I believe that the rhetoric of "DNA programmed to fight and be a warrior" is not true. The heroism of the Native American people, the brilliant military strategies and unselfish courage are examples for all fighters against oppression to admire. I only took issue with the rhetoric of "DNA" programming because it is the language and rhetoric of the oppressor, and since I was making the decision to forward the message, I felt an obligation to distance myself from that rhetoric. If a Euro-American said that Native American people were "DNA programmed to fight and be a warrior" we would make a very strong criticism of that statement. I suspect that the author was writing metaphorically, and I only offered a mild, friendly criticism of style. The HIGHEST compliment a person can pay to another person is to offer friendly, constructive criticism. Those who are afraid to offer such friendly, constructive criticism reveal their own condescending attitudes towards the oppressed, believing that the oppressed are either too stupid to understand or too weak to handle such comments. It is a sign of contempt for someone to not offer a friendly, constructive criticism if one is called for. Should we hold back criticism of various parties in the Yugoslav war if we are not Yugoslavian; is it arrogant to side with the ANC against the South African groups such as Inkhata, if we are not South African; can we not side against the Mexican government over Chiapas if we are not Mexican; can we not oppose the Contras in Nicaragua, even if we are not Nicaraguan? If a comment is meant to be one of constructive support, it should be made in a way that offers constructive support. That is what I tried to do. It is easy to simply offer uncritical support to various groups of super-oppressed people. Some liberals do it all the time. The real struggle is to treat people as equals, as brothers, sisters, best friends, and to actively organize against oppression. I hope and suspect that the author of the original letters understands the constructive, supportive, and respectful meaning of my comments. Alan Spector From coatesrd@casmail.muohio.edu Wed Dec 13 09:55:02 1995 Date: Wed, 13 Dec 95 11:56:30 EST From: coatesrd@casmail.muohio.edu (Rodney Coates) Reply-To: coatesrd@casmail.muohio.edu (Rodney Coates) To: 00drmooko@bsuvc.bsu.edu, bwitanek@igc.apc.org, coatesrd@casmail.muohio.edu, nattyreb@ix.netcom.com, revs@csf.colorado.edu, Association of Black Sociologists Subject: For my sista at the UNIVERSITY OF VERMONT-a new Black Mado To my sister The struggle consumes you, yet do not be consumed We need you for not only todays battles but those to come in the future Your life is too sweet, while the cause is just, we need you to continue and to live. By all means necessary continue the struggle, but continue to live Martridom while it suits you, is not my choice for you. And so my black madona I submit this for your approval and my plea, continue the struggel but also continue to live... BLACK MADONA RODNEY COATES/95 Lady of my life, girl of my dreams Woman of my destiny. Raped, scorned but still not free. A life to Reason, a place to fill. My life, My love the Ultimate thrill. Mated souls, time ensued. Raptured dreams fulfill life's need. Frustrated searches in days gloomy tomes. Love, companionship endlessly pursued Awake my heart, life's beacon calls. Black Madonna, my African Queen A thrown deserted, progeny's need. Beauty submerged midst slavery's creed Awaiting the day, Dawn's special plea Arise my love - this our destiny. From Don_R._Calkins@commonlink.com Wed Dec 13 13:02:54 1995 From: Don_R._Calkins@commonlink.com (Don R. Calkins) Reply-To: Don_R._Calkins@commonlink.com To: mail.usa.net@usa.net Subject: Re: Re: Fw: God and atrocities Date: 13 Dec 1995 13:36:44 GMT Organization: Common Link On-Line Service > One of these statements must be false for > the belief system to be logically consistent. Part of that depends on how you define 'evil'. According to Baha'i belief, evil has no objective existance, but is rather a statement of relative lack of perfection. There are other words we use the same way, such as cold and dark. Cold does not exist - it is a lack of heat; dark does not exist - it is a lack of light. In the same way, evil does not exist - it is a lack of goodness. As a result, all three of these terms are statements of a relative condition. For instance, here in Iowa, 35 degrees in January is warm; in July, 35 degrees is cold. Another question that must be answered is why God does not eliminate all things that are evil. According to Baha'i belief, we would not appreciate the good if there was nothing that was not good. We are called to eliminate 'evil' from our actions; but since evil is a relative term, and we are, by being created, less than perfect, it is in fact a never ending task because the more nearly perfect we become, the more that appears as evil. We believe that only now is mankind finally at a stage in its development where the great social ills can finally be attacked. However even when our present ills are overcome, evils will continue to exist because our standards will be higher. This is a very brief overview, and the subject of evil is a very complex one. Don C - sent via an evaluation copy of BulkRate (unregistered). From gthursby@religion.ufl.edu Wed Dec 13 15:41:36 1995 Date: Wed, 13 Dec 1995 17:41:29 -0500 (EST) From: Gene Thursby Subject: Re: Fw: God and atrocities (fwd) To: revs@csf.colorado.edu Can you supply the full bibliographical reference for the article by Mackie to which you refer? Thanks. Gene R. Thursby University of Florida P.O. Box 117410, 125 Dauer Hall Gainesville, FL 32611-7410 USA ---------- Forwarded message ---------- Date: Tue, 12 Dec 1995 15:17:48 -0700 From:mail.usa.net@usa.net To: Racial-Religious-EthnoNationalist Violence Studies Subject: Re: Fw: God and atrocities Regarding the request for information on God and atrocities, in my Sociology of Religion course I refer to an article by Mackie which deals with this fundamental flaw in Christian theology. Christian theologians generally agree that the following statements are true: God exists God is omniscient (all knowing) God is omnipotent (all powerful) God is is benevolent (prefers/intends goodness over evil) Much evil exists in the world (moral evil, suffering of innocents) Criticism of the above belief system: One of these statements must be false for the belief system to be logically consistent. Which statement, then, is incorrect? This criticism is answered by theologians in several different ways, which I will not list here unless there is more interest. In any case, none of the theological answers is satisfactory because each answer invalidates one of the other statements. From robertsj@u.Arizona.EDU Wed Dec 13 17:36:34 1995 Date: Wed, 13 Dec 1995 17:35:22 -0700 (MST) From: "Jeff J. Corntassel" To: Alan Spector Subject: A new journal called RED INK In-Reply-To: <19951213145503797.spector@nwi.calumet.purdue.edu> Dear REVS participants: I am an editorial board member for a new interdisciplinary journal based out of the University of Arizona called RED INK. RED INK is a Native American student publication and we are currently seeking submissions for our next issue (March) in the following areas: - scholarly articles related to American Indian issues such as water rights, sovereignty, repatriation, identity, education, economic development, Federal/Indian policy, cultural integrity etc... - book reviews on current books dealing with Native American issues (for instance, would anyone be interested in reviewing Vine Deloria's latest book RED EARTH, WHITE LIES?) - poetry, graphic art, photography In terms of stylistic considerations: 1. Articles should be less than 5,500 words. When citing sources, use the MLA citation style or similar style within your own discipline. 2. Submit two printed copies of each manuscript. Remove any personal identifying material from the actual manuscript. Include a separate cover sheet designating the title, author, contact information, tribal affiliation (if applicable), and a short bio. on the author. 3. If possible, please send a copy of the manuscript on a 3.5" floppy disk, saved in one of the following formats: - MS Work for Macintosh 5.1a or lower - Workperfect for Macintosh 3.1 or lower - Wordperfect for DOS 6.0 or lower - Plain text (Mac or IBM) 4. For submitting online, contact us at redink@ccit.arizona.edu. Please append the manuscript to the e-mail message. RED INK will notify contributors of acceptance and prospective publication dates if provided with correct contact information. Contributors receive a three-issue subscription and five copies of the issue in which the work is printed. Send all submissions and correspondence to: RED INK American Indian Graduate Center 1615 East Seventh Street Tucson, AZ 85719 (520) 622-3504 (voice) (520) 791-3735 (fax) redink@ccit.arizona.edu (e-mail) We look forward to receiving your submissions. WA-DOH J. Corntassel ******************************************* Jeff J. Corntassel Ph.D. Candidate Department of Political Science University of Arizona, 315 Social Sciences E-mail: robertsj@aruba.ccit.arizona.edu From RPlatkin@aol.com Thu Dec 14 00:53:18 1995 From: RPlatkin@aol.com Date: Thu, 14 Dec 1995 02:53:06 -0500 To: bwitanek@igc.apc.org, revs@csf.colorado.edu Subject: Re: What is Helpful and Is Not Helpful Whereever in the world there has been ethnic and racial oppression, there has been resistance and collusion among the oppressed (and for that matter, among the oppresser). They usually go on simultaneously, with periods or areas in which resistance seems dominant, and other times and places in which collusion seems most common. What this tells us that all groups have both tendencies and that they can rapidly change. The process of determining which aspect is most pronounced is highly political and has nothing to do with DNA. To argue that Native Americans were programmed to be warriors has absolutely no scientific validity. Which genes were the warrior genes? Is it a dominant or recessive gene? Did tribes which were not warlike have a different genetic composition? Were individuals who were not warriors some type of mutants? Were men the warriors because they were genetically programmed to engage in resistance? Were there tribes that were genetically programmed to collude with Europeans and others to resist them? How could individual tribes go through cycles of resistance and collusion, sometimes during one generation? And, what about the great variations among Europeans? Among all countries there were and are colonialists and anti-colonialists, imperialists and anti-imperialists, racists and anti-racists, fascists and anti-fascists (e.g., the largest group of anti-fascist foreign volunteers in the Spanish civil war were from Germany), warriors and pacifists, etc. Is this to be explained through genetics or politics? To even pose these questions reveals that politics is primary in understanding resistance to oppression. To ignore this process, which reveals tremendous class and political differences within both oppressed and oppressor groups, is in itself a very right-wing view of the world. It doesn't become any more correct, or any more helpful in resisting oppression, to have these reactionary ideas articulated by members of historically oppressed groups? So let's get seriously political on this question and stop denigrating Alan Spector for mildly criticizing some of the comments in the Vermon hunger strike file. From mail.usa.net@usa.net Fri Dec 15 17:11:23 1995 Date: Fri, 15 Dec 1995 17:09:25 -0700 Reply-To: Mark Weigand From: mail.usa.net@usa.net Subject: Re: Fw: God and atrocities To: Don_R._Calkins@commonlink.com, Racial-Religious-EthnoNationalist Violence Studies Thanks for the comments. I know very little about the Baha'i religion, but I would have to question the notion that evil is an illusion, entirely relative or simply "a lack of goodness" in the world. Surely there are examples of objectively real, deliberately undertaken evil practices (the holocaust for example). There is nothing illusory about genocide. In my judgement, the holocaust does not represent an illusion of evil in the world or something entirely relative which can be explained away as a passive "lack of goodness in the world". Real people were involved, real choices were made, real deaths occurred. If we cannot accept such genocidal policies as an example of objectively real evil (no need for religious interpretations here), then we must abandon any universalizable standard of evil. -=MW=- From mail.usa.net@usa.net Sat Dec 16 14:40:14 1995 Date: Sat, 16 Dec 1995 14:38:18 -0700 Reply-To: Mark Weigand From: mail.usa.net@usa.net Subject: Re: Fw: God and atrocities (fwd) To: gthursby@religion.ufl.edu, Racial-Religious-EthnoNationalist Violence Studies In-Reply-To: The material is from an article called "Evil and Omnipotence" by John L. Mackie, in MIND, vol. LXIV no.254 (1955), edited by Professor Gilbert Ryle. From I.R.Douglas@Bristol.ac.uk Sun Dec 17 07:01:22 1995 Sun, 17 Dec 95 14:01:02 GMT Date: Sun, 17 Dec 1995 14:00:56 +0200 From: Ian Robert Douglas Reply-To: I.R.Douglas@Bristol.ac.uk Subject: Justice and Post-Politics Conference To: Religious-Ethnic-Violence net Greetings to all, Ian Robert Douglas, Mark Passera and Richard Shapcott are pleased to announce the following. We encourage proposals from both established academics and advanced graduate students to be sent via email, snailmail or fax to the relevant addresses included below: CALL FOR PAPERS -------- CALL FOR PAPERS -------- CALL FOR PAPERS JUSTICE AND POST-POLITICS An Interdisciplinary Forum UNIVERSITY OF BRISTOL, UK SEPTEMBER 1996 Recent years have witnessed a series of fundamental shifts in political theory. There is much discussion about the arrival of the =E5global condition=BC, and with it new challenges and opportunities. While some scholars have focussed on new dangers of domination and conflict, others have sought to highlight the possibilities opened up by the =E5Information Age=BC. While some assert the end of the state, History, and even of politics itself, still others argue that power, ideology, and violence remain embedded, their study being more urgent than ever. At such a point of apparent fracture, when longstanding conceptions of politics, practice, community, state and individual have been brought into question, it is useful to focus attention on those elements that unite scholars. One such issue of particular significance is a concern with the question of justice. =20 In seeking to explore disparate concepts of justice, individuality, ethics and community, this conference will aim to bring together critical scholars from all approaches in a forum for mutually-informing discussion aimed both to reframe the key issues of our age as we pass the Millennium, and chart possible new endeavours in research and enquiry. =09CONTRIBUTIONS: The organisers encourage contributions from a variety of disciplines including: politics; sociology; international relations; international political economy; cultural studies; geography; philosophy; film and media studies; drama and other interested parties. The organisers are particularly interested in papers that transcend disciplinary boundaries to address a wider audience.=20 =09 =09MAJOR THEMES: =09Justice and Technoculture=09=09=09=09 =20 Post-Politics and the Limits of Theory =09Possibilities of World Justice=09=09 Justice in a Post-Sovereign Age =09Justice and the Fragmentation of Community=09=09 Justice, Gender and the Political =09Ethics and Individual Action=09=09=09=09 The End of History and the End of Politics =09Justice and Death =09=09=09=09=09 Justice, Order and Capital =09CONVENERS: Ian Robert Douglas (tel: 0117-928-9000 ext.8076,=20 email:I.R.Douglas@bris.ac.uk);=20 Mark Passera (tel: 0117-928-9000 ext.8464,=20 email: M.Passera@bris.ac.uk); Richard Shapcott (tel: 0117-928-9000 ext.8464,=20 email: R.Shapcott@bris.ac.uk). =20 UNIVERSITY OF BRISTOL, DEPARTMENT OF POLITICS, 12 Priory Road, Bristol, BS8 1TU, UK. tel: (0117) 928 7898 fax: (0117) 973 2133 Apologies for cross-posting From mail.usa.net@usa.net Sun Dec 17 10:46:28 1995 Date: Sun, 17 Dec 1995 10:44:33 -0700 Reply-To: Mark Weigand From: mail.usa.net@usa.net Subject: Re: Internet and Social Movements To: REVS@csf.colorado.edu <---- Begin Forwarded Message ----> From: mail.usa.net Subject: Re: Internet and Social Movements To: munozr@osiris.Colorado.EDU, PROGRESSIVE SOCIOLOGISTS NETWORK This is a message to all REVS and PSN members. Perhaps you have seen the request for information from a Robert Munoz@osiris.colorado.edu. He says he is a graduate student at CU and just wants information for his research about using the Internet in behalf of social movements. There is a questionaire for us to fill out, which of course will also provide him with an international list of email addresses. Frankly, I am very hesitant to respond to such requests, even if they are perfectly legitimate. By way of background, I teach a course called "Computers and Society" which addresses issues of privacy invasion and possible control of the Internet now and in the future. In this case, at a minimum we need some positive identification and perhaps a letter of recommendation from Mr. Munoz's dissertation committee which verifies that he is in fact a graduate student, and also verifies both the intent and sponsorship of his research. I believe that this type of research will become a much larger issue in the future as many government and private agencies seek to gather information about users of the Internet. In the meantime, we should all be cautious and skeptical, even when such requests come from social scientists. I would appreciate any comments others may wish to offer on this topic. Thanks. <---- End Forwarded Message ----> From mark@mbcltd.demon.co.uk Mon Dec 18 13:59:04 1995 18 Dec 95 20:56 GMT 18 Dec 95 20:48 GMT (router,WinSmtp -Win32- V1.07beta1.3.s(unregistered)); Mon, 18 Dec 1995 20:50:38 (158.152.94.213::mail daemon,WinSmtp -Win32- V1.07beta1.3.s); Mon, 18 Dec 1995 20:50:14 From: mark To: Racial-Religious-EthnoNationalist Violence Studies Subject: RE: [Fwd: Re: Fw: God and atrocities] Date: Sun, 17 Dec 1995 12:18:04 -0000 In reference to Rodney Coates et al, on God and his tolerance for evil. The obviously flawed statement is 'God exists'. If it is accepted that = God does exist then it is pointless trying to apply logic - Euocentric = or Afrocentric - to anything that then follows. I'm not really sure of the motivation for trying to find an internal = logic to any mystical belief systems, since they are able to accomodate = all sorts of contradictions precisely because they are mystical. Most = Christians I have ever met will simply say that something is the way it = is because God wishes it. Of course the preponderence of relativism these days will mean that my = comments are met with the reply - who am I to say that my belief system = is any more rational than that of the Pope's? My reply is that the views = I hold can be tested against reality, a reality that puts human beings = and their freedom at the centre. Everything can ultimately be explained = without needing to introduce some superior being, and anything that = cannot yet be explained is a result of our immature science. I look forward to any comments contributors may have ... From varvel@plains.nodak.edu Mon Dec 18 14:30:26 1995 Date: Mon, 18 Dec 1995 15:30:11 -0600 (CST) From: Andrew Varvel To: revs@csf.colorado.edu Subject: Re: Fw: God and atrocities Hello... It appears that there has been some serious mixing of metaphors here. The apparent paradox of "How can God be God if God is good?" and "How can God be good is God is God" is something wrestled with in the Book of Job, among other places. One problem you will have is that religion requires one to use senses other than the material five. Despite what some skeptics say, this is (in my view) scientifically valid. (If one doesn't trust one's sixth sense, how can one possibly trust the other five?) The question you ask could also be phrased "How many angels can you put on the head of a pin?" Based on what I know about various religions, the concepts in nearly all of them are the same, but the cultural vernacular for the concepts are different. Many people could have the same experience, but they would describe it differently depending on their cultural background. Mystics being touched by the same essence might call it Siva in one place, God in another, the World Soul in another, the Holy Spirit in another, and the Thunderbird in yet another. The same essence would appear to many to be separate when they really aren't. It looks as though you are being caught in traps of your own language. Beyond the languages we normally use, religions have sets of concepts (and cultural icons) that form a spiritual language. Similarly, people can have trade languages (otherwise known as jargon). Geologists speaking different languages can often communicate, as can physicists, et cetera. (Think of them as professional versions of Theives' Cant.) Good and evil is described in some places to be closeness to the World Soul or God (as opposed to apartheid). In other places, the concern is about harmony vs. disharmony, with harmony with the cosmos being desirable. In yet others, good will be described as the will of God and evil as shying away from it. Some people see evil as working against the interests of the greater society. In all of these versions, the notions of good and evil are similar. Good and evil are, by definition, not relative. If they are, then murder, genocide, mass rapes, etc. ought not to be condemned on moral grounds (since there would be no morality). However, the perceptions of people differ as to application. People rarely see themselves as evil or their enemies as good. In final analysis, my eyes are mine, not yours. I can imagine what your life may be like, and I may be able to approximate, but your eyes are not my eyes. Your question really asks what the nature of God is. Fundamentally, I cannot tell you, because no words would ever be able to describe adequately. It is not a question of faith, but rather a question of an untranslatable concept. We are trapped in the languages we use. The way we communicate with each other is through symbols, archetypes, and cultural icons whose meaning may have radically different relevance for you and me. The way I would describe anything on this level would be metaphorical and poetic, and would lose a certain amount of meaning in prose. If I could communicate with you in terms of pure thought, perhaps you could understand what I am saying. I do hope, though, that you are trying to understand something. --AV-- From spector@calumet.purdue.edu Mon Dec 18 15:45:39 1995 X-NUPop-Charset: English Date: Sun, 17 Dec 1995 16:47:48 -0600 (CST) From: "Alan Spector" Sender: spector@calumet.purdue.edu Reply-To: spector@calumet.purdue.edu To: revs@csf.colorado.edu Subject: on gods and racial/ethnic violence... The discussion about the existence of a supreme being and the problem of evil was started in the context of a discussion about racial violence. I think that the discussion is useful for the REVS network, but I would ask that it be tied in a little more to issues of the Holocaust/Rwanda, etc. E-mail lends itself to chatty, informal, philosophical comments which can be helpful in developing insights. On the other hand, when the topic becomes a little too "chatty" and strays a little too far from the main point, it can cause some members to decide that the volume of irrelevant mail is not worth their time. People don't usually leave e-mail networks because they are angry; they leave because they are overloaded. As I said, I think the discusion has been interesting; I just don't want it to stray too far from the focus of this list. Thanks to all for your participation, and for those who have a vacation of some sort approaching, I hope it is a good one. Alan Spector ############################################################################ Alan Spector, Ph.D. Phone: 219-989-2387 Behavioral Sciences Department FAX : 219-989-2008 Purdue University Calumet E-Mail: SPECTOR@CALUMET.PURDUE.EDU Hammond, IN 46323 USA {Editor of REVS--- an international email network for Racial-Religious-EthnoNationalist Violence Studies} ############################################################################ From Joseph.Roberts@m.cc.utah.edu Tue Dec 19 16:00:17 1995 Date: Tue, 19 Dec 1995 16:00:08 -0700 (MST) From: "Joseph W. Roberts" To: mail.usa.net@usa.net Subject: Re: Internet and Social Movements On Sun, 17 Dec 1995 mail.usa.net@usa.net wrote: > <---- Begin Forwarded Message ----> > From: mail.usa.net > Subject: Re: Internet and Social Movements > To: munozr@osiris.Colorado.EDU, PROGRESSIVE SOCIOLOGISTS NETWORK > > > This is a message to all REVS and PSN members. Perhaps you have seen the > request for information from a Robert Munoz@osiris.colorado.edu. He says he > is a graduate student at CU and just wants information for his research about > using the Internet in behalf of social movements. There is a questionaire for us > to fill out, which of course will also provide him with an international list of > email addresses. > > Frankly, I am very hesitant to respond to such requests, even if they are > perfectly legitimate. By way of background, I teach a course called "Computers > and Society" which addresses issues of privacy invasion and possible control of > the Internet now and in the future. I can't help but wonder if you are overplaying a conspiricy theory here. While I admit the potential exists to invade privacy on the internet I cant help but believe that you are overreacting. Each time you post something to a mailing list or to a newsgroup your name is already out there and your privacy is already invaded (by your own choice). That is unless of course you use cryptic email accounts with no signature (as was done here (mail.usa.net@usa.net). > > In this case, at a minimum we need some positive identification and perhaps a > letter of recommendation from Mr. Munoz's dissertation committee which verifies > that he is in fact a graduate student, and also verifies both the intent and > sponsorship of his research. I believe that this type of research will become a > much larger issue in the future as many government and private agencies seek to > gather information about users of the Internet. In the meantime, we should all > be cautious and skeptical, even when such requests come from social scientists. I would like to know how this would be possible. It defeats the purpose of the internet as a research tool to require researchers to send documentation about research, letters of reccommendation, and dissertation committee information. It is not practical to do this electronically (no way to know if they weren't simply forged to meet some arbitrary requirement) and snail mail is completely out of the realm of rational action. If your ideas become reality the internet is dead as a tool for serious research. > > I would appreciate any comments others may wish to offer on this topic. > Thanks. > > <---- End Forwarded Message ----> > Joseph W. Roberts | Department of Political Science Phone: (801) 581 - 4262 | University of Utah Fax: (801) 581 - 6183 | 252 Orson Spencer Hall E-Mail: Joseph.Roberts@m.cc.utah.edu | Salt Lake City, UT 84112 From coatesrd@casmail.muohio.edu Wed Dec 20 10:52:05 1995 Date: Wed, 20 Dec 95 12:52:54 EST From: coatesrd@casmail.muohio.edu (Rodney Coates) Reply-To: coatesrd@casmail.muohio.edu (Rodney Coates) To: mark@mbcltd.demon.co.uk Subject: RE: [Fwd: Re: Fw: God and atrocities] On Sun, 17 Dec 1995 12:18:04 -0000 you wrote: > >In reference to Rodney Coates et al, on God and his tolerance for evil. > >The obviously flawed statement is 'God exists'. If it is accepted that = >God does exist then it is pointless trying to apply logic - Euocentric = >or Afrocentric - to anything that then follows. > >I'm not really sure of the motivation for trying to find an internal = >logic to any mystical belief systems, since they are able to accomodate = >all sorts of contradictions precisely because they are mystical. Most = >Christians I have ever met will simply say that something is the way it = >is because God wishes it. > >Of course the preponderence of relativism these days will mean that my = >comments are met with the reply - who am I to say that my belief system = >is any more rational than that of the Pope's? My reply is that the views = >I hold can be tested against reality, a reality that puts human beings = >and their freedom at the centre. Everything can ultimately be explained = >without needing to introduce some superior being, and anything that = >cannot yet be explained is a result of our immature science. > >I look forward to any comments contributors may have ... > > I have but one word to respond to this: parodox.. ..later...and i still be me... (it is still a question of faith isn't it...) From coatesrd@casmail.muohio.edu Wed Dec 20 15:10:03 1995 Date: Wed, 20 Dec 95 17:10:55 EST From: coatesrd@casmail.muohio.edu (Rodney Coates) Reply-To: coatesrd@casmail.muohio.edu (Rodney Coates) To: ABSLST-L@CMUVM.CSV.CMICH.EDU, PROGRESSIVE SOCIOLOGISTS NETWORK , Racial-Religious-EthnoNationalist Violence Studies Subject: A christmas dream //again// A Christmas Dream Twas the night before Christmas and all through the hood Not a shot was fired nor dealers stood The crips and the bloods had enrolled in school The crack heads and hustlers tired playing the fool Helped the elderly, baskets filled by plentitude. The quiet was subtle, so full and sweet The cops took seriously their pledge they vowed Distributed toys, books - no crime on their beat Throughout the land and around the world, Peace, good will, love all pursued. And what to my surprise, should the screen reveal But peace and harmony, joy and good will The Protestants and catholics, in Ireland they sat eating and rejoicing the peace all could feel. Israelis and Palestinians, in the gaza strip had laid down their stones and guns in the street Together they ate and laughed - the table full of love, of happiness and of brotherhood. Korean born, both north and south, eagerly crossed cold war lines sealed in time. No more red, no more blue just yuletide festivities laughter, and food. American borders no longer prevented Those seeking work, dignity, and plentitude. Lady liberty stood in kente garbed Sprouting a fro with a new regard. Blacks and whites went caroling too As Moslems and jews celebrated hanaka Kwanza, Eid Al -Adha and Diwali at Christmas time All together sang and shared the same wine. The silence was deafening and what should I hear That newt and limbough were chasing reindeer Clinton and Gore had stopped playing games While perrot and forbes -their money did give Championing kids, not campaigns, without noble names. And as I now sit, pondering this dream I hear from the clouds a voice so supreme that my heart is filled with deep delight Merry Christmas to all and to all a good night. Rodney Coates 95 "Only when lions have Historians will hunters cease being heroes." African Proverb UMOJA, Still in the struggle Rodney D. Coates Director of Black World Studies Associate Professor of Sociology Miami University Oxford, Ohio - 45056 PH: 513-5291235 From coatesrd@casmail.muohio.edu Fri Dec 22 12:25:56 1995 Date: Fri, 22 Dec 95 14:26:26 EST From: coatesrd@casmail.muohio.edu (Rodney Coates) Reply-To: coatesrd@casmail.muohio.edu (Rodney Coates) To: mark@mbcltd.demon.co.uk Subject: RE: [Fwd: Re: Fw: God and atrocities] On Wed, 20 Dec 1995 20:00:49 -0000 you wrote: >much of the message is encoded and i am unable to understand it i shall respond that which i can and leave the rest for you to ponder...> >------ =_NextPart_000_01BACFE0.FD32D1A0 >Content-Type: text/plain; charset="us-ascii" >Content-Transfer-Encoding: quoted-printable > >Rodney, > >You wrote: > >I have but one word to respond to this: > >parodox.. > >..later...and i still be me... > >(it is still a question of faith isn't it...) > > > > >I have no problems with paradoxes or questions of faith. > >I was trying to provoke a response that might help me understand why = >those concerned with questions of equality - for example, my interests = >are racism - would bother themselves with the internal consistency of = >mystical beliefs. Hence the non-confrontational tone of my note. > >It is one thing for a social scientist to try to understand why belief = >systems arise and some disappear. It's another thing to say, are they = >internally consistent? I am intrigued by what responses will come back. > >Thanks for replying. > >Mark. Mark: As noted by W.I. Thomas: A situation percieved as real is real in its consequences... People of all races, ethnic groups and nationalities have argued these issues and the bottom line still remains...some believe -and for those who do..there is no inconsistency..whereas for those who do not...there are multiple inconsistencies...consequently there exists a paradox...something which is and isn't at the same time... I do not believe that religion, in all its totality, can be logically interpreted...logic/science only takes you just so far...I would argue that as a system of beliefs it is intended purposely to be so... I would argue that the epitomy of rationality is irrationality, the epitomy of logic is illogical, just as the epitomy of creativity is distruction... Now you are probably convinced that i am crazy..but let me proceed with a few examples...Racism, sexism, homophobia, ethnocentrism are all both rational and irrational, logical and illogical, creative responses to difficult situations and extremely destructive... >From a purely logical perspective, a logic which comes from a capitalist perspective, slavery is extremely rational....but from a humanist or religious perspective extremely illogical, irrational and destructive...do you see my problem... >From a purely logical perspective equality is diametrically opposed to freedom, yet these opposing perspectives (and the dynamic produced by their constant conflict) is what we have come to describe as democracy...Democracy, on another level, is diametrically opposed to a capitalist system, yet such systems have come into being (i'm not sure which came first, so let me avoid the chicken and egg controversy for now,....)...but the creative tension between these two is what we now contend with in America, and much of the world... Taking this a bit further, Marx essentially taking the theological primises/assumptions from Christianity - removing the notion of diety...derived his solution for the capitalist universe...(Turning Hegel on its head)... Descartes, (You know, I think therefore I am) goes to great pains to prove that God doesnot exist only to conclude that such a force actually did...Neitche (God is Dead) after great pains...rediscovers a new God...If God did not exist, humans would create one...... Parodox, the human condition, life's uncertainties...the more science discovers the more we discover that we don't know...produces the constant condition where we require a God... The only constant in the universe is change, to a Greatt extent the God concept/identity..alows us to grapple with that change... and as is my custom...i still be me...rodney c... and by the way...merry christmas, happy hannaka, etc...etc....etc....and may my God bless you in the days and years to come.... > >------ =_NextPart_000_01BACFE0.FD32D1A0 >Content-Type: application/ms-tnef >Content-Transfer-Encoding: base64 > >ACQBAAABAAAADAAAAAMAADADAAAACwAPDgAAAAACAf8PAQAAAEcAAAAAAAAAgSsfpL6jEBmdbgDd >AQ9UAgAAAABSb2RuZXkgQ29hdGVzAFNNVFAAY29hdGVzcmRAY2FzbWFpbC5tdW9oaW8uZWR1AAAe >AAIwAQAAAAUAAABTTVRQAAAAAB4AAzABAAAAHAAAAGNvYXRlc3JkQGNhc21haWwubXVvaGlvLmVk >dQADABUMAQAAAAMA/g8GAAAAHgABMAEAAAAQAAAAJ1JvZG5leSBDb2F0ZXMnAAIBCzABAAAAIQAA >AFNNVFA6Q09BVEVTUkRAQ0FTTUFJTC5NVU9ISU8uRURVAAAAAAMAADkAAAAACwBAOgEAAAACAfYP >AQAAAAQAAAAAAAADnjYBCIAHABgAAABJUE0uTWljcm9zb2Z0IE1haWwuTm90ZQAxCAEEgAEAJwAA >AFJFOiBbRndkOiAgUmU6IEZ3OiBHb2QgYW5kIGF0cm9jaXRpZXNdADAMAQWAAwAOAAAAywcMABQA >FAAAADEAAwA6AQEggAMADgAAAMsHDAAUABMANwA4AAMAdwEBCYABACEAAABFQjlEOEJCMzUwM0FD >RjExQUMzNzQ0NDU1MzU0MDAwMAAHBwEDkAYAaAQAABIAAAALACMAAAAAAAMAJgAAAAAACwApAAAA >AAADADYAAAAAAEAAOQAg9YHbFc+6AR4AcAABAAAAJwAAAFJFOiBbRndkOiAgUmU6IEZ3OiBHb2Qg >YW5kIGF0cm9jaXRpZXNdAAACAXEAAQAAABYAAAABus8V2rizi53sOlARz6w3REVTVAAAAAAeAB4M >AQAAAAMAAABNUwAAHgAfDAEAAAAVAAAAV2luZG93cy9NYXJrQi9NYXJrQmkAAAAAAwAGEOIw/uoD >AAcQPgIAAB4ACBABAAAAZQAAAFJPRE5FWSxZT1VXUk9URTpJSEFWRUJVVE9ORVdPUkRUT1JFU1BP >TkRUT1RISVM6UEFST0RPWExBVEVSQU5ESVNUSUxMQkVNRShJVElTU1RJTExBUVVFU1RJT05PRkZB >Y2gKwHNldDI3BgAGwwKDMgPFAgBwckJxEeJzdGVtAoMzdwLkBxMCgH0KgAjPCdk78RYPMjU1AoAK >gQ2xC2DkbmcB0DU3CvsUUQvy1mMAQRNQbxPQYwVACADgZG5leSwKhQqHGe6kIFkIYCB3GwI6HF+H >C+Ma9gqLbGkzNh/REx8vGzJJIBGAdmUgXGJ1BUACICNQdwWwZJAgdG8gFhBzcAIg+SQjdGgEAB6G >CoUKsQRw0G94Li4b7C4LYBPQmnImwC4AcCQgaSATwHsDEAMgYiNQB4AoIRvsKI5pBUAEACilYSBx >ClDHKLECICOgZiBmC3AlIKkqoW4nKpF0KCEpG+zvLb8Kvx1JIwVuJFAa8QJg3xPgBCAD8CxRLzFh >JpEHkT8FsStmMvEsBSbdIwB3YdEEIHRyeQuAZyQyGvH4dm9rI1ArQCR0EbAlESMn4CkwaWdoBUBo >ZeRscCkxIHUkwASQE8DRKFJ3aHklEW83UQWgvG5jBJEJgDIUM0tlK2A3B0AqgDmALSwQBbFleORh >bQtQZSwpMDmAC4C/J/ErgQQgCsAjUDKQYwQA5m08QSPwdWwkIAbgJSD/BJAlETHhOEAjQDIFP2E9 >ZP5uB0A58gCQE8E6IDmAK/F7PUAosWNBUSkQIUANwHM4LiBIQfE3YjFCbi3/OgEDUQIwJ+ArsUFR >JEAjwf9CQzFRE9A0biqTI7IlITXx8zxyK0Bzbz5wQVEE8AiQ/wIwQcEk4zXAJDI4vUMEKKB/E7M9 >8gQANrEkwUiwOIFk4QQAYXBwZQrAQ3BHUP4nPfFGIT90NeVNUBvAPgM3P2E9VUFBbDmAQYd0P+8i >8TzQPWIFEGcKUD8hOYB/OWA3oTb2MgIo4QWgOIFilQDQaybdVBGAbmsEIN88chYQC1A10ibdTQrA >VHcvIO8h/y8FFTEAWyAAAAMAEBAAAAAAAwAREAEAAABAAAcwoOnpLBXPugFAAAgwoOnpLBXPugEe >AD0AAQAAAAUAAABSRTogAAAAAOBE > >------ =_NextPart_000_01BACFE0.FD32D1A0-- > > "Only when lions have Historians will hunters cease being heroes." African Proverb UMOJA, Still in the struggle Rodney D. Coates Director of Black World Studies Associate Professor of Sociology Miami University Oxford, Ohio - 45056 PH: 513-5291235