honeymae’s posterous

Four weeks ago these two Cops payed a visit to ask me questions about my invovment with resistance to the 2010 Olympics.  They questioned me on my involvment with the Native Youth Movement, the Warriors Societies, and any other activist groups.  In the beginning of the conversation, they gave me a braid of sweetgrass as some kind of cultural gesture… I would assume? (Wrong culture there guys!)

I should of asked them, “What do I do with this?”

The one question they persistently hounded was, “If you knew of any persons who would get hurt because of activist activity, would you help us and inform us to prevent anyone from getting hurt?”  I never answered the question, although later I realized I should of responded with my own backhanded comment of “What if I see persons getting hurt because of cop activity, do I help and inform you to prevent these people from getting hurt?”  They also asked questions around my intentions, how I feel about the Four Host First Nations, and the 2010 Olympics in general.

I made a comment that, “The Band Counils who participat in the Four Host First Nations are only colonial-puppet government that owe it’s responsability and loyalties to the Indian Act, and not our own people.  I see those governments as illegitimate and imposed.  They are colonization”.  They responded with trying to explain to me how “The Indian Act is a good thing” because it “gives natives in Canada their Indian Status” and without the Indian Act “Natives wouldn’t be Indian.”

Ignorant and racist logic.  Nothing new for me.

I will state that my intentions and activity during the 2010 Winter Olympics are not even known to me at this point.  The Olympics should never have been supported by my community, and future generations will have to fix the damage it has caused.  It’s supported and endorsed the corruption and farce of the Squamish Nation, and has only allowed a few to prosper and benefit from it.  It will leave little legacy for future generations, except rising housing costs, more population and Urban sprawl, expansion and development of more of our territory, and the prostitution and exploitation of our culture and community.  I wait for it to come and ago because in the aftermath, the relationship between Indigenous peoples and Settler government will not have changed, the situation with Indigenous peoples in Canda will still be severe, and it will have made a few Indians into wealthy capitalists, furthering the consistent agenda of colonization and assimilation.

Hi,

I created a free web API to do (real-time) conversion of CSV or XLS
data sets into XML for easier computability by common programming
tools.
I've tried it out on a few of the Vancouver data sets to make sure it
works.

It's called Elev.at and can be reached at http://elev.at

Joubert

The town centre is dotted with "help yourself" vegetable gardens; the market groans with local meat and vegetables, and at all eight of the town's schools the pupils eat locally produced meat and vegetables every lunchtime.

"It's a complete turnaround," said Pam Warhurst, a former leader of Calderdale Council, board member of Natural England and the person who masterminded the project – called Incredible Edible – and motivated her friends and neighbours to join in. "Our aim is to make our town entirely self-sufficient in food production by 2018 – and if we can carry on at the same rate as we've done over the past 18 months since we had our first meeting and set this initiative up, we're going to make it."

And the scheme's leaders are now hoping to export their idea: two weeks ago the town held a conference on how to make Incredible Edible-style initiatives work elsewhere, and more than 200 people from across Britain attended.

They heard the story of Todmorden's transformation, starting with what Ms Warhurst calls the "propaganda planting" of vegetables around the town centre 18 months ago. Nick Green, who runs a converted mill that provides workspace for local artists, took on the job of doing the planting. He said he chose the first venue – a disused health centre – because it was in the middle of the town and would attract plenty of attention. "We wanted everyone to see what we were doing, so they could ask questions and ultimately join in," he said. "The old health centre has plenty of land in front, so it was ideal. I didn't ask anyone's permission: I just went there with my spade and my seeds and I planted cabbages and rhubarb."

in contrast... great article by Ivor Tossell on the [uselessness] of FarmVille
(biggest technology-for-the-good-of-humanity fail)

When gamers become recruiters

When everyone else on the block has a virtual pig, you want one too

Ivor Tossell

Published on Sunday, Nov. 29, 2009 11:24PM EST Last updated on Monday, Nov. 30, 2009 3:29AM EST

As 2009 winds down, the world of Facebook has fragmented into two camps: the people who are pretending to be farmers, and the rest, who are busy wishing a plague of locusts upon them.

Jason Logan / The Globe and Mail

from The Globe and Mail / Technology column

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and finally ....

from cutandpaint.org

The main characteristic of a complex system is its chaotic non predictable nature, that is, a cause-and-effect scheme represented by a differential equation cannot provide an adequate description. Another important aspect of complex systems is the emergent features in which patterns of behavior are observable in the overall system but cannot be inferred by the study of smaller parts. H2O molecules do not give hints to the possible configuration of ice.

When MIT Media Lab founder Nicholas Negroponte was asked a few years ago, "What comes after personal computing?" he responded with a single word: "Intimacy." While the conventional uses of this term have a wide variety of connotations, one cognitive psychology usage is most interesting: "the portion of the field of view occupied by a phenomenon.

In 2005, the Institute for the Future of the Book (IF:book) conducted a thought experiment in which they proposed that if Marx and Engels had published the Communist Manifesto today and posted it to the Web it would attract a global networked multimedia conversation of articles, blog posts, YouTube video, and audio podcasts. Critiques of the Manifesto could be accessed in relation to all the others instead of existing as “isolated islands which at best can reference each other but which are not connected in the way we might imagine in the networked world.” In March 2007 IF:book Director Bob Stein reported that the Amazon.com page for the Communist Manifesto now provides a linked citation list of 2,061 books which reference it (Stein, 2007). And that is without the accretion of all the accumulated reader comments and recommendations at Amazon. Today, on the Internet at least, the Manifesto is not just a book you can read in the bath [21] but an entire networked body of many media, including no doubt real meetings in real places, as always. And the conversation continues to grow. Indeed, the IF:book blog post, and now this article too, are part of it.

Transliteracy might provide a unifying perspective on what it means to be literate in the twenty–first century. It is not a new behavior but has only been identified as a working concept since the Internet generated new ways of thinking about human communication. This article defines transliteracy as “the ability to read, write and interact across a range of platforms, tools and media from signing and orality through handwriting, print, TV, radio and film, to digital social networks” and opens the debate with examples from history, orality, philosophy, literature, and ethnography.

New Rastafari came from the old male-identified Rastafari and its antecedents in the jubilee of emancipation from slavery. It came from radical religious movements in Jamaica in the 1800s, from Ethiopianism, Garveyism, pan-Africanism, struggles of ‘the sufferers,’ and from nationalist insurgency in Africa and Caribbean. It has emerged both from and against these antecedents. The new Rastafari has come from a global fightback against IMF and World Bank structural adjustment programs (SAP) especially by women because SAP hits women so hard [Antrobus 1989:26]. It has come from media globalism and the music so purveyed, from international feminisms, including the excavation of the history of women’s militancy and centrality to each phase of capitalist expansion and the struggles characteristic of that phase [Mohanty et al 1991]. In sum, new forces have adapted and transformed Rastafari into a still more potent world movement.

Says Mr. Ruppert: "Community is what will save us... You will fail as a rugged individualist, you will survive as a member of a tribe or a family.

calling for a revolution in human thinking....