Era un interviu prin filmul de mai sus "Cum e sa locuiesti pe aceasi strada cu Hell's Angels ?" "Foarte bine, ne ajuta sunt respectuosi si nici un hot nu indrazneste sa vina aici" .

Then there are the Chugach Natives of Alaska. The Port of Valdez, Alaska, is arguably one of the most valuable pieces of real estate on Earth, the only earthquake-safe ice-free port in Alaska that could load oil from the giant North Slope field. In 1969, Exxon and British Petroleum companies took the land from the Chugach and paid them one dollar. I kid you not.

Wally Hickel, the former Governor of Alaska, dismissed my suggestion that the Chugach deserved a bit more respect (and cash) for their property. "Land ownership comes in two ways, Mr. Palast." explained the governor and pipeline magnate, "Purchase or conquest. The fact that your granddaddy chased a caribou across the land doesn't make it yours." The Chugach had lived there for 3,000 years.

No oil company would dream of digging on the Bush family properties in Midland, Texas, without paying a royalty. Or drilling near Malibu without the latest in environmental protections. But when Natives are on top of Exxon's or BP's glory hole, suddenly, the great defenders of private property rights turn quite Bolshevik: lands can be seized for The Public's Need for Oil.

Some Natives are "re-located" through legal flim-flam, some at gunpoint. The less lucky are left to wallow, literally, in the gunk left by the drilling process.

One of the most pernicious manifestations of the control and, therefore, elimination of play has come through organized sports, which started with Little League and extend today into all sports and all age groups. The sandlot, the playground, the neighborhood, and the vacant lot, where children were once free to hammer out their own rules, choose their own teams, and resolve their own disputes, have been replaced by yet another supervised realm where play means going through a prescribed set of motions and where the social interaction is mediated and guided by authority. In a way, the children do not play the game at all: the game plays the children, who are just accessories, placeholders fulfilling functions determined by rules created and enforced by adults. Here play has lost its essential creative nature. I do not know what to call it, but it really is not play any more at all. It is, however, an excellent conditioning method for producing people who look to authority for instructions on how to "play the game". Have you ever felt like you are, still, one of these "placeholders" fulfilling functions determined and enforced by some unchallengeable authority?

The globe of my childhood was already a step away from real life, the open-ended infinite that is nature, the real world. Already, what I was exploring was a manufactured representation of the world. At least, though, my experience within the confines of that representation was unprogrammed. Through my imaginings, I still played with that globe. It did not play me, turn me into its operator, the button-pusher that moves the game from start to finish.

Like a child moving through his lessons at school, making his way through the prescribed body of information that constitutes an "education," like a bunch of confused six-year-olds trying to follow the instructions of their t-ball coach, so do we move through modern life. We go through the steps of a life prepared for us by others, a life that is not our own. As the final step in the conversion of the whole world into money, we are selling off our very lives.

What is important here is not so much money but control. The destruction of the human spirit, accomplished mostly during childhood and maintained to the grave, is another aspect of the taming of the wild, the conquest of nature, the fulfillment of the technological and scientific program at the level of the individual. Life, in other words, has been brought under control, or so we would persuade ourselves. Why else the emphasis on safety, security, and practicality? As observed, these boil down to an emphasis on survival, which, in our specialized society, is a function of money. Again, we are selling off our very lives, purchasing experiences instead of creating them, being run by our machines, our schedules, our clocks and our calendars. Time is money.

There are other aspects to the conversion of spiritual capital into money, the diminishment of the human spirit for the sake of profit. Each human being is born as a magnificent, creative, spontaneous spirit, an enormous spiritual being capable of incredible feats of learning. To reduce that spirit to something willing to occupy one of the narrow, meaningless roles in society as we know it, to make that spirit accept the imitation of life today's world offers (and upon which our economy depends), is an enormous enterprise and a shameful crime. We do not really understand what is happening when, as children and teenagers, vast swaths of our spirit are sold off to the demands of the monetized world. We know only that we have been robbed.

Vedeti compania aia din Japonia care scaneaza fata angajatilor cu un computer sa fie siguri ca zambesc pentru clienti.

Daca insa se intampla sa faci cea ce faci la munca, pentru ca iti place, fara program, sefi, instructiuni, sau probleme de profit, chiar daca este exact acelasi lucru - aia nu e munca, e joaca si asa trebuie sa fie tot ce facem.

"The twentieth-century linguistic revolution," says Boston University anthropologist Misia Landau, "is the recognition that language is not merely a device for communicating ideas about the world, but rather a tool for bringing the world into existence in the first place. Reality is not simply `experienced' or `reflected' in language, but instead is actually produced by language. "

From the point of view of the psychedelic shaman, the world appears to be more in the nature of an utterance or a tale than in any way related to the leptons and baryons or charge and spin that our high priests, the physicists, speak of. For the shaman, the cosmos is a tale that becomes true as it is told, and as it tells itself.
-----------

Because our maps of reality are determined by our present circumstances, we tend to lose awareness of the larger patterns of time and space. Only by gaining access to the Transcendent Other can those patterns of time and space and our role in them be glimpsed. Shamanism strives for this higher point of view, which is achieved through a feat of linguistic prowess. A shaman is one who has attained a vision of the beginnings and the endings of all things and who can communicate that vision. To the rational thinker, this is inconceivable, yet the techniques of shamanism are directed toward this end and this is the source of their power.

--------------

Common sense assumes that, though languages are always evolving, the raw stuff of what language expresses is relatively constant and common to all humans. Yet we also know that the Hopi language has no past or future tenses or concepts. How, then, can the Hopi world be like ours? And the Inuit have no first-person pronoun. How, then, can their world be like ours?

E foarte interesant ce spui legat de cuvantul "noi". Ma gandesc ca poate fi doar o "mostenire" straveche a limbii tribului, pentru ca nu-mi pot imagina ca mai poti fi atat de liber si individualist asimilandu-l permanent cu ideea de unitate a comunitatii.

Crezi ca putea cineva sa ii dea ordine lui Crazy Horse ? Sau oricarui indian ? Intre ei nici unul nu ii spunea altuia ce sa faca, la fel cum intre prieteni nu ai nici o dorinta sa incepi sa dai ordine. Nu exista un ego separat de trib.

Crezi ca putea cineva sa ii dea ordine lui Crazy Horse ? Sau oricarui indian ? Intre ei nici unul nu ii spunea altuia ce sa faca, la fel cum intre prieteni nu ai nici o dorinta sa incepi sa dai ordine. Nu exista un ego separat de trib.

Ai fost vreodata in vreo rezervatie a indienilor de acolo ?

Adica zici ca era un trib fara sef si fara sfatul batranilor? Ma cam indoiesc...
Daca niste oameni sunt prieteni, asta nu inseamna ca nu se vor sfatui niciodata, ceea ce inseamna ca unul dintre ei. la un moment dat, poate sa asculte ce-i spune altul sa faca.

The Moken, also known as the "sea gypsies", are a nomadic people living off the coasts of Burma and Thailand.

In their language, there is no word for " want."

Think about it.
(Above reported in The Sunday Times.)

This reminded me of my visit to the Quechuan Indians high up in the Andes in Peru in 1998. Most of the tribe had never met anyone from the " developed world" at that time.

In their language, there is no word for "I" nor indeed is there any word for "doubt."

I recall asking one of their leaders whether or not he ever got depressed. My English was translated to Spanish and then to Quechuan. Pasculito the Shaman was mindboggled by this word. Couldn't understand it!

No want, no I, no doubt - developed wisdom from an "undeveloped world."

Fa ceva care sa nege idea ca esti prieten cu ceilalti si o sa fii "pedepsit".

The pre-separation mind is able to affirm, all at once and without contradiction, "I am this body," "I am this tribe," "I am the jungle," "I am the world." No matter how much of the jungle we control, we are smaller than the one who knows, "I am the jungle." No matter how dominant we are socially, we are far less than one who knows, "I am my tribe." And far less secure, too, because all of these appendages to our tiny separate selves may be easily sundered from us

"anomalie" ? Ce i aia ?
"de aceasi natura" ?
Vezi mai sus. Treaba cu lipsa "eu" era des intalnita in triburi.

toti indienii au harley davidson si sunt membri cu carnetel in clubul de golf hell's angels.

What, then, of the victims? What shall we say to the men, women, and children whose ruined lives have followed in the wake of our "ascent"? Should we not lament the billions of passenger pigeons whose flocks once darkened the skies? Should we not mourn the dodo, the great auk, the American chestnut, and the millions more now following them to extinction? What of the elder bushes, a century old, keystone species of a fantastic ecology torn up and paved over to build a new road? What of the forests turned to deserts? The native children shot for sport by white settlers? The women tortured and burned alive as witches for practicing herbal medicine? The schoolchildren today, cajoled, coerced, and medicated into spending the Kingdom of Childhood behind a desk, in a room, standing in line? The coal miners of 19th-century England, emerging decades later stunted, broken, and destitute from the mines? The babies deprived of the breast? The women raped, the men tortured and killed, the children watching the soldiers who did it? What can we say of the concentration camps, Auschwitz, the Gulag, the unspeakable hardship of the men sentenced to a lingering death at hard labor? What shall we say to the victims of communist purges, and to the families sent a bill for the executioner's bullet? What of the black man beaten and lynched, and a picture postcard of the event sent to his mother? What shall we say to the starving children, past the point of hunger, bodies falling apart? And what shall we say to their mothers? And what of the children working working in toy factories, rug factories, chocolate plantations? The countless assembly line workers, their human creativity reduced to a few rote movements, producing empty consumer junk out of toxic materials destined sooner rather than later for the landfill? The betrayal after betrayal of the Native Americans, people massacred, lands cheated, religion outlawed, culture purposefully destroyed? The cancer victims of a poisoned world? The slaves long ago who labored on the Pyramids? Contrast a life carrying stone to the life of a hunter-gatherer, and the bargain we have made becomes clear. In this, the first monument to the Machine, the folly and the horror of our ascent is clear: an exchange of life for labor to erect a useless edifice.

It's all gone wrong. Our belief in everything has been shattered by a series of shock revelations that have shaken our core to its core. You can't move for toppling institutions. Television, the economy, the police, the House of Commons, and, most recently, the press ... all revealed to be jam-packed with liars and bastards and graspers and bullies and turds.

And we knew. We knew. But we were deep in denial, like a cuckolded partner who knows the sorry truth but tries their best to ignore it. Over the last 18 months the spotlight of truth has swung this way and that, and one institution after another was suddenly exposed as being precisely as rotten as we always thought it was. What's that? Phone-in TV quizzes might a bit of con? The economic boom is an unsustainable fantasy? Riot police can be a little "handy"? MPs are greedy? The News of the World might have used underhand tactics to get a story? What next? Oxygen is flavourless? Cows stink at water polo? Children are overrated? We knew all this stuff. We just didn't have the details.

What about each other? Society? Can we trust us? Doubt it. We're probably not even real, as was revealed in the popular documentary The Matrix. That bloke next door? Made of pixels. Your co-workers? Pixels. You? One pixel. One measly pixel. You haven't even got shoes, for Christ's sake.

As the very fabric of life breaks down around us, even language itself seems unreliable. These words don't make sense. The vowels and consonants you're hearing in your mind's ear right now are being generated by mere squiggles on a page or screen. Pointless hieroglyphics. Shapes. You're staring at shapes and hearing them in your head. When you see the word "trust", can you even trust that? Why? It's just shapes!

Right now all our faith has poured out of the old institutions, and there's nowhere left to put it. We need new institutions to believe in, and fast. Doesn't matter what they're made of. Knit them out of string, wool, anything. Quickly, quickly. Before we start worshipping insects.

— Corect. Povestirea pe care Takerii o pun în scenă aici de zece mii de ani nu doar că e dezastruoasă pentru omenire şi pentru această lume, ci e şi fundamental nesănătoasă şi nesatisfăcătoare. Este fantezia unui megaloman, iar punerea ei în în scenă a dat Takerilor o cultură ciuruită de lăcomie, cruzime, boli mentale, infracţiuni şi dependenţă de droguri.
— Da, aşa se pare.
— Povestirea pe care Leaverii o pun în scenă aici de trei milioane de ani nu-i o povestire a cuceririi şi a stăpânirii. Punerea ei în scenă nu le dă putere. În schimb, punerea ei în scenă le dă vieţi satisfăcătoare şi pline de semnificaţie. Aste vei găsi printre aceştia. Ei nu fierb de nemulţumire şi de rebeliune, nu se ciondănesc veşnic, dezbătând ce ar trebui permis şi ce ar trebui interzis, nu se acuză intr-una unii pe alţii cum că nu trăiesc cum trebuie, nu trăiesc în teroare unii faţă de ceilalţi, nu-şi pierd minţile pentru că vieţile lor par atât de goale şi lipsite de sens, nu au nevoie să se drogheze cu stupefiante pentru a putea rezista încă o zi, nu inventează câte o nouă religie săptămânal pentru a avea ceva de care să se agaţe, nu caută într-una ceva de făcut sau ceva în care să creadă care să le facă vieţile să merite a fi trăite. Şi repet, asta nu-i din cauză că trăiesc aproape de natură sau pentru că nu au nici un fel de conducere formală sau pentru că ar fi nobili din naştere. E pur şi simplu din cauză că pun în scenă o povestire care funcţionează foarte bine pentru oameni, o povestire care a funcţionat bine timp de trei milioane de ani, şi care încă mai funcţionează bine acolo unde Takerii încă n-au reuşit s-o strivească sub picioare.

Intr-adevar nu mai e nici o valoare a civilizatiei care sa merite respectata.

Asa e la moda acu. Pe vremuri era franceza.

Asa e la moda acu. Pe vremuri era franceza.

Takerii, Leaverii
What a f..k is[/url]

One of the most pernicious manifestations of the control and, therefore, elimination of play has come through organized sports, which started with Little League and extend today into all sports and all age groups.

Exposure to pesticides and metals in water, food, and air can permanently disrupt nervous system functioning and cause brain damage.6 Pesticide exposure is linked to hypertension,7 Parkinson's disease,8 epilepsy,9 and cardiovascular disorders. It can induce allergic sensitivities11 and possibly liver disease.'2 The common apple-preserving chemical daminozide, if ingested over a lifetime, can cause cancer.13 The pesticides captan, chlorothalonil, permethrin, acephate, parathion, dieldrin, methomyl, and folpet~etected by the Food and Drug Administration in apples, carrots, cauliflower, cherries, grapes, and peaches-are also carcinogenic. 14

Dioxins, the herbicides known for their use in Vietnam, are also used in the United States on farms, national forests, urban parks, and lawns. They can be a potent immunosuppressant, leaving the body open to secondary infections, allergies, and autoimmune disease,15 and a study reported in the Journal of the American Medical Association links use of dioxin by Kansas farmers with an eight-fold increase in non-Hodgkin's lymphoma.16

Industrial solvents are also extremely health-threatening. Chemicals like trichloroethylene, perchloroethylene, and l,2-transdichloro-ethylene are found in electronics plants and dry cleaning factories, as well as in the water supplies of industrial communities like Woburn, Massachusetts. They can cause recurrent infections, immunologic deterioration, leukemia,'1 and neurological disorders that can result in panic attacks, personality imbalances, and spinal cord lesions. 18 Health studies of Woburn residents over a fifteen-year period after documented exposure to trichloroethylene, dichloroethy-lene, tetrachloroethylene, and trichioroethane show a twofold and threefold increase in birth defects and infant deaths.

Even the poorest recorded hunter-gatherer group enjoys a caloric intake superior to that of impoverished contemporary urban populations. Prehistoric hunter-gatherers appear to have enjoyed richer environments and to have been better nourished than most subsequent populations (primitive and civilized alike). Whenever we can glimpse the remains of anatomically modern human beings who lived in early prehistoric environments still rich in large game, they are often relatively large people displaying comparatively few signs of qualitative malnutrition. The subsequent trend in human size and stature is irregular but is more often downward than upward in most parts of the world until the nineteenth or twentieth century.

The diets of hunter-gatherers appear to be comparatively well balanced, even when they are lean. Ethnographic accounts of contemporary groups suggest that protein intakes are commonly quite high, comparable to those of affluent modern groups and substantially above world averages. Protein deficiency is almost unknown in these groups, and vitamin and mineral deficiencies are rare and usually mild in comparison to rates reported from many Third World populations. Archaeological evidence suggests that specific deficiencies, including that of iron (anemia), vitamin D (rickets), and, more controversially, vitamin C (scurvy) as well as such general signs of protein calorie malnutrition as childhood growth retardation have generally become more common in history rather than declining.

Among farmers, increasing population required more and more frequent cropping of land and the use of more and more marginal soils, both of which further diminished returns for labor. This trend may or may not have been offset by such technological improvements in farming as the use of metal tools, specialization of labor, and efficiencies associated with large-scale production that tend to increase individual productivity as well as total production.

But whether the efficiency of farming increased or declined, the nutrition of individuals appears often to have declined for any of several reasons:

ai uitat sa spui ca le place whiskey....