Guantanamo Detainees Are Not “Persons”

From Raw Story, Friday, April 24, 2009

“A Court of Appeals for the Washington, D.C. Circuit ruled Friday that detainees at the U.S. military prison at Guantanamo Bay, Cuba, are not “persons” according to it’s interpretation of a statute involving religious freedom.

The ruling sprang from an appeal of Rasul v. Rumsfeld, which was thrown out in Jan. 2008. “The court affirmed the district court’s dismissal of the constitutional and international law claims, and reversed the district court’s decision that the Religious Freedom Restoration Act (RFRA) applied to Guantanamo detainees, dismissing those claims as well,” the Center for Constitutional Rights said….”

A Depression Ditty

Alan G, the banker’s man
Cut the rate and away he ran
The books were cooked,
The thieves have booked,
Now Ben Bernanke’s
On the hook…

I’ve decided that treating this whole business as a tragedy/calamity doesn’t do it justice. Ridicule, taunting, and scorn are the proper responses.

And some of that needs to be directed at our own selves.

We’ve lived comfortably in a society where “branding” and “image” are everything – substance is nothing.

We’ve lived comfortably with a two-tier education where brilliant people are routinely overlooked in favor of empty suits with friends in high places.

We were comfortable with millions of people all over the world subsidizing “free markets”..

We were comfortable with the morals and manners of the gangsters who are our elites, as long as the pendulum was swinging our way.

Now that it’s stopped and hit us, we’ve changed our tune.

How Much Land Does A Man Need?

“How Much Land Does a Man Need?” — Leo Tolstoi
Sections VII – IX

“Pahom lay on the feather-bed, but could not sleep. He kept thinking about the land.

“What a large tract I will mark off!” thought he. “ I can easily do thirty-five miles in a day. The days are long now, and within a circuit of thirty-five miles what a lot of land there will be! I will sell the poorer land, or let it to peasants, but I’ll pick out the best and farm it. I will buy two oxteams, and hire two more laborers. About a hundred and fifty acres shall be plough-land, and I will pasture cattle on the rest.”

Pahom lay awake all night, and dozed off only just before dawn. Hardly were his eyes closed when he had a dream. He thought he was lying in that same tent and heard somebody chuckling outside. He wondered who it could be, and rose and went out, and he saw the Bashkir Chief sitting in front of the tent holding his sides and rolling about with laughter. Going nearer to the Chief, Pahom asked: “What are you laughing at?” But he saw that it was no longer the Chief, but the dealer who had recently stopped at his house and had told him about the land. Just as Pahom was going to ask, “Have you been here long?” he saw that it was not the dealer, but the peasant who had come up from the Volga, long ago, to Pahom’s old home. Then he saw that it was not the peasant either, but the Devil himself with hoofs and horns, sitting there and chuckling, and before him lay a man barefoot, prostrate on the ground, with only trousers and a shirt on. And Pahom dreamt that he looked more attentively to see what sort of a man it was that was lying there, and he saw that the man was dead, and that it was himself! He awoke horror-struck.

“What things one does dream,” thought he.

Looking around he saw through the open door that the dawn was breaking.

“It’s time to wake them up,” thought he. “We ought to be starting.”

He got up, roused his man (who was sleeping in his cart), bade him harness; and went to call the Bashkirs.

“It’s time to go to the steppe to measure the land,” he said.

The Bashkirs rose and assembled, and the Chief came too. Then they began drinking kumiss again, and offered Pahom some tea, but he would not wait.

“If we are to go, let us go. It is high time,” said he.
VII.

The Bashkirs got ready and they all started: some mounted on horses, and some in carts. Pahom drove in his own small cart with his servant and took a spade with him. When they reached the steppe, the morning red was beginning kindle. They ascended a hillock (called by the Bashkirs a shikhan) and dismounting from their carts and their horses, gathered in one spot. The Chief came up to Pahom and stretching out his arm towards the plain:

“See,” said he, “all this, as far as your eye can reach, is ours. You may have any part of it you like.”

Pahom’s eyes glistened: it was all virgin soil, as flat as the palm of your hand, as black as the seed of a poppy, and in the hollows different kinds of grasses grew breast high.

The Chief took off his fox-fur cap, placed it on the ground and said:

“This will be the mark. Start from here, and return here again. All the land you go round shall be yours.”

Pahom took out his money and put it on the cap. Then he took off his outer coat, remaining in his sleeveless under-coat. He unfastened his girdle and tied it tight below his stomach, put a little bag of bread into the breast of his coat, and tying a flask of water to his girdle, he drew up the tops of his boots, took the spade from his man, and stood ready to start. He considered for some moments which way he had better go – it was tempting everywhere.

“No matter,” he concluded, “I will go towards the rising sun.”

He turned his face to the east, stretched himself, and waited for the sun to appear above the rim.

“I must lose no time,” he thought, “and it is easier walking while it is still cool.”

The sun’s rays had hardly flashed above the horizon, before Pahom, carrying the spade over his shoulder, went down into the steppe.

Pahom started walking neither slowly nor quickly. After having gone a thousand yards he stopped, dug a hole, and placed pieces of turf one on another to make it more visible. Then he went on; and now that he had walked off his stiffness he quickened his pace. After a while he dug another hole.

Pahom looked back. The hillock could be distinctly seen in the sunlight, with the people on it, and the glittering tires of the cart-wheels. At a rough guess Pahom concluded that he had walked three miles. It was growing warmer; he took off his under-coat, flung it across his shoulder, and went on again. It had grown quite warm now; he looked at the sun, it was time to think of breakfast.

“The first shift is done, but there are four in a day, and it is too soon yet to turn. But I will just take off my boots,” said he to himself.

He sat down, took off his boots, stuck them into his girdle, and went on. It was easy walking now.

“I will go on for another three miles,” though he, “and then turn to the left. This spot is so fine, that it would be a pity to lose it. The further ones goes, the better the land seems.”

He went straight on for a while, and when he looked round, the hillock was scarcely visible and the people on it looked like black ants, and he could just see something glistening there in the sun.

“Ah,” though Pahom, “I have gone far enough in this direction, it is time to turn. Besides I am in a regular sweat, and very thirsty.”

He stopped, dug a large hole, and heaped up pieces of turf. Next he untied his flask, had a drink, and then turned sharply to the left. He went on and on; the grass was high, and it was very hot.

Pahom began to grow tired: he looked at the sun and saw that it was noon.

“Well,” he thought, “I must have a rest.”

He sat down, and ate some bread and drank some water; but he did not lie down, thinking that if he did he might fall asleep. After sitting a little while, he went on again. At first he walked easily: the food had strengthened him; but it had become terribly hot and he felt sleepy, still he went on, thinking: “An hour to suffer, a life-time to live.”

He went a long way in this direction also, and was about to turn to the left again, when he perceived a damp hollow: “It would be a pity to leave that out,” he thought. “Flax would do well there.” So he went on past the hollow, and dug a hole on the other side of it before he turned the corner. Pahom looked towards the hillock. The heat made the air hazy: it seemed to be quivering, and through the haze the people on the hillock could scarcely be seen.

“Ah!” Thought Pahom, “I have made the sides too long; I must make this one shorter.” And he went along the third side, stepping faster. He looked at the sun: it was nearly half-way to the horizon, and he had not yet done two miles of the third side of the square. He was still ten miles from the goal.

“No,” he thought, “though it will make my land lop-sided, I must hurry back in a straight line now. I might go too far, and as it is I have a great deal of land.”

So Pahom hurriedly dug a hole, and turned straight towards the hillock.
IX.

Pahom went straight towards the hillock, but he now walked with difficulty. He was done up with the heat, his bare feet were cut and bruised, and his legs began to fail. He longed to rest, but it was impossible if he meant to get back before sunset. The sun waits for no man, and it was sinking lower and lower.

“Oh dear,” he thought, “if only I have not blundered trying for too much! What if I am too late?”

He looked towards the hillock and at the sun. He was still far from his goal, and the sun was already near the rim.

Pahom walked on and on; it was very hard walking but he went quicker and quicker. He pressed on, but was still far from the place. He began running, threw away his coat, his boots, his flask, and his cap, and kept only the spade which he used as a support.

“What shall I do,” he thought again, “I have grasped too much and ruined the whole affair. I can’t get there before the sun sets.”

And this fear made him still more breathless. Pahom went on running, his soaking shirt and trousers stuck to him and his mouth was parched. His breast was working like a blacksmith’s bellows, his heart was beating like a hammer, and his legs were giving way as if they did not belong to him. Pahom was seized with terror lest he should die of the strain.

Though afraid of death, he could not stop. “After having run all that way they will call me a fool if I stop now,” thought he. And he ran on and on, and drew near and hear the Bashkirs yelling and shouting to him, and their cries inflamed his heart still more. He gathered his last strength and ran on.

The sun was close to the rim, and cloaked in mist looked large, and red as blood. Now, yes now, it was about to set! The sun was quite low, but he was also quite near his aim. Pahom could already see the people on the hillock waving their arms to hurry him up. He could see the fox-fur cap on the ground and the money on it, and the Chief sitting on the ground holding his sides. And Pahom remembered his dream.

“There is plenty of land,” though he, “but will God let me live on it? I have lost my life, I have lost my life! I shall never reach that spot!”

Pahom looked at the sun, which had reached the earth: one side of it had already disappeared. With all his remaining strength he rushed on, bending his body forward so that his legs could hardly follow fast enough to keep him from falling. Just as he reached the hillock it suddenly grew dark. He looked up – the sun had already set! He gave a cry: “All my labor has been in vain,” though he, and was about to stop, but he heard the Bashkirs shouting, and remembered that though to him, from below, the sun seemed to have set, they on the hillock could still see it. He took a long breath and ran up the hillock. It was still light there. He reached the top and saw the cap. Before it sat the Chief laughing and holding his sides. Again Pahom remembered his dream, and he uttered a cry: his legs gave way beneath him, he fell forward and reached the cap with his hands.

“Ah, that’s a fine fellow!” exclaimed the Chief. “He has gained much land!”

Pahom’s servant came running up and tried to raise him, but he saw that blood was flowing from his mouth. Pahom was dead!

The Bashkirs clicked their tongues to show their pity.

His servant picked up the spade and dug a grave long enough for Pahom to lie in, and buried him in it. Six feet from his head to his heels was all he needed….”

From The Kreutzer Sonata and Other Short Stories, by Leo Tolstoi

Don’t Blame Obama….or Bush…for Octo-Potus

Brian Doherty writes at American Conservative magazine:

“No call for liberty and constitutional principle seems convincing when Obama is arguing that those relying on government giveaways should have to follow government-set rules. That is, once you’ve allowed them to go ahead with the handouts, the political game is almost over. Under the guise of “managing the taxpayers’ money,” Obama and his crew are rewriting mortgages, deciding executive compensation, tossing out CEO’s. And note carefully that his plans for where taxpayers’ money should go continue to swell, from healthcare to the environment to energy policy to expanded “national service” programs. When taxpayers’ money is everywhere—and Obama is doing his best to make sure it is—then Obama’s control is everywhere.

The Octo-potus is claiming his space and flexing his grip. As far as he’s concerned, it’s Barack Obama’s country. We’re just living in it.”

My Comment:

This would be much more plausible if it were true that the vast majority of people opposed either Obama…or Bush.

But they didn’t.

They could have stood up to militarism..and jingoism…and government hand-outs…and bail-outs…and subsidies..

But they didn’t – that’s the crucial point.

The Octo-potus rules, because, when all’s said and done, that’s exactly the way we (whoever that nebulous creature is) wanted it.

Lila

Momentum Traders Slaughtered By Value Investors

“April 20 (Bloomberg) — Companies with the most debt and lowest returns on assets are turning the biggest six-week rally in stocks since 1938 into a bloodbath for last year’s best- performing trading strategy.

Investors using so-called quantitative momentum strategies — which speculate that the worst stocks in the past 12 months will continue to decline — have become this year’s biggest losers after banks and companies that rely on consumer spending surged. Quant momentum techniques may have lost 27 percent this month in the U.S., the most since at least 1993, while those in Europe may have dropped 20 percent in March and 24 percent in April, according to data compiled by JPMorgan Chase & Co.

“Not in a million years would we have expected this gyration to be as vicious and enduring as it has been,” Steven Solmonson, the head of Park Place Capital Ltd., a hedge fund that oversees $150 million, said in an interview from New York. “The quants got whipsawed badly.”

The turnaround battering investors who use mathematical models to pick stocks is making heroes out of last year’s worst- performing money managers. Bill Miller, who lost 55 percent in 2008 running the Legg Mason Value Trust after beating the Standard & Poor’s 500 Index for a record 15 straight years, is topping the measure again. Value investors buy companies that are the cheapest relative to their earnings or assets….”

More here at Bloomberg. 

Hat-tip for the lead to Eddie Elfenbein at Crossing Wall Street 

Will Grigg On Tax Eaters and Tax Victims

There are no “Blue” states, only blue cities. The rural and much of the suburban population in both “Blue” and “Red” states consists of net payers of taxes; what Steven Malanga of the Manhattan Institute properly calls the “tax eater sector” is overwhelmingly an urban phenomenon (and former “community organizer” Barack Obama is a pure product of the urban tax parasite constituency Malanga describes).What this means, of course, is that the schism between urban tax-eaters and rural/suburban tax victims will grow steadily wider until something – either the present political/economic system, or the people ruled by it – collapses altogether.

With the government now little more than a full-service plundering arm of Wall Street, now is the best time for states to withdraw from the corporatist unitary state and repudiate its system of taxation, fiat money, inflation, and debt.

Unfortunately, if there is one thing that both Red State national socialists and Blue State socialist nationalists enjoy more than hating and baiting each other, it’s nurturing the prospect of ruling the other side – and this simply can’t be done if the “other side” if permitted the option of exercising the right to peaceful secession.

So the exercise in mutual self-oppression continues, and the “New Unhappy Lords” ruling from behind the scenes continue to make us poorer and less free….”

Will Grigg, at Lew Rockwell

The Symbol Of the Rosy Cross

From the website of the Confraternity of the Rosy Cross:

“All manifestation exists by virtue of a process … a continuity of eternal existence that knows no beginning nor end.

This process must be one of transcendence and transformation that never permits gross stagnation or decay. It must ever be refining and improving upon itself and periodically shedding its outer skin of appearance and the density of its material expression. H. Spencer Lewis referred’ to this process early in his writings as the 108 year cycle and later alluded to it in the numerically higher degrees by allegorically referencing the well known analogy of the necessary relationship between Judas and Jesus. His referencing was to explain the necessity of a catalyst to induce necessary change and transformation.

The name ‘Rosicrucian’ seen from an initiatic perspective derives from the Latin words: ‘ros’ and ‘crucis’ and they are the true source of our name. In that they originate from the Latin also dates our history.

The process of our origins is alchemical in nature — alchemical in a spiritual sense and not material. It identifies a process of refinement and transcendence to a more evolved state not unlike the individual process of the obscure night and the golden dawn. Ros is Latin for ‘dew’ and in alchemical terms, ‘dew’ is the purity of essence refined through transcendent processes of working the power of vitriol in its highest state. Ros is the perfected result of grosser existence.

Crucis describes the attributes necessary for the process of transformation to manifest. ‘Crucis’ is a Roman instrument of torture made into a sacred symbol by the early founders of Christianity. Christians say that Jesus was tortured and died upon the cross and he sacrificed his life so that the human soul would be saved.

Our concern here is not with the religious connotations and symbolism for truly every great prophet or Saviour from each religion underwent a similar experience for the same reason.

It is that reason in which we are concerned and that reason is a PROCESS of transformation from a lesser to a higher state.

Sacrifice, represented by the color red, is the nature of crucis.

It is the state of sacrifice, of giving of one’s self for the purpose of greater evolvement which is the process. It is not for ourselves that is the primary reason why we seek truth.

We seek Truth so that ALL may be free to follow the Path of Light. That, brothers and sisters, is the greatest sacrifice and the most difficult attribute that we must learn. That process is the source of our name.

For those who have never sacrificed or learned the process may fear it. But for those who understand, they will never fear…..”

My Comment

It’s not well known that that the western esoteric tradition (of which Rosicrucianism is one branch) had a huge influence on the Indian independence movement, as well as on the Irish.

As a student in London, Gandhi ran into it.  He also came into contact with American writers like Emerson and Thoreau, who had been influenced by eastern religions. Later, during India’s struggle for independence, when he was in prison, Gandhi revisited and absorbed Tantric and other esoteric Hindu texts, and their principles informed his political practice right to the end of his life.

On the Irish end, at the turn of the century, an esoteric group, the Order of the Golden Dawn, which had Rosicrucian and alchemical elements, had an enormous influence on William Butler Yeats, the Irish statesman, poet ,and mystic.  The occult influence can be seen in poems like Mount Meru and  The Second Coming. It can also be seen in Yeats’ system of  “masks” and interlocking “gyres”  (representing cosmic dualities, played out in recurrent cycles). The gyres interpenetrate each other and move closer and farther as different cycles unfold. (Yeats was also deeply interested in astrological cycles).

Why do I bring all this up?

To show that thinking of religious or spiritual belief as something radically apart from or irrelevant to political struggle is simply delusional, at worst, and disingenuous, at best.

Church-state separation is necessary…principally to keep religion from the corruption of state power (as Roger Williams wrote).

But Religion (or mysticism) and politics have never been separate.

Note: I include under religion, atheism  – a noble, ascetic, and very worthy faith.

But, in my view, not all that creative or imaginative…..

Another Blogger Note

Sorry to keep posting on this subject.

I am not replying from my current email account altogether.

Mail that goes there will redirected and opened in another account.

My new email account will be private and not available publicly any longer.

I apologize and hope you will direct any mail to the blog  from now on. If you do not wish me to publish it, simply write as much on top.I will also set up a new email contact for anyone wishing to reach me directly for professional or media inquiries of any kind.

Note:
(1) Cyberstalking is a crime

(2) Hacking is a crime

(3) Impersonation, malicious posting, and net vandalism are crimes

(4) Slander and libel are crimes

(5) Violation of privacy and infliction of emotional distress are crimes

(6) Making threats (veiled or not) is a crime

They are also of course highly immoral behaviors that do little credit to the ideology of  the people who engage in them.

Note also:

(1) I  have a second amendment right to self-defense that I’m fond of.

(2) Several US states have concealed weapons laws.

Boethius On the Golden Mean

THE GOLDEN MEAN.

Who founded firm and sure
Would ever live secure,
In spite of storm and blast
Immovable and fast;
Whoso would fain deride
The ocean’s threatening tide;–
His dwelling should not seek
On sands or mountain-peak.
Upon the mountain’s height
The storm-winds wreak their spite:
The shifting sands disdain
Their burden to sustain.
Do thou these perils flee,
Fair though the prospect be,
And fix thy resting-place
On some low rock’s sure base.
Then, though the tempests roar,
Seas thunder on the shore,
Thou in thy stronghold blest
And undisturbed shalt rest;
Live all thy days serene,
And mock the heavens’ spleen.

Boethius, The Consolation of  Philosophy, Transl. by H. R. James,  1897