InI live in babylon, InI go to high school here in california and all my friends drink. InI choose not to, I father is an alcoholic, and I uncle has just passed on due to drinking himself to death.
What are any other rases thoughts on alcohol.
Ras Tafari say I & I are to have nothing to do with alcohol.
Hon. Nesta Marley said that alcohol was the destruction of mankind.
This writer has strong ancestral connections to the temperance movement in late 19'th century america and native american ancestry affected so badly by alchohol. Alchohol was the firmament of industrial wage slavery, war profiteering and low consciousness thinking. In the AFrican American community, Edgar Bronfman is its prime mover through Seagrams (Feel the Black Velvet Smooth). Any young person who early on refuses it stands to benefit him or herself immensley and to profit honelstly from a clear mind.
I go to Appalachian State University in North Carolina USA, and the state of the human race is present here. There is much drinking of alcohol, and there is much oblivious "bliss" here, and I take part on occasion... But only out of curiosity of understanding a perspective. Alcohol destroys ones self. ahh it is depressing, that is the state of america. Alcohol allows good minded people to Sin without feeling remorse. It's an awful drug. I am 20. I am watching friends do things that I don't condone. Life.
All the power to you brother. Stay strong, and staying away from alcohol is a good idea. I've learned in my life that for every moment I allow myself to be sad, I am allowed by the grace of God, to feel happy on the other side. I believe in balance whether its proven or not.
Blessed Love Idrens and Istress.
Alcohol is in present in every fruit of the world but scarce amounts (fermentation, the process in which glucose in fruits is broken down into alcohol) so no InI do not believe it is a sin to drink but I overstand that it is a sin to overuse and abuse such a substance as it is with any substance, if InI become greedy and eat too much, InI vomit, if InI become greedy with the herb InI feel mash up, if InI become greedy with alcohol me dead, seen? it is down to the individual and his control over the substance that determines the outcome.
I do not believe dat to drink is a sin, since Jah created de fruit which ferments and can become alcoholic, but surely it is a sin to overuse alcohol, as it is to overuse herb? Jah surely gave us free will in de hope dat I and I will not become stupid and foolish, no?
temperance I suppose is the rational view (not prhibition). However, the irrationality and violence that occasions alchohol is legion, as well as physical brain rot. I am not clear that food spoilage bi-products such as alcohol and other toxins are ordained by the diety to be "OK"". That seems to me to be a human projection. However, I would certainly agree that to attribute an "evil nature" to the chemical is false, and there are always some benefits, such as denatured alcohol used as disenfectant or solvent in creating beneficial substances arrived at through centuries of experimentation with fermentation and distillation processes.
it's counterproductive to lecture, scold or harass anyone who over indulges in any intoxicant, including herb, which certainly can be over indulged in to detremintal effect, like anything else. Of interest is the role of alcohol in cold weather societies, worth studying, there is a geopolitical dynamic to its use there among Europeans. A great deal of that has to do with absence in western europe for many centuries of potable water and they hydrated themselves with wine and beer out of necessity (water was considered "evil" and the source of disease). Imagine the mind set that accrues due to hydrating yourself with alcohol, including children. Moderate social use is said to be without harm, even beneficial, I think young people in Europe now do not drink so much and use herb on occasion. In some races, alcohol cannot be overused easily (blush response among asian people for instance). My own pet theory is that northern meat eaters with necessarily large livers (scavenging) can tolerate it better, which isn't really such a good thing, yes they can metabolize the booze more efficiently but the volume of drink is dangerous.


text:
In 1971, Teen Fell 2 Miles From Airplane And Was Presumed Dead. 10 Days Later, She Emerged Alive
A fear of flying is one of the most common amongst people today.
Although it's unlikely to happen, terrifying stories, like Patsy Cline's untimely passing, keep many folks on the edge of their plane seats with their seat belts tightly strapped.
The story of 17-year-old Juliane Koepcke is a little bit different. It may not make you keen to fly again, but it certainly proves that the human will to survive has no limits.
According to BBC, the German-Peruvian teenager was flying over the Amazon in 1971 with her mother, when the plane suddenly combusted after being hit by lightning.
Juliane fell 2 miles back down to earth. Miraculously, she survived to tell the tale, though her mother tragically didn't survive the aftermath of the plane crash.
Astonishingly, surviving that impossible-sounding fall was just the beginning of what would be a very tough 10 days in the jungle before being rescued.
A regular person wouldn't have survived either ordeal, but luckily, Juliane was definitely no ordinary teenage girl.
Juliane was born in Peru to German parents. Her father was a zoologist, and her mother was an ornithologist.
She spent a lot of time with them in the environment in which they studied — the Amazon jungle.
Pictured here is her mother Maria, who tragically died in the crash.
Juliane had spent a lot of time on her parents' research station, learning about the rainforest.
Inadvertently, she had also learned how to survive there on her own.
She never expected that those skills would soon save her life.
Juliane and her mother were on a flight back to Germany on Christmas Eve.
It also happened to be the night after Juliane graduated from Peruvian High school.
Juliane explained to BBC that the plane was flying through a storm, and the seriousness of the situation became evident when lightning began to strike the plane.
She recalls, "After about 10 minutes, I saw a very bright light on the outer engine on the left. My mother said very calmly, 'That is the end, it's all over.' Those were the last words I ever heard from her."
Next thing Juliane knew, the plane was nosediving down, but she became separated from the cabin.
She said, "Suddenly the noise stopped and I was outside the plane. I was in freefall, strapped to my seat bench and hanging head over heels. The whispering of the wind was the only noise I could hear."
She remembers the canopy of the Amazon spinning towards her, but lost consciousness upon impact.
Juliane woke up the next day with a broken collarbone, some deep cuts, and a clear memory of what happened.
She spent the next 10 days trekking through the jungle. She used the one shoe that survived the crash to test the ground ahead of her because her eyesight wasn't very good.
She knew she was in an inhospitable environment, surrounded by dangerous animals and toxic plants.
She found a bag of candy from the crash and survived on those nutrients the entire time.
She had a terrifying experience on the fourth day when she came across bodies of some of the crash victims.
She noticed a bird that specializes in scavenging dead bodies (knowledge from her mother) and knew what its presence meant for the fallen passengers.
Understandably, she says, "I was paralyzed by panic. It was the first time I had seen a dead body."
The next few days were filled with similarly horrific experiences, such as continually pulling maggots out of her painful wounds.
Finally on the tenth day, she woke up to the voices of men who were lumber workers. They were afraid of her at first and thought she was a ghost from folklore.
Luckily, Juliane spoke perfect Spanish and was able to explain that she was a crash victim, and the men helped feed her and tend to her wounds.
The next day, they took her to civilization, where she was taken care of and reunited with her father.
Sadly, Juliane's mother died from injuries from her fall. Her body was found days after Juliane arrived back home.
Juliane carries on her mother's legacy today as a biologist back in her native Germany. Her experience remains one of the most miraculous survival stories of all time.
Please Rasplove this incredible story with your friends on Facebook!
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Предыдущий пост Предыдущий пост Donnie Wahlberg Leaves Waffle House, But Not Before Slipping Waitress Enormous $2,000 Tip
Следующий пост Следующий пост The Way You're Currently Sitting Reveals Everything About Your Personality

redpajama_set_name: RedPajamaCommonCrawl


EPIC on Friendship Dr in El Cajon, CA is in the Beach California section(s) Pharmacies And Drug Stores. The map of EPIC shows the approximate location in El Cajon, but you should call them at phone number (619) 562-3742 to verify their address is 1866 Friendship Drive, Suite F, El Cajon, California 92020-1156 and to get hours and driving directions. EPIC El Cajon is part of the Epic Pharmacies chain. For more information on EPIC El Cajon their website URL is www.epicrx.com.


text:
daanis
all my relations
Nii'kinaaganaa
Ambe
Black and Indigenous with Azie Dungey
Posted on May 31, 2020 by pattyk
Azie: When you're talking about anti-Blackness in an Indigenous community I, my, my tribe is anti-Black. So, so this is this is a deep thing that that is is very much a part of my family now and has been for longer than I even knew that I even understood.
So I grew up in Philadelphia. And when I was born, my mother was still in, well, she had just finished college. And so she ended up going into law school and then to graduate school and my grandparents decided to take to take me so that she could focus monitor studies and I lived in Philadelphia with them and my grandfather. I have my grandfather's last name. So the Dungey family has roots in, in Indian country in Virginia. And when you read books about there, there are very few books about the Black native experience, but the Dungey family is in all of them, because we have some of some of the more clear stories of native and Black relationships in Virginia.
One being John Dungey, who was a pilot, of a ship, his own own shipping company on the Chesapeake Bay. And he was he was Pawmunkey which is my tribe. And he wanted to marry a woman who was enslaved and this was in the early 1800s. I think he was born in like 1780 or something. And I think her name was Lucy. Anyway, the law at that time was because Virginia did not want any more free people of color, free Black people just running around. Virginia had actually a very large free Black population in Alexandria, and Arlington and so they didn't want any more And so, if you freed your slave, the master , it was very hard to free your slave first of all, there's like all these like weird laws and fees and stuff. But if you did, you had to pay for them to leave the state of Virginia.
So my ancestor John Dungey wanted to stay in the state of Virginia because that's where his business was, and that's where his homeland was, and so he had to go to court in order to make it so that Lucy could be freed. Her father was her master by the way her she was half white. Her father was her white master. I think her last name was Littlepage, I want to say. But anyway, he was willing to free her for the price and everything. But he couldn't, he couldn't allow her to stay in the States. So basically, my ancestor had to take her father/ master to court and get the court to allow for Lucy to stay in the state. In order to do that he had to get a petition signed by white people in the area saying that, you know, that his business was essential and they couldn't let him move. You know, he, he was willing to move for his love, but that couldn't happen because the white people needed his ship.
Patty: Is that not always the way?
Azie: Yeah, I mean, I think in Virginia as an older person, you couldn't even like go to court and Speak for yourself. I think you had to have a white person speak on your behalf. But anyway, he got his signatures of I want to say 77 white businessmen. And so he was allowed to stay in the state of Virginia and marry his beloved. So that isn't a lot of books about Black native relations. It's showing that, you know, we've that this has been going on for a long time. However, my tribe had a law. It was actually the first law on their books for many years. That is now called the Black code. And it was put into effect I want to say around the Civil War.
It said that if you married a person who was Black, if you married anyone who wasn't native or white, which was Black at the time in Virginia, right? Um, then you lost your enrollment status and you lost your land. And you had to leave Indian Town, which was what the reservation was called in Virginia. And you were just basically, not only disenrolled, but no one was supposed to talk to you anymore.
Like you, you were basically banned from your family and your community. And the reason they did that was because a lot of tribes had in the south east had actually lost their land, because the one drop rule was starting to become an effect. So if they look too dark, or they were known to associate with Black people, or anything that the neighboring whites could say, in order to say these people are actually not native anymore. Their land was taken, and they were disbanded as a tribe and their land was actually sold to neighboring whites. And so it was a really easy way for white people to land grab. And so the Pawmunkey were really protecting themselves. And I understand that, but obviously that affected my family. My family actually wasn't. Besides that one relative who married Lucy Littlepage. My family wasn't actually mixed from what we know any more than any other family in the Pawmunkey nation.
And we were mixed with white. We do know that but um, but I do have an ancestor who after the Civil War, decided that he was going he was a he was a legislator in Virginia. His name was Jesse Dungey. He was one of the first non-white people on the Virginia State Senate. And he helped create a school for newly freed slaves. And after that, it was so have like okay, well whose side are you on? And so my family was pretty much disenrolled. And some of we bought land like literally that border the reservation so that we could continue to be in contact with the people because I think those were our that was our family and everything but we weren't allowed on weren't even allowed like, on on the actual land.
And so most of us went to either stayed in Virginia in that area, we still have that land. That's where our family reunions are. And we or we went to Philadelphia, which is where everybody in Virginia went was. Other families also went to Philadelphia because that was like the place to go to get like a job.
Kerry: And what time if you don't mind me just interrupting quickly what would have been the timespan you started to see the filtering out. I don't know if you might
Azie: 1880s I want to say nothing. I mean, I think that they the law started in the 1860s. But you really saw was what people call the purge. Yeah, and like the 70s and 80s when things were getting kind of confusing because white people wanted to just call everybody colored and not deal with you know, these people are Black and these people are native and these people are mixed and these they're just like mulatto, wouldn't even deal with mulatto anymore. "You guys are all the same." And it was I like I said it was a scary time there was a particular chief who was actually part Black himself, so but anyway, who was very like, you know, he was actually trying to entice other natives from other tribes to marry in like he was really on a mission to make sure that we stayed native enough in the eyes of these white people.
So, my family has for a long time tried been trying to get reinstated. And my cousin Jasmine has really made it her life's work right now. She has a lawyer who's actually a really good lawyer when it comes to native issues. This was the first tribe of contact with the English the Powhattan, the Powhattan confederacy which the Pawmunkey are a part of. Pocahontas' people. So we've we go all the way back to Jamestown.
But we we our treaties were with the English crown. So we didn't have treaties with America. And so we weren't recognized as a tribe until two years ago, finally. We had a reservation since 1636. And because we don't we never the US government only recognizes tribes that they have treaties with. So we had to go through or they had to go through the record recognition process. So while that was going on, the chief told us, you know, we can't add anyone to the rolls, because they're all being closely looked at. So it was closed while they were going through the process of recognition, which we understood. But then, but he was very much like we know who you are, like, we know we're all related to you know, that you should be. You should have enrollment and the CDC actually is that what it's called? the CDC? Oh my god, I'm so COVID my brain is blank.
I actually found out about that law that that law was still on the books while there were under, you know, under research investigation or whatever for for recognition, the Black Law was still on the books. So the CBC told, I guess, was the Obama administration, um, you know, they were like, you can't give them recognition because this is illegal. You can't say you can't ban interracial marriage in 2015, or whatever. So they, they, they were adamant we don't go by this law anymore. It's just, you know, archaic, it's just still there. But basically, our legal , so basically we're using that to say, Well, if you don't go by this law, then you can't go by the 1910 census because the 1910 census was after that law was enacted.
Patty: Because the 1910 census excludes all the people from this law
Azie: Yeah, and we think you purposefully are doing that, because there's no other reason nobody uses the census that late. And, yeah, so. So we're in the middle of that, and just talking about it personally, you know, that's always been a struggle for me knowing one. I mean, I have my mother saying, like, why do we want to be a part of a tribe that doesn't want us like, hmm, and has treated us like this for generations now? What's the point of pursuing that? Now she's on the other side of things. Now. She's just mad.
But that was kind of as I was growing up, that was kind of what I heard. And my grandfather it was clear to me that there was so much that wasn't talked about and that was painful. And that he didn't even understand you know, because he, he was very clear that we were Pawmunkey. And my great grandfather had married Black or Mulatto or whatever the woman and my grandmother's Black and like so we're all were mixed, obviously, obviously, look at me, but, but he knew that that was his heritage. And and our our like I said, our family reunions are on the reservation. And our family. We have cousins and family members. We know our family on the rez, that was allowed to stay, you know, family that wasn't Dungey. And so it's been for me like an ongoing kind of reconnecting . One reconnecting with that part of my family because I was in Philadelphia wasn't in Virginia. And they, a lot of them grew up a little more connected to because they were there.
And then also getting over anger, resentment. Which was easy because I'm like, it was Virginia in the late 1800s. Like I understand, but it is not that time anymore. I think we have to be better than this now. And It's amazing to look at people that are enrolled, like you were saying who are blond, blue eyed, and don't really, honestly care very much about this part of their history, whereas my family is like, so, so invested in it, and we want to honor it, and we want to live it. And so it's like, if they can look like that, why can't Why can't Why isn't it? Why isn't it obvious that some people would look like me? You know, it's America like, doesn't make it just it's, it's so it's so infuriating, um, but the local papers have actually picked up the story and like we've been featured in the Richmond papers and hopefully more than that later, but
Patty: oh, that's neat. I mean, I, when I was when I was in child welfare, I had a young man who was Black and Indigenous. And I was always trying to get him connected to his community because, you know, his mom was native. You know, and so there was community and that he could be connected to and one day he just says to me, so when people look at me, they don't see an Indian, like, why would I go to any of this stuff? And it just, and I knew that that was coming from, not from when, when he's out in the community who people see, but when he's at Indigenous events who people see. Right, I knew that that's where that was coming from. And it just made me so sad for him because he was struggling and looking for a place to belong. And here there was something that was available to him, and yet it wasn't available to him because of you know, kind of the ways … and what you said about Virginia like that makes sense. Historically these entrenched ideas that we get, because the closer you are to whiteness, the closer you are to safety. Right? The war, especially in the south, the darker you are, we talked with Kerri Leigh Merrit. And you could be picked up and re-en slaved. And then you had to prove you weren't Black. How are you going to do that?
Azie: I was actually researching the different side of my family and found all these records of um, what's it called when the when the masters were looking for the slaves? Runaway Slave ads. And they a lot of them were like, they probably went to Indian town. Yeah, because they would they in Virginia in that area of Virginia, or Pawmunkey town, they would call it and they were like, he's known to go to Pawmunkey town when he doesn't feel like working anymore. Like they would just run away to the reservation. And some of them yeah, and some of them even said he's got Pawmunkey wife so he's probably an Indian town. But I can't get to him.
And it was interesting to me that just a few decades prior, which is probably why they got nervous because they had this reputation that you know that they were a safe harbor for people who they probably felt weren't in very different of a situation than they were. Most native people were working in white homes, either as bondage servants or free people of color that were getting, you know, a little bit of money, or they were, they were also banned from just like free Black people, they were banned from hiring and employing white employees. So they so they probably didn't feel very different than these Black people. And frankly, in that part of Virginia at that time period, these mixed race Black people, they were also probably this brown the same complexion because they were mixed with white at that point.
So they, it's just we were all just caught up in a racist system that pitted us against each other. And now it's really hard to untangle all the resentment people have toward each other toward like, well, you have more than I do. And they're letting you do more than I mean, I've seen on the internet people saying things like, well, they got casinos like they were given, like native people were given casino. Yeah, they got they got they were given land. They were given casinos. And I was just like, that's not what happened. So there's Black people that are like, where are our reparations, Native people have reparations and like, there's native people that are like, Why doesn't anyone pay attention when we get killed by cops? They get all the you know, they get the attention they get. You know, they have money, they have education. They you know, So it's a very it's a very messed up situation.
Kerry: A lot of fingers being pointed on both sides and yet the disparities are so real on both sides. What I what I recognize, especially because we are in the times that we in right now. Thank you for sharing your story by the way, it's quite incredible. There are a couple of things that really touched me when you were speaking. But what what really comes to mind is how we are we're, we're both sides, whether you're Black, whether you're whether you're Indigenous, whether you're even poor white, we are coming out of a common pain. Everybody has experienced, our ancestors have experienced some agonizing and traumatic experiences that have just you know, come one over the other and one over the other. And instead of us being able and because we're still in those pain, those traumatic spaces, there's still not been a way to level up yet to see how the commonalities are completely stronger to some degree then what what's the the traumas are that you know,
Tere was a book I there was a colonial book that was just kind of rinsed and repeated. And I think that when we can collectively move through enough of that traumatic fugue that we're all still in, we will then be able to start to create the alliances to really shift the system.
I think it's so powerful. And I really commend your family. Because you guys have a real understanding of your history. You can trace the lines back. And as frustrating as it may be, I know that as I was listening to you speak, I come from West Indian heritage, and my people, my mother's Antiguan from the island of Antigua, and my father's from the island of Barbados. And for us, it stops there. You know, what I mean? Where and how the origins of us and what the flow through was for us is so lost. And it was it struck me how powerful knowing that those intersections ,knowing where you come from, knowing that you have the land that sits where right beside the reservation, knowing that is such a powerful force and a way of reclamation of sense of who you are, and who you are as a family.
Azie: And don't take that for granted was all
Kerry: I and I, I think we those of us on the outer side can can really hold that as an inspiration. You know, as Black people, you know we can we can hold that as an inspiration because it is such a strength in you. It allows us to be able to hold on that some of us got that You know what I mean?
Azie: I do. Yeah. And I, I'm very humbled by that. I mean, even when I did my mom's mother's ancestry and I was able to take that all the way back to the 1600s like, one of her ancestors was one of the, you know, he got into Maryland in 1636 and was able to, was able to purchase himself on a on a, it's insane, but it was a rent to buy situation. Basically, he rented himself where he paid, he paid a certain amount of tobacco every quarter until he was paid off.
I also found I also found a family member on her side, who also did a rent to buy and that was in the early 1800s. But what happened was, he couldn't afford it, really. So his wife was still a slave. So his wife had kids, and then the kids so that he bought his wife, but then the kids were still owned, but so then he had to rent to buy on the kids. And then by the time his son, his son was purchased, his son had a wife and kids. So then it was just perpetual. And I remember reading that and being like, there's just no, there's no like it. We couldn't get a leg up. It's just like even when you were free, it was just like you're saying you could be stolen back you could be but it was also just economically impossible to move forward. And so yeah, they're just it's just crazy.
I have a lot of stories from like, but I but to go back to what you're saying. Like I don't take that for granted at all. I'm very I find that it's very important to me to honor the fact that I can name my ancestors by name, and that I can, that I can know some of their story, and that I can help illuminate that to other Black Americans and also other Native Americans, because native people don't know, I was gonna say the other thing we're caught up in besides dispute is this like, cycle of bad education.
So the education we have about Native people is terrible education we have about early Blackness and the early Black experiences were terrible and so and the native people are getting a bad education about Black people. Black really zero to bad education about Native people. So that keeps us in a state where we're just confused. And then we have you know, Black people that come up with all these alt-histories to try to make themselves feel better and say that they're the real Native Americans, of Native people that that have all sorts of crazy things that they believe about Africans. So it's and that and a lot of people don't even really know much about ..
I lived on on Standing Rock years ago when I was in college, I did like a sort of like a study abroad, but I lived. I did work at South Dakota State University. I went to NYU, but I did the study abroad because I wanted to do American Indian Studies. And so I lived and worked on the Standing Rock Reservation. And I never even told anybody about being Pawmunkey because no one knew. I think I mentioned it like once and no one knew what I was talking about. They had no idea what that tribe was.. And so
Kerry: Because that was because it was not acknowledged.
Azie: I mean, that's part of it. But also because East Coast tribes people don't know like the tribes we hear most about are the ones that were
Patty: the plain tribes
Azie: were quite Yeah, that were that are about the the the Wild West, right? Because that's the part of history that all of a sudden, Native Americans appear in.
Patty: Yeah, I was an adult when I found out that there were still East Coast Indigenous people. The Mik'maq, the Innu. I was an adult, Pawmunkey, the Lumbee, any of them. Any Indigenous, I thought they were all gone.
Azie: You would know about the five civilized or being the sorry, the Six Nations. You know about them in New York. And that's it. Yeah. So nobody can write. I just was Black. I mean, I was just like, it was really frustrating, because I was like, I'm coming here. Kind of to part of my learning about where I come from and what I come from and who we are now and also, I couldn't talk about it because I was too young to really be able to articulate and explain and I was didn't I was already explaining Blackness so I wasn't also going to be there trying to be like no but really there's a tribe in Virginia and you remember Pocahontas, like I'm related to Pocahontas. I wasn't gonna try to explain to people I was related Pocahontas.
I ended up working for an aide the native voice newspaper for a summer as like an internship. And I wanted to do I wanted to do an article on the Pawmunkey people and trying to get recognition. And I wanted to also talk about the movie The New World and how, which was a movie about Pocahontas. And how some of my relatives who lived on the reservation were asked to help, to get background actors for the movie, but the idea was that they would be cultural, like cultural liaisons, and they would give like cultural, but they there, they weren't utilized in the way that they were at. They were just utilized to get to get background actors, and to get like native people on set. But their cultural knowledge wasn't used at all. And I wanted to talk about that. And I was also going to bring in the hole and these people are still fighting for it.
And the editor in chief was like, well, they're not recognized because they don't have enough blood quantum, so, the end they didn't want me to do the article because they just were like, you aren't legitimate tribe. And I was like, and I had to say they don't look like me, which is so awful. But I had to I was like, oh, by the way, I know I'm Black and I'm explaining this as you know, I'm related to these people, but they actually aren't. They look like Native Americans. Like, I was like, can I show you a picture? Like I was trying to, like, prove? No. And everybody just looked at me until they let me finish and then they were like, no, because they're not real. They're not real.
And I felt like it was my fault. I honestly was like, Well, it's because they look at me and I should I shouldn't have told them that. I was like, if I had just said cuz I've ever said that before. So if I had just said, um, you know, this there's this tribe that I happen to know about, it's like, maybe they would have looked at it differently. Um, apparently our tribes not real because I'm too Black. That, that newspaper no longer exists, but but at the time, it was like the it was it was Indian country Today and Native Voice. Those were the two Native newspapers.
Patty: Oh, yes. But it's all those messages that we internalize about ourselves, right? Because I remember growing up wishing that I'm old. I'm Ojibwe. And we're a big ass tribe. We're huge. Like, lots of people, tons of geography. I mean, we're, in Canada, we're stuck on these little bands, but like our unceded territory is immense. You know, probably one of the larger land masses of native tribes. You know, but I always wished that I was like Cherokee or Apache or somebody real, that somehow the Ojibwe weren't real, because I didn't know any right. Like I grew up down here far away. I didn't know any. Man. These are ideas that we have, because these are the ones that Hollywood says is real.
Azie: Yeah, definitely
Patty: riding horses and wearing feathers. And that's what real Indians do.
Azie: And they and there's a little bit of a complex there with them to being, having the more blood Yeah, like I I have noticed that, you know, we're, we're real tribes and, and, and there's a lot of pan Indian. I mean, the pan Indian movement that happened in the 60s and 70s was a resurgence of native arts, culture, dance language, all that stuff, but a lot of tribes were borrowing from other tribes. And at the time, that's when their 60s and 70s that's, I mean, you know, Blackness was becoming one thing, like, everything was kind of common, you know, and so, but now, they're saying, Well, that was our dance. And that was our, you know, those are our songs and you don't have your own. You're not a … . And, you know, you're, you have to take from us to have anything. And it's like, just because you were, you happen to be contacted by the Americans 100-200 years later, does it mean, doesn't give you the right to, you know, I even had one person say, Well, if you guys on the East Coast had been better warriors, none of this would have said, Well, I'm sorry, we had malaria and yellow fever to deal with that was all over the time they got to you.
Patty: We were a little busy with smallpox
Azie: by the time they got to you guys, they had a vaccine for that. So like what it's like there's it's so complicated. It's so complicated, like native people are already so many different things. We're not a monolith monolith. We're not any of that. You know,
Kerry: I was gonna say and I would I'm so curious. As you were speaking once again, what comes to mind is how then do you couple that against what it is to be Black and dealing with, you know how our common phrase is, you know, we got Indian in our family, you know when you got that good hair and how that presents in the Black community because I recognize how for us, there's this and where we all want to be Indigenous we all want to claim that we've got some sort of Indian in our family. And so you actually do and can can, you know, point it right out? How does that translate for you?
Azie: I remember the first time that happened in school. The teacher asked if anybody was part Native American. I don't know why,she was a white teacher. I don't know why she asked us. And this was in Maryland, and a little Black girl raised her hand and was like I'm part Cherokee, my grandmother's Cherokee. And I was and I knew because when, whenever I whenever the Cherokee came up in conversation for my grandfather he he made a face and so I had this like, feeling that we were enemies to the Cherokee, like there was something going on which is true. Apparently they were apparently the Cherokee used to steal from the Virginia Algonquin and sell them into slavery. So like there was
Kerry: There was some animosity there
Azie: We were like, allies, but then when the Cherokee got into the slave trade, they were like, Oh, those people look like mulatos we'll just sell them. So there is some beef there, but I always just like, I guess we don't I don't think I'm not supposed to like the Cherokee. But anyway, um, this girl said she was Cherokee. And I raised my hand and I said, I was Pawmunkey and everybody laughed and a little girl said, Did you just say, the same girl, said did you say You're part monkey and I was like, Okay, nevermind. And I was a to feel a shame because I couldn't explain like, no one had heard of it. They knew what Cherokee was and yeah, let's be real
Patty: everybody's Cherokee.
Kerry: Every Black person's got Cherokee in their family.
Patty: Okay. Yeah. In Canada everyone is Metis, in the US everybody's Cherokee
Azie: That's true. and so you know, but I think what helps is like you're saying like I know I know the tribe, I have the record like you know, I'm over it like when it comes to, I shouldn't say I'm over it I do get I do get nervous the first time I explain it to people, but usually, because it's such an unknown tribe, it's like, oh, it must be true because like, why would she make that up?
Kerry: Why wouldn't you claim Cherokee?
Azie: Why don't you justsay Navajo? I don't think. So that helps. But yeah, it's I think there's this idea that everybody wants to be some something that's not Black. And everybody wants to be mixed with something. And that Blackness because we're ashamed of our Blackness, I think I've proved pretty well in my career up to this point that I'm not ashamed of being Black. And that being Black is really important to me. And I, and so I don't, maybe other people have feelings about it that they don't share with me. I don't know but I don't feel insecure any more about that. About being both also.
I think it's so important for me to be bold because I think it's, I think it's important for me to, to take up that space. Because like, most people don't know, I'm, I'm very proud of both legacies. And I'm also extraordinarily proud of my family for, for insisting on, on loving who they wanted to love and, and finding commonalities and solace in these two deeply traumatic experiences on this land and being able to say, Okay, what do you bring to this? What do I bring to this and how do we How do we get through this together with all of all of what we are?
And so, I'm really I'm also really proud of, you know, pre Black Law Pawmunkey who were saying, okay, you know, come just come to us we don't know what they're doing like, we know it's messed up like we're all going through crazy stuff but if you need some time off from whatever that is, you can come on our land for a little while. They're going to take you back, but you know, we've got for now we know who you are Jim or Joe or whatever and, and for them holding that space even though they don't anymore.
And that's, I think that's so it's so important to see like, these pockets of all not alternative history, but like, these pockets of history that we don't know about that were really, that were just like sustaining. And I don't know, I want to say, just the fact that we were able to live in that way was a fight against white supremacy.
Patty: Yes,
Kerry: absolutely. And I so agree with you. It's a personalization of history. It takes it out of the textbook, and brings it in front and center and real life. It's those kinds of stories that really allow us to see the humanity and gives it the texture that I think is so lacking, if we just see it from that academic space, right? Because we all know that you know, the conquerors write the history, and they're going to skew it to their side. But that's a victory. You know, that is a very human and tactile space of humanity and that survival that has happened amongst us as we continue that's resiliency at its best. So I agree 100% I love hearing this story.
Azie: Its resiliency at its best, that's a good way to put it. But also, like, I just feel like it's a really important space to occupy because there are strengths and weaknesses in like, the Black point of view, and strengths and weaknesses in the Indigenous view. And I think that they there's so much to learn from each other.
Like, for example, Black people don't have the same commitment and understanding of the land, they just don't and it of course, they don't because they're not from here, right. We're not they're not from this land. And because land has been like our understanding of land has been in our labor, right? So it's, it's not we don't feel that connection as easily. I didn't grow up going camping and stuff like that. You know living in a tent and eating beans was not what most Black people wanted to do. But I get that from the native, my native side because this is our land. We are stewards of this land, we are protectors of this land. Because we've been here from beginning and we have the technology we have the engineering, we all we have everything about our, our, our culture is about place. And, and, and that's important.
For the Black side, our ability to go within and our ability to go into white spaces, like academia, like you know, places because we were used to it, you know, we had to assimilate in a different way, I think there's a strength in that, too. We don't have what native people have is all of we're still in the same place. We want to live the way that we've always lived. And we have this alternative that keeps pulling us back. Like we want to live like this. No, we don't want to live the white man's way we want to live the our way and Black people don't necessarily have that because we've been assimilated from beginning we don't know, like you're saying where we came from in that way. So we're trying to make something new. And that is really important. We're trying to make something new. And I think sometimes we are caught in a weird way because we don't necessarily want to do things this white way. You know what I mean, but we don't have the same type of alternative. Like we don't know
Kerry: That's what I think it is. There's like, I agree with you. There. Yeah, there's a gap. There's like we sit we there's like a almost like a chiasm. I imagine, you know, we don't necessarily want to do it the white, we don't want to do that necessarily, but we're not sure how far to go back. We don't know what that really means to go back. Well,
Patty: Or what that would look like, because if you went back to Ghana now, Ghana now isn't the guy you left behind. It's not the
Kerry: and has not been for so long. Right? Where do we even begin with that?
Azie: That feeling of loss is is, is incredibly, actually traumatizing and difficult to deal with. So but because of that, the resiliency that we have of being able to create something new, that's still our own. Like, for example, and I use this example, a lot, which is hard. It's hard. It's a hard example.
But Black people changed the Christian church. And people don't even give us credit for that, like Black people literally gave the Christian church a soul. Like I, we made them actually confront what Jesus was actually saying, which was like everyone should be free. Everyone is loved by God, um, and suffering. I've done all the suffering you don't you're not supposed to have to go through suffering and liberation, we created liberation theology. And so that was taking because we didn't have the alternative. We didn't have the spiritual, that was gone. So we took what was there, which was the Bible, which was to church, which is what we had, and we create we, we made it, we made it more. We corrected it. We really did. There's nothing really corrected. I'm not saying you know, not that we, but so it's interesting.
So when I'm in native spaces in there, so adamantly against the Christian church, and I'm like, Okay, bye But you're talking with the white Christian Church. What about Martin Luther King's church? That's a different church. And they're like, Oh, yeah, you're right. And I'm like, yeah, and like there's also African, you know, the Ethiopian churches is actually older than the Roman Catholic Church. Totally different way of looking at. They didn't go around the world conquering people they you know, they haven't they didn't use it for imperialism, they had a whole different way of understanding that religion.
I was just so I'm like, it's, it's but at the same time for a Christian Black Christians, I'm always like, okay, but is this you know, how much of this is white supremacy? You know, how much of this is imperialism? How much of this is capitalism? How much is this is, you know, so it's like being in between is helping me the good to balance because I do think that we balance each other and I think we get different things by being in this insane situation. And we bring different things to the table on if we if we ever got together in a real way it would be probably devastating, too
Kerry: Ah, powerful.
Azie: It was you look at like the goodness what's the tribe in in Florida
Patty: Seminole,
Azie: Seminole, the Seminoles with the Black people that would escape to Florida. You know that they were able to, to fight against the Spanish and the English and it's free for a really long time.
Kerry: Right? It worked out.
Azie: yeah, it worked out and it because they work together. And I think that was why I mean, I really think that was one of the main reasons why after the Civil War the government set the Black soldiers out west, because they wanted the first interaction between Blacks and those tribes to be warfare Because if that had gone a different way, you have Black people that had been in the war and had actual guns. And then you had native people that had a lot of land and weren't and weren't, weren't racist. And that would have been a very different it could have been a that's a good movie.
Kerry: Cuz what if, what if we had been able to just kind of come together with some guns and, and some open land and very open ideas? You're right, that wouldn't be a great movie.
Azie: I used to think these things and be like, but people couldn't be that. That evil. But then I was reading about I found Okay, so I have another, keep talking my ancestors.
Jesse Dungey. He had a son. He works at the school, Norton, Hampton, in Norfolk, you know, the Hampton Institute, that he was a professor there and he taught, they had an Indian program. And the man who started Hampton Institute was a white man who was like, Okay, now that there's now that there, that the slaves have been freed, like, we need to figure out a way to educate them. Black people had already started their own kind of schools and things like that. And so this was a school of higher learning, but that guy was actually quite racist. And he wanted to just he wanted to just educate Black people enough that they could go into industry. He didn't think that they should be thinking about academia. He was not WEB Dubois. He was a he was the other guy.
Patty: Booker T?
Azie: Booker T, yeah, Booker T Washington. He and Booker T Washington actually worked together. Anyway. Hampton Institute had an Indian program. Interestingly enough, they didn't take any of the tribes in Virginia, or the neighboring , they took the young people who had been captured in wars in the West. Because he wanted to show the most dramatic improvement of the native people because people on the East Coast were already assembly we're already wearing, speaking English, going to church wasn't the same. Yeah. So he's captured kids were sent to the Hampton Institute. And he actually said, in his writing, I wish I had it with me.
But he said, basically, that he wanted to put the natives and the Black people together and he thought it would be a good idea, because the Black people would look at the Native Americans and be thankful for what they had. Think because they weren't as bad off as the Native Americans. And the Native Americans would look at the Black people and resent them for being better than them in certain ways so that they would never. In other words, he really was saying this is going to make them not like each other, which I was like, What? It was so evil and it was so like methodical, and the way that we can talk about it like that where he was like, you know, and then the native kids will be like, Oh, the Black kids can speak proper and they know how to know which fork to use and they'll, they'll be compelled to assimilate more because out of competition and that kind of thing.
And the reason why in the end, so that only so my my ancestor, John Riley was his name and he taught the he was a lawyer and he taught at the Indian School and then they actually ended the Indian School after only like 10 years or something because the native kids were getting with the Black kids. And that was they had separate and they kept all the classes separate. They had them separate. And then they were there all these letters that people were writing, like, I don't know if we can continue this because the native girls are really looking sideways at the Black boys, switching their hips around them and all that stuff. Like, I mean, obviously, there's like 19 years old, of course, they're going to start to and they were like, this is gonna stop. And so they stopped the Hampton Institute's native program because they might actually make families and I just read this and I was just like, oh, so they were that evil like, and methodical and like we don't want Black and Native people to like each other.
Kerry: Yeah, we like who we like love is love,
Patty: I was listening to you talk about land, you know, and your family having land. And you know, and Black people really being landless, you know, the contribution being the labor. And it just made me wonder because something that Tamara had said last week about, about Indigenous, you know, we're fixated on land, right. It's not land back, we want our land. You know, we're very, you know, we're very, we're very fixated on that and I think to a certain degree rightly so. I mean, it's, it's not that many generations removed that we had access to it right.
Azie: Also, there are treaties that people should be actually legally held responsible to, right.
Patty: It made me wonder if if, you know, Black people Black, you know, hear Indigenous focus on land as rejection. As this is ours and not yours.
Azie: Oh, Yeah,definitely.
Kerry: I definitely, I think that makes a lot of sense. And also, when you were when you were talking about, you know, our relationship with the idea of land and our space being in labor, it also that in itself is painful. Because we have, we have had a relationship where our blood sweat and tears have spilled, but that acknowledgement of that space has no bearing in the picture at all. So it is it's like a double rejection on both sides. And so I do agree with you that it for us. I know as a Black person who's worked the land in, in, in, you know, in the West Indian lands my people did. It holds that space of, of tragedy. There's an element or a feeling or a sense of that tragedy that's ingrained. Because it's still not ours, we still can make no claim.
Patty: Hmm. Because that's also relationship. Yes, all of those centuries of work is still relationship.
Azie: I was gonna say I shouldn't have said that we don't have a relationship with lamb because that's not true. I mean,
Patty: no, but I know I know what you meant, we talk about thousands of years of ancestors, that's not the same thing.
Kerry: I actually thought it was profound. Because what how you how you how you spoke was it's true, that it's the it's this. It adds another dimension to the relationship that we all hold together in relation to the land. You know what I mean?
Azie: I guess I'm also talking about when we think about things like climate change, and why that hasn't necessarily been the focus for Black activism. It's, I think part of that in the way that it is for Indigenous activism. And I think part of that is our disconnection to the land. And the ways that it's been filtered in this white world is about ownership and money making. And it's like, well, we're not that either because you haven't made. We haven't we haven't made it in that way.
The other thing is that there's so many Black migrations, like even when I think of, if we are we you have a very strong connection to any land, it would be the land that our grandparents and great grandparents left to go to the cities because they were literally being terrorized on the land that they probably did feel very connected to. I mean, when I worked at Mount Vernon and I would walk out on out and look at the Potomac River. I thought so many times about how I was looking at the site that the person that I was supposed to be portraying had had seen all her life, and how it must have been. And it was incredibly, almost painfully beautiful. And how she must have felt so attached to it in a very real way.
But at the same time, people would say things to me as this character, right? Why don't you just run away? And I and that is so interesting, because it's like, why should I have to. I love this place. This is my I grew up here, my family's here, that tree over there. I remember when it was just a little seed and now it's a big tree, like, we did have real connection to land. But it was constantly under attack because we'd either we needed to escape it, or we if we needed to escape it. That's the only way. It wasn't ours. We were thrown, we were given to someone else. So we had to, you know, find it was new land that we had to like feel attached to. I mean, it's like the trail of tears kind of a thing, but constantly over time, these migrations that Black people have had, and then going into cities where I mean, you don't want to be connected to that. It's just nothing. There's very little for that.
And our spaces never had, we weren't we didn't have beautiful parks. Right? We didn't even have projects. We Yeah, so it was so the outside world is always, I think, in a lot of ways been a contentious relationship as opposed to a relationship of reciprocity, and, and feeling safe. Because I think land where you live is where you feel safe, but we've never we've not felt safe here. So how, how can we have that connection to this land?
And then when I think about things like reparations, and people saying, well, we were supposed to get 40 acres and a mule, but that was never their land to give. You know what I mean? So the other day I was thinking, it's like part of me as a refugee here. And part of me is, is Indigenous to here so and I now I'm in California. So literally, I found myself talking through the trees like I don't know you.
So when we think about, like, what it would mean to when people say settler, and they also include Black people in that. That's wrong. Yeah. If people but at the same time you know, we went out west and settled things, too, I mean, we but we had to, like we didn't have like, it's like, it's like I'm saying it's a refugee situation. We didn't come here on purpose.
Kerry: It's like, it's almost like we almost have to develop a new, or reframing and almost like a new language and not that that may be one of the avenuesthat we take as we begin to have these dialogues is to really go into these stories give it the personal senses, understanding what it was like, where we come from, as on each side, you know, whether you're Indigenous, whether you're Black, what are the interconnections out of that individual pieces, out of the senses that have happened? And I I'm this this conversation for me is really opening up so many possibilities. So many.
Patty: There's always opportunities, right? Where there's always these moments like, like, you know, like you were saying, Joseph Brant, you know, as a Mohawk owned slaves, but Mohawk communities also housed runaway slaves, and were places of refuge and safe places, and our relationship is complicated. And what made it complicated the colonial regime. The colonial regime continually complicates our relationship and continually, every time you know, whenever there these flashes of cooperation come in and they stir things up and they make things sound different and they pit us against each other. And and that only helps the colonial state, that only helps the government. And so as Indigenous people, our sovereignty has to include Black liberation. If our sovereignty does not include Black liberation, it's not worth it.
Azie: Well, I also feel like Black people have to figure out a way to be less invested in, in these systems, this economic system, maybe because we, you know, once we figure out we can be some of the work we can be capitalists, because
Patty: there's no liberation in capitalism.
Azie: Yeah, and a lot of people see making it in the in this set in the settler state sort of in a way of mimicking whiteness as a as, as winning, and actually, it all needs to be dismantled.
I have Depression. I have panic disorder, because I got a lot of problems. But my therapist is a native woman. She's Navajo, Dine and she runs a a, she runs a counseling, I guess company counseling called Indigenous wellness certain circle. And it's a godsend because I honestly I had so many the last person I had told me I shouldn't be with somebody else with, I was dating somebody, he also had depression, she was like, You can't be with that person because then your children will have it and I was like, are you a eugenicist? And also, I'm Black like, whoever I date is going to have mental like, that's native like,
My first boyfriend was native. He was bipolar. Like, you're all like,
Kerry: we got issues.
Azie: We are not finding a guy that's not that doesn't need help. So the fact that You're like but then your kids and then you're like I'm asked her for her opinions on. She would also be like you can't give money to your family and I'm like why do I have money then because that's in my culture you if we don't we're not it so that's that's having somebody who is has the same like ideology values and she has beading circles like on zoom if they used to be in person but now it's like we do we do beadwork together and as part of our therapy ..
Kerry: We so have to continue this conversation
Azie: yeah sorry I'm still talking
Kerry: Oh no it's you, not at all I it's in its flavor and you freshen up where we go next.
Patty: Thank you so much Azie
Azie: It was great talking to you guys
Kerry: Thank you guys so much. Have a happy dinner.
Azie: Bye bye
Kerry: Bye
You can find Medicine for the Resistance on Facebook and the website http://www.med4R.com . Don't forget to rate share and support us by buying us a coffee at https://www.ko-fi.com/medicinefortheresistance. You can also support the podcast and so much more by going to https://www.patreon.com/PayYourRent. You can follow Patty on Twitter @gindaanis and at daanis.ca You can follow Kerry @kerryoscity and find her online at kerrygoring.com Our theme is fearless.
Transcribed by https://otter.ai
Sex, Lies, and Colonial Identities
Going home, with Angela Gray
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text:
52.219-8 Utilization of Small Business Concerns.
Subpart52.052.152.252.3
Section52.20052.20152.20252.20352.20452.20552.20652.20752.20852.20952.21052.21152.21252.21352.21452.21552.21652.21752.21852.21952.22052.22152.22252.22352.22452.22552.22652.22752.22852.22952.23052.23152.23252.23352.23452.23552.23652.23752.23852.23952.24052.24152.24252.24352.24452.24552.24652.24752.24852.24952.25052.25152.25252.253
As prescribed in 19.708(a), insert the following clause:
Utilization of Small Business Concerns (Oct 2022)
(a) Definitions. As used in this contract—
HUBZone small business concern means a small business concern that meets the requirements described in 13 CFR 126.200, certified by the Small Business Administration (SBA) and designated by SBA as a HUBZone small business concern in the Dynamic Small Business Search (DSBS) and SAM.
Service-disabled veteran-owned small business concern—
(1) Means a small business concern-
(i) Not less than 51 percent of which is owned by one or more service-disabled veterans or, in the case of any publicly owned business, not less than 51 percent of the stock of which is owned by one or more service-disabled veterans; and
(ii) The management and daily business operations of which are controlled by one or more service-disabled veterans or, in the case of a service-disabled veteran with permanent and severe disability, the spouse or permanent caregiver of such veteran.
(2) Service-disabled veteran means a veteran, as defined in 38 U.S.C.101(2), with a disability that is service-connected, as defined in 38 U.S.C.101(16).
Small business concern means a concern, including its affiliates, that is independently owned and operated, not dominant in its field of operation and qualified as a small business under the criteria and size standards in 13 CFR part 121, including the size standard that corresponds to the NAICS code assigned to the contrac t or subcontract.
Small disadvantaged business concern, consistent with 13 CFR 124.1002, means a small business concern under the size standard applicable to the acquisition, that-
(1) Is at least 51 percent unconditionally and directly owned (as defined at 13 CFR 124.105) by-
(i) One or more socially disadvantaged (as defined at 13 CFR 124.103) and economically disadvantaged (as defined at 13 CFR 124.104) individuals who are citizens of the United States; and
(ii) Each individual claiming economic disadvantage has a net worth not exceeding $750,000 after taking into account the applicable exclusions set forth at 13 CFR 124.104(c)(2); and
(2) The management and daily business operations of which are controlled (as defined at 13.CFR 124.106) by individuals, who meet the criteria in paragraphs (1)(i) and (ii) of this definition.
Veteran-owned small business concern means a small business concern-
(1) Not less than 51 percent of which is owned by one or more veterans (as defined at 38 U.S.C.101(2)) or, in the case of any publicly owned business, not less than 51 percent of the stock of which is owned by one or more veterans; and
(2) The management and daily business operations of which are controlled by one or more veterans.
Women-owned small business concern means a small business concern-
(1) That is at least 51 percent owned by one or more women, or, in the case of any publicly owned business, at least 51 percent of the stock of which is owned by one or more women; and
(2) Whose management and daily business operations are controlled by one or more women.
(b) It is the policy of the United States that small business concerns, veteran-owned small business concerns, service-disabled veteran-owned small business concerns, HUBZone small business concerns, small disadvantaged business concerns, and women-owned small business concerns shall have the maximum practicable opportunity to participate in performing contracts let by any Federal agency, including contracts and subcontracts for subsystems, assemblies, components, and related services for major systems. It is further the policy of the United States that its prime contractors establish procedures to ensure the timely payment of amounts due pursuant to the terms of their subcontracts with small business concerns, veteran-owned small business concerns, service-disabled veteran-owned small business concerns, HUBZone small business concerns, small disadvantaged business concerns, and women-owned small business concerns.
(1) A joint venture qualifies as a small business concern if—
(i) Each party to the joint venture qualifies as small under the size standard for the solicitation; or
(ii) The protégé is small under the size standard for the solicitation in a joint venture comprised of a mentor and protégé with an approved mentor-protégé agreement under a SBA mentor-protégé program.
(2) A joint venture qualifies as—
(i) A service-disabled veteran-owned small business concern if it complies with the requirements in 13 CFR part 125; or
(ii) A HUBZone small business concern if it complies with the requirements in 13 CFR 126.616(a) through (c).
(d) The Contractor hereby agrees to carry out this policy in the awarding of subcontracts to the fullest extent consistent with efficient contract performance. The Contractor further agrees to cooperate in any studies or surveys as may be conducted by the United States Small Business Administration or the awarding agency of the United States as may be necessary to determine the extent of the Contractor's compliance with this clause.
(1) The Contractor may accept a subcontractor's written representations of its size and socioeconomic status as a small business, small disadvantaged business, veteran-owned small business, service-disabled veteran-owned small business, or a women-owned small business if the subcontractor represents that the size and socioeconomic status representations with its offer are current, accurate, and complete as of the date of the offer for the subcontract.
(2) The Contractor may accept a subcontractor's representations of its size and socioeconomic status as a small business, small disadvantaged business, veteran-owned small business, service-disabled veteran-owned small business, or a women-owned small business in the System for Award Management (SAM) if–
(i) The subcontractor is registered in SAM; and
(ii) The subcontractor represents that the size and socioeconomic status representations made in SAM are current, accurate and complete as of the date of the offer for the subcontract.
(3) The Contractor may not require the use of SAM for the purposes of representing size or socioeconomic status in connection with a subcontract.
(4) In accordance with 13 CFR 121.411, 124.1015, 125.29, 126.900, and 127.700, a contractor acting in good faith is not liable for misrepresentations made by its subcontractors regarding the subcontractor's size or socioeconomic status.
(5) The Contractor shall confirm that a subcontractor representing itself as a HUBZone small business concern is certified by SBA as a HUBZone small business concern by accessing SAM or by accessing DSBS at https://web.sba.gov/pro-net/search/dsp_dsbs.cfm. If the subcontractor is a joint venture, the Contractor shall confirm that at least one party to the joint venture is certified by SBA as a HUBZone small business concern. The Contractor may confirm the representation by accessing SAM.
Parent topic: 52.219 [Reserved]


text:
The 2700-year-old toilet seat made of stone. (CREDIT: Yoli Schwartz, The Israel Antiquities Authority)
Health & Medical News, Historical News
Ancient toilet reveals elite residents in Jerusalem dealt with life-long intestinal diseases
TEL AVIV, Israel — A 2,700-year-old stone toilet is revealing the not-so-luxurious lifestyles of the rich and powerful in ancient Jerusalem. Researchers from Tel Aviv University say they discovered the remains of intestinal parasite eggs in the garden bathroom of a lavish estate from the mid-seventh century BC. This points to even the wealthy of this era dealing with intestinal diseases which likely stayed with them for life.
Study authors explain that intestinal parasites, resulting from poor hygiene and unsanitary conditions, quickly lead to illnesses that cause abdominal pain, diarrhea, and even malnutrition. In children, parasites can also cause developmental delays.
At the Armon Hanatziv Promenade in Jerusalem, researchers discovered the remains of a private estate likely belonging to one of Jerusalem's elite citizens during the Iron Age. In the garden, the team found the ancient bathroom, including the stone toilet and cesspit underneath. Here is where they unearthed four different kinds of intestinal parasites — roundworms, tapeworms, whipworms, and pinworms.
Intestinal parasite eggs recovered from sediment collected below the stone toilet seat at Armon Hanatziv. (a). Enterobius vermicularis; (b). Ascaris lumbricoides; (c). Trichuris suis; (d). Trichuris trichiura; (e). Taenia sp. (CREDIT: Eitan Kremer)
"The findings of this study are among the earliest observed in Israel to date," says Dr. Dafna Langgut in a university release. "These are durable eggs, and under the special conditions provided by the cesspit, they survived for nearly 2,700 years. Intestinal worms are parasites that cause symptoms like abdominal pain, nausea, diarrhea, and itching. Some of them are especially dangerous for children and can lead to malnutrition, developmental delays, nervous system damage, and, in extreme cases, even death."
Living with worms for life!
Dr. Langgut believes these findings reveal the state of human hygiene in ancient times, even under the best of circumstances. The presence of parasite eggs in a 2,700-year-old wealthy person's toilet likely come from poor sanitary practices which led to fecal contamination in their food and drinking water. Researchers add other problems may have included a lack of knowledge about hand washing, the use of human feces to fertilize field crops, and improperly cooking beef and pork.
With no medications to treat worms, the team says people in Iron Age Jerusalem likely suffered from parasites for life. They were probably an annoying and long-lasting infectious disease, similar to lice and pinworms in young children today. However, researchers say this epidemic affected the entire population.
Worms still exist today, but modern medicine can quickly diagnose and treat people with these parasites, so they don't spread.
A toilet was 'a status symbol' in ancient times
While today's rich and famous often show off their wealth in flashy cars or expensive clothing, study authors say having a toilet was the real luxury item of ancient civilization.
"Toilet facilities were extremely rare at that time and were a status symbol – a luxury facility that only the rich and high-ranking could afford," Langgut and the Israel Antiquities Authority's Ya'akov Billig explain.
"Today, archeological research is reaching remarkable achievements and leading to a better understanding of past lifeways – an understanding, it seems, that will only continue to evolve," adds Eli Escozido, director of the Israel Antiquities Authority.
The stone toilet seat found during the 2019 excavation at Armon Hanatziv. (CREDIT: Ya'akov Billig, The Israel Antiquities Authority)
The discovery of the stone toilet gave researchers an opportunity to apply a field of science called archeoparasitology, which Dr. Langgut is developing. In this emerging field, scientists find microscopic remains of intestinal worm eggs in order to learn about ancient diseases throughout history.
"Studies like this one help us document the history of infectious diseases in our area and provide us with a window into the lives of people in ancient times," Dr. Langgut concludes.
The findings are published in the International Journal of Paleopathology.
Tags: ancient history, bathroom, hygiene, Jerusalem, parasites, toilet, washing hands, worms
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UNIONS TO LINK UP WITH US
A BID to form the first transatlantic trade union came a step closer last night as representatives from the UK, US and Canada signed an accord.
Clinton Manning
The meeting in Ottawa was the initial stage in the plan to represent 3.4million workers in a global "super union".
Derek Simpson, general secretary of Amicus, said: "Multi-national companies are pushing down wages and conditions for workers the world over by playing one national workforce off against another.
"The only beneficiaries of globalisation are the exploiters of working people - and the only way working people can resist this is to band together."
Tony Woodley, head of the Transport and General Workers Union, added: "This is a historic step for global trade unionism."
Amicus and the TGWU are merging next month to form the biggest union in Britain. The two unions aim to merge with the United Steel Workers of America within a year.
Leo W. Gerard, USW's International President, said: "The time for global unionism has arrived."


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R. Kelly Puts His Request To Travel Abroad For Shows On Hold
posted by Hayden Brooks - Mar 22, 2019
R. Kelly's legal woes continue as the disgraced R&B singer appeared in Chicago court on Friday (March 22) after being charged with 10 counts of aggravated criminal sexual abuse.
As per Variety, attorney Steve Greenberg asked Judge Lawrence Flood to delay a ruling on a request for Kelly to travel to Dubai to perform a number of unconfirmed concerts in April. The singer's team is reportedly preparing contracts for the shows to provide to Judge Lawrence Flood with a more detailed itinerary. In case you hadn't heard, his legal team filed a motion on Wednesday to request that his passport, which was surrendered as part of his $1 million bail bond in February, be returned back to him for his travel purposes. While the matter was not discussed during his morning appearance, Judge Lawrence Flood agreed on the motion to continue and is expecting him to return back in court on May 7 at 9:45 AM local time.
Additionally, the brief hearing saw Kelly's attorney, Steve Greenberg, formally ask for copies of the tapes that lawyer Michael Avenatti claimed to have that allegedly showed Kelly engaging in acts of sexual abuse with his clients. While Greenberg pleaded not guilty on the singer's behalf to all of the charges, all eyes will certainly be on him when cameras enter the courtroom during his trial and pretrial hearings. "Mr. Kelly wants this to be an open and transparent process," Kelly's attorney Steve Greenberg told the Associated Presst. "So far there have been rumors, there have been allegations … but with cameras in the courtroom, everyone will see what really happens."
Meanwhile, the saga of Joycelyn Savage, one of the reported victims of his sex cult, also continue as his team and her parents couldn't agree on a fixed location to meet up. It's important to note that R. Kelly cannot leave the state, so it was mandatory that the meet-up take place in Illinois. However, on late Friday afternoon, it was reported that the singer's team pulled the plug on the meeting, as per TMZ. No explanation for the cancellation was offered.
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1 Woe to those who are at ease in Zion And to those who feel secure in the mountain of Samaria, The distinguished men of the foremost of nations, To whom the house of Israel comes. 2 Go over to Calneh and look, And go from there to Hamath the great, Then go down to Gath of the Philistines. Are they better than these kingdoms, Or is their territory greater than yours? 3 Do you put off the day of calamity, And would you bring near the seat of violence?
4 Those who recline on beds of ivory And sprawl on their couches, And eat lambs from the flock And calves from the midst of the stall, 5 Who improvise to the sound of the harp, And like David have composed songs for themselves, 6 Who drink wine from sacrificial bowls While they anoint themselves with the finest of oils, Yet they have not grieved over the ruin of Joseph. 7 Therefore, they will now go into exile at the head of the exiles, And the sprawlers' banqueting will pass away.
8 The Lord GOD has sworn by Himself, the LORD God of hosts has declared: "I loathe the arrogance of Jacob, And detest his citadels; Therefore I will deliver up the city and all it contains."
9 And it will be, if ten men are left in one house, they will die. 10 Then one's uncle, or his undertaker, will lift him up to carry out his bones from the house, and he will say to the one who is in the innermost part of the house, "Is anyone else with you?" And that one will say, "No one " Then he will answer, "Keep quiet For the name of the LORD is not to be mentioned."
11 For behold, the LORD is going to command that the great house be smashed to pieces and the small house to fragments. 12 Do horses run on rocks? Or does one plow them with oxen? Yet you have turned justice into poison And the fruit of righteousness into wormwood, 13 You who rejoice in Lodebar, And say, "Have we not by our own strength taken Karnaim for ourselves?" 14 "For behold, I am going to raise up a nation against you, O house of Israel," declares the LORD God of hosts, "And they will afflict you from the entrance of Hamath To the brook of the Arabah."


Deadline 27 Feburary 2015 CircusNext targets emerging circus artists and curators interested in developing their career in circus arts, to create a new project.
The Cultural Innovation International Prize is a biennial competition organised by the Centre de Cultura Contemporània de Barcelona (CCCB) with the aim of incentivising projects that explore the potential cultural scenarios of the coming years through research and practice.
The British Council (BC), the Quebec Ministère de la Culture et des Communications (MCC) and the Quebec Ministère des Relations internationales et de la Francophonie (MRIF) invite you to submit an application for financial support to carry out a cultural cooperation project between Quebec and the UK.
Theater - Dance - Music - Visual and Multimedia Art - Arts Administration - Performing Arts Training - Theater Design and Technology International Conference is inviting Participants to the marble city of Carrara, Italy!
"ArtUniverse" in partnership with the International University "Global Theatre Experience" (IUGTE) have announced several partial scholarships for professional dancers, choreographers, actors and circus performers The project International Physical Theatre Laboratory 2014 from ArtUniverse are offering Scholarships in Austria (July 7-12) and Italy (December 15-22) to dancers, choreographers, actors and contemporary circus performers.
The Venice Biennale of Art is the leading international event for the Visual Arts.
Deadline: 15 November 2014 Europe for Festivals, Festivals for Europe (EFFE) is a new international festival quality label offering increased visibility, new networking opportunities, further involvement of festivals in the artistic community and recognition of their outstanding values.
Arts Council of Wales - Cymru yn Fenis / Wales in Venice Invigilation plus 2015.
Arts Council of Wales has launched a call for applications for the Invigilation Plus programme for artist and curators as a part of Cymru yn Fenis/Wales in Venice.
Wales Arts International, in partnership with Showcase Scotland, is offering financial support to attend Showcase Scotland/Celtic Connections 2015 in Glasgow, 21 - 25 January 2015, suitable for music venues, festivals, presenters and promoters based in Wales.
****Deadline for applications extended to: 16:00, Monday 10 November 2014 **** International exhibition opportunities for Wales' many talented visual artists and practitioners are vital for the development of the arts in Wales.
British Council Connect ZA has been working on a partnership with the Department of Arts and Culture (DAC), South Africa and are pleased to announce the launch of the SA-UK Seasons 2014 & 2015 website and open call for projects.
Discounted rate to apply for showcase 5 SEPTEMBER 2014 ($30) Final deadline for applications 4 November 2014 ($40) Folk Alliance International offers 25- 45 minute showcase slots to artists during the annual conference in Kansas City, Missouri.
Akademie Schloss Solitude Residency in Stuttgart, Germany.
Deadline: 31 October 2014 Akademie Schloss Solitude is granting 70 residency fellowships of three to twelve months for an intense exchange between artistic, economic and scientific disciplines on the subject of "Biography and the Production of Space".
Deadline: 31 October 2014 Applications open for experienced craft practitioners for three Sturt Artist-in-Residence programmes – Professional Residency, Self-Directed Residency and Graduate Residency.
The European Union Prize for Cultural Heritage / Europa Nostra Awards are a form of annual recognition of best practices in the conservation of tangible and intangible cultural heritage, within the categories of: · Conservation · Research and digitization · Dedicated service by individuals or organisations · Educations, training and awareness-raising 2014 sees the introduction of a new category: intangible cultural heritage, which will include practices, representations, expressions and knowledge and skills recognise as part of their cultural heritage (oral traditions and expressions, performing arts, social practices, rituals and festive events, knowledge and practices concerning nature and the universe and traditional craftsmanship).
Deadline: 15 October The European Cultural Foundation, together with Fonds voor Cultuurparticipatie, LKCA and MitOst e.
iCoDaCo workshops - Wales International Dance Collective, iCoDaCo, would like to invite training and professional dance and other physical practitioners to attend workshops that explore the methods and process of making.
Deadline: For Spring 2015 residency, 1 October 2014 This six week residency is open to ceramicists and visual artists and includes a semi-private equipped studio in Bracciano, shared housing, technical assistance and advice on museum and galleries in Rome and beyond.


The Samsung Galaxy Tab 2 10.1 looks a lot like the Galaxy Note 10.1, which we recently previewed. The only way to tell them apart is the LED flash and the darker finish of the Note's rear. The Note is also a tad slimmer but the difference of less than a millimeter is negligible on a 10" slab.
The Samsung Galaxy Tab 2 10.1 is built around a 10.1" PLS LCD screen with a resolution of 1280 x 800 pixels. The resolution is only average by today's standarts - the iPad 3 and the Huawei MediaPad 10 FHD have raised the bar too high.
The screen is quite decent though - viewing angles are very good (although there's a noticeable blue tint when viewed at an angle) and the blacks look reasonably deep.
Pixel density is nothing exciting (149ppi), but big tablets like the Tab 2 10.1 are supposed to be viewed from a greater distance than phones. And no, it's obviously no match for the Retina display, but as we said, it's not supposed to compete with it to begin with. The iPad 2's XGA screen has 132 ppi.
The Samsung Galaxy Tab 2 10.1 has no hardware controls at the front - it doesn't need any with Ice Cream Sandwich inside. All you get here is the front VGA camera and some sensors.
There's no earpiece but the tablet can be used as a phone in either loudspeaker mode or with a headset (wired or wireless). That's one of the improvements over the original Samsung Galaxy Tab 10.1.
The two speakers are on either side of the screen. You have to be careful not to cover them with your thumbs when you hold the tablet landscape. The speakers aren't as powerful as the grille size may suggest but the front-facing position is better than having them on the sides as in the first Tab 10.1.
At the top we find the 3.5mm audio jack along with the SIM compartment and microSD slot, both covered with plastic lids. There's also the Power/Lock button next to the volume rocker.
The microphone is at the bottom and you are warned upon launch of the camcorder app against covering it with a hand.
At the back of the Samsung Galaxy Tab 2 10.1 is the 3.15 MP camera lens. There's no LED flash this time round. The original Tab 10.1 has one and so does the 10-inch Note.
The Samsung Galaxy Tab 2 10.1 is powered by a non-replaceable 7000 mAh Li-Ion battery.
The back cover is made of soft plastic, which is nice to the touch and offers decent grip. It's matte too, so it hides fingerprints very well. As you would imagine, you can't pop this cover open to access the battery.
The Samsung Galaxy Tab 2 10.1 can actually be held in one hand but we don't think of too many scenarios when you'll have to. That's something for the Note tablet to worry about with the S Pen occupying your other hand. Anyway, the Galaxy Tab 2 10.1 is reasonably portable and comfortable to handle. It's not as slim as the original or the Note tablet but the increased thickness seems to actually make it easier to hold. It's a solidly built tablet too.


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#ifndef MESSAGE_DECODER_H
#define MESSAGE_DECODER_H

enum message_decoder_flags {
	/* Return all headers and parts through
	   uni_utf8_to_decomposed_titlecase() */
	MESSAGE_DECODER_FLAG_DTCASE		= 0x01,
	/* Return binary MIME parts as-is without any conversion. */
	MESSAGE_DECODER_FLAG_RETURN_BINARY	= 0x02
};

struct message_block;

/* Decode message's contents as UTF-8, both the headers and the MIME bodies.
   The bodies are decoded from quoted-printable and base64 formats if needed. */
struct message_decoder_context *
message_decoder_init(enum message_decoder_flags flags);
void message_decoder_deinit(struct message_decoder_context **ctx);

/* Decode input and return decoded output. Headers are returned only in their
   full multiline forms.

   Returns TRUE if output is given, FALSE if more data is needed. If the input
   ends in a partial character, it's returned in the next output. */
bool message_decoder_decode_next_block(struct message_decoder_context *ctx,
				       struct message_block *input,
				       struct message_block *output);

/* Call whenever message changes */
void message_decoder_decode_reset(struct message_decoder_context *ctx);

#endif

redpajama_set_name: RedPajamaGithub


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The Houston Astros blasted the Blue Jays on Friday, and then the Jays returned the favour yesterday with a 7-2 win. The Blue Jays can go for the series win today, or the 'Stros can take a split at Rogers Centre. A 3-1 series for the Blue Jays, over a team like the Astros, might get this team going in the right direction? It would be a perfect way for the Blue Jays to go into the All-Star break, feeling a bit better and giving them hope that they can compete with the top teams.
For the Astros, they just have to keep everything together over the second-half of the season. They haven't hit a cold spell, yet at least, and I think there's people out there sitting there waiting for them to regress. If the Astros were my team, they would undoubtedly play hot right until the postseason where they'd collapse. But don't worry Astro fans, I am nothing close to a fan of the Astros.
Brad Peacock has been a fixture in the Astros' pitching staff in 2017. He's really elevated his game and taken on a couple of roles in Houston. When injuries hit the starting rotation, Peacock was taken out of the bullpen and put in a starting role. It does appear that Peacock will return to the bullpen after some arms get healthier.
Peacock has been quite the weapon out of the bullpen, so it's not exactly an awful problem the Astros have here. J.A. Happ has been enjoying plenty of success this season. He will look to upstage Peacock today, as we head to the All-Star break following Sunday. Time to recharge the batteries this week. Find our free Astros vs. Blue Jays pick below.
Peacocks owns a 2.91 ERA between the bullpen and starter. He's a valuable asset on an Astros team who has a bunch of valuable commodities scattered across the roster. As a starter, Peacock has a 3.51 ERA with an impressive 51 punch outs in 33.1 innings pitched. In other words, 1.5 strikeouts per inning. In three of his last four starts he gave up just 1 run and an average of only 3.75 hits per game. He's been fine on the road, with an ERA of 3.18 and 1.09 WHIP.
The Blue Jays' offense has really been all over the place this season. They've been tough to pinpoint, but more often than not, they're bats are not performing at a level they should be. Yeah, losing Edwin hurts, but they should at least be in the top 20 in scoring, instead, they are 25th. The Astros didn't play the part on Saturday, but they are capable of scoring in a hurry.
With 5.82 runs per game, Houston is 1st in runs scored. Happ has been good with a 3.47 ERA, but I like the Astros to respond after the effort yesterday. Peacock should step up and look like a guy who wants to keep a spot in the rotation, despite the reality that he'll be back in the bullpen after the break. I like the Astros for our final pick of the first-half of the MLB season.
guys, what is going on? I just returned and 4 for the last 18. Kev, where are you?
They lost 14 of the last 18 picks?


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Home / Special Autonomy / Otsus is an absolute right of OAP and must be continued
Otsus is an absolute right of OAP and must be continued
Papua Agustus 01, 2020 0
Yhos Manuri, who is the Ondoafi of Doyo Baru Village, Jayapura Regency, said that Otsus is an absolute right for Papuans and needs to be continued.
"The struggle of the people of Papua to obtain special autonomy is not easy, so we as Community Leaders strongly support the Evaluation of Special Autonomy Volume I to evaluate whether the special autonomy has remained on target or not," he said.
The Central Government has issued budget funds for Otsus that have reached hundreds of trillions within 20 years.
Meanwhile, Suleman Manuri (Manuri tribal chief) said that Papuans still need special autonomy even though there are many pros and cons regarding this special autonomy.
"The pros and cons of the special autonomy occurred because of the dishonesty of the current administration in the use of the special autonomy funds," he said.


13401 Riverside Dr has a Walk Score of 74 out of 100. This location is Very Walkable so most errands can be accomplished on foot.
This location is in the Sherman Oaks neighborhood in Los Angeles. Nearby parks include Studio City Park, Van Nuys-Sherman Oaks War Memorial Park and Pike Field.
Explore how far you can travel by car, bus, bike and foot from 13401 Riverside Dr.
13401 Riverside Dr has some transit which means a few nearby public transportation options. Car sharing is available from RelayRides.
13401 Riverside Dr is in the Sherman Oaks neighborhood. Sherman Oaks is the 61st most walkable neighborhood in Los Angeles with a neighborhood Walk Score of 62.


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Family: Ralph Randall Miner / Polly Randall (F5217)
m. Sep 1818
Ralph Randall Miner
Born 16 Aug 1793 Stonington, New London, Connecticut, United States
Died 7 Jul 1867 Groton, New London, Connecticut, United States
Married Sep 1818 New London, Connecticut, United States
Father Thomas Miner | F5210 Group Sheet
Mother Lydia York | F5210 Group Sheet
Polly Randall
Born 3 Mar 1798 Stonington, New London, Connecticut, United States
Died 14 Jun 1825
Harriet Hull Miner
Born 2 Aug 1819 Stonington, New London, Connecticut, United States
Died 12 Jul 1864 Murfreesboro, Rutherford, Tennessee, United States
Julia Ann Miner
Born Abt 1820 New London, Connecticut, United States
Died 11 May 1826 New London, Connecticut, United States