Category Archives: Injustice

Antierra Manifesto – blog post #53

(…that goes on, this goes on… another short episode from Antierra’s life – and I did not forget to add a title to the blog post this time. Gets confusing when I don’t number them and if I don’t get better at blogging from a cell phone, I’d better remember to drag my combination laptop/tablet Asus computer wherever I go! The problem with that is, it only works where there’s WIFI whereas the cell phone works anywhere there’s phone coverage. Decisions, decisions…)
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Two days before the deadline, the doctor calls the handler office for two escorts to return me to my normal life.  As a sign that I’m just another female gladiator slave the doctor pushes me out his door to stand naked and await my escorts.  As I expected, they examine me, then take me to the wash troughs where they dump cold water on me.  Then the feeding and since it’s late in the day, I’m led into a cage.  To my shock and surprise I see a young trainee there.

“Deirdre!”  I almost shout.  I bite my lip to keep from crying out with the double pain of thinking they found her and brought her back to certain death,  then realizing it isn’t Deirdre, of course – Cydroids never lie – but another young woman likely recently arrived into our killing fields.

[end blog post #52]
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[begin blog post #53]

She is a typical T’Sing Tarleynan, small, stocky, with short fingers and stubby toes.  Her hair is almost black, cut rough and short.  She has a thin-lipped smile that reveals pointy, gapped teeth.  She makes no move towards me as I lie down on one side of the cage.  She just watches, her black eyes glinting in the pale light, as if waiting for a signal from me as to what I want from her.  I motion for her to move beside me and she does quickly and quietly.  Waits again. 

I whisper, “Can you talk?”

“Yes master, I talk good.”

“Here in the cage I’d rather you don’t call me that.” 

“Yes m… yes.  I call you something?”

“Call me Anti.”

“What it means, Anti?”

“It means I fighter and now family for you.”  And for some reason not yet clear to me, I suddenly decide to imitate the paucity of words in her language – to make myself more like her and the others in the compound.  I get the impression that I need to lower my standards even more to be accepted, if not understood.  Better late than never. 

“Ah good.  And what I be called by you, please?”

“You Tiki.  Little mongoose.”

“What be… mongoose?”

“Little animal from an old world.  It kills snakes.  You know snakes?”

“Oh yes, in desert and in grass prairies?  Many snakes.  Dangerous.  The black people, they tell stories of big snakes to take a man, crush and eat whole.  Is mongoose so strong?”

“Yes Tiki.  Mongoose is small but fast and strong. Kills poison snake called cobra that has big head with marks and small body.”

“There are those here…”

“Yes and they be called men…”  I do not hide the bitterness of my statement from her but this is not Deirdre.  Such subtleties are lost to her, as to most women I have met.

“Oh!  You mean I mongoose, kill cobra men?”

“Yes, that’s what I mean.  When you are trained you kill men, many men.  They fear you then.  Fear your power of woman.”

“I like you telling of my power Anti.  I come here three days and they burn my number under old one, see?” She shows me her fresh brand and I remember the pain of it in my own buttock, and the shame to go with it too.  “And I feel so scared and small.  No friends.  No one to care.  The men, they have sex with me, many men.  They hurt me so much, aiiee!  They, you say, torture me, make me cry down there in a room behind great stone doors.” 

She points in some vague direction I locate as north-east.  “They put metal string inside me and make me burn – terrible pain, terrible.  Now they give me to you.  Say you lose your lover – she dead they say, yes?  Maybe I be her now for you?”  She touches me lightly on the thigh and I feel her shaking remembering her pain.

“Yes Tiki, she dead.  She run away and not come back.  I too now all alone and very sad.  Like you.  Like you they take me in torture room under walls, deep under the ground.”  And I point down to make her understand my meaning of ‘down.’  “They hurt me and make me scream – so much pain, Tiki.  All of us here, so much pain we endure.  What you think, we should all have so much pain always, from men, huh?”

As a true T’Sing Tarleynan female would answer she replies, “What I think no matter.  Men, they decide.  Woman think?  That is waste.  Eat, sleep, make love, train to fight and kill.  That is fighter woman do.  Think waste energy; mix up in head.  Make weak, stupid.  I be strong soon, strong and fast.  I train good.  I live long.  Maybe you like me, you take me.  Hold me, make love.  Be lover, be friend.  Be family to me.  I train with you, huh?”  She pinches my muscles on my tight stomach.  “You like old skin, strongest of fighter woman they say.  Desert Beast, huh?  Proud I be slave to you.  Teach me strength you do.  I fight for you.”

[end blog post #53]

Fossil Fuel Subsidies

How do you reblog comments? I don’t know, but I know how to use copy and paste, so here’s some interesting pasting.  You’ll see a link to Counter Punch at the end of the comment so you can follow up if interested.  With our local price of gas at $1.57.9 dollars a liter, the following begins to make sense.  Why be satisfied with tax payer guaranteed subsidies when you can gouge the same public at the gas pump as well?  Who ever heard of rats saying, “OK, that’s enough!” They will squeeze the lemon until the very pips squeak.

❝ The United States has spent more subsidizing fossil fuels in recent years than it has on defense spending, according to a new report from the International Monetary Fund. The IMF found that direct and indirect subsidies for coal, oil and gas in the U.S. reached $649 billion in 2015. Pentagon spending that same year … Continue reading Fossil fuel subsidies even greater than military industrial complex — Eideard

“The military is the linchpin, playing a pivotal role intensifying the climate crisis.

Consider the basic facts. The US military is:

+ The single largest institutional consumer of fossil fuel in the world;

+ The most powerful global force securing oil and protecting oil infrastructure;

+ The leading director — along with the big bankers and fossil fuel giants — of the elites’ plans for dealing with the coming crisis. The military and big corporations are not in climate denial — they are in control — and plan to keep it that way as the climate deteriorates.

+ The war machine’s enormous consumption and strategic capture of fossil fuels and their behind-the-scenes management of the crisis hints at its true role: sponsor of big oil and co-creator of the climate crisis.

The dominance of fossil fuels and the supremacy of the US empire rely not on victory in war or on market savvy or “value added” to the economy but on their political power. That power makes destructive and wasteful industries extremely profitable. The Oil Empire relies on massive public funding, carefully crafted exemptions to law and immunity from the economic, social and environmental damages they inflict.

The military can only maintain the fiction that it protects our security by concealing its role as destroyer of the very things we really need to survive: a healthy environment and a democratic society. ”

https://www.counterpunch.org/2019/05/17/the-interlocking-crises-war-and-climate-chaos/

The Last Battle – by Chris Hedges

Due to WordPress’ ongoing snafu condition, I was unable to access the following in the usual way so I cannot use the “Reblog” button. Instead I’ve copied the article and pasted it here, in its entirety, with proper credits and links, I hope.  And how would I title this article if I had written it? How about the very first line from Canada’s national anthem?

“Oh Canada, our home and native land…”  …and while you are reading I’ll go and throw up.

DEEP GREEN: ‘Recovery of the Sacred’, The Last Battle – By Chris Hedges

by The Smoking Man

Source – truthdig.com

“…The Cree have been under relentless assault since the arrival of the European colonialists in the 1500s. Now the 500 inhabitants of the Cree reserve, where many live in small, boxy prefabricated houses, are victims of a new iteration of colonial exploitation, one centered on the extraction of oil from the vast Alberta tar sands. This atrocity presages the destruction of the ecosystem on which they depend for life. If the Cree do not stop the exploiters this time, they, along with the exploiters, will die”

The Last Battle – By Chris Hedges

THE BEAVER LAKE CREE NATION, Treaty No. 6 Area, Canada. I am driving down a rutted dirt road with Eric Lameman, a member of the Cree nation.

“Over there,” he says, pointing out where he was born in a tent 61 years ago.

We stop the car and look toward a wooded grove.

“That’s the mass grave,” he says softly, indicating a clearing where dozens of Cree who died in a smallpox epidemic over a century ago are buried.

The Cree have been under relentless assault since the arrival of the European colonialists in the 1500s. Now the 500 inhabitants of the Cree reserve, where many live in small, boxy prefabricated houses, are victims of a new iteration of colonial exploitation, one centered on the extraction of oil from the vast Alberta tar sands. This atrocity presages the destruction of the ecosystem on which they depend for life. If the Cree do not stop the exploiters this time, they, along with the exploiters, will die.

The reserve is surrounded by the tar sands, one of the largest concentrations of crude oil in the world. The sands produce 98% of Canada’s oil and are the United States’ largest source of imported oil. This oil, among the dirtiest fossil fuels on earth, is a leading cause of atmospheric pollution, releasing massive amounts of carbon dioxide. The production and consumption of one barrel of tar sands crude oil release 17% more carbon dioxide than production and consumption of a standard barrel of oil.

Tar sands oil is a thick, mucky, clay-like substance that is infused with a hydrocarbon called bitumen. The oil around Beaver Lake is extracted by a process known as steam-assisted gravity drainage, which occurs under the earth and is similar to fracking. Farther north, extraction is done by strip-mining the remote boreal forest of Alberta, 2 million acres of which have already been destroyed. The destruction of vast forests, sold to timber companies, and the scraping away of the topsoil have left behind poisoned wastelands. This industrial operation, perhaps the largest such project in the world, is rapidly accelerating the release of the carbon emissions that will, if left unchecked, soon render the planet uninhabitable for humans. The oil is transported thousands of miles to refineries as far away as Houston through pipelines and in tractor-trailer trucks or railroad cars. More than a hundred climate scientists have called for a moratorium on the extraction of tar sands oil. Former NASA scientist James Hansen has warned that if the tar sands oil is fully exploited, it will be “game over for the planet.” He has also called for the CEOs of fossil fuel companies to be tried for high crimes against humanity.

It is hard, until you come here, to grasp the scale of the tar sands exploitation. Surrounding Beaver Lake are well over 35,000 oil and natural gas wells and thousands of miles of pipelines, access roads and seismic lines. (The region also contains the Cold Lake Air Weapons Range, which has appropriated huge tracts of traditional territory from the native inhabitants to test weapons.) Giant processing plants, along with gargantuan extraction machines, including bucket wheelers that are over half a mile long and draglines that are several stories high, ravage hundreds of thousands of acres. These stygian centers of death belch sulfurous fumes, nonstop, and send fiery flares into the murky sky. The air has a metallic taste. Outside the processing centers, there are vast toxic lakes known as tailings ponds, filled with billions of gallons of water and chemicals related to the oil extraction, including mercury and other heavy metals, carcinogenic hydrocarbons, arsenic and strychnine. The sludge from the tailings ponds is leaching into the Athabasca River, which flows into the Mackenzie, the largest river system in Canada. Nothing here, by the end, will support life. The migrating birds that alight at the tailings ponds die in huge numbers. So many birds have been killed that the Canadian government has ordered extraction companies to use noise cannons at some of the sites to scare away arriving flocks. Around these hellish lakes, there is a steady boom-boom-boom from the explosive devices.

The water in much of northern Alberta is no longer safe for human consumption. Drinking water has to be trucked in for the Beaver Lake reserve.

Streams of buses ferry workers, almost all of them men, up and down the roads, night and day. Tens of thousands from across Canada have come to work in the tar sands operations. Many live in Fort McMurray, about 180 miles from Beaver Lake, and work punishing 12-hour shifts for three weeks at a time before having a week off.

The Cree, the Dene and other tribes that live amid the environmental carnage and whose ancestral lands have been appropriated by the government to extract the tar sands oil suffer astronomical rates of respiratory and other illnesses. Cancer rates are 30% higher than in the rest of Alberta, according to the Alberta Cancer Board, which was disbanded soon after releasing this information in 2008.

When he was a child, Eric Lameman was taken from his parents by the government, a common practice a few decades ago, and sent to an Indian boarding school where beatings were routine, speaking Cree or any of the other indigenous languages was forbidden and native religious and cultural practices were outlawed. He says the forced severance from his family and his community, along with the banning of his traditions, was psychologically devastating. He remembers his father and other Cree elders on the reserve performing religious rituals in secret. He would sneak to the woods to watch them as, risking arrest, they clung to their beliefs and spiritual practices.

Lameman defied the efforts to wipe out his identity and his culture, which he nurtured in spite of the attempts to eradicate them. And he says it is only his Cree roots that keep him whole and make it possible for him to endure. He suffered extreme poverty. He also had periods of addiction and even episodes of violence. It is hard to avoid personal disintegration when the dominant culture seeks to eradicate your being. Canada’s indigenous people represent 4 percent of the population, but they make up more than a quarter of the inmates in the nation’s federal prisons. Lameman’s wife left him and their young children. She died from alcoholism on the streets of Calgary. He worked as a heavy machine operator in the tar sands. He quit when he realized the land he was despoiling would never recover and he began to get sick. He survives now on welfare.

We are back in his small house, seated in the tiny kitchen. His daughter Crystal Lameman, an internationally known indigenous rights activist, heats juniper in an iron skillet until fumes of the pungent herb drift upward. We cup our hands and pull the smoke into our nostrils. The Cree and others say “smudging” cleanses negative energy, helps bring clarity and vision, and centers those exposed to the scent. We sit quietly.

The more the Cree recover their traditions to defy the capitalist mantra of hoarding, profit, exploitation, self-promotion and commodification of human beings and the earth, the more their life has an intrinsic value rather than a monetary value. This recovery is the antidote to despair. It grounds the Cree spiritually. It permits transcendence. It at once estranges them from reality and brings them closer to it. Resistance is not only about challenging the extraction companies in court, as the Cree have done in trying to block the tar sands industry and the pipelines from their traditional land; it is about holding fast to another orientation to reality, one that we all must adopt if we are to survive as a species. It is about the recovery of the sacred. The white exploiters seek not only to steal the land and natural resources and commit genocide against indigenous communities but to wipe out this competing ethic.

“I need my people,” Eric Lameman says. “I need the ones that know our history, our language, our spiritual practices and our culture. I rely on them to pass it on to me so I can pass it on.”

The exploiters have sought to corrupt the Cree and bastardize their traditions. Extraction companies have paid off some tribal leaders to support pipelines or surrender tribal territory to oil development. The companies use the quislings to mount propaganda campaigns in favor of extraction, to divide and weaken indigenous communities and to attempt to discredit leaders such as Crystal. The federal government last year staged a Cree religious ceremony, complete with honor songs and drums, to bless the Trans Mountain Expansion Project and Canada’s $4.5 billion purchase of the Trans Mountain pipeline, developments that mean death for the Cree people.

“This is what they call reconciliation,” Eric says bitterly.

“It’s cultural appropriation,” Crystal says. “ ‘Reconciliation’ is a bullshit word. Reconciling with whom? Reconciling what? Reconciling us with the current colonial systems of exploitation? Until they dismantle the structures of exploitation there can be no reconciliation.”
The man camps of tens of thousands of tar sands workers fuel the prostitution industry. Indigenous girls and women, living in squalor and poverty, are lured by the seemingly easy and fast money. Their sexual degradation soon leads to addictions to blunt the pain. This too is a legacy of colonialism. Canada began as a military and commercial outpost of Britain. The Hudson’s Bay Company did not permit European women to immigrate to Canada. Brothels, populated by prostituted indigenous girls and women, were established alongside the military forts and trading posts. The Royal Canadian Mounted Police issued a report in 2015 that found that indigenous, or First Nations, women, who constitute 4.3% of Canada’s female population, are four times more likely to go missing or be murdered than other Canadian women. They are 16% of female murder victims and are the objects of 11% of missing person’s cases involving women.

“I was on a panel in Vancouver,” Crystal Lameman says. “I used the word ‘prostitution.’ A trans person got up and told me to use the term ‘sex work,’ saying it was a choice. Impoverished and vulnerable indigenous girls and women do not choose to be prostitutes. They are forced into that world. Girls are conditioned for this from familial disintegration and sexual abuse. … Sexual abuse, a common experience for girls in residential schools and the foster care system, is another one of the legacies of colonialism.”
The infusion of workers with disposable incomes has also seen an explosion in drugs in northern Alberta such as crack cocaine and crystal meth, and with the drugs has come a rash of suicides among the native population. Suicide and non-suicidal intentional self-injuries are the leading causes of death for First Nations people under the age of 44 in Canada. Young indigenous males are 10 times more likely to kill themselves than other Canadians. Young indigenous females are 21 times more likely to commit suicide. Beaver Lake has not been spared, losing seven people to suicide in a 12-month period in 2014 and 2015. All of them were under the age of 44, and all were drug addicts or alcoholics.

“There are two roads into Fort McMurray,” Crystal says. “There’s Highway 63 and Highway 881, which runs through here. This is one of the stops for the drugs. The traffickers say, ‘Well, there’s a little town, we’ll stop there and drop drugs there too. A lot of the drug runners are from small towns, from these communities. It is a quick way to make money.”

“Our community used to be safe,” she says. “We left the doors unlocked, even when we slept. We would leave our vehicles running. Nobody worried.”

“It’s dangerous now,” she goes on, speaking of the rash of robberies by addicts. She adds, “You can’t get into altercations. It’s the drugs. They affect people’s mental health. People live in fear.”

The resurrection of the old ceremonial practices such as the annual sun dance, along with the traditional medicine camp, harvesting camps and sweat lodges, is about another way of being, one that honors the interconnectedness of all living beings, including the earth on which we depend for life.

“We are seeing the effects,” Crystal says. “Our cultural practices and language embody a belief system that is the opposite of capitalism and globalization, the lust for money and material wealth.”

“I used to think globally,” she says. “I was in D.C. on the front lines. I was in the climate march in New York. I was everywhere. I traveled internationally. I was at every rally. But I wasn’t here, at home, doing the real work. It’s easier being out there, instead of being in our community. Yes, there is this big black cloud, but there is also another, beautiful side. The women in the community are bringing the ceremonies back. The more we return to the land, the closer we are to achieving holistic wellness. My community is not in despair. We are doing our diligence to be well again. I think about my dad. My dad was one of those people he’s talking about [when he says] ‘I had friends that I can’t trust now because they’re not well because of the drugs.’ My dad was one of those in despair. But he has come back to us and to himself.”

Chris Hedges, spent nearly two decades as a foreign correspondent in Central America, the Middle East, Africa and the Balkans. He has reported from more than 50 countries and has worked for The Christian Science Monitor, National Public Radio, The Dallas Morning News and The New York Times, for which he was a foreign correspondent for 15 years.

https://www.truthdig.com/author/chris_hedges/

Three Guineas – by Virginia Woolf

[Intro comment by   ~burning woman~  ]
My Italian blogger friend Shera made me aware again today of Virginia Woolf’s novel length essay, Three Guineas, on how wars may be prevented. I was reminded of my own claim that if ways haven’t worked in the past there is little point in going back to them to seek answers to repeating problems.  What is desperately needed is open minds that are not afraid to seek for new solutions and new answers to old problems.  Yes such thinking defies the Establishment, the Matrix set-up, the Patriarchy and dethrones the old dogs of war, but hello, isn’t it high time? Speaking for women in particular, how long are women expected to, and willing, to send their own children to be slaughtered in old men’s wars? How long before we all, women and men, realize that the war-makers are now fully engaged in war not just against people but against the very environment that makes it possible to exist on planet earth? How long “must” we support these psychopathic predatory monsters who run governments, banks, militaries, exploitative corporations? If we don’t stop them, we can be sure of one thing: nature will, and it will not differentiate between them and us – we will be eradicated as the virus we have become. Is that then our choice, deliberate self-imposed genocide? Is that our sign that we possess a superior intelligence?

From the source:

Three Guineas is an extended essay by Virginia Woolf. Published in 1938 alongside the building world political tensions that would become World War II, it is structured as a letter-form dialogue in a series of questions and answers with a man who starts by asking her how one might prevent war. Woolf wrote Three Guineas in response to three questions that were lingering at the forefront of her mind. The first is the question of how war should be prevented; the second is why there is little government funding for the education of women; and the third is why women are prohibited from doing professional work. Woolf’s dialogue creates the effect of privacy in which truth can be more fully disclosed. It ties together the subjects of war and feminism, stemming mainly from Woolf’s visits to Nazi Germany and Fascist controlled Italy in the early 1930’s.

See the rest of this summary at:  https://www.supersummary.com/three-guineas/summary/

Antierra Manifesto – blog post #45


This I must share here: my experiences on Old Earth taught me well as regards those we are forced to call ‘They’ in referring to ‘Powers’ we know exist but cannot identify because they are chameleonic in nature and use humans to camouflage their evil works.  We’ve always known ‘They’ exist and have power of life and death over us, never mind how many legal ‘rights’ or safeguards we are given under the law.  Whenever we choose right over wrong in their viewpoint and according to their arbitrary rules we are targeted as the enemy; terrorists, subversives, spies and in many cases we forfeit our lives to them.  So, let me emphasize that ‘They’ are very real to me. 

I must sleep now.

[end blog post #44]


[begin blog post #45]

Chapter 21 – The Inquisition: Warmo’s Dungeon

They come.  It is still dark when the alarms sound and we are ushered out of our cages to stand in the cold pre-dawn air shivering.  What device do they have to warn them of illegal exits without the alarms being set off? Recording heat sensors?  Satellites?  Albaral?  How did they already know Deirdre, or someone, was missing?  Well, I guess it really doesn’t matter now.

They make everybody line up in the training yard.  The kitchens and all other areas are shut tight.  No one moves or makes a sound.  In the back I hear harsh voices shouting commands.  Men in uniforms I’ve never seen come among us and begin to grab individuals.  There are muted gasps of fear.  One woman is hit viciously in the face and stumbles to the stones where she is stabbed to death, her body dragged to the middle of the compound and left.  I am one of those grabbed and chained with a dozen others.  Several guards are stripped naked and chained also.  There is cursing and a guard falls to the ground, also stabbed.  His body is dragged beside the woman’s. 

We are led away to the east of the large open area, down a dark tunnel, damp and reeking of mold and of something else rotting away somewhere among this stone labyrinth.  I walk through what I can only describe as slime, trying to keep my footing while helping the woman behind me by making her lean on me.  We emerge into a place of absolute terror. 

In the weak light from embrasures high in the wet stone walls we see dead and dying bodies hanging by wrists on poles or impaled on rusty steel pikes planted in holes in the floor.  We smell decomposing meat and retch helplessly, continually.  Fortunately our guards just shove us in there and leave, closing the steel grate behind us.  So no one is additionally punished for the time being.  We just stare at the dead and the barely moving dying, most being women and some young children.  Some still moan but most are past trying.  Is this what’s in store for all of us?  We must assume so.  What else are we supposed to think?  The woman behind me begs me to kill her. 

“Please, I die now.  I fight yes, but this not possible to take.  Please you hit me with steel shackle, please or you strangle with chain.  You very strong.  I beg, I beg!”  Her throaty cries bring tears to my eyes.  Yes I could do it.  But what little chance any of us have to escape this would then be forfeit.  So I try to console her using their common language.

“Just frighten, see?  You know nothing, so what they do?  Nothing can do.  Don’t be afraid.  Just bad dream.  Do nothing.  Say nothing.  Know nothing.  Repeat teaching against bad fear – now!

Do I believe my own words?  No, of course not.  On this world, anything and everything is possible.  If they are eager to draw fresh blood and hear fresh voices raised in pure agony, and it’s a safe bet to say they always are, we will all go through the torture and all die here, impaled on these pikes or hanging from the poles.  I ready myself for this inevitable conclusion.

And suddenly I want to laugh.  Such an incredible weight is lifted off my heart.  If they have gone to so much trouble to “investigate” Deirdre’s escape then obviously they don’t have her!  She’s truly gone and free from their grasp.  Yes!  I know this now.  So go ahead and do your worst.  I don’t care now.  I’ve done what I set out to do and it cannot be reversed.  She is safe from you, monsters.  Now you have to deal with me, just me.  I am truly alone again.  I conveniently forget the doctor and his “underground” at this moment.  I forget these others, these innocents chained with me.  I cannot handle any new responsibility.  There is only me here, now, in this horror.  And if I’m to beat the odds now I can only do it alone.

After what seems an eternity the steel grate is opened and we are dragged out, walked down a taller, drier corridor and into another room from which screams, howls and heart rending cries emerge.  Ah yes, this is where they do their real work.  We are unchained individually and each of about twelve of us is assigned a handler.  I’m walked to a vertical black metal pole and pulled tight against it.  Four arms extend from it with shackles on the ends.  My wrists and ankles are put inside the shackles and the arms are extended mechanically until my arms are stretched as on a cross and my legs gradually pulled open and stretched also until I’m ready to scream from the tension on my bones and muscles.  But they know just when to stop. 

So it begins.  Slowly the “pole” begins to tilt back taking me with it until I’m lying horizontally with my head hanging down without any support.  I feel hands over my skin, feeling me everywhere.  A man rapes me, then several take their turn.  I can’t see anything, just feel.  I scream when something sharp or hot cuts or enters my left thigh.  The pole arms begin to pull at me again.  I scream more.  Something is attached to my right nipple.  I am electrically shocked, then the same treatment is administered inside my vagina.  I pass out only to be revived with a needle.  I begin to hallucinate.

In my hallucination I hear the doctor.

“If  she knows something, I’ll find out.  Let me administer the rest and ask the questions.  The others are useless to us now.  Return them to their compound.  We can’t afford to lose all that money and compensate their owners.  This is a stupid move.  We want to know where the girl was taken to; who helped her escape.  I tell you, destroying all those fighters is a mistake.  It was a mistake to kill those two in the compound.  This is not how it’s done.  I have the inductor here.  So back away.  Do as I say.”

The pull on my legs and arms eases a bit and the pole returns to an almost upright position.  I am still unfocused and sick from the drug.  I can’t hold my head up and it keeps bobbing.  The image of the doctor floats before my eyes and I don’t know what to think at all.  The other ghosts fade out of my line of vision and the doctor leans closer.  Yes, it’s him alright.  ‘What are you doing here’ I want to ask but cannot.  My voice is frozen in my throat.  I have nothing to say.  I’m brain dead and they are going to realize this soon enough and finish me off.  That’s all.

“Can you hear me?”  It’s definitely the doctor’s voice.

“Yes, I think so.”  The croak I hear cannot be my own.

“I’m trying to save your life.  The inductor I hold is dysfunctional.  After I connect it, you are going to go through excruciating pain, even if you have to pretend doing so, and don’t let up until you make yourself sick and pass out, do you hear me?  Anyone can do that if they want to.  Piss and shit yourself, but do it.  It has to look real or you’re going to be worse off than dead because I won’t be able to help you if my trick is discovered.”

“Argggggggggggh”  is all I manage to answer, still in shock from the torture pangs and woozy from the drug.  He attaches electrodes to my head with a metal band he tightens with a screw so it won’t come off.  Then he stretches my arms and legs again until the same excruciating pain returns, only worse even and I begin to scream.  He twists a dial on his inductor and indeed I feel nothing.  But I continue to scream and writhe in pain, following his advice.  Yes, my body relieves itself from the ordeal and finally I do pass out as he adds more tension to the arms of the device in a desperate attempt to fake the inductor torture.  I don’t think that the use of the neuro-inductor  would have made much difference at that point.  In my warring, twisted thoughts I wonder how much of this he too is enjoying…

When I come to I’m still attached to the pole.  I feel as if I’ve been broken in several separate pieces that will never be put together.  I’m just pieces of a human body, arms and legs disjointed.  Nothing is connected.  I hear something.  An argument going on.  The doctor and another person are discussing the effects of the torture.

“She knows nothing.  She was tricked by somebody to walk out of her cage, a trainer she says.  She never saw him before and it was dark.  What gora refuses an order from a man?  He made her walk to the wall, then back to her cage, leaving it unlocked.  That’s what we know.  It is enough that one gora and one guard are dead.  Let them be the guilty parties.  If you want more evidence, I suggest you send your hunters out into the south desert.  That’s where they always go.” 

“She was her lover.  She’d be the one to help her escape.”  The voice is deep, assured.  There is the sense of the predator in it, one who has a special victim in his claws and wants to gloat every moment his captive remains alive to be toyed with.

That sounds like the doctor’s voice again:  “You are so wrong!  If they had planned to escape, why did she not go with the other, you tell me that.  Is she so happy here that she couldn’t take an opportunity to run away when it would have appeared such a sure thing and her lover was going?  Lovers don’t leave each other that way.  Think.  We’re being made fools of right now and all you can think of is torturing another body.  I warn you Warmo, your inquisition methods are making some nervous.  There is talk in some quarters of doing an investigation of your facilities.  How do you feel about that?”

“Threats, Bal?”

“No, a bargain Warmo.  Just a bargain.  I have a good deal of money invested in this fighter and I’m damned if I’ll let you destroy such a good killing machine.  You’re a fool.  You know the King is her owner.  Unless you can prove beyond any doubt that she is involved in this escape, do you think the King is just going to forget you killed his personal fighter just for some sick satisfaction of yours?”

 I hear his sardonic laughter and can imagine the sneer of contempt in him.  “Help yourself, take her.  She can’t ever fight again so she’s as good as dead – that device has seen to that even if your neuro-inductor hasn’t.  Wrists and ankles crushed, that’s what it does Bal.  Neat machine, one of my favourites.  And I may yet get her back here for additional questioning.  Remember this, I don’t forget those who push me Bal.”

“Threats, Warmo?”

“Fuck you, doctor Echinoza.” 

So much venom that even in my confused state and the excruciating pain shooting through my body I can feel the hate in my guts.  This Warmo does not torture for results but purely for ultimate sadistic pleasure.  He would have been a perfect member of House Harkonnen. (Harkonnen is a reference to characters in the Dune series by Frank Herbert)

Perhaps more to the point, a death camp Kommandant under Hitler’s SS guard, C-20, Old Earth history. 

Funny what you remember when you want to connect the dots of your lives and truly know yourself, especially when your body is under maximum stress.  ‘Oh, the green, green grass of home…’ “aaaahhhhhh…”  Still not my voice.  Some poor girl in a torture dungeon, hurting, and I should feel sorry for her but I can’t: I must pretend to myself that I’m dead.  The dead don’t talk and they don’t feel pain.

My head falls back and I almost choke.  I scream an obscenity as I’m racked by another spasm.  Obscene pain beyond the meaning of the word. 

Another eternity and the doctor comes over and releases the mechanism that holds my wrists and ankles and keeps me from falling as I try to put my weight on my feet.  I cannot walk at all.  So he throws my limp form over his broad shoulders and carries me out through tunnels that seem to go on forever; that in my mind I want to go on forever. 

It feels so good to be dead; to be in a place where no one can ever hurt you; to be carried to your final rest by someone who cares for you.  Death by torture has a way of changing your perspective on life.  I think it has made me soft.

[end blog post # 45]

Our World is Essentially a Violent Place (or if you wish, How did I discover myself here from there?)

[scattered remembrances from   ~burning woman~   by Sha’Tara]

This may come across as a strange piece of admission but…???

When we are young we live as if we were immortal. That is a truism except that for some of us, we do not want that immortality which translates as eternity. It demands responsibility we have no idea how to deal with.

Some of us are born watchers, observers of our world, perhaps because at birth we partially broke out of the programming, or because it didn’t take. So what do we see, or to be more personal (and honest) what did I see?

I saw that the weak and the meek get the raw deal. Though I sometimes saw the other side of the coin what hit home was its dark side: the fear, the hate, the distrust, the anger – the IN-JUST-ICE!

I cringed when the parents fought each other and there was no place to hide except under useless blankets if I couldn’t get dressed quickly enough to run for the barn and hide among the cows, not for protection but for their warmth and so as not to have to listen and feel the “terror” taking place in the house, a terror that could quickly turn against me as the convenient scapegoat.

Then I got older and saw that the family squabbles resembled the world squabbles only these were on a much greater scale. I was learning responsibility too at the same time. More choices.

Mine, I judged, was a harsh world with little leeway in terms of forgiveness. You made a mistake, you paid a price, often way beyond the weight of the mistake. The same was true of nations and races; of the poor and for the powerless gender, all claims and propaganda to the contrary.

I so desired to do away with myself but what to do? I had a life and my religion stated unequivocally that if I took that life I was damned to exist in a burning hell for eternity: again, no escape, not even the warm flank of a milk cow there. I would stare at a pitch fork and try to imagine what it would feel like to be endlessly prodded by that as a punishment for something I had done out of despair millions of years ago. I would also know that despair was another mortal sin that was added to my punishment, of course.

So no escape, just choices. I saw and felt pain, my earliest recollection. Then I saw jealousy and senseless expectations. I saw injustice and how it nurtured fear, doubt, distrust, hate, anger and brutality. Where in that did I fit in? Nowhere, but since there was nowhere to hide from all of it, and as my knowledge expanded exponentially, I sensed a growing awareness of the essential brutality of the world and I was forced to make hard choices.

I saw two: I could choose to accept and suffer the arrows of injustice upon myself and for the most helpless of the world (I did not know that was known as being empathetic) or I could fight back. Fighting back meant using violence, no matter what word is used to hide that fact and using violence meant losing my heart. It wasn’t what I wanted but it seemed to be the only logical choice.

At the beginning of this journey and still much in the dark as to who I was and what I would choose to become, I chose anger as my companion and then violence just seemed to make sense. It took several years before I realized that my reliance on anger was eating me up and then came more guilt: was I committing suicide? I wanted to leave this world desperately but was I willing to risk the potential consequences? I had already sacrificed my heart to one choice, would I lose myself for eternity?

The frightened child had grown into an adult. I had learned to bluster my way into the adult world even if I felt I were an alien or something altogether weird. I hid my real thoughts and feelings and expressed only those I thought would make me seem normal and acceptable. I used ideas and words from books, magazines, the radio, songs, sermons, political speeches, and that seemed to satisfy people even though it polarized them. For a time I was a complete stranger to myself but at least I had some mental peace, a pretense of belonging and discovered I had accessed some power.

I might continue this and explain how I came to the edge of my own personal black hole and found myself inexplicably pulled out of it.

I Am Shallaya

(I must have done something “wrong” when I posted this poem yesterday as my comment section disappeared.  Therefore and all the rest, I’m re-posting it without the links to  “the Cafe Philos poetry prompt” to see if the comment section shows up again.)

               I Am Shallaya

[remembrances of a      ~burning woman~ ]
                as told by Sha’Tara

Spring steel: that was the Word.
I arched my back to feel it.
‘Yes,’ I whispered to the damp stone walls
Encompassing me, imprisoning me,
Spring steel:
That’s what I must be, it’s what I am.

Let them come for me now, I am ready.

They came then, as I knew they would.
They came, two by two at first,
To lie dead and bleeding on the stone.
It wasn’t what they had expected
As they leered at my naked body.

I stood waiting for the denouement:
There was a commotion in the hall
The clank of halberds and swords,
The yell of commands, curses, questions,

Confused calls echoed in the dungeons:
I discovered something else, a new power
The Spirit had left with me: dark sight.
With my mind I extinguished their torches.

They were sightless in the hallway;
Smelled the blood of their fallen comrades
Never thinking I could have done such.
I smelled their fear then, that of retribution
From their superstitions, the dreaded unknown.

I spoke for the first time since captured:
Five days it was I had been stripped, mocked,
And thrown in the dungeon for future sport.
Five days and I found my voice again,
But not the one I’d used to plead with!

‘You will all die,’ I said, growling
As the power beast rose in my throat,
As the spring steel twanged in my back
As I came out slowly, tearing out the steel door
As if made but of straw wattles.

I could see them, they not me!
Pathetic, I thought, as I touched one:
He peed himself, dropped his weapon,
Begged for mercy, as each one did,
Gurgled, as I ripped his throat out,
A fitting end for such cowards.

I found a young one about my size:
Took his clothes, tunic, armour,
Walked out openly, thought a guard
Until challenged at the main gate.

I recognized some of the gate watch:
They had leered and laughed as I was paraded
Naked for their benefit.

‘I am Shallaya the witch,’ I said
Matter of fact and simply intoned
With a normal woman’s voice.

Their eyes grew big, they made their move
And I mine: five men became five bodies.

I turned and cursed their battlements then,
And watched as they collapsed.
I cursed their gate and walked on through.
I cursed their drawbridge. It collapsed
Like a rotten log into the stagnant moat
And what a stench arose from that!

I walked away not even looking back
As the people fled screaming
As mice from a burning barn.

“You did that well” said the Grimmer
As he floated beside me, grinning stupidly.

‘I passed my test, then?’ I asked of him.

“I’m not supposed to tell, but of course
Yes, you passed your test. You are Power.
You are Witch. They await you
To give you your power staff.”

‘Thank you, Grimmer, for the gift.’
And I pointed back to the dying castle.
He laughed and disappeared.

With such power, how did we lose?
How did we not see the Patriarchy coming?
Though nobody now, I remain Witch.
I am Shallaya, and I still ask the Question

And it will never, ever, be over.
That I have sworn upon my staff
The day they burned it, and my body.