Category Archives: Injustice

Antierra Manifesto -blog post #58

Thus do I begin the training of a slave girl to come to a place of self-awareness and understanding.  Small steps, all to be taken within the system.  Step outside, even once and your chances of being flogged to death are almost one hundred percent sure.  You can bend rules as long as you are willing and able to unbend them immediately, but woe to you if you break them.

[end blog post #57]
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[begin blog post #58]

That night Tiki is angry.  Not at me, she knows nothing of my intercession to get her to work kitchen duty, but at the men. 

“Damn them, damn them, damn them!” she mutters in that hoarse whisper all females learn to speak in from the time they utter their first words.  “I be fighter, not gorok!  I train with weapon, not clean dirty bowl and sweep floor for dirty cooks.  Damn them!”  

A ‘gorok’ is a particular class of female worker slave who does the most menial type of kitchen work.  She doesn’t cook, or even serve.  She peels, grinds, husks and cleans, cleans, cleans, endlessly.  Her “shifts” have no set times.  She is up hours before anyone else, warming up ovens, washing utensils and cleaning counters and floors.  She sleeps, when permitted, during the middle hours of the day and of the night.  She is up late into the night cleaning, locked inside the kitchens with sensors ready to set off alarms if she walks outside her perimeter.  A slave of slaves.  There is usually a round the clock complement of eight of these goroks in our kitchens.

Because Tiki is my slave, she is allowed out of the kitchens at nightfall to spend the night with me.  I had hoped otherwise, but I can redeem this time, I think.  I fully enjoy her outburst.  There is fire in this one.  Not hate, not pride, just pure fire.  She has a dream, a vision, however short: to be the best fighter ever to grace the arena.  To beat my record.  I can tell.  Now to blend patience and humility into that fire so it can never be doused, whatever happens to the body of this woman. This one is going to develop into a true mind being, I can sense that already.  I have three years to prepare her to become a hero to the women of her world.  That’s sufficient when one has good material to work with.  It is my turn to do my hoarse communication.

“Come Tiki,”  she rolls between my legs and cuddles against my body.  “You be fine.  You no gorok.  You be fine fighter, best fighter.  Say you this every day.  Pick up broom, it ‘staff’ for you.  Sweep husks and peelings from floor like opponents in arena – just dust to Tiki.  Strong is Tiki.  Mongoose shaking cobra to death.”  She nudges deeper into me, her hair tickling my throat and begins unselfconsciously sucking her thumb.  I take her hand gently and pull the thumb out of her mouth and offer her my nipple instead.  She takes it greedily and smiles at me.  Haven’t I been here before?  Beware Antierra, the snakes aren’t all outside in the coarse grasses at the edge of the desert!  They be hissing from the very walls that contain you.

Wars aren’t won in a day.  They take planning, patience, courage and finally just the sheer gut of the fighters to win them.  Tiki does not take kindly to her new life.  From kitchen duty she is shifted to cleaning the straw in the cages and then to sweeping the yards and washing the blood on the flagstones where some of the women have been “punished” for certain infractions.  In this past week we were made to witness two “punishments” to the death, one of an older fighter whose owner cancelled his contract and condemned her to the next killing orgy.  She was put into a private killing orgy for the trainers, a bit of fun approved by the overseer.  She was led to the centre of the yard and  armed with nothing but a standard training staff, was viciously set upon by six trainers until they had managed to break several ribs and one arm.  When she could no longer defend herself they crushed her skull.  When she died they cheered and toasted their victory.  Old king Jestor would have been truly proud of these men.

The other, a trainee who had a nightmare and did not shut up in time when one of the women tried to awaken her, was flogged to death for breaking the rule of silence.  We watched, listened to her screams and pleas for mercy, her dying moans.  We heard the standard warning, returned to life as usual.  What I would give, had I anything to give, to enter the auto-medic and be given the heart of an android, or better, a heart of stone.  To not feel.  To not have to endure this suffering planet.

It is the way of it… and I cannot help feeling.  To cry?  To curse?  I glance at the bloody, pulpy mess hanging from that steel torture pole I know intimately.  I wonder why it is not I who is hanging there.  I imagine the life that was there, that is no more.  I sat next to her yesterday at morning meal and she smiled sadly at me under her eyelashes.  Well, maybe it is me there because I realize I cannot curse.  If I cannot curse, then I have incarnated all of it.  Each time another dies, I die two deaths: hers and mine.  Malefactus is a neuro-inductor and I am attached to its probes all the time.  

Under the wan light of Albaral coming through the openings in the high black stone walls Tiki and I talk in our cage as we nestle against each other enjoying the mutual warmth of our bodies.  Menial labour brings anger and shame from Tiki.  She is afraid they want to demote her to the rank of goronda, the general purpose female worker drone.  “Damn them!” – her favourite expression towards men in general.  That fire is burning dangerously bright.  The wick needs trimming or the flame will smoke up the glass and obscure the vision. 

I study my feelings for her as a hawk watches his prey moving unawares, feeding peacefully in the grasses below his perch.  I must let her take all of me she needs yet refuse to ever let her possess any of me.  I know how to do this, I know I can do it, but do I have the willpower?  How does an older woman not lose herself in those black pools of sadness that pass for eyes in such children who have never experienced childhood?  Creatures destined to die before they experience adulthood?  What does that make them?

I try my best logic on her.  “Tiki, listen me.  I good fighter, yes?”

“Yes sir, you best fighter.  All women say you best.”

“You trust me, Tiki?”

She replies with a hoarse grunt.  “Huh?”

“Trust.  Believe me.  You think me true to you?”

“Oh yes!  You say, I believe.”

This is extremely dangerous ground.  Who in their right mind wants to be believed by someone who will put her life at stake for what you tell her?  I speak slowly, pitching my voice so she can get every word, every inflection – the tone of voice to them being much more meaningful than the words used to convey it. 

“Good you believe.  But careful you be not believe everything I say.”  She tries to speak and I put my hand on her mouth.  “Wait, I finish, I explain.  I know things you not know.  Things good for me.  Maybe not good for you.  You, me, different.  You listen – I say – you try.  If work for you, is good for you, yes?  If not work for you, is not good for you.  I not know if good for you.  I guess.  I have vision.  Like you but is my vision.  You have vision to be best fighter.  Good vision.  I have different vision.  To be best woman; to be good woman.  I not good woman Tiki.  Good fighter only.  But man can be good fighter too, better than best woman.  But man cannot be good woman.  I have what called “exclusive” vision – be special. 

“You woman now.  What you want be?  I not understand you.”

“I want be more than what I be, Tiki.  Better.  In good ways, not evil ways.  I tired of killing.  Tired of blood and screams.  Tired all over.  Old now Tiki, very, very old.  But cannot go yet, cannot leave, cannot die.  I first find me, better me.  Good woman me.  I first do something good for another person.  If you not understand, no matter.  You remember I say this and put my words in your head.  They grow there.  Ideas.  You say to me woman thinks is stupid.  Is not stupid Tiki.  I think always.  Think, think.  I watch men, learn.  Design new weapons, train in new way for women to fight so live longer; so you live longer.  I stay here, not die because I want help women be stronger, live longer.  Is nothing else for me.”  

[end blog post #58]

Antierra Manifesto – blog post #57

(Continuing with the saga, now back in the slave quarters with their usual, unchanging conundrums – or are they really unchanging, or dare I say, unchangeable?)

As already mentioned I fought and died near the end of the Melkiar invasions.  I spent some years on Altaria, found some of the information on Malefactus I had hoped to locate, and re-incarnated (manifested physically) on ‘Stack World minus four’ (SW-4) of the lower set of the six dark worlds where I am now living, or to put it in a more accurate sense, existing and surviving day to day, always under the shadow of imminent death, as are all of the women in this compound.’

This concludes the Michele Dellman article.
[end blog post #56]

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[begin blog post #57]

Chapter 26 – Tiki Tells a Story and An’Tierra Remembers

As the daily treatments of ice-cold water on bare flesh in pre-dawn light causes shock and exhilaration at the same time, so I put my mind through this process.  I do my mantras against fear and for total detachment.  Each morning I push Tiki away from my body and close my heart to her sounds and scent.  She is doing everything in her child-woman power to seduce me to be mother and lover to her.  I am doing everything in my power to give her all she really needs that I can give without falling into the temptation of ownership.  Quasi-legally, because the men decree it so, she is my slave until they (or I) decide otherwise, or until either of us is killed.  I could kill her myself and nothing much would come of it, except maybe I’d have to reimburse her owner (if she has one yet, there is no way of knowing) by taking an extra turn in the arena. 

The lives of females are the cheapest commodity on Malefactus until the betting starts on a fight.  A young trainee without reputation and without an owner has no value at all.  She may earn some points through sexual performance but that’s shaky.  Most of these men, the trainers, handlers, blacksmiths and male nurses or medics aren’t that interested in “performance.”  They just take you when they feel a need and discard you, often with a slap or a kick.  Romance is not their strong point.

Tiki has already been gang-raped twice during her voyage to Hyrete from her segregated crèche in a fortified village in an independent principality east of the kingdom of Elbre and south of the Union of Estáan where she was raised from an infant.  The trip by foot, using male slaves as baggage carriers, took over four weeks of difficult walking through soft and shifting dunes.  There were twenty-four young females when the trek began.  Twenty three arrived in various degrees of exhaustion from starvation, dehydration and physical abuse at the compound in Hyrete.

The soldiers who accompanied the trek to guard against raiders decided that each night they would have a sex orgy.  So each night a couple of the girls were forced to perform erotic dances for which they had not been trained and were then raped repeatedly.  Some were otherwise abused.  One cried out under torture and was killed after they finished with her.  According to Tiki, the soldier guards were drinking heavily and mixing chakr in their brew.  Under the influence of the drink, they mixed the forbidden drink using the dying girl’s blood and chakr.  Then they took pieces of her body and cooked themselves a “sacred” meal.  I’d heard a similar story from Tiegli so I have no reason to doubt Tiki’s account of that ghoulish march.  For these girls the slave compound in the great keep of Hyrete would seem a reprieve, a place of safety… until they find out otherwise. 

There is yet no such place on T’Sing Tarleyn for any woman.  What, you may ask, constitutes a “safe” place for a woman, in any society, on any world?  I would say from personal experience it’s a place where a woman is safe without having to rely on anyone else, especially on a male, to protect her.  Ideally, wherever a woman happens to be, that is automatically her sacred, inalienable and inviolable sanctuary.  In any situation, any role, a woman is approached only by her permission.  Only when she clearly indicates her sanctuary is open can another walk in to “touch” her.  That is how I see it now.

Yes I know Tiki desperately needs a mother figure in her life.  She desperately needs love and protection, however tenuous, from an elder.  I know I can provide some of it for her, but I want her to find it on her own, within herself.  The only place of comfort and safety here is within one’s heart and mind.  There is nothing that can help you outside of yourself.  Nothing.  That is, I realize belatedly, the true “lesson” of the stack worlds, regardless whether they are on the “light” or the “dark” side of the balance equation.

I brought this knowledge with me here, of course.  It’s something all Altarians know, a basic natural awareness.  Tiegli discovered this before she died.  The “Concubines” or twins already know this.  Perhaps the Cydroids also, although their minds do not function like ours so I still do not know how they perceive their reality in relation to natural humans. 

Now Tiki must learn it for herself.  I must allow her close to me while keeping my anti-emotion shields up when we are in contact.  I begin by approaching my handlers and complaining that Tiki is too much of a distraction.  She needs to be occupied.  I address Delton, overseer of handlers.

“Speak sir?”

His gaze sweeps over me with a rather neutral and tired look as I stand with head bowed.  “Speak gora.”  It’s the ritual opening.  A reminder that has lost much of its meaning over the years I’ve heard it, as do all rituals, yet deadly dangerous to take for granted.  Rituals are noticed, not in being performed but in being ignored.  I speak without looking at his face, focusing on a purple blotch above his left knee.

“Young slave 1339-32-19 which shares sleep with me need better employ sir.  She has use, perhaps kitchen?  Perhaps clean the straw?  Too weak for weapons training yet sir.  Too young, waste of time – me.  Need time for older fighters to make better.  Maybe train to help nurse?” 

I display the most abject and humble stance I can muster, using the kind of pidgin they prefer to hear, in the hope he will even listen.  He sneers – another ritual – and motions me away.  I’ve been “heard” whatever comes of it.  I know after so many years that they are good at listening and pretending they don’t.  Females know nothing so they cannot accept any suggestions directly.  They discuss any point I raise privately in their strategy and meeting sessions, taking full credit for any idea they think has merit. 

Later that day Tiki, or should I say slave #1339-32-19 is taken from our cage and escorted into the kitchens.  The number I quote is the last line of numbers branded on her backside.  It refers to year, batch number and number in batch when she was admitted into the training compound in Hyrete.  For example, year #1339 is admission to Hyrete arena compound as trainee at age 13.  #32 is thirty-second batch to arrive that year.  #19 is order of branding as number nineteen in batch.  She has another brand line above that stating the year of birth and class of breeding.  Hers is #1326-04.  Born year 1326 local time; class 4 female fighter.  She is permanently branded as a gladiator.  Any man can thus know instantly what she is – not whom – women have no status as human beings.

Thus do I begin the training of a slave girl to come to a place of self-awareness and understanding.  Small steps, all to be taken within the system.  Step outside, even once and your chances of being flogged to death are almost one hundred percent sure.  You can bend rules as long as you are willing and able to unbend them immediately, but woe to you if you break them.

[end blog post #57]

Antierra Manifesto – blog post #55

(I’m really falling behind in following up on posting the “Manifesto” and sorry about that, I know it makes it difficult to follow the story through these gaps. I’ll try to get back on track, but no promise as long as work keeps interfering with my life… dang it all!)

The process:  Access, study, feel, understand, delete.  Yeah, I should have been a Cydroid.  For it is one of our truisms that we, human and Avatari alike, cannot delete our past; cannot disown it.  We can but dis-empower or empower it according to our present need and understanding.

And in my sleep I dream of the constant we call “evil” but it is a sweet dream, not a nightmare.

[end blog post #54]
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[begin blog post #55]

From chronicler Michele Dellman, T’Sing Tarleyn historian for the Supremacy.

Galactic date-year 67,854, classic date-year [?] (Not available at this time to this reporter due to the amount of chaos resulting from the attacks upon, and subsequent destruction of the fortified city of Hyrete)

The following was put together from antique memcorder cards found in the medical facility that served the Hyrete arena where the female gladiators, or fighters as they were called, were kept in a massive arrangement of cages behind stone walls twenty or more meters high and several meters thick, protected by an actual moat and a most sophisticated array of alarm systems. 

The following set was not written by the historical figure called An’Tierra but by someone with access to a computer linked to an off-world ship that transcribed her thoughts, probably while she was under sedation and receiving secret and illegal medical treatment in an old auto-medic mentioned by her but subsequently never found.  An educated guess here is that the transcriber was one of the Echinoza Cydroids purportedly from another mythical world called Koron.

These are but copies of long-lost originals. Note that she refers to herself as “Al’Tara” – name of a pseudo-historical figure on Old Earth that appears under other names in annals of the Supremacy pre-and post-dating the Melkiar wars.  The name “Al’Tara” was, it is said, her name as an Altarian, that is, as a human being [or one of the mythical Avatari?] from the ‘lost’ or “hidden” world of Altaria. 

‘I’ve seen many things in my travels as Al’Tara.  Wonders and horrors.  I’ve easily accepted the wonders, yes, and marvelled.  I’ve also accepted the natural horrors; movements in the chaos side of space/time giving rise to massive destruction of entire worlds.  I’ve faced the possible extinction of entire galaxies and all the riches and life they hold.  I’ve participated in many rescue attempts, some successful, most not.  I rejoiced at our successes and accepted our failures.   

During my many passages upon Old Earth, or Túat Har, I observed natural predators, from viruses to large mammals and even plants.  And not long ago I was a participant in the Melkiar wars.  I even encountered some of their robotic life forms.  Probed them to discover they had been uniquely programmed to kill, but without malice or intent to hurt.  Predators kill to perpetuate their species.  The Melkiars only destroyed that which they were designed to consider inimical concepts to their nature.

But never, never have I been able to accept, let alone comprehend, evil.  Evil is not that which destroys or even kills.  Evil, as I have observed it, is that which causes pain and hurt to others with intent based in sentient malevolence.  Evil is that which is done with malice aforethought.  It is planned to produce pain in another so that the perpetrator will feel a surge of sadistic pleasure by inflicting the pain. It’s ultimate purpose is to destroy the will of its victims, to crush them until nothing remains. That is how I describe evil.

The perpetrator of evil, the true sadist, needs to actually perform the pain-inducing act upon another, always helpless, victim; never on someone who has a chance of fighting back.  The true sadist never takes a chance on getting hurt.  If his victim manages to inflict pain on him, this reduces his level of pleasure and correspondingly increases his level of anger and hate towards the victim. 

Malefactus – I must explain why I call it that.  A malefactor is an evil doer; a law breaker.  But here you find a specific law-breaker, speaking of course of that one and only law written in, and for, the entire cosmos, or wherever life may be found, the law that says we must all care; all protect the innocent and the weak in order to strengthen them.  We must “love” the other in our power not as ourselves, but more, much more, than ourselves – beyond anything we would do for ourselves! We must develop and practice compassion to the highest level possible within our understanding.

On Malefactus, the perpetrator; the law breaker; the malefactor; is male.  The male factor of T’Sing Tarleyn, the “World of Man” is an utterly evil mindset.  The male ISSA beings here cannot apparently help themselves, true, but they also do not wish to do so.  They enjoy being what they are; doing what they do.  Their social mores are predicated upon the total oppression of the female.  Their economy such as it is, being but a caricature of a true economy is totally dependent on active misogyny.  Their judicial system ensconces it, preventing anyone from avoiding it.  As for their religious system, I have not, as yet, discovered if they have one and if they do, how it relates to that particular rampant evil that rules T’Sing Tarleyn.

Regarding the men, I cannot have a real conversation with any of them so it is dangerous to draw any solid conclusion about their state of mind.  They are pseudo-human, therefore they have to be consciously aware of the law at some level. They are not mindless predators but perpetrators of evil behaviour.   Much in the way the people of Old Earth were also aware of it.  Yet they live as if it did not exist for them.  But I wonder, aren’t there some throw-back types among them that actually “fall in love” with a female?  Some who would want to protect her, hide her, find her a safe haven somewhere, even if it cost him his life?  Is there no physical love except among the women? 

I have seen no open demonstration of homosexuality and that seems strange on such a world.  But then should it be, if males simply cannot love at all?  If all they can do is “fuck” and all they know is that it is done with females and then only in the form of “hate rape” resulting in violence done to her? 

There is another aspect of evil I still fail to understand.  I believe that humans are all equipped to “see” beauty with some variations, but within a general unifying whole.  We are also equally equipped to see ugliness, also with variations but with a general similarity.  Outside of this awareness are what I refer to as the exceptions.  Those who have the concepts turned around in their minds and hearts.  Some, because they are sick but some because they are simply put, evil.  On some worlds, these “exceptions” do not prove the rule, they are the rule.

Evil loves to mar and destroy beauty.  From defacement of buildings with graffiti to smashing windows, polluting and destroying the natural environment, mistreating animals, including in this all hunting and fishing done for sport, beating and raping women, oppressing children, oppressing and enslaving those who are helpless and without protection.  Take it in any order, it all comes down to the same thing.  Destruction of that which exhibits beauty gives evil types psychopathic pleasure.  What kind of force drives ISSA beings to find pleasure in marring that which is beautiful? 

Evil: I have no other answer.  None of the answers I’ve heard, read about or considered, answer the question in a more understandable fashion.

So, how do I understand Malefactus, a world where the only pleasure experienced seems to be in causing the maximum of pain to helpless victims?  Since I’ve been here in these cages, the training compound, and the bloody arena, I’ve met – yes, and befriended – hundreds of young girls who did not survive their first time in the arena and women who succumbed to their opponents.  I’ve seen them viciously beaten, raped, tortured.  I’ve heard them scream for mercy and watched them being killed without qualm on the part of the male perpetrators. 

I’ve seen them dismembered for their body parts and have helped pick up the mangled bloody corpses and torsos.  I’ve taken them in my arms, their blood covering my body as I carried them and placed them as gently as I could upon the putrefaction-covered auto-driven flat decked ‘haulers’ and which in my heart I reverently call hearses, thus giving a moment of human acknowledgment to the dead martyrs whose bodies are taken away I know not exactly where though I suspect it is to the outer desert sands for vultures to feed upon.

In the worlds of true humans and even in the worlds of pseudo-humans such as Old Earth I have seen much beauty.  But never have I seen anything to compare to the combination of natural beauty and intelligence seen, first in a child and second, in a young human female.  It surpasses all.  Somehow that is the particular beauty that the evil of misogyny lurking in the pseudo-human heart targets before all else. 

I will not close my eyes to this terrible legacy life has somehow, either naturally or by some horrible mistake, bestowed upon all of us.  I will continue to look into this concept of evil for an answer.  What is the motivation behind this force?  Is it lust?  Hate?  Fear? Does evil begin with one and end with the other, and if so, in what direction does it flow?  Do you begin with a heart full of vices and by indulging some, or all, end up evil?  Are we what we do, or what we become as we act in accordance with what we discover ourselves to be?  This may seem like a chicken and egg conundrum, but that has already been solved.  In timeless reality, the “chicken” can indeed lay the egg from which it is hatched.  There is no beginning and no ending, only questions and answers that we use as “artificial” points of reference (called beginnings and endings) by which we define infinity.

I’m a philosopher by experience but also because I am a natural-born Altarian.  We are doers, of course, but not exactly fools who rush in where angels fear to tread.  Before we act we seek to know.  Of course it is not always possible to know, since knowledge emanates from a blend of experience and information.  So we act on what we’ve studied and already know from experience and attempt to move forward.  Thus we are more than what we do; we do not necessarily act according to what we are – that is, what we have become.  We do not allow nature or programming to box us in so easily.  As the doctor pointed out, we have a devious mind developed for one purpose: to thread its way unerringly through the labyrinth of life. That labyrinth takes us, of necessity, through the darkest paths of hell — through the experience of evil.

[end blog post #55

The House at the Crossroads of the World

[a short story by    ~burning woman~    as told by Sha’Tara]

As I sat by the River one day and pondered the state of the world I had a thought: I will build myself a home at the crossroads of the world. So I did.

My home had a good roof but it had no walls, just posts holding it up. I planted ivy, honeysuckle, clematis and sweetpeas by each post and they grew swiftly and beautifully. I was very pleased.

First a family of refugees passed by and they came in to rest, drink of the cool, clean water and eat from the garden I had planted. Sated and after a good sleep their children ran out and played in the fields. Their laughter filled the air and more birds sang.

A couple of starving, ragged men came by and asked if they could stay for a while. I smiled and said, ‘Look, no walls, anyone is welcome here.’ They were gays who had been persecuted and escaped with only their lives and the clothes on their backs. Soon they were playing with the children and entertaining them with tales and magic tricks.

A group of migrant workers heading north came by and also partook of this unexpected hospitality. They were earth people and soon they had my garden cleaned and explained about plant symbiosis. I could grow much more food if I did it right. I learned much from them in that too short a time.

Some young girls came running, crying, and stopped at the house. I invited them in and they shyly came, sat down and explained they had escaped from a van filled with sex slaves bound for the black market. They got washed in the creek, ate and slept together in a corner of the house.

The honeysuckle was in full bloom and its sweet smell filled the house. In the dark we sat in the house and sang, each her or his own songs and everyone listened in awe. It was so good to find each other here and not worry about any difference.

It was too good, actually. They had watched the comings and goings to and from the house and in that country the government and its propaganda press declared that it was a terrorist training center. So they sent the drones.

We are all dead now. I am dead too but since I am mind and not matter I am made of memories. This story is a memory, and it is real.

There is no longer a house at the crossroads of the world though there are walls everywhere and for that reason the world is dying.

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/