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by SHAWeen War Poet
Saturday, Nov. 02, 2002 at 3:23 AM
Scary Pig Cabin Lonely People Need Good Will Too, to remember when tricking or treating this Ween. Trick, I didn’t proof read, your treat, but how much Nabeg-ness is on IMC. And that is the question, personally in the costumes of social constructions and maybe identity when and where they create bad or ill will. This is Dave ‘Min-like musing for a Indigenous or Nabeg Ween for everybody’s global tribal ‘anti-globalizm/anti-war’ door knocking.
One reference article follows.
For ‘Thinking ShawanoeNabeg’, no matter your context identity among all persons. Sorry if I leave some behind on language, see end paper. Treat request fulfill please at your doors as Muses.
'Mean Moan a Ween Poem'
Leather my lips an ochre rite
blood for oil, prophet for TIT.
Exiles and screams...of Ween War's Beans
Beans to stay and Beans to Mean
Beans of 'I' and Beans of Koans
Beans of 'U'and Beans of Bones
Toads of HogWartz in Political Dazes
Toads of WogHartz from our Proletariat Fazes
Build a Philosopher's I-Indigeni genealogy.
Sip hot a Tecumseh’s Limno-tea tautology.
Decedents fear the best and worst.
meteor's trails walk illuminations burst.
Tecumpseh at Minnehaha two centuries ago
solidarity running at colonial throws
feeling the puns of future good news
of People's Liberation for pig-cabin muse
Here are Ween Wars of iIdentity-day
OncePoems of Ween Wars of sSelf-may
Please don't table this viscous slop
dDead stilt pray for oOppressions to stop
Steal this slop
folk revolutions we'll make
Ween Days have always been
for proletariat's sake.
Scary Pig Cabin Lonely People Need Good Will Too, to remember when tricking or treating this Ween. Trick, I didn’t proof read, your treat, but how much Nabeg-ness is on IMC. And that is the question, personally in the costumes of social constructions and maybe identity when and where they create bad or ill will. This is Dave ‘Min-like musing for a Indigenous or Nabeg Ween for everybody’s global tribal ‘anti-globalization/anti-war’ door knocking.
Pig Cabin Lonely, Tecumseh’s Contempt: Thinking ShawanoeNabeg or thinking about Shawnese?
Seen the movie Tecumpseh lately? Go rent it, watch, and then read this so. Your Thinking ShawanoeNabeg, no matter your context identity among all persons. Sorry if I leave some behind on language, see end paper.
In days on relocation to bare earth hard pan detainment cabin communities, the People of the South, ShawanoeNabeg, found themselves in concentration camp compromise. Pigs ran through the cabin-shanty village as their mainstay of diet. They smelled, got into everything, and tore up the ground to waste. Visits by the Chi Guevara and Commandant Marcos of the indigenous liberation of the day was Panther in the Sky, Tecumpse. Other phyantry’s villages and same as Tecumpse’s phantry villages of Kispoko’s were living as ghosts consuming themselves yet growing fat and weak without end to hunger in the name of security from want and war and rewarded by despondency and disease. Tecumpse was a reader and analyzer of the Bible as Middle Eastern tribalism and of the English dictionary. He called the shanty villages phylacteries for puccwa. These shantytowns are comparable to barrios of Mexico City and Palestine. He likely did shape-shift into a deer and other animals for the colonial fbi and his brother did kept rattlesnakes as pets. Holy salt poke phylactery (see bottom of article for def.), Tecumpse’s back as jimmy looks twice. Round Boy is put’n people together again for his interest, to see what will happen. I’ve seen monks and rainbow people put Buddhist prayer flags on their heads for similar amulet purposes of scrything what that might mean if you could think as a Shawnee-informed person today.
What is fundamentalism for and what is salt pork phylactery for? What is the good life and what is liberation? Pig Cabin Lonely sounds like Soviet villages in Baikal or Siberia? How and what is a contentment and growth in personhood? When are these a barrier to liberation and a facilitator of fundamentalism? When are these egalitarian voluntary simplicity and/or when are these repression? When is this deep ecology of commune, sanghi, kabutz and when is it a call for a liberation pedagogy of the oppressed? What is identity, social construction, value, worth, obligation, rights in such a liberation and implied stewardship of liberation? How can an Iraqi or another Islamic extremist nation maintain an Identity in the Marxist liberation from fundamentalist human rights violation engrained deeply and threaded with terror sanctions from a stronger country?
The questions and answers are pig cabin lonely. The people, the cause, no schedules, be there when it counts, rise like the panther in the sky to model attachments not needed and brilliance of seemingly unending fuel timeless, ageless to guide by. The metor shows the shift and change forever of new tiers to human rights and humanity to wipe away all tears. Anugnabeg, brillience in backdrop of the vast nothing and the great mystery, together uncountable. Anug, without internal combustion the sky would be that much colder appearing, so many yet they do not look like they share heat for all their illumination for each others company. Gewadinoogn, North, wisdom, black, cold nothingness and great mystery mixted with anugnabeg. Tecumpse the star, the meteor, the tail trail showing the great mystery, warming the cold nothingness for you in one spectacular molment, maybe not to return like his brother’s birth on the comet (Halley’s). The liberationist and the perennial questions needing liberation as brothers.
Why do perennial questions make philosophers feel at ease but perennial answers make scientists feel at easy as personalities instead of there occupations. What is indigenous about both science and philosophy. What is a social construction but not the loss of any and all identity but the possible mutability to any and all identities, all things being equal. Or is that most things equal as in gender fucking, age fucking, cultural assimilations and cultural additions. What then is our responsibility if we chose additions instead of assimilations to the coyotes of acculturation and inferred ‘acindentification’, that is substitution of one identity at the diminutive of that most previous or endemic identity, that is forced assimilation. Feminist critique provides and allows for a sometimes blend and sometimes salad of identities within one person. Multiple personalities disorder or feminist perspective on identities; shamanistic perspective on identity in assimilation/ acculturation? Are there any indigenous groups that are not shamanistic? Are there any groups that are not indigenous, that are not shamanistic?
Is social construction and identity shamanistic? Is Pig Cabin lonely any less identity than liberation fighting or endemic identity? What makes a person at core both grow, flourish and develop depending on necessary stages of these processes and what does that have to say about identity and social construction that is immutable from a relative flourishing standpoint? Pig Cabins are the cold nothingness? Pig Cabins are a necessary dialectic to show stars and meteors brilliance? Spirit, monstrous, god, central consciousness social construction structure is all warm brillance and no cold nothingness. Buddhism nirvana is all nothingness without feeling, cessation of samsara? Black bloc is a Buddha of a Nirvana, a cold nothingness without feeling, a cessation of samsara; Buddha with a solidarity fist raised for social justice; a Buddha of Pig Cabin Lonely? Black Bloc is a block of nothingness by anug and anugwag and meteors, and tail trails. A comet is what?
Does Marx kill culture? Do the definitions of new culture as culture in Queer theory meet a standard of endemic indigenous, identity? How queer, to borrow theory from new culture making criteria, and how cultural identifying is it when thinking ShawanoeNabeg becomes thinking about Shawnese? Does liberation universally cut all identities to one universal identity ? What then is that identity? Is that a sacrifice and if so is it worth the sacrifice? When were whole we are multiple sub-identities that make personhood but when we are attacked it is usually because of struggle or identity as liberation or culture respectively. Is culture no more than window dressing and wallpaper? Is culture no more than meat and art?
Are there different distinct ways of seeing, valuing, being, belonging, living, ect… that differentiate as within the liberation struggle with Marxism removing all the lies of cultural control that is at least part of the richness and diversity of culture? Is there a Thinking ShawanoeNabeg or is there only Thinking about ShawanoeNabeg, all linguistic meanings being intended equal, independent of languages? Can a ShawanoeNabe Think ShawanoeNabeg in English as first and only language? If they can’t are they thinking about ShawanoeNabeg or about Shawanese, and doesn’t that beg the question of both universal identity and all meanings being equal, independent of languages that there is a unique and mutable to universal Thinking ShawanoeNabeg that anyone can be by social construction. Be null by become would be moot here and a tangent in line of logic, while another defense of endemic identity could taken it would still be counter by this argument, so following it to its end benefits all. If social constructions allow anyone to universally fit into a Marxist liberated differentiated culture as a ‘be’ (all becomes as be’s), then doesn’t differentiated endemic culture still exist and identities within it. Is Marxist liberation universal identity and social construct a case of identity without culture? Would that allow consciousness nurture that culture provides, or what will Marxists do when everybody is liberated for consciousness to call culture or is that if fact cultureless to begin and end with? What then of liberation and culture? Is there liberation without Marxism? If there is shouldn’t people be creating and furthering those? Even democratic anarchy is Marxist informed because it is base universal identity. Do liberations kill culture and what should the liberated do about it? If there is no identity without culture for some and how can that not be true for all? If there is no culture without identity and there is no culture than there is no identity. But there is identity, therefore culture is not necessary for identity. Identity is universal, universal is indigenous, therefore, indigenous is universal, identity is indigenous, indigenous is universal. Universal, Indigenous, Identity are not cultural. Indigenous replaces cultures in importance and in nurture. There are no ‘becomes’ as all are ‘becomes’ in culture only, but all are ‘be’s in indigenousness. Culture hides indigenousness, therefore hides universals and identity-ui. Identity-ui is the fourth world movement and global liberation. What everybody wants and nobody gets is identity-iu.
That ‘what everybody wants and nobody gets is identity-iu,’ is what you suffered for in reading my slop. Hope I prove my point.
Culture protects identity-iu from despotism of non-identity-iu polis/state. Polis/state aims for a culture and a non-identity-iu. Universal infers egalitarianism as Identity-iu. Conclusion is that everybody is indigenous when they listen to John Trudel, but that may not be culture. Listening to John Trudel requires and elicits indigenousness, universalness as identity-iu. Is John Trudel culture? Is there an Identity-iu culture? If there is how is that different or the same as Thinking ShawanoeNabeg? If you didn’t philosophize would you be more or less ShawanoeNabeg? Philosophizing is universal indigenous, indigenous infers inalienables as endemic/indigenous to universalness. Were, and are, Pig Cabin Lonely persons still ShawanoeNabeg as Tecumpse scolded our Pig Cabin Lonely antecedents? Are ShawanoeNabeg more Identity-iu than their English adversaries? Same in Identity-iu, but different in cultural development profiles, and cultures the same eventual from a Marxist theory of proletariat flux seeking equilibrium of liberation via shared Identity-iu as persons and cultures and peoples. Do persons seek equilibrium of liberation? Do cultures seek equilibrium of liberation? Does Identity-iu seek equilibrium of liberation? Individualism as liberation is identity-iu. Identity-iu is struggle in various flux in achieving and seeking liberation equalibrium. Does struggle then equal culture or only universal identity-iu as liberation individualism? That is feminism as universal identity-iu liberation individualism to which every individual belongs but was contributed by feminist culture. Culture is a phylactery, but so to are the identity-iu statements `~~become’s to our identity-iu existence or ‘be’s. There can only be one Identity-iu because it is universally endemic to all. Therefore some phylactery are not identity-iu. Culture that is not Identity-iu is either harmless or harmful to Identity-iu, but Hal is not Identity-iu. Hal is the polis/state culture which is not Identity-iu. Therefore democractic anarchy wins, so I can go eat dinner.
Which is by the way, democratic anarchy that is, Tecumpse, while his brother the prophet was Hal in logical substitutes, which says that Tecumpse as indigenous is much better than his prophet brother as culture to achieve liberation equilibrium. So therefore the Pig Cabin Lonely are the proletariat, so to Marxist, so to Identity-iu, so to Indigenous-iu but maybe not indigenous-shawanoeNabeg, but always Indigenous-shawnese which everybody is by universal Marxism liberation substitute. So if unique gives meaning as inferred in identity, or we’d be borg, how and who can one be unique if there is only one identity-iu. Indigenousness is universal in value. Indigenouses are universal in inalienables, therefore maybe fully in universal in personhood, but not universal in personality and not universal in the collective boogeyman as culture, itself. Identity-iu protects us from personality of non-Identity-iu. Liberation Individualism protects us from cultures of non identity-iu. Not all parts of even non-Identity-iu cultures harm Identity-iu persons, and therefore any Identity-iu person can have cultural uniqueness in those parts of any or all cultures. Similarily personality makes the same portioned save for uniqueness. Begging vehemently, that uniqueness is freedom of anything or most things. Uniqueness itself is synonymus with Identity, if and only if, it is unique where uniqueness limited is not free therefore not unique because it forces sameness and therefore there is no identity and identity-iu in construction stated. This is because it now does not allow inalienableness of personality and sometimes personhood which when compromised brings us back to Hal culture~Iiu and the polis/state~I-iu in context of LI at least and usually ~I , ~Individualism, ~Liberation.
A Very Mukaday Mashkiki Waabou to you this Ween War Eve.
From www.dictionary .com
phy·lac·ter·y Pronunciation Key (f -l k t -r )n. pl. phy·lac·ter·ies 1. Judaism. Either of two small leather boxes, each containing strips of parchment inscribed with quotations from the Hebrew Scriptures, one of which is strapped to the forehead and the other to the left arm; traditionally worn by Jewish men during morning worship, except on the Sabbath and holidays. 2. a. An amulet. b. A reminder. [Middle English filaterie, philacterie, from Old French filatiere, from Late Latin phylact rium, from Greek phulakt rion, guard's post, safeguard, phylactery, from phulakt r, guard, from phulax, phulak-.]
Phy*lac"ter*y, n.; pl. Phylacteries. [OE. filateri, OF. filatire, filatiere, F. phylact[`e]re, L. phylacterium, Gr. ?, fr. ? a watcher, guard, ? to watch, guard. Cf. Philatory.] 1. Any charm or amulet worn as a preservative from danger or disease.
2. A small square box, made either of parchment or of black calfskin, containing slips of parchment or vellum on which are written the scriptural passages Exodus xiii. 2-10, and 11-17, Deut. vi. 4-9, 13-22. They are worn by Jews on the head and left arm, on week-day mornings, during the time of prayer. --Schaff-Herzog Encyc.
3. Among the primitive Christians, a case in which the relics of the dead were inclosed.
Source: Webster's Revised Unabridged Dictionary, © 1996, 1998 MICRA, Inc.
Origin: OE. Filateri, OF. Filatire, filatiere, F. Phylactere, L. Phylacterium, Gr, fr. A watcher, guard, to watch, guard. Cf. Philatory.
1. Any charm or amulet worn as a preservative from danger or disease.
2. A small square box, made either of parchment or of black calfskin, containing slips of parchment or vellum on which are written the scriptural passages Exodus xiii. 2-10, and 11-17, Deut. Vi. 4-9, 13-22. They are worn by Jews on the head and left arm, on week-day mornings, during the time of prayer.
3. Among the primitive Christians, a case in which the relics of the dead were inclosed.
Source: Websters Dictionary
(01 Mar 1998)
Alongquin language key:
shawan= south, southerner
Mash=strong or medicine
Puccwa=medicine bag or bundle, Shawnee amulet of unique personal birthright.
Bizaniian= Hello in ShawanoeNabemowin
P.S. Next am writing ‘Ole McBeth Had a Farm’
Reference Article: Individualism Indigenous
I’d like to submit the follow essay on indigenous philosophy pertinent to indigenous law issues placing environmental and indigenous philosophies in context of philosophy of law. Indigenous philosophy as a professional applied philosophy field was missing as a critical need troughout most of the few decades and existed in mostly indigenous literature and as a concern of professional environmental ethics. What was lacking then to support and buffer environmental philosophy is now a new field of applied philosophy by indigenous philosophers, themselves. Relevant anti-global economic philosophy was also not as developed at that time, but its present form draws out necessary philosophic issues that are pro-environment, but not anti-treaty or anti-indigenous from a standpoint of logical consistencies.
In the long-term, changes in philosophy and social movements make changes to the law and philosophy of law. Indigenous persons are preponderant about individual rights protections as well as group rights protections. These concerns for individual rights in treaty law took a secondary insitu place to group rights by court mandate requirements for hearing cases at a greater rate for group rights. Al Smith had a greater protection because he was a member of the group Native American Church, then he did as a individual religious practioneer using peyote as a sacrament in a defined documented individualist religious use protected under First Amendment. American Way (Peyote) Church V. AZ in circuit courts allowed a foothold for individual rights in resource use, the resource being the herb plant peyote for any and all US citizens. In a similar manor deer, buffalo, salmon and other resources are perfect substitutes for sacraments protected under first amendment as an individual right. Here a resource as sacrament doesn’t threat public land law as greatly as a Six Rivers N. CA indigenous sanctuary did, though it remains somewhat protected today. Wisconsin Treaty rights since 1988 have expanded and should continue to expand into timber, herbs and other resources as group rights, but also like American Peyote Church V. AZ should be included in individual rights for all US Citizens. Check and balance of treaty rights vs. first amendment rights must be developed further to protect both treaty tribe individuals and all others person’s individual first amendment rights.
As a community recognized and self-identified person of Shawnee and other indigenous heritages, I find presently better support to critic present state of Wisconsin Indian Treaties as an indigenous person, both old and new forms. What cheats John Locke from full immortality also should cheat indigenous treaties of full immortality; a like applied concept in the Crabb Decision. The concept of obligation to the non-human community and/or resource must be primary over rights of tribal harvest while tribal harvest is presently viewed as primary over non-tribal harvest. A case for individual rights in resource treaty issues is relevant to protected First Amendment and American Indian Religious Freedom Act rights. This issue of expression and religion floats on the turbulent sea of identity and self-identity with all failed concepts of the value of social constructions to rights in relation to inalienable rights in natural law theory. A case should be made for parity for individuals and new indigenous persons rights in decision making about resource and therefore treaty issues from a First Amendment Protection.
Already Deep ecology has been ruled as a religion in Boundary Waters V.US (Superior National Forest) with the same weak and worthless accorded protection of similar issues and cases supposedly protected by the American Indian Religious Freedom Act. Examples are the issue of Six Rivers National Forest G-O road destroying spiritually protected, ceremonial and cultural lands of stated necessary seclusion and Native American Church’s Al Smith’s first amendment right to use a contractually band sacrament while empolyed in his chemical dependency counseling position. While group rights have been defeated in each, further development of individual rights could provide a stronger argument.
In larger scope, First amendment protection must include identity protections as free expression rights equal to religious freedom rights in those defined and evolving philosophies of practice as forms of protected expression. Expression is the cradle of all philosophies, religion, politics, social theories, humanities, cultures, and democracy itself. More importantly expression drives change and advancement in teleology itself. Without protected expression, there would be no teleology.
Outlined, then, is an idea for position papers explaining and describing the importance of identity to protected free expression and its relevance to inalienable rights teleology. The individualism position is a useful argument in treaty rights law development and in philosophy of law development. Individualism and indigenous philosophies together are necessary for the advancement of both indigenous rights and inalienable rights, which serve well all humanity in human rights of social and environmental justice.
I-Indigeni, Indigenous Individualism: Its Contributions To Social Justice.
Philosophy of law is based upon theories of justice, fairness, rights, obligations, parity and compassion and sometimes attempts to consider cultural social-constructions and individual social-constructions in developing a universal social justice and universal individual justice that should largely impact philosophy of law.
Limnological and Indigenous Koans: Adventures in Cultural and Social Interpretation
How do you think when we see the same things, when we see different things? What’s with process philosophy as indigenous/eastern savior ability? Would putting Chromsky and Whitehead together be of great benefit? ‘And a linguist will lead them,’ has been happening on Z-mag. It happens to be that ‘nothing is complete’, western perspective, or ‘everything is interrelated’, indigenous/eastern. Utilitarianism, pragmatism (USA’s only ‘indigenous’-really endemic is a better word choice philosophy- peeuuke), Lockean (you and the land are nothing until you’ve been worked and molded by another including inalienable rights by inconsistencies of Locke’s oppressive interpreters) perspectives are really narcissistic from the indigenous, new indigenous, I-Indigenous perspective of earth and person valuing and development.
As a personal koan, ‘ I- Indigeni’ is an identity poem of collective inspiration I wrote once and lost and is needing rewritten to put individualism, like Boston Individualism that was a foundation of the civil rights movement, back into my Fourth World All Peoples-Inclusive Liberation Identity. I hope you’ll write and ply your own I-Indigeni poem version of what it means to be individualist and indigenous; everyone on the planet included if it were possible. Because? Because of sociological stratification enforced by social institutions knowingly and unknowingly that you/I may perpetuate without caring for that identity as both human rights and cultural beings that we know are deliberately perpetuated, save a token cause, among the economic/capitalist elites. I-indigeni is an identity that has a universal membership; the true family of humans that pan-indigenous movements have sought in history; Marxist-informed and ecological-informed vision of rights, opportunity, and resource egalitarianism without detriment to earth also, we hope. Pan-indigenous movements being First Nations Movement (Canada) aboriginal rights movement (Australia), Tecumseh’s Pan-Indian movement (whole of the then well-known mapped colonial America), AIM, American Indian Congress, United Nations World Indigenous Congress, International Indigenous Philosophy journal, American Indian Philosophy Association, ect…
Domination defined for purposes of position paper as control of another/s by an unjust means justifying an end, just and/or unjust. Domination tribal or Egalitarian tribal are two conflicting paths for the oppressed is like noting that Gandhi is wrong by way of Las Casa descriptions and views in selecting evolutionary fit domination over evolutionary fit altruism.
If you’re a ‘nob’ (short for nabe meaning people in Algonquin-based language groups) you maybe a sub-group known as ‘k-nob’ or koan nob where K is not necessarily evolutionary fitness but likely must be in teleological fitness- an issue of assimilation and acculturation turn back on oppressive domination systems. Koans are liberation linguistics in short-form for the liberation concerned, whether koans be Buddhist or I-indigeni. The truism here is where we are all Palestinian among various oppressed peoples, we are also all ‘nabeg’ even more so. Among nabeg, acculturation and assimilation were a cline mapped thru human rights survival and cultural survival in union with economies of oppressive colonials. A plethora of survival techniques run the gamut of ethical consistencies, useful in synergistic with ultimate truths of inalienable rights of individuals. A study of these strategies by each and every nob I know in their own way produces identity and survival as both a human rights and cultural being to various degrees. Same plying adizokan-like study occurs among all in contact with knowledge of nobs in forming and exercising their identities. What I’m saying here is that multi-cultural experienced social constructions are the world for better or worse, but among the interface of nabes/non-nabes and I-ingeni/non-I-inidigeni something necessary to the survival in spite of domination and with human rights could provide a universal teleology for what is indigenous for all persons, inalienable human rights teleology and life as All-Inclusive I-Indigeni. I-Indigeni are symbols of continuency in acculturation and assimilation as both teleological and perennial culture. Bioregionalists are among the I-Indigeni Fourth-World concerned groups. Among bioregionalists are sub-groups of self-effacing eco-dewellers, active environmentalists as new indigenous, martyrs of repression and oppression in defense of not only earth and sympatric culture building with earth, but also a civil rights of direct democracy citizenship, both non-violent and the peoples right to revolt in response to tyranny of inalienable rights and inalienable rights teleological advanced forms.
Ridiculous, but maybe good ideas to leap from running in my side-joke thoughts today.
Only in Amitic-a (polar lakes that do not circulate)
Only in a Amic-ica (Free Nation of Beaver in Limnological Naturopathic clines)
Goon Jubilee (First Snow Close-down holidays, when a subset of playing hooky precludes an existence of oppression)
‘Opaquely-o’ in Point: ‘Al Qpaquelia’, when the neither the green or the red is in the spectrum as the oppression of genderism, agism, classism, faithism combined in theocratic oppressive pseudo-democracies. People should not be abandon to live under those kinds of oppressions even by choice. How to liberate the scared to death and brainwashed is really the issue of the new war on Iraq. Colonial antecedents really aren’t completely bad. Sovergnity and cultural rights cannot be primarily supported, where individual and social justice rights must prevail when jeopardized by sovergnity and culture.
Brown oppresses brown in religion and rights for the sake of the whole as a flawed strategy of philosophy of race as an unjust domination of any kind leads to failure of egalitarianism. Saddam Hussein’s Iraq and suicide bombers are both indefensible, while at opposing polar ends of oppression.
Baba Gannuuee (someone run to the co-op I forgot how to spell eggplant humus) and the Ishmael Sweats: Crimson over red (revolution) and green (eco-egalitarian individualism). Auburn fisheries as politic; put and take population of pawns elitist management for social, cultural, religious survival/yield/productivity. (How many pounds of suicide bomber make a more efficient religio-cultural survival? The highest yield in individuals as the least pounds in productivity. Children serve most efficiently. Sayth the wicked wildlife mgt. witches of the Islamic extremist elite, where children will strive, die, or despair at the hands of sanction and war anyway, the least experiences of suffering is a self-motivated advantage with at least some noble self-effacing impact. This is Indigenous thinking cultural survival strategizing without individualism of inalienable rights or I-Indigenous. Survival strategizing must produce eliminated as well as incorporated strategies based not on efficiency of revolution but on individualism liberation from domination as THE goal of revolution, be that the highest good in collectivity. Where multicultural unions as anti-democratic, pro-domination, and supposedly pro-ethno-oppression liberation, a shift needs to be made in keeping a revolution state worth keeping. I-indigini puts inalienable rights of individualism back into the necessity of making identity by social constructions. The promise of liberation from a patriarchal or spiritual sub-group assumes continuing liberation of all sub-groups once a stride is made and anchored solidly. This rarely happens without additional conflict. Liberation theory is overflowing with both its successes and its criticisms and warnings of anti-egalitarian outcomes of by these means; i.e. support of civil rights via the Southern Baptist Convention, but remaining oppression by classist and gender.
‘Two Towers of Suffering for the Price of One’
One Global Indivisible Union of Social Stratification Making,
Two Towers of Economy Divisible by Terrorism for a Just what Mean and a Just what End, Whom?
A Price of Whom dominates is Not a Price of What Worth Paying.
Suffering ended in Exchange of What?
‘Not in Our News’
Whom exchanged for a Whom is not a What worth keeping, if it is only Whom that mattered.
Where exchanged for a Where is not a What worth keeping if it is only a Where that mattered.
A How exchanged for a How might make all the difference if it does not sacrifice What and How.
Whos should have been Whats when What is a Why’s result.
Why is Not In Our News.
Whom is everyone and only one
wWhom is the Price of One Worth Paying
Whom is the What, the Why, the How, the Where
Whom is not family, society, nation, marriage
Whom is One Indivisible Individualism One wWhom
A one whom is everything and always an after thought.
A OneWhom,Lost is a not onewhom,lost wager.
A one whom lost is always a One Whom Lost.
Terrorists can never be one whom or One Whom as Terrorists
- one whom !!!lives
a not onewhom, lost wager=
double tide cancel as
~~onewhom wager= back to simply 'onewho wager' no tildes
Derived meaning #1) A OneWhom, Lost IS a onewhom wager meaning something literary the Noble Individualism Lost (as a logical substitute for Paradise Lost) or Individualism sometimes chided by political pragmatists is a counted on by one whoms for our application of ethics of individualism as primary; in otherwords use noble individualism to save one whos.
Derived Meaning #2) ~OneWhom IS a onewhom wager meaning individualism itself should not replace actual individuals or use actual individuals as fodder for individualism furtherance; something different in meaning than Derived meaning #1.
~OneWhom is an onewhom wager is imaginable and meaning probable pawns and martyrs wager in ~OneWhom compassion from others which many do, excepting suicide pilots and bombers.
Three meanings for one sentence: one inferred hidden meaning is that apparent confusion can make sound sense and the two derived meanings.
So further derived, but only inferred in the muse, an onewhom wager needs a wWhom compassion.
In conclusion, if you were "Prote'ing" the author, musers or philosophers, please don’t as you've been proven wrong here. Your confused not us.
P/R is a social concern. Lives of pawn, martyr, oppression, repression, assimilation, acculturation raises the rate of respiration that divides productivity as the worth of human life quantum of a political economy where productivity is egalitarian homeostasis at increasing quanta.
Irradiance, Radiance, Assimilation or the I-IRA of Labor Who? Light and heat in social systems inclusive for individuals or for the system?
The ‘Absurd’ is a Specie of Bird fed on by hawks and doves in sympatric mutualism:
On being and becoming a hideous G-8 creation not in technological gains but in egalitarianism lost said to be treatable by buying a sports car, preferably foreign or some other like-minded image management.
Do you understand the new breech clout koan: ‘I wanta wear Carhearts for forever.’? Well, not all the time.
On learning from animal Ogemabeg as a koan council of elders or what substitute, while the human is a far different animal altogether. Art, forms, iconoclasts as political counsel is still an issue in political drum beating.
When an I-indigini hears his/her ancestors sing on the drift of time to our petitionitive ears, we hear their soul of liberation hopes in us to fulfill. They become our progeny at once with all soul to present that ancestors represent. What kind of ecological evolution fitness continuency in, sociobiology, or teleology does that fit into?
The making of name and identity: culture, social constructions, and humanity necessities.
You come into this world with eyes wide filling a new mind with images. Almost all is good. But who are you. Everyone else is somebody. You are you and your environment says Jose Ortega Gasette. You are inalienable rights of humanity says natural philosophy’s teleology, there fore you are universal essence of humanity necessity for continuance in teleological advance. You are what you ply and accept in your life as a parity similar to an adisokan. An adisokan is a great story of cultural heroes in normative situations, circumstance, and decisions as a life for example to others to cease/ease suffering in your making/self-making so you do not have an adizokan necessarily. Therefore you make yourself in relation work while exerting your identity in an environment of many variables, some you have decisions about and others you do not have decisions about. Adizokans are segments of teleological development, identity by personal mythology in relation to social construction. By extension, MLK had an adizokan. Whole people of South Africa had an adizokan, The Green Party a century from now will have made an adizokan for global well-being. An adizokan is always both accepted and not accepted in relation to others as ‘normative’ based on the critics own teleology and teleological bias. Adizokans are ethical almost always. It is the root from which both famous and infamous heroes and pawns are made as a social function of social change. Where mythological or composite fictious persons are created to teach others an issue of critical awareness in that process must be an ethical precursor to the process or cultic domination as a crime against humanity is chargeable in protection of those plying their lives for development and not social pawning (not an allowable process by chose, circumstance, situation, or dominance by human rights philosophy). Where individuals of great deeds work lives of adizokan-like nature, great change and usually tragedy befall those living those enveloped, chosen, or self-chosen lives. New human rights protections and spiritual practice ethics should consider these processes as a protectorate of inalienable rights and social change/teleology in individual and cultural endeavors.
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