Tuesday, January 30, 2018
Did you know Premarin is made from Horse Urine? Cruelty of animals AND VIOLENCE
[This page represents my own beliefs, experiences, and practices. It is not medical advice. I did my research and each reader must do his own. I am not responsible for how a person uses this information. I AM NOT A DOCTOR. WARNING: I read that it is possible for people who are taking drugs to overdose if they consume their urine and continue to take their drugs (excess drug comes out in the urine). Also I have heard of a time when a person's wounds were treated with urine from a soldier who had a veneral disease and caught the disease. We need to know what we are dealing with. Some people may not know that they have a sexually transmitted disease--these diseases can lie latent for many years. I'd use my own own urine for my wounds.]
Uses of Urine
I knew someone who was a proponent of Urine Therapy. He said that it cured his cancer. He gave me books on the subject. He was a former pharmacist who had owned his own pharmacy for approximately 28 years but renounced pharmacy after discovering the practices of the pharmaceutical companies.
Normal urine is clean. In urine, your body is flushing out the excess minerals, etc. that it did not need. It is used extensively in medicine and agriculture. It may be called urea [urea is found in urine but as I understand it, it may also be made synthetically today]. In an old college textbook I saw a picture of a cow raised only on urine protein and her calf. [Aside: Today, I read that they'll feed animals not only urine products but dung/manure and sawdust mixed in with grain. How can this be? Well, dung used to be used to fertilize crops, but now with these huge, monoculture farms farmers use synthetic fertilizers. This leaves monoculture cattle farmers with a lot of dung on their hands that they must dispose of--they have no pastures or fields to put it on. False science has developed a noxious mixture of dung, lumberyard scraps, and token grain that they make into pellets to feed the cattle that we buy--I don't know how widespread the use of these pellets is.] The Porta John company (the people who make portable toilets) website has a link for "pharmaceuticals" on the left-hand side menu of their homepage at toilets.com. It is said that they sell urine proteins. As I understand it, horse urine is used in Premarin (pregnant mare urine) for women going through menopause (see premarin.org). As in practically all modern agriculture, the horses that supply urine are not treated well.
Urine is also believed to help combat allergies. I've had severe pollen allergies for over 30 years. Knowing that the time is coming when Christians will not be able to buy and sell caused me anxiety because I would not be able to purchase allergy medicine. I looked in one of those urine books and it said that urine relieves allergy symptoms.
Unsavory as it was at first, I gave it a try. I did it for an entire year to prove that urine can be used to treat allergies. My allergies are so bad that they can bring on an asthma-like attack if they are not treated. I made it through that year dabbing a little in the inside of my nostrils with a q-tip. [Update: last year, after I had been treating myself for a while, I saw a little blood on the q-tip. With that in mind, I've recently started diluting the urine with water.] I've sometimes dabbed some in my ears too, because they can itch during allergy season. Each treatment lasted about four hours, but I often did it whenever I went to the bathroom. If the urine is strong it can sting, so I STOPPED putting it in the eyes.
I got tired of using urine so I went back to over-the-counter medicine knowing that I could use urine at any time.
[Update: I am back on urine and have developed various mixtures--nasal rinse, a greatly diluted eye wash to dab *over* my eyelids, one to dab in my nostrils, and one for ear drops taking care to make sure excess water drains out from the drops.] [4/16/11 Update: This allergy season took half of an allergy pill once or twice a day and that was enough for a while. Then I had to take one whole pill at a time. I was taking maybe 1 or 2 pills a day which was a great find. An even greater find was that I could "mechanically" remove the pollen by submerging my face in a sink of warm water, flush my ears with a bulb syringe, and wash my face. I took no allergy medicine today (or urine) and have been doing well. I did this protocol this morning, then maybe again around noon, and then after I sneezed in the late afternoon as I worked outside. When I sneezed, I came in and mechanically removed the pollen and the attack did not continue.]
I read that putting a few drops of urine under the tongue increases the potency, but that is an unsavory proposition. I did it a few times and, as I recall, I could go a LONG time (maybe 12 hours) without another treatment--but I didn't like the idea. [Update: my allergies can get so bad that I must take an oral dose and it has to increase when the pollen gets worse. I swab the nostrils and at the worst times, I squirt 15 half dropperfuls down the back of my throat. When I was taking a dose down my throat, it actually instantly relieved my throat which was irritated and sore from allergies (I have a way of grating my throat when it itches to "scratch" the itch which leaves it raw feeling). About the same time I heard from an acquaintance that he used urine for a sore throat too. We live in the end times and I want to know how to help myself and not have to rely on man. Some use urine for sore throats (gargle) and toothache (swish in mouth)] Some people make a tincture of urine where it is diluted by many times in drinking alcohol--NOT rubbing alcohol like what is in your medicine cabinet.
The man who introduced me to urine therapy drank about 8 ounces of urine a day. This is not unknown in other countries. Some people still drink urine--from cattle owners who drink cow's urine, to a former prime minister of India, Morarji Desai, who drank his own urine and testified of its health benefits. My father said as he was growing up he heard that you could swish it around in your mouth when you had a toothache and then spit it out. I've heard that military men have stood in it to get rid of athlete's foot fungus. Dilute it with water and it can be used to fertilize your plants--store bought fertilizers often have "urea" as a chief nitrogen source ingredient (as I understand it, urea can also go under other names). One man recommended urine for a baby with skin problems--he said wipe a wet diaper on the affected area. I read about an Eskimo tribe that used urine as the treatment of choice for washing wounds. I dipped a wound in it and there was no stinging, but the wound had clotted over by that time, as I recall. Some women use urine to beautify skin and hair, and on and on...
They say that it is good to collect urine when your allergies symptoms first come on because it contains lots of antibodies that your body produced to combat the pollen.
Years ago, I was given "Your Body's Own Perfect Medicine" and am glad to have it on my bookshelf. Revelation 13 let me know that I had to stop relying on the grocery store. That meant I had to find a solution to my allergies. I found my allergy answer in urine but I am convinced that there are many, many other answers as well such as answers to infections. [UPDATE: http://users.erols.com/martinlara/ has information of great interest, the books, are unavailable at this time but just reading the synopses and table of contents was of great interest. Also on the site is what Mr. Lara calls, "The Universal Remedy."]
[Update: I had itching poison ivy. I had calamine lotion on it but said the next time it itched I would try urine. I swabbed it on full strength with a cotton ball and the itching did not return.]
From an email--
> The man who told me about urine therapy (the former pharmacist) gave me a
> couple of books about it which have proven very useful to me.
>
> *Your Own Perfect Medicine: The Incredible Proven Natural Miracle Cure
> that Medical Science has Never Revealed -- by Martha M. Christy. Includes
> some of the mechanisms by which urine works. Easy to read with well
> placed technical details. It could be read cover to cover. I read enough
> to figure out how to treat my allergies.
> *
* http://users.erols.com/martinlara/
If you surf around the internet and other places for information, remember you must not simply believe everything that you read--you must research and consider what is before you.
Did you know Premarin is made from Horse Urine?
Estrogen Replacement Therapy
Please Don't Contribute to
the Cruelty of animals
• Premarin, which is made from horse urine, is derived from PREgnant MARes' urINe. If you dissolve Premarin in a small amount of water, you will notice that it smells like piss, that's because it is made from pure horse urine.
• Each year approximately 75,000 mares are impregnated and suffer being confined in small stalls so that all their urine can be collected in bags hanging beneath them. The Horses are given less than normal amounts of water in order to produce a heavier concentration of estrogen in their urine. These cruely treated horses are unable to exercise or lie down comfortably and endure severe physical and emotional trauma. Many develop hoof deformities, open sores from chafing by the urine bags, and respiratory disorders from inadequate ventilation, to name a few. The emotional pain of being unable to move, rest adequately, or socialize with other horses and with caring human beings is beyond measure.
Also important to know is that humans don't have any of the co-factors required to metabolize equilin and the other horse estrogens, nor does the body have enough cofactors to deal with the excessively large amounts of Estrone and Estradiol found in Premarin (or in the 100% Estradiol "patch").
Due to the cruelty of animals and other Premarin and Prempro side effects, more and more women are opting for natural Estrogen Replacement.
Did you know that most women have too much estrogen, and need more natural progesterone. Are you suffering from Estrogen Dominance Syndrome?
Monday, March 14, 2016
RAND CORP
Image credit:
By Alex Abella
If you think the Internet came out of Silicon Valley, that NASA planned the first satellite to orbit Earth, or that IBM created the modern computer—think again. Each one of these breakthroughs was conceived at RAND, a shadowy think tank in Santa Monica, California.
After a few short months, RAND got the attention of academics, politicians, and military strategists alike by issuing a prophetic study called "Preliminary Design of an Experimental World-Circling Spaceship." At the time, rocket science was still in its infancy, so RAND's call for an orbiting space station was revolutionary. Not only did the think tank specify the kind of fuel the spaceship would need and how quickly it could be built, but it also outlined how the station could predict the weather, transform long-distance communication, and, most importantly, intimidate our rivals abroad. If America could put a satellite into space, what else was she capable of?
If you think the Internet came out of Silicon Valley, that NASA planned the first satellite to orbit Earth, or that IBM created the modern computer—think again. Each one of these breakthroughs was conceived at RAND, a shadowy think tank in Santa Monica, California.
The Intimidation Factor
Rand rose out of the ashes of World War II. After witnessing the success of the Manhattan Project—the $2 billion initiative that created the first atomic bomb—a five-star Air Force general named Henry "Hap" Arnold (pictured) concluded that America needed a team of great minds to keep the country's technology ahead of the rest of the world. In 1946, he gathered together a small group of scientists and $10 million in funding and started RAND (which stands for Research and Development). He even convinced a family friend, aircraft magnate Donald Douglas, to house the project at his factory in Santa Monica.After a few short months, RAND got the attention of academics, politicians, and military strategists alike by issuing a prophetic study called "Preliminary Design of an Experimental World-Circling Spaceship." At the time, rocket science was still in its infancy, so RAND's call for an orbiting space station was revolutionary. Not only did the think tank specify the kind of fuel the spaceship would need and how quickly it could be built, but it also outlined how the station could predict the weather, transform long-distance communication, and, most importantly, intimidate our rivals abroad. If America could put a satellite into space, what else was she capable of?
Sunday, December 8, 2002
Broken 'Jukebox'
Former Fisherman's Wharf musical icon only lives in street now
Before he disappeared, he was the Automatic Human Jukebox, that famous Fisherman's Wharf street performer from the 1970s and '80s who once compared his popularity to that of the Golden Gate Bridge.
His wacky act, where he popped out of a phone booth-sized cardboard box and played the trumpet, was featured in San Francisco guidebooks and mentioned in Penthouse magazine and the Wall Street Journal. He also appeared on "The Mike Douglas Show," "Charles Kuralt on the Road" and "To Tell the Truth."
Now, after years of anonymity, the trumpet-playing, anti-establishment hippie Grimes Poznikov has reappeared -- at a dump in the southeast sector of San Francisco. There, Poznikov lives under a rotting baby grand piano that is covered in a heap of clothes, blankets, liquor bottles, naked Barbie dolls, suitcases and a tattered American flag.
Poznikov's photo appeared last week with a Chronicle article about city efforts to clean up an illegal dumping ground that also has become a homeless encampment near the Caltrain railroad tracks. Property owners have agreed to start sweeping out the area Wednesday. His photo prompted an outpouring of concern from longtime residents who recognized Poznikov despite his graying and matted hair and beard.
"It's sad to learn that he now is forgotten and living on the streets," wrote resident Don Grimes, who used to take his visiting nephews to watch Poznikov's act near Aquatic Park because the family surname matched the street artist's first name. "He did play a part in creating San Francisco memories."
For more than a decade, people inserted money in a slot in Poznikov's famous "jukebox" so he would play them any tune by request -- and the more you paid, the longer he played. He also offered running commentary on everything from the legalization of pot to President Ford to the Mideast crisis.
But Poznikov stopped playing to tourists in the 1980s.
FALLING OUT
One morning this week at Poznikov's campsite, the former Automatic Human Jukebox crawled out from under his piano when he heard his name called by a Chronicle reporter. He seemed dazed by the sunlight and oblivious to the stink of urine and trash around him. He was dressed in women's clothing.
Pointing to a missing front tooth, which he said police knocked out during one of his many contacts with them, Poznikov said he can't play the trumpet anymore. He hawked the instrument at a pawn shop in 1996. Instead, at age 56, he now plays chaotic chords on a waterlogged piano with broken strings for other homeless campers and resident rats. Of course, he said, he misses the crowds at Fisherman's Wharf. "Well, it's sad," he said, turning his head away to hide his watery green eyes. After a long pause, he added, "But what can you do?" To his homeless neighbors, he's part crazy and part genius, he's a little bit generous and a little bit confrontational.
He recently fished a turkey out of a trash can and gave it to a neighbor for Thanksgiving, and he gives piano concerts at midnight. But he also drinks, says he smokes some pot and calls passers-by "Nazis."
MIDWESTERN BOY
Poznikov's story starts in Kansas, where he grew up with his father, a small-town lawyer, and his mother, who sang in local musical productions. He said he also has a sister and two brothers.
His parents have died and he has lost touch with his siblings. Poznikov, who talks frequently about how the government has been monitoring him for the past 40 years, says his parents were given lethal injections in their nursing home because of his protest activities during the Vietnam War. He said he started studying music at age 5, first piano and then horns. He continued to study music but majored in psychology at Cornell College in Mount Vernon, Iowa. College records show he graduated May 18, 1969. It was the height of Vietnam War protests. Poznikov used his music to demonstrate for peace during that turbulent time, he said, and was arrested during the Chicago riots with other Vietnam War protesters while playing "America the Beautiful" on his trumpet outside the 1968 Democratic National Convention.
PIECE OF MIND
Four years later, after a brief teaching stint and tour of Europe, he turned his attention to the Republican National Convention in Miami, where he set up his American Lobotomy Machine -- a trailer that other protesters could sit in and pretend to be brainwashed into "good Americans."
But Poznikov said his machine wasn't paying the bills, so he moved to San Francisco later that year and became the Automatic Human Jukebox. He set up on Beach Street across from Ghirardelli Square or in nearby Aquatic Park and the crowds gathered around him. He lived on the margins even then. He was once described by a newspaper reporter as "a circle in a land full of squares."
But Alessandro Baccari, longtime executive secretary of the Fisherman's Wharf Association, remembers Poznikov as a gentle and witty entertainer. He was part of the quilt of Fisherman's Wharf," Baccari said. Poznikov fell into the tight community of street artists and joined their fight in the mid-1970s for permits and places to play without police or merchant harassment.
In 1975 he made headlines when he was arrested for occupying a public street without a permit and later took his "jukebox" to the city Department of Elections to hand in enough petitions to qualify a street artist-friendly measure for the 1975 ballot. The measure later lost.
FRINGE PHILOSOPHY
Fellow street artist Dale Axelrod, who lives in Petaluma now, recalls that Poznikov was always on the political fringes.
"He's like Emperor Norton. He was cut from that kind of cloth," Axelrod said, referring to San Francisco's beloved 19th century denizen who went a little nutty after losing his fortune and then proclaimed himself Emperor of the United States.
Poznikov captured headlines again in 1979 when he was arrested and charged with possession of LSD for sale and selling marijuana through a slot in the back of his jukebox. He was placed on three years' probation.
His national fame skyrocketed in 1987 when, after 15 years as a tourist institution, the city pulled his plug for playing "I Left My Heart in San Francisco" 13 decibels above the legal sound limit. His street performing days went downhill after that, and Poznikov turned to selling goods culled from Dumpster-diving. He's been evicted from many apartments and lofts since then, and has been pushed out of abandoned buildings and empty lots by police.
Friends have urged him to seek help, but he says he doesn't want to go to a homeless shelter because he can't take his piano. As for finding food, his campsite is near produce warehouses and their trash is perfect for this established vegetarian.
STATE OF MIND
Poznikov said he qualifies for federal disability checks because of his mental state and was having his checks delivered to a drug treatment center. But he said the program cut him off after he arrived late one day, lost his temper and broke the center's door buzzer. Now he's trying to find another representative to hold his checks.
He said he doesn't need addiction or mental health counseling because "I got a degree in psychology. I don't need any mental help. I influenced an entire culture, an entire country." Poznikov said he doesn't know where he'll move when work crews come to sweep him out this week, but he has his eye on some abandoned piers nearby. He's mostly worried about how to move his piano.
"In the Haight you see hippies with guitars," he said. "I'm just a hippie with a piano."
Grimes Poznikov, once a Fisherman's Wharf street performer called the Human Jukebox, used to live in an Evans Street encampment that has since been removed. He now collects recycling near the Mission. Chronicle photo by Brant Ward
Homeless sweep pushes out 'Jukebox'
San Francisco -- The bulldozers came at daybreak Monday, crushing the baby grand piano Grimes Poznikov has slept under and entertained neighbors with the past few years in a homeless encampment in southeast San Francisco.
The piano, along with an expanse of trash and items collected by Poznikov and other homeless people, was scooped into a towering pile to be hauled off to a dump at Half Moon Bay. The cleanup was part of a Department of Public Works effort to force property owners to clean up vacant lots along the Caltrain tracks in the southern part of the city. "We are fastidiously cleaning up -- without notice, which is kind of a bummer," said Poznikov, a Fisherman's Wharf street performer during the 1970s and 1980s.
Poznikov, who was known as the "Automatic Human Jukebox," popped out of a phone booth-sized cardboard box and played the trumpet. His act was featured in San Francisco guidebooks before he fell on hard times.
Monday, Poznikov awoke to the grunt of heavy equipment moving along the narrow valley toward his make-shift home. He and a neighbor rushed to fill shopping carts with clothes and random items and hauled them out of their camp. He said the bulldozers had taken him by surprise. City workers visited the site last week to inform residents of their impending eviction, said Mohammed Nuru, deputy director of the Department of Public Works.
The city ordered the property owners to clean and fence off the site or face the possibility that the city will sue them. Officials say the encampment has turned into a public health hazard. The city targeted a mile-long stretch along the railroad tracks that is visible to Caltrain's commuters coming from the Peninsula and South Bay. Crews at work Monday were hired by the property owners. Several dozen people have been rousted from the site in recent weeks.
After a few hours scrambling to save his stuff, Poznikov was told to stay out or he would be arrested. He ran in one last time to grab a pack of cigarettes and was then shooed away by cleanup workers.
He said he would spend the evening looking for anything salvageable from his collection and resettle elsewhere in the area. Losing clothing along with his piano and piles of other stuff makes for a rough day, Poznikov said. "You live rent-free, you gotta pay a price," he said. "It's a hell of a hard life."
Homeless get swept away
Squatters continually uprooted as city cleans up encampments
San Francisco -- Grimes Poznikov stood in the middle of an unsanctioned dump in San Francisco and played a broken piano half buried in trash. "Sorry about the mess," Poznikov said like a self-conscious host, indicating the waist-high piles of household junk and building supplies dragged into the area by homeless campers like himself or dumped by contractors. On the railroad tracks above him, Caltrain sped by with commuters from the Peninsula and South Bay. Their first view of San Francisco isn't cable cars or bridges -- it's trash and tent cities.
After years of letting the mile-long stretch along the railroad tracks alone, the city has issued a cleanup order to the property owners and an eviction notice to the homeless. The city has given the owners, including Union Pacific, until Dec. 6 to clean up and fence it off or face the possibility that the city will sue them for ignoring the mess that officials say is a public health hazard. For the squatters caught in the impending sweep, this is part of an endless cycle of being uprooted by the city only settle somewhere else, a hopefully less visible location.
The encampments have been moving south into the Bayview and industrial neighborhoods as San Francisco's business community, tourism industry and residents urge city officials to do something about the homeless people hanging around downtown and busy neighborhoods like the Haight and Mission. This encampment of about 40 people stretches from Cesar Chavez Street and Pennsylvania Avenue to Oakdale Avenue. Some of the residents say they moved in last fall after the city closed a huge illegal camp under Highway 101 near Cesar Chavez Street. Others came in August after city officials closed another large camp at Berry and Seventh streets.
"There are these ongoing cycles," said Mara Raider, civil rights project coordinator for the Coalition on Homeless, an advocacy group. "People just get moved from place to place because that is all police enforcement can achieve. It's not providing housing for people." Social workers from the Department of Human Services visited the site this week to prepare campers for the cleanup. They found people living among piles of clothes, shopping carts, televisions, bike tires, car batteries, scrap wood, toys, a stroller, shells of cars and a sharp stench of urine and feces. The city's health inspectors have already carted away old oil drums and made notes about rats and other vermin living among the trash and humans.
The social workers offered the homeless people alternatives such as emergency shelter beds and urged them to put their names on a waiting list for more permanent housing, said senior social worker Mary-Lynn Garrett. San Francisco has about 1,700 year-round shelter beds and on Monday will start opening more than 200 extra winter beds at churches throughout the city. But homeless people in these situations usually prefer the freedom of the outdoors and regularly refuse emergency shelter, Garrett said. Social workers escorted just one woman, who was more than eight months pregnant, to a shelter after Monday's outreach to the campers.
Helping even one person is progress. "I really felt good about (Monday), and I can't say that about all the encampments," said Rann Parker, outreach coordinator for the city's Mobile Assistance Patrol.
The squatters who talked to The Chronicle shrugged when asked where they would move to next. The problem for many is that they've settled in. Poznikov, 56, said he had lived there for a couple of years. The pile of stuff that he has collected is so big that it's hard to tell exactly where he sleeps. His neighbor, Casey, has lived there about a year in his broken Toyota Tercel. He constructed a large area of shelves to keep all his belongings neat. They are collectors and scavengers, peeling valuable copper wire out of piles of electrical wire dumped by contractors and stripping old refrigerators for scrap metal to sell.
Some squatters say they are drug addicts. Others have mental health issues.
Grimes Poznikov, who is homeless, leans on an abandoned piano at his makeshift home in the homeless encampment under Highway 280 South. Chronicle photo by Darryl Bush
Poznikov, wearing a black tank top and miniskirt and graying dreadlocks, explained that the city couldn't move him because it would prohibit him from watching for terrorists who might target the nearby railroad or freeway overpass. "It's a critical junction for national security," he said. Nearby, a homeless man named Gene made coffee on a makeshift barbecue and said he felt like the city was punishing homeless people for the state of the illegal dump. "But I see people -- John Q. Citizen -- bring truckloads of trash here three times a week," said Gene, 40. "We're the ones getting blamed for it. We're really harmless people."
Mohammed Nuru, deputy director of the Department of Public Works, has been trying to stop the dumpers and get the area cleaned up for at least six months. He even threatened to do the work for the property owners and then fine them $250,000.
"It is a horrible sight to see," Nuru said. "I've just had it." The property owners are Union Pacific, San Mateo County Transportation Authority and the Peninsula Corridor Joint Powers Board, which manages Caltrain service.
Union Pacific spokesman Mike Furtney said the rail company was working with the city but wasn't sure a full sweep of the huge mess could be done by Dec. 6. Nuru envisions a better use for the land someday such as community gardens or even some kind of controlled homeless campsite. That's what San Francisco's homeless advocates have been advocating for years. They also are calling on the city to turn over its vacant schools, firehouses and other properties to the homeless.
"No one is saying this is where people should live," Raider said about the railroad dump. "But it doesn't solve anything by sweeping people."
Miscellaneous Photos
Dale Axelrod would hire Grimes to appear at local events where Grimes would do his Human Jukebox and Dale would draw the guests. A mini-carnival. I, Kerry Elkins, just got in touch with Mr. Axelrod and he stated that he has not been able to contact Grimes since Mr. Poznikov is on the streets. Here is a drawing Dale made once of the Human Jukebox:
Sunday, March 13, 2016
JAZZ.HOBO
INSPIRED BY UTAH PHILLIPS “HOBO JUNGLE OF THE MIND!”
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My Bicycle Jazz Band in San Juan Capistrano, and a News Article about me.
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GUITARS I BOUGHT IN SAN JUAN CAPISTRANO
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WHY I QUIT TAKING PSYCH DRUGS
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THESE ARE FROM WINTHROP HARBOR , LAKE COUNTY, ILLINOIS
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HERE IS MY SETUP WHEN I PLAYED AT THE “TIMEOUT SPORTS BAR”
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MY RALEIGH BICYCLE IN WINTHROP HARBOUR.
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MY COLLCTION OF MUSICIAL GEAR WHEN I STAYED ON MY BROTHER-IN-LAWS RANCH-JONES , OKLAHOMA
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MY FIRST “SPOT” in SAN FRANCISCO, 9th. AVE. & IRVING
I PLAYED HERE IN 1999- 2007.
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My GIBSON MK-53 1977 Vintage GUITAR
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HERE I AM IN ARKANSAS JUST AFTER SEPTEMBER 11, 2001
MY ELECTRONICS WORK BENCH
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HAM RADIO STATION IN JONES, OKLA.
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LIVING IN HOME BUILT CAMPER IN MOJAVE DESERT 2002-04
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WHEN I WAS A CHILD, THE COLLINS KIDS WERE MY POINT OF JEALOUSNESS, LARRY IS MY AGE, BUT HE HAD HIS OWN TV SHOW! THE COLLINS KIDS, LIKE ME, GREW UP ON A DAIRY FARM IN OKLAHOMA, NOT FAR FROM OURS.
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MY ALTER EGO JOANNA d’ARC REINCARNATION OF MARTYR JOAN of ARC.
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My Bicycle Jazz Band in San Juan Capistrano, and a News Article about me.
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GUITARS I BOUGHT IN SAN JUAN CAPISTRANO
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WHY I QUIT TAKING PSYCH DRUGS
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JOHN THE HOMELESS JAZZ GUITARIST
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THESE ARE FROM WINTHROP HARBOR , LAKE COUNTY, ILLINOIS
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HERE IS MY SETUP WHEN I PLAYED AT THE “TIMEOUT SPORTS BAR”
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MY RALEIGH BICYCLE IN WINTHROP HARBOUR.
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JOHNNY “JAZZ.HOBO PLAYING GUITAR
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MY COLLCTION OF MUSICIAL GEAR WHEN I STAYED ON MY BROTHER-IN-LAWS RANCH-JONES , OKLAHOMA
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MY FIRST “SPOT” in SAN FRANCISCO, 9th. AVE. & IRVING
I PLAYED HERE IN 1999- 2007.
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My GIBSON MK-53 1977 Vintage GUITAR
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HERE I AM IN ARKANSAS JUST AFTER SEPTEMBER 11, 2001
MY ELECTRONICS WORK BENCH
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HAM RADIO STATION IN JONES, OKLA.
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LIVING IN HOME BUILT CAMPER IN MOJAVE DESERT 2002-04
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WHEN I WAS A CHILD, THE COLLINS KIDS WERE MY POINT OF JEALOUSNESS, LARRY IS MY AGE, BUT HE HAD HIS OWN TV SHOW! THE COLLINS KIDS, LIKE ME, GREW UP ON A DAIRY FARM IN OKLAHOMA, NOT FAR FROM OURS.
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MY ALTER EGO JOANNA d’ARC REINCARNATION OF MARTYR JOAN of ARC.
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Wednesday, November 11, 2015
Tarahumara people
Tarahumara people
From Wikipedia, the free encyclopedia
"Tarahumara" redirects here. For the film Tarahumara (Cada vez más lejos), see Always Further On.
Tarahumara
Rarámuri Tarahumaras1.jpg
Two Tarahumara men photographed in Tuaripa, Chihuahua, in 1892 by Carl Lumholtz
Total population
Mexico:approx 121,835
Regions with significant populations
Mexico (Chihuahua, Durango, Sonora)
Languages
Rarámuri ra'ícha, Spanish
Religion
Animism, Peyotism, and Roman Catholic
Related ethnic groups
Guarijío, Huichol, Tepehuán, Mayo, Yaqui
The Rarámuri or Tarahumara are a Native American people of northwestern Mexico who are renowned for their long-distance running ability.[1][2] In their language, the term rarámuri refers specifically to the men, women are referred to as mukí (individually) and as omugí or igómale (collectively).
Originally inhabitants of much of the state of Chihuahua, the Rarámuri retreated to the high sierras and canyons such as the Copper Canyon in the Sierra Madre Occidental on the arrival of Spanish explorers in the 16th century.[3] The area of the Sierra Madre Occidental which they now inhabit is often called the Sierra Tarahumara because of their presence.
Current estimates put the population of the Rarámuri in 2006 at between 50,000 and 70,000 people. Most still practice a traditional lifestyle, inhabiting natural shelters such as caves or cliff overhangs, as well as small cabins of wood or stone. Staple crops are corn and beans; however, many of the Rarámuri still practice transhumance, raising cattle, sheep, and goats. Almost all Rarámuri migrate in some form or another in the course of the year.
The Tarahumara language belongs to the Uto-Aztecan family. Although it is in decline under pressure from Spanish, it is still widely spoken.
Contents
1 History
2 Threats
2.1 Deforestation
2.2 Mining
2.3 Drugs
2.4 Tourism
2.5 Dependence on environmental factors
3 Athletic prowess
4 Religion
5 Music
6 Food
7 Customs
8 Famous Rarámuri
9 See also
10 References
11 Bibliography
12 Further reading
13 External links
History
The Tarahumara are believed to be descended from the Mogollon culture.[4] The Raramuri were introduced to the Spanish in the 1500s, and the Spanish called them the Tarahumara. By the early 17th century, the Spanish had established mines in Tarahumara territory and made some slave raids to obtain mine slaves. Jesuit Juan Fonte established a mission, San Pablo Balleza, at the southern end of Tarahumara territory, expanding from missionary work with the Tepehuan to the south. The Tepehuan's violent resistance to Spanish incursion in 1616 killed Fonte and closed the mission for over a decade.
The discovery of the mines of Parral, Chihuahua, in 1631 increased Spanish presence in Tarahuama lands, bringing more slave raids and Jesuit missionaries. Missions were established at Las Bocas, Huejotitlan, San Felipe and Satevo.[5] In 1648, the Tarahumara waged war against the Spanish. They met at Fariagic and then destroyed the mission of San Francisco de Borja. Two of the leaders of this attack were captured by the Spanish and executed. Shortly after, the Spanish established Villa de Aguilar in the heart of the upper Tarahumara county.
From then on, the Tarahumara split into two groups. Those in the lower missions continued to move into the general Christian population and largely lost their tribal identity. Those in the upper areas went to war under the leadership of Tepórame and others. This drove the Jesuits and Spanish settlers from the area. The Jesuits returned in the 1670s and baptized thousands of Tarahumara, but these people retained a separate identity. Tepórame was executed by the Spanish in 1690.[6] From 1696 to 1698, the Tarahumara again waged war against the Spanish, but were defeated.
By 1753, the lower Tarahumara missions were turned over to secular priests, and in 1767 the Jesuits were expelled in Spanish territories. Most missions in Tarahumara ceased to operate[7] or were turned over to Franciscans. Despite devoted and enthusiastic efforts, the Franciscans could not match the Jesuits’ feats, and the missions declined. The Jesuits reestablished the missions in the early 20th century.
Threats
This section is written like a personal reflection or opinion essay that states the Wikipedia editor's particular feelings about a topic, rather than the opinions of experts. Please help improve it by rewriting it in an encyclopedic style. (July 2013)
The Tarahumara were not conquered by the Aztecs,[8] and survived wars with the Spanish, the French and the Americans[9] but today they struggle to protect their land from being taken by the Mexican army, drug lords or corporations that want to exploit their mineral resources.[10]
Deforestation
Tarahumara man collecting firewood.
Massive deforestation is a major issue as hardly any forest is left in the Sierra Madre since in the end of the 1800s the first loggers arrived. 92% of the indigenous people living in Sierra Madre forests are Tarahumara and they have to defend their territory from large-scale mining and forestry projects.[11] The theft of indigenous land by logging companies jeopardizes their subsistence economy and so their future. The Mexican Commission of Solidarity and Defense of Human Rights produced a report in 2000 stating that the government fails in studying the effects of lumber production on the ecosystem. Liberalization of laws in the 1990s resulted in the exhaustion of resources.[11] In 1995, it was declared that "after hundred years of logging only two percent (300,000 acres) of these unique forests remains".[12] This most biologically diverse ecosystem in North America that contains hundreds of medicinal plants, oak types and pine species which is more than any other place on earth, is on the brink of extinction.[11] The North American Free Trade Agreement (NAFTA) made in the 1990s boosted foreign investment which resulted in the privatization of communal land, an alien concept to the Tarahumara, and market-based mechanisms of environmental regulation.[11] This increased logging and the plight of the indigenous people who depend heavily on these forests.
Mining
The environmental disaster is also due to mining. Mining here dates to 950 AD with the Totec and Mayan civilizations.[13] Since the Spanish conquest, thousands of tons of mercury and lead have been released in the Mexican mining belt which is 2000 km long and stretches from Oaxaca to Sonora in the northwest. The Sierra Madre part of this belt is one of the world's most prolific gold and silver mining districts.[14] Georgius Agricola mentioned in 1556 that mining leads to deforestation, the disappearance of wild life and watershed contamination.[15] Huge areas were deforested to exploit metal deposits. Reforms in the 1990s allowed foreign ownership, and resulted in reopening of mines and increased mining. According to the Secretaría de Economía, 204 mining companies with direct foreign investment had 310 ongoing projects in Mexico in 2006. In 2010, Mexico's mining output reached high levels: for example 19% of the world's silver production was extracted here; the mining belt was the world's most productive district as it was historically.[16] The environmental impacts are dramatic, resulting in landscape change and the spread of heavy metals, to the detriment of the Tarahumara habitat.
Drugs
The existence of the Tarahumara is greatly threatened by drug violence, cultivation and trade in this region. The Sierra Madre is one of the most productive drug growing regions on Earth. One devastating effect is again deforestation. Logging is not only controlled by the Mexican government, but also practiced illegally by loggers and drug lords who use the forests to grow marijuana or opium or as space for their operations. Drug cartels usually have links with logging companies who can launder money earned in the drug trade.[17] Narco-trafficking weighs heavily on the Tarahumara, as the drug lords force the farmers to grow drugs instead of their own crops.[18] Additionally, the government sprays drug fields with strong herbicides that also kill subsistence crops of the Tarahumara.[11] Herbicides also pollute and destroy the natural environment on which they depend. Violence between drug cartels results in killing and torture of many Tarahumara. All these factors increase the misery of the Tarahumara who struggle to survive.
Tourism
This section contains weasel words: vague phrasing that often accompanies biased or unverifiable information. Such statements should be clarified or removed. (October 2014)
Two Rarámuri women (one with a baby nursing) at Arareco Lake near Creel, Chihuahua. The Tarahumara women wear the traditional brightly colored clothes for which they are famous. These women make and sell hand-made items at the lake.
The remote terrain of the Sierra Madre has long served as a refuge of the Tarahumara. In the 1800s, attempts were made to build a railway.[19] Currently, this line is used by the train Chihuahua Pacífico or El Chepe to transport tourists, lured by false representations of the area as pure and pristine, to sightseeing locales. It stops near many Tarahumara villages, attracting visitors expecting to see primitive natives (the legend of the Tarahumara). Reality is incongruent with these representations, as modernity itself is destroying their habitat. Noodles in plastic-foam tubs, foil-wrapped potato chips and plastic bottles of Coca-Cola are all available in the mountains.[19] The Tarahumara seek to economically gain from tourism by attempting to meet travelers' expectations and romanticization of their way of life. To appeal to tourists, they portray authenticism by complying with the stereotypic image of the Noble Savage.[20] A more westernized style of living may be unavoidable, as their way of life has changed more in the past 20 years than in the previous 300 years.[19]
Dependence on environmental factors
Drought has been affecting the region for 10 years and has worsened in the last years. 2011 was the driest year in Mexico on record, with just 12 inches of rain, compared to a historic average of 21 inches.[21] The most severely hit area is Northern Mexico where the Sierra Madre is. Agricultural losses in Chihuahua are estimated at $25 million; 180,000 cattle have already died.[11]
The drought is affecting first the people with the least resources. The Tarahumara are considered one of the poorest people in Mexico and they suffer deeply. Due to the lack of water, crops were destroyed and famine is spreading. Combined with the freezing temperatures of a cold front which is troubling the region, their living conditions are intolerable. Their dependence on the environment worsens the situation, as they lack employment opportunities to generate income in non-farming activities.[22] Tons of clothing, food and water are sent to the Sierra Tarahumara, as the mountainous area is also called, to relieve them, but it's not enough.[23] Moreover, this increased contact with the outside world might be damaging as it creates dependency. These indigenous people face extreme poverty, as reflected in the Mexican Human Development Index (HDI) which in the Sierra Madre is the lowest in the country: 49.1% below national average.[24] Alberto Herrera, the Mexican director of Amnesty International stated that the indigenous people in his country have endured "permanent discrimination, exclusion and marginalization."[25]
Their problems are structural and Oxfam Mexico indicates that investment in sustainable agriculture is needed to enable the Tarahumara to face expected crises due to climate change.[26] A very important component in the Oxfam projects is that they employ Tarahumara, which enables them to replicate the project where needed.
A crucial moment is approaching for the Tarahumara as their civilization is on the brink of collapsing. They need all the help they can get to be able to survive these hardships. The question is whether they will ever be able to restore their balance with nature as modernity is forcing them to adjust to new environments.
Athletic prowess
The Tarahumara word for themselves, Rarámuri, means "runners on foot" or "those who run fast" in their native tongue according to some early ethnographers like Norwegian Carl Lumholtz, though this interpretation has not been fully agreed upon. With widely dispersed settlements, these people developed a tradition of long-distance running up to 200 miles (320 km) in one session, over a period of two days through their homeland of rough canyon country, for inter-village communication and transportation and hunting.[2] Their running in sandals is described in the book Born to Run.
The Tarahumara use the mid-foot strike method of running (not toe-first or heel-first), which is natural for barefoot running. The long-distance running tradition also has ceremonial and competitive aspects. Often, men kick wooden balls as they run in "foot throwing", rarajipari, competitions, and women use a stick and hoop. The foot throwing races are relays where the balls are kicked by the runners and relayed to the next runner while teammates run ahead to the next relay point. These races can last anywhere from a few hours to a couple of days without a break.
The Tarahumara commonly hunt with bow and arrows, but are also known for their ability to run down deer and wild turkeys. Anthropologist Jonathan F. Cassel describes the Tarahumaras’ hunting abilities: “the Tarahumara literally run the birds to death. Forced into a rapid series of takeoffs, without sufficient rest periods between, the heavy-bodied bird does not have the strength to fly or run away from the Tarahumara hunter.”[27]
Religion
This section contains weasel words: vague phrasing that often accompanies biased or unverifiable information. Such statements should be clarified or removed. (August 2012)
This section does not cite any references (sources). Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (August 2012)
The Rarámuri religion is a mélange of indigenous customs and Roman Catholicism. It is monotheistic: Onorúame—"The One Who Is Father"—is identified in the more missionized areas with the Roman Catholic “God the Father”, but it is still equated in remote and "gentile" areas with rayénari, the sun. Eyerúame, "the one that is Mother," is often mentioned in the sermons (nawésari) of the governors and, depending on the degree of acculturation, may correspond to the primeval feminine deity married to Onorúame, or to the Virgin Mary, commonly mentioned in sermons as María Santísima. Some Rarámuri religious practices have the sense of konema (i.e., feeding God), the sense of returning to God a little of the much that he has given is prevalent.
Some Tarahumaras maintain a belief that the afterlife is a mirror image of the mortal world and that good deeds should be performed—not for spiritual reward—but for the improvement of life on earth. Some scholars have reported that in certain areas (among those who are more strongly oriented toward pre-Columbian practices) the Tarahumara believe that the soul ascends a series of heavens, is reincarnated after each death, and after three lives becomes a moth on earth, representing the final existence of the soul. When the moth dies, the soul dies completely. This end is not regarded as negative or a punishment but merely as the order of life.
Another reported variation is that God has a wife who lives with him in heaven, along with their sons, the so-called sukristo (from Spanish Jesucristo) and their daughters, the santi. These beings have a direct link with the physical world through Catholic iconography, crucifixes and saints’ medallions, respectively.
The Devil’s world is not necessarily evil but is tainted through its ties with the Chabochi (non-Rarámuri). The Devil is said to sometimes collaborate with God to arrange fitting punishments and can be appeased through sacrifices. In some cases, the Devil can be persuaded to act as a benevolent entity. The Devil and God are said to be brothers (the Devil being the elder of the two) who jointly created the human race. God, using pure clay, created the Rarámuri, whereas the Devil, mixing white ash with his clay, created the Chabochi. Thus, the Devil is as much protector and life-giver to the Chabochi as God is to the Rarámuri.
The Rarámuri share with other Uto-Aztecan tribes a veneration of peyote.[28]
Music
Tarahumara style flute, collected by Richard W. Payne, from the collection of Clint Goss
Music and dance are highly integrated into Tarahumara social life. The classical pianist Romayne Wheeler writes that “Music sanctifies the moment in the life of all the Tarahumaras,” and “All of our actions have musical meaning.”[29] During the end of the year cycle, the Tarahumaras play violins which are masterfully carved but not varnished. The tunes are known as matachín pieces and are danced by dancers lavishly dressed in colorful attire resembling North African garments and accompanied by rattles (sáuraka). During Lent they play three-holed flutes of river cane, together with drums.[30]
Food
Staple crops of the Tarahumara are maize, beans, greens, squash, and tobacco. Chile, potatoes, tomatoes, and sweet potatoes appear in Mexicanized regions. Corn is planted in February and March using oxen which are often loaned as not everyone owns one. Corn begins to flower in August; by November it is harvested and cooked or stored.[31] Common corn dishes are pinole, tortillas, esquiate, atole, tamales, and boiled and roasted ears.[32] Beans are one of the Tarahumaras’ essential protein-rich foods and are usually served fried after being boiled. Tamales and beans are a common food which the Tarahumara carry with them on travels. Wheat and fruits were introduced by missionaries and are a minor source of nutrition. The fruits grown by the Tarahumara include apples, apricots, figs, and oranges.
The Tarahumaras also eat meat, but this constitutes less than 5% of their diet. Most of the meats that they consume are fish, chicken, and squirrels.[33] On ceremonial occasions, domesticated animals such as cows, sheep, and goats are killed and eaten.
In the award winning documentary GOSHEN Film (2015) the Tarahumara traditional diet is examined through interviews with Dr. William Connors clinical dietary research experts. Their traditional diet composition was found to be linked to their low incidence of diseases such as Type 2 Diabetes. However, the Tarahumara's health is transitioning in regions where processed goods have began to replace their traditional staples.
Customs
Traditional Tarahumara male dress displayed at the Museo de Arte Popular in Mexico City.
Gatherings for celebrations, races, and religious ceremonies often take place with tesgüinadas, a Tarahumara-style beer bust. These gatherings take place all year around, but most happen in winter, and are the social events between the neighboring Tarahumara people.[34] Tesgüinada events include rain fiestas, harvest ceremonies, curing fiestas, Guadalupe Fiesta, Holy Week, races, and Sunday gatherings. Some of these events take place during and after communal activates, for example when neighbors help one another’s families with their fields or building large structures like granaries, houses, and corrals. The harvest and rain ceremonies take place during the farming months to ensure a good crop season. These events also require either a shaman, curandero, or chanter. The job of the shaman and curandero are purely religious, as the curandero is there to diagnose and to heal the sick of the community, and chanters lead the tesgüinadas in chants and rhythms to accompany the ceremonies.[35]
Tesgüinadas are an important aspect of Tarahumara culture as it is often the only time when men have intercourse with their wives. They act as a social lubricant, as Tarahumara are very shy and private. Anthropologist John Kennedy describes the institution of tesgüinada as an important social fabric to Tarahumara culture which he calls the “tesgüino network”. He also states that "the average Tarahumara spends at least 100 days per year directly concerned with tesgüino and much of this time under its influence or aftereffects.”[36]
Traditional Tarahumara female dress displayed at the Museo de Arte Popular.
The religious role of tesgüino is a very imprortant aspect to tesgüinada. Before one can drink an olla of tesgüino they must dedicate it to Onorúame. During the curing ceremonies, the olla must rest in front of a cross until the ceremony is over. At age 14, a boy is allowed to drink tesgüino for the first time after a short sermon about his manly responsibilities. These rituals can sometimes last as long as 48 hours. Tesgüinadas are usually accompanied by dancing and the playing of fiddles, flutes, drums and guitars.[37]
Tesgüino is a fermented drink made year round from sprouted corn. Sometimes it is also made with still-green stalks, fruits of certain cactuses, shrubs, wheat, and trees when corn is sparse. The process begins by malting the corn and spreading it in a shallow basket covered with pine needles each day for four or five days. It is kept moist until the corn sprouts by which the starch in the corn has fermented. It is then mashed and boiled for eight hours. Varied herbs are ground up and mixed with water into a paste which is then fermented overnight by a fire. Then the paste is combined with the corn liquid and fermented for another three to four days. Tesgüinadas usually take place soon after as the tesgüino can spoil within 24 hours.[38]
From Wikipedia, the free encyclopedia
"Tarahumara" redirects here. For the film Tarahumara (Cada vez más lejos), see Always Further On.
Tarahumara
Rarámuri Tarahumaras1.jpg
Two Tarahumara men photographed in Tuaripa, Chihuahua, in 1892 by Carl Lumholtz
Total population
Mexico:approx 121,835
Regions with significant populations
Mexico (Chihuahua, Durango, Sonora)
Languages
Rarámuri ra'ícha, Spanish
Religion
Animism, Peyotism, and Roman Catholic
Related ethnic groups
Guarijío, Huichol, Tepehuán, Mayo, Yaqui
The Rarámuri or Tarahumara are a Native American people of northwestern Mexico who are renowned for their long-distance running ability.[1][2] In their language, the term rarámuri refers specifically to the men, women are referred to as mukí (individually) and as omugí or igómale (collectively).
Originally inhabitants of much of the state of Chihuahua, the Rarámuri retreated to the high sierras and canyons such as the Copper Canyon in the Sierra Madre Occidental on the arrival of Spanish explorers in the 16th century.[3] The area of the Sierra Madre Occidental which they now inhabit is often called the Sierra Tarahumara because of their presence.
Current estimates put the population of the Rarámuri in 2006 at between 50,000 and 70,000 people. Most still practice a traditional lifestyle, inhabiting natural shelters such as caves or cliff overhangs, as well as small cabins of wood or stone. Staple crops are corn and beans; however, many of the Rarámuri still practice transhumance, raising cattle, sheep, and goats. Almost all Rarámuri migrate in some form or another in the course of the year.
The Tarahumara language belongs to the Uto-Aztecan family. Although it is in decline under pressure from Spanish, it is still widely spoken.
Contents
1 History
2 Threats
2.1 Deforestation
2.2 Mining
2.3 Drugs
2.4 Tourism
2.5 Dependence on environmental factors
3 Athletic prowess
4 Religion
5 Music
6 Food
7 Customs
8 Famous Rarámuri
9 See also
10 References
11 Bibliography
12 Further reading
13 External links
History
The Tarahumara are believed to be descended from the Mogollon culture.[4] The Raramuri were introduced to the Spanish in the 1500s, and the Spanish called them the Tarahumara. By the early 17th century, the Spanish had established mines in Tarahumara territory and made some slave raids to obtain mine slaves. Jesuit Juan Fonte established a mission, San Pablo Balleza, at the southern end of Tarahumara territory, expanding from missionary work with the Tepehuan to the south. The Tepehuan's violent resistance to Spanish incursion in 1616 killed Fonte and closed the mission for over a decade.
The discovery of the mines of Parral, Chihuahua, in 1631 increased Spanish presence in Tarahuama lands, bringing more slave raids and Jesuit missionaries. Missions were established at Las Bocas, Huejotitlan, San Felipe and Satevo.[5] In 1648, the Tarahumara waged war against the Spanish. They met at Fariagic and then destroyed the mission of San Francisco de Borja. Two of the leaders of this attack were captured by the Spanish and executed. Shortly after, the Spanish established Villa de Aguilar in the heart of the upper Tarahumara county.
From then on, the Tarahumara split into two groups. Those in the lower missions continued to move into the general Christian population and largely lost their tribal identity. Those in the upper areas went to war under the leadership of Tepórame and others. This drove the Jesuits and Spanish settlers from the area. The Jesuits returned in the 1670s and baptized thousands of Tarahumara, but these people retained a separate identity. Tepórame was executed by the Spanish in 1690.[6] From 1696 to 1698, the Tarahumara again waged war against the Spanish, but were defeated.
By 1753, the lower Tarahumara missions were turned over to secular priests, and in 1767 the Jesuits were expelled in Spanish territories. Most missions in Tarahumara ceased to operate[7] or were turned over to Franciscans. Despite devoted and enthusiastic efforts, the Franciscans could not match the Jesuits’ feats, and the missions declined. The Jesuits reestablished the missions in the early 20th century.
Threats
This section is written like a personal reflection or opinion essay that states the Wikipedia editor's particular feelings about a topic, rather than the opinions of experts. Please help improve it by rewriting it in an encyclopedic style. (July 2013)
The Tarahumara were not conquered by the Aztecs,[8] and survived wars with the Spanish, the French and the Americans[9] but today they struggle to protect their land from being taken by the Mexican army, drug lords or corporations that want to exploit their mineral resources.[10]
Deforestation
Tarahumara man collecting firewood.
Massive deforestation is a major issue as hardly any forest is left in the Sierra Madre since in the end of the 1800s the first loggers arrived. 92% of the indigenous people living in Sierra Madre forests are Tarahumara and they have to defend their territory from large-scale mining and forestry projects.[11] The theft of indigenous land by logging companies jeopardizes their subsistence economy and so their future. The Mexican Commission of Solidarity and Defense of Human Rights produced a report in 2000 stating that the government fails in studying the effects of lumber production on the ecosystem. Liberalization of laws in the 1990s resulted in the exhaustion of resources.[11] In 1995, it was declared that "after hundred years of logging only two percent (300,000 acres) of these unique forests remains".[12] This most biologically diverse ecosystem in North America that contains hundreds of medicinal plants, oak types and pine species which is more than any other place on earth, is on the brink of extinction.[11] The North American Free Trade Agreement (NAFTA) made in the 1990s boosted foreign investment which resulted in the privatization of communal land, an alien concept to the Tarahumara, and market-based mechanisms of environmental regulation.[11] This increased logging and the plight of the indigenous people who depend heavily on these forests.
Mining
The environmental disaster is also due to mining. Mining here dates to 950 AD with the Totec and Mayan civilizations.[13] Since the Spanish conquest, thousands of tons of mercury and lead have been released in the Mexican mining belt which is 2000 km long and stretches from Oaxaca to Sonora in the northwest. The Sierra Madre part of this belt is one of the world's most prolific gold and silver mining districts.[14] Georgius Agricola mentioned in 1556 that mining leads to deforestation, the disappearance of wild life and watershed contamination.[15] Huge areas were deforested to exploit metal deposits. Reforms in the 1990s allowed foreign ownership, and resulted in reopening of mines and increased mining. According to the Secretaría de Economía, 204 mining companies with direct foreign investment had 310 ongoing projects in Mexico in 2006. In 2010, Mexico's mining output reached high levels: for example 19% of the world's silver production was extracted here; the mining belt was the world's most productive district as it was historically.[16] The environmental impacts are dramatic, resulting in landscape change and the spread of heavy metals, to the detriment of the Tarahumara habitat.
Drugs
The existence of the Tarahumara is greatly threatened by drug violence, cultivation and trade in this region. The Sierra Madre is one of the most productive drug growing regions on Earth. One devastating effect is again deforestation. Logging is not only controlled by the Mexican government, but also practiced illegally by loggers and drug lords who use the forests to grow marijuana or opium or as space for their operations. Drug cartels usually have links with logging companies who can launder money earned in the drug trade.[17] Narco-trafficking weighs heavily on the Tarahumara, as the drug lords force the farmers to grow drugs instead of their own crops.[18] Additionally, the government sprays drug fields with strong herbicides that also kill subsistence crops of the Tarahumara.[11] Herbicides also pollute and destroy the natural environment on which they depend. Violence between drug cartels results in killing and torture of many Tarahumara. All these factors increase the misery of the Tarahumara who struggle to survive.
Tourism
This section contains weasel words: vague phrasing that often accompanies biased or unverifiable information. Such statements should be clarified or removed. (October 2014)
Two Rarámuri women (one with a baby nursing) at Arareco Lake near Creel, Chihuahua. The Tarahumara women wear the traditional brightly colored clothes for which they are famous. These women make and sell hand-made items at the lake.
The remote terrain of the Sierra Madre has long served as a refuge of the Tarahumara. In the 1800s, attempts were made to build a railway.[19] Currently, this line is used by the train Chihuahua Pacífico or El Chepe to transport tourists, lured by false representations of the area as pure and pristine, to sightseeing locales. It stops near many Tarahumara villages, attracting visitors expecting to see primitive natives (the legend of the Tarahumara). Reality is incongruent with these representations, as modernity itself is destroying their habitat. Noodles in plastic-foam tubs, foil-wrapped potato chips and plastic bottles of Coca-Cola are all available in the mountains.[19] The Tarahumara seek to economically gain from tourism by attempting to meet travelers' expectations and romanticization of their way of life. To appeal to tourists, they portray authenticism by complying with the stereotypic image of the Noble Savage.[20] A more westernized style of living may be unavoidable, as their way of life has changed more in the past 20 years than in the previous 300 years.[19]
Dependence on environmental factors
Drought has been affecting the region for 10 years and has worsened in the last years. 2011 was the driest year in Mexico on record, with just 12 inches of rain, compared to a historic average of 21 inches.[21] The most severely hit area is Northern Mexico where the Sierra Madre is. Agricultural losses in Chihuahua are estimated at $25 million; 180,000 cattle have already died.[11]
The drought is affecting first the people with the least resources. The Tarahumara are considered one of the poorest people in Mexico and they suffer deeply. Due to the lack of water, crops were destroyed and famine is spreading. Combined with the freezing temperatures of a cold front which is troubling the region, their living conditions are intolerable. Their dependence on the environment worsens the situation, as they lack employment opportunities to generate income in non-farming activities.[22] Tons of clothing, food and water are sent to the Sierra Tarahumara, as the mountainous area is also called, to relieve them, but it's not enough.[23] Moreover, this increased contact with the outside world might be damaging as it creates dependency. These indigenous people face extreme poverty, as reflected in the Mexican Human Development Index (HDI) which in the Sierra Madre is the lowest in the country: 49.1% below national average.[24] Alberto Herrera, the Mexican director of Amnesty International stated that the indigenous people in his country have endured "permanent discrimination, exclusion and marginalization."[25]
Their problems are structural and Oxfam Mexico indicates that investment in sustainable agriculture is needed to enable the Tarahumara to face expected crises due to climate change.[26] A very important component in the Oxfam projects is that they employ Tarahumara, which enables them to replicate the project where needed.
A crucial moment is approaching for the Tarahumara as their civilization is on the brink of collapsing. They need all the help they can get to be able to survive these hardships. The question is whether they will ever be able to restore their balance with nature as modernity is forcing them to adjust to new environments.
Athletic prowess
The Tarahumara word for themselves, Rarámuri, means "runners on foot" or "those who run fast" in their native tongue according to some early ethnographers like Norwegian Carl Lumholtz, though this interpretation has not been fully agreed upon. With widely dispersed settlements, these people developed a tradition of long-distance running up to 200 miles (320 km) in one session, over a period of two days through their homeland of rough canyon country, for inter-village communication and transportation and hunting.[2] Their running in sandals is described in the book Born to Run.
The Tarahumara use the mid-foot strike method of running (not toe-first or heel-first), which is natural for barefoot running. The long-distance running tradition also has ceremonial and competitive aspects. Often, men kick wooden balls as they run in "foot throwing", rarajipari, competitions, and women use a stick and hoop. The foot throwing races are relays where the balls are kicked by the runners and relayed to the next runner while teammates run ahead to the next relay point. These races can last anywhere from a few hours to a couple of days without a break.
The Tarahumara commonly hunt with bow and arrows, but are also known for their ability to run down deer and wild turkeys. Anthropologist Jonathan F. Cassel describes the Tarahumaras’ hunting abilities: “the Tarahumara literally run the birds to death. Forced into a rapid series of takeoffs, without sufficient rest periods between, the heavy-bodied bird does not have the strength to fly or run away from the Tarahumara hunter.”[27]
Religion
This section contains weasel words: vague phrasing that often accompanies biased or unverifiable information. Such statements should be clarified or removed. (August 2012)
This section does not cite any references (sources). Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (August 2012)
The Rarámuri religion is a mélange of indigenous customs and Roman Catholicism. It is monotheistic: Onorúame—"The One Who Is Father"—is identified in the more missionized areas with the Roman Catholic “God the Father”, but it is still equated in remote and "gentile" areas with rayénari, the sun. Eyerúame, "the one that is Mother," is often mentioned in the sermons (nawésari) of the governors and, depending on the degree of acculturation, may correspond to the primeval feminine deity married to Onorúame, or to the Virgin Mary, commonly mentioned in sermons as María Santísima. Some Rarámuri religious practices have the sense of konema (i.e., feeding God), the sense of returning to God a little of the much that he has given is prevalent.
Some Tarahumaras maintain a belief that the afterlife is a mirror image of the mortal world and that good deeds should be performed—not for spiritual reward—but for the improvement of life on earth. Some scholars have reported that in certain areas (among those who are more strongly oriented toward pre-Columbian practices) the Tarahumara believe that the soul ascends a series of heavens, is reincarnated after each death, and after three lives becomes a moth on earth, representing the final existence of the soul. When the moth dies, the soul dies completely. This end is not regarded as negative or a punishment but merely as the order of life.
Another reported variation is that God has a wife who lives with him in heaven, along with their sons, the so-called sukristo (from Spanish Jesucristo) and their daughters, the santi. These beings have a direct link with the physical world through Catholic iconography, crucifixes and saints’ medallions, respectively.
The Devil’s world is not necessarily evil but is tainted through its ties with the Chabochi (non-Rarámuri). The Devil is said to sometimes collaborate with God to arrange fitting punishments and can be appeased through sacrifices. In some cases, the Devil can be persuaded to act as a benevolent entity. The Devil and God are said to be brothers (the Devil being the elder of the two) who jointly created the human race. God, using pure clay, created the Rarámuri, whereas the Devil, mixing white ash with his clay, created the Chabochi. Thus, the Devil is as much protector and life-giver to the Chabochi as God is to the Rarámuri.
The Rarámuri share with other Uto-Aztecan tribes a veneration of peyote.[28]
Music
Tarahumara style flute, collected by Richard W. Payne, from the collection of Clint Goss
Music and dance are highly integrated into Tarahumara social life. The classical pianist Romayne Wheeler writes that “Music sanctifies the moment in the life of all the Tarahumaras,” and “All of our actions have musical meaning.”[29] During the end of the year cycle, the Tarahumaras play violins which are masterfully carved but not varnished. The tunes are known as matachín pieces and are danced by dancers lavishly dressed in colorful attire resembling North African garments and accompanied by rattles (sáuraka). During Lent they play three-holed flutes of river cane, together with drums.[30]
Food
Staple crops of the Tarahumara are maize, beans, greens, squash, and tobacco. Chile, potatoes, tomatoes, and sweet potatoes appear in Mexicanized regions. Corn is planted in February and March using oxen which are often loaned as not everyone owns one. Corn begins to flower in August; by November it is harvested and cooked or stored.[31] Common corn dishes are pinole, tortillas, esquiate, atole, tamales, and boiled and roasted ears.[32] Beans are one of the Tarahumaras’ essential protein-rich foods and are usually served fried after being boiled. Tamales and beans are a common food which the Tarahumara carry with them on travels. Wheat and fruits were introduced by missionaries and are a minor source of nutrition. The fruits grown by the Tarahumara include apples, apricots, figs, and oranges.
The Tarahumaras also eat meat, but this constitutes less than 5% of their diet. Most of the meats that they consume are fish, chicken, and squirrels.[33] On ceremonial occasions, domesticated animals such as cows, sheep, and goats are killed and eaten.
In the award winning documentary GOSHEN Film (2015) the Tarahumara traditional diet is examined through interviews with Dr. William Connors clinical dietary research experts. Their traditional diet composition was found to be linked to their low incidence of diseases such as Type 2 Diabetes. However, the Tarahumara's health is transitioning in regions where processed goods have began to replace their traditional staples.
Customs
Traditional Tarahumara male dress displayed at the Museo de Arte Popular in Mexico City.
Gatherings for celebrations, races, and religious ceremonies often take place with tesgüinadas, a Tarahumara-style beer bust. These gatherings take place all year around, but most happen in winter, and are the social events between the neighboring Tarahumara people.[34] Tesgüinada events include rain fiestas, harvest ceremonies, curing fiestas, Guadalupe Fiesta, Holy Week, races, and Sunday gatherings. Some of these events take place during and after communal activates, for example when neighbors help one another’s families with their fields or building large structures like granaries, houses, and corrals. The harvest and rain ceremonies take place during the farming months to ensure a good crop season. These events also require either a shaman, curandero, or chanter. The job of the shaman and curandero are purely religious, as the curandero is there to diagnose and to heal the sick of the community, and chanters lead the tesgüinadas in chants and rhythms to accompany the ceremonies.[35]
Tesgüinadas are an important aspect of Tarahumara culture as it is often the only time when men have intercourse with their wives. They act as a social lubricant, as Tarahumara are very shy and private. Anthropologist John Kennedy describes the institution of tesgüinada as an important social fabric to Tarahumara culture which he calls the “tesgüino network”. He also states that "the average Tarahumara spends at least 100 days per year directly concerned with tesgüino and much of this time under its influence or aftereffects.”[36]
Traditional Tarahumara female dress displayed at the Museo de Arte Popular.
The religious role of tesgüino is a very imprortant aspect to tesgüinada. Before one can drink an olla of tesgüino they must dedicate it to Onorúame. During the curing ceremonies, the olla must rest in front of a cross until the ceremony is over. At age 14, a boy is allowed to drink tesgüino for the first time after a short sermon about his manly responsibilities. These rituals can sometimes last as long as 48 hours. Tesgüinadas are usually accompanied by dancing and the playing of fiddles, flutes, drums and guitars.[37]
Tesgüino is a fermented drink made year round from sprouted corn. Sometimes it is also made with still-green stalks, fruits of certain cactuses, shrubs, wheat, and trees when corn is sparse. The process begins by malting the corn and spreading it in a shallow basket covered with pine needles each day for four or five days. It is kept moist until the corn sprouts by which the starch in the corn has fermented. It is then mashed and boiled for eight hours. Varied herbs are ground up and mixed with water into a paste which is then fermented overnight by a fire. Then the paste is combined with the corn liquid and fermented for another three to four days. Tesgüinadas usually take place soon after as the tesgüino can spoil within 24 hours.[38]
Monday, July 6, 2015
Please help a homeless geek, bros! (mission district) (nationwide)
Please help a homeless geek, bros! http://homelessguitar.blogspot.com/
Yea, I used to be one of those guys you loved to hate. The type who looked at those of you who couldn't code as if you were something that I scraped off of my shoe in the Tenderloin. The type who invaded the precious local watering holes and acted like a total asshole, waving my money around, expecting the staff to jump hoops for me and my Asperger krew. The type who told 90 year old women being evicted from their homes not to hate the player, hate the game. The type who liked the look of disgust on local artists faces when my group and I would take over entire sidewalks. The type who got to act out on all of my over compensation fantasies on the whores at North Beach strip clubs because I used to get shoved in lockers.
Now I am homeless, in large part due to H1b visas being passed out like candy. The curry takeover of Silicon Valley.
I don't 'look' or smell homeless, but I am.
Darwinian perspectives and libertarian values are not much help to me when I am being shoved around by big Black dudes on 6th street, but que sera sera.
Maybe I should find a rich gay sugar daddy and marry him. If I get lucky, I may be able to divorce him and buy the Asian or Eastern European mail order bride of my dreams.....
Here, you assHat! These were my Friends, People Say I'm Crazy (1989)
https://youtu.be/VdzHl65XPYc
The Black Lady in Los Angeles who was Committed to Camirillo State Hospital lived in a Group Home in San Bernardino with me, I Have SAME VOICES 24x7.
WE KNOW WHO & WHAT WE ARE! Nice try, Lamb Chop. < grannie52 >
Sure, you're annoying enough to drive other people crazy. So? Sometimes people, for example you, have to be confined because they're a nuisance and a public health hazard, yet they have broken no law that would justify actual prison. The jails and prisons are full of your type, yes. They either don't know when to sit down and shut up, or they know but flatly refuse to. That's not insane, just ignorant or stubborn.
And saying the same thing three times, with three "different" voices, does not make it true. That's just what puppeteering is all about. So you and Charlie Horse and Hush Puppy can all sit in a circle and do what you do best. J++k o+f.
You are a Logical Foolicy < poorwhitetrashjew >
do NOT contact me with unsolicited services or offers
post id: 5110404875 posted: seconds ago email to friend ♥ best of [?]
Please help a homeless geek, bros! http://homelessguitar.blogspot.com/
Yea, I used to be one of those guys you loved to hate. The type who looked at those of you who couldn't code as if you were something that I scraped off of my shoe in the Tenderloin. The type who invaded the precious local watering holes and acted like a total asshole, waving my money around, expecting the staff to jump hoops for me and my Asperger krew. The type who told 90 year old women being evicted from their homes not to hate the player, hate the game. The type who liked the look of disgust on local artists faces when my group and I would take over entire sidewalks. The type who got to act out on all of my over compensation fantasies on the whores at North Beach strip clubs because I used to get shoved in lockers.
Now I am homeless, in large part due to H1b visas being passed out like candy. The curry takeover of Silicon Valley.
I don't 'look' or smell homeless, but I am.
Darwinian perspectives and libertarian values are not much help to me when I am being shoved around by big Black dudes on 6th street, but que sera sera.
Maybe I should find a rich gay sugar daddy and marry him. If I get lucky, I may be able to divorce him and buy the Asian or Eastern European mail order bride of my dreams.....
Here, you assHat! These were my Friends, People Say I'm Crazy (1989)
https://youtu.be/VdzHl65XPYc
The Black Lady in Los Angeles who was Committed to Camirillo State Hospital lived in a Group Home in San Bernardino with me, I Have SAME VOICES 24x7.
WE KNOW WHO & WHAT WE ARE! Nice try, Lamb Chop. < grannie52 >
Sure, you're annoying enough to drive other people crazy. So? Sometimes people, for example you, have to be confined because they're a nuisance and a public health hazard, yet they have broken no law that would justify actual prison. The jails and prisons are full of your type, yes. They either don't know when to sit down and shut up, or they know but flatly refuse to. That's not insane, just ignorant or stubborn.
And saying the same thing three times, with three "different" voices, does not make it true. That's just what puppeteering is all about. So you and Charlie Horse and Hush Puppy can all sit in a circle and do what you do best. J++k o+f.
You are a Logical Foolicy < poorwhitetrashjew >
do NOT contact me with unsolicited services or offers
post id: 5110404875 posted: seconds ago email to friend ♥ best of [?]
Sunday, June 21, 2015
kayak which I adapted into a Camping kayak
t I do is this. < psocretes > 2015-06-21 02:56
When I need to escape I have a quality inflatable kayak which I adapted into a Camping kayak. It’s better than camping in the woods because it’s safer for all sorts of reasons. it’s highly mobile so any problems you can just move on. It can carry loads of weight and more stuff than you can carry on your person. So loads of water and food. You can get away from people for a week at a time no problem. That canopy is highly waterproof. I have been in seriously bad storms for days and it stood up to a heavy battering. I have been able to cover ten miles in a day without any problem and I’m late fifties. Where I go is called The Norfolk Broads in England. It’s a rural farming community. Once you’re on the broads (rivers canals) there are loads of places to pull over and so remote in places if you wanted to make a “base” no one would even know. The farmer might find it eventually.
I have lived in it for six weeks no problem. I use a small sack barrow to move it about because it is heavy at 50 Lb. but I can put it on trains to get about long distances.
Like you I live in what we call low cost public housing and it’s shit just like you say. So this is how I escape I keep the property on for winter and somewhere as a base because society says I should. I bugger off as often as I want for as long as I want. I have recently moved to the Broads from London and now live right next to them. In going to build a small barge style boat 4 foot wide and about twelve feet long but in sections. The main section is 4 feet by six feet 2 inches which is the cabin to live in. The reason being I can store it in my flat when not needed but bolt it together into make a 12 foot long proper boat for when the weather gets colder, stick an outboard on the back and off I go. I can even have a wood stove on it. Stay safe my friend.
https://forums.craigslist.org/?ID=261960189
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