Clodsire

Crossposted from : https://hexbear.net/post/3068508

Its really funny how many international chuds act like they are US born

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Some supporters of Joe Biden have been accused of being "Blue MAGA" for their staunch defense of the president in the wake of the CNN debate.

While there is no official definition for the term, Blue MAGA has been used to describe those who are fierce advocates of the so-called "vote blue no matter who" initiative and are not willing to criticize Democrats in any way.

The term has reemerged on social media in the wake of 81-year-old Biden's languishing and stumbling debate performance against Donald Trump on June 27. This has led to many, including Democrat figures, calling on Biden to end his 2024 campaign in order to allow a new candidate to face-off against 78-year-old Trump in November.

The Haitian Revolution has often been described as the largest and most successful slave rebellion in the Western Hemisphere. Enslaved people initiated the rebellion in 1791 and by 1803 they had succeeded in ending not just slavery but French control over the colony. The Haitian Revolution, however, was much more complex, consisting of several revolutions going on simultaneously. These revolutions were influenced by the French Revolution of 1789, which would come to represent a new concept of human rights, universal citizenship, and participation in government.

In the 18th century, Saint Domingue, as Haiti was then known, had become France’s wealthiest overseas colony, generating more revenue for France than all 13 North American colonies for Great Britain. This wealth came largely because of the island’s production of sugar, coffee, indigo, and cotton generated by an enslaved labor force. When the French Revolution broke out in 1789 there were five distinct sets of interest groups in the colony. There were white planters—who owned the plantations and the slaves—and petit blancs, who were artisans, shop keepers and teachers. Some of them also owned a few slaves. Together they numbered 40,000 of the colony’s residents. Many of the whites on Saint Domingue began to support an independence movement that began when France imposed steep tariffs on the items imported into the colony. The planters were extremely disenchanted with France because they were forbidden to trade with any other nation. Furthermore, the white population of Saint Domingue did not have any representation in France. Despite their calls for independence, both the planters and petit blancs remained committed to the institution of slavery.

The three remaining groups were of African descent: those who were free, those who were enslaved, and those who had run away. There were about 30,000 free black people in 1789. Half of them were mulatto and many of them were wealthier than the petit blancs. The slave population was close to 500,000. The runaway slaves were called maroons; they had retreated deep into the mountains of Saint Domingue and lived off subsistence farming. Haiti had a history of slave rebellions; the enslaved were never willing to submit to their status and with their strength in numbers (10 to 1) colonial officials and planters did all that was possible to control them. Despite the harshness and cruelty of Saint Domingue slavery, there were slave rebellions before 1791. One plot involved the poisoning of masters.

Inspired by events in France, a number of Haitian-born revolutionary movements emerged simultaneously. They used as their inspiration the French Revolution’s “Declaration of the Rights of Man.” The General Assembly in Paris responded by enacting legislation which gave the various colonies some autonomy at the local level. The legislation, which called for “all local proprietors…to be active citizens,” was both ambiguous and radical. It was interpreted in Saint Domingue as applying only to the planter class and thus excluded petit blancs from government. Yet it allowed free citizens of color who were substantial property owners to participate. This legislation, promulgated in Paris to keep Saint Domingue in the colonial empire, instead generated a three-sided civil war between the planters, free blacks, and the petit blancs. However, all three groups would be challenged by the enslaved black majority which was also influenced and inspired by events in France.

Led by former slave Toussaint l’Overture, the enslaved would act first, rebelling against the planters on August 21, 1791. By 1792 they controlled a third of the island. Despite reinforcements from France, the area of the colony held by the rebels grew as did the violence on both sides. Before the fighting ended 100,000 of the 500,000 blacks and 24,000 of the 40,000 whites were killed. Nonetheless the former slaves managed to stave off both the French forces and the British who arrived in 1793 to conquer the colony, and who withdrew in 1798 after a series of defeats by l’Overture’s forces. By 1801 l’Overture expanded the revolution beyond Haiti, conquering the neighboring Spanish colony of Santo Domingo (present-day Dominican Republic). He abolished slavery in the Spanish-speaking colony and declared himself Governor-General for life over the entire island of Hispaniola. Haitian control of Santo Domingo lasted until 1844.

By 1802 the Haitian Revolution had outlasted the French Revolution which had been its inspiration. Napoleon Bonaparte, now the ruler of France, dispatched General Charles Leclerc, his brother-in-law, and 43,000 French troops to capture L’Overture and restore both French rule and slavery. L’Overture was taken and sent to France where he died in prison in 1803. Jean-Jacques Dessalines, one of l’Overture’s generals and himself a former slave, led the revolutionaries at the Battle of Vertieres on November 18, 1803 where the French forces were defeated. On January 1, 1804, Dessalines declared the nation independent and renamed it Haiti. France became the first nation to recognize its independence. Haiti thus emerged as the first black republic in the world, and the second nation in the western hemisphere to win its independence from a European power.

The Black Jacobins: Toussaint L'Ouverture and the San Domingo revolution - C.L.R. James

Haiti’s Forced Payments to Enslavers Cost Economy $21 Billion, The New York Times Found

Invade Haiti, Wall Street Urged The U.S. Obliged.

Revolutions Podcast S4: Haitian Revolution

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Theory:

• ❤️Foundations of Leninism
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Series: Broken Promises: Salmon Disappear From the Pacific Northwest Before building dams on the Columbia River, the U.S. guaranteed the tribes of the Pacific Northwest salmon forever. But the system it created to prevent the extinction of salmon has failed, and a way of life is ending.

Salmon heads, fins and tails filled baking trays in the kitchen where Lottie Sam prepped for her tribe’s spring feast.

The sacred ceremony, held each year on the Yakama reservation in south-central Washington, honors the first returning salmon and the first gathered roots and berries of the new year.

“The only thing we don’t eat is the bones and the teeth, but everything else is sucked clean,” Sam said, laughing.

Her mother and grandmother taught her that salmon is a gift from the creator, a source of strength and medicine that is first among all foods on the table. They don’t waste it.

“The skin, the brain, the head, the jaw, everything of the salmon,” she said. “Everybody’s gonna have the opportunity to consume that, even if it’s the eyeball.”

Sam is a member of the Confederated Tribes and Bands of the Yakama Nation. They are among several tribes with a deep connection to salmon in the Columbia River Basin, a region that drains parts of the Rocky Mountains of British Columbia, Canada, southward through seven U.S. states into the West’s largest river.

It’s also a region contaminated by more than a century of industrial and agricultural pollution, leaving Sam and others to weigh unknown health risks against sacred practices.

“We just know that if we overconsume a certain amount of it that it might have possible risks,” Sam said as she gutted salmon in the bustling kitchen. “It’s our food. We don’t see it any other way.”

But while tribes have pushed the government to pay closer attention to contamination, that hasn’t happened. Regulators have done so little testing for toxic chemicals in fish that even public health and environmental agencies admit they don’t have enough information to prioritize cleanup efforts or to fully inform the public about human health risks.

So Oregon Public Broadcasting and ProPublica did our own testing, and we found what public health agencies have not: Native tribes in the Columbia River Basin face a disproportionate risk of toxic exposure through their most important food.

OPB and ProPublica purchased 50 salmon from Native fishermen along the Columbia River and paid to have them tested at a certified lab for 13 metals and two classes of chemicals known to be present in the Columbia. We then showed the results to two state health departments, U.S. Environmental Protection Agency officials and tribal fisheries scientists.

full article

Every day, we see dramatic examples of how climate change is affecting the world around us. This trend is threatening to the livelihoods and economies of Indigenous Peoples everywhere. As we are deeply connected to our land and sea, we are among the first to feel the actual effects of climate change.

One of the greatest repercussions of climate change is the significant impact on the availability and quality of crops that are traditionally grown, as well as those that are cultivated for subsistence. In several regions, global warming has been associated with an increased level of disease and mercury in shellfish due to the rise of sea surface temperatures. This poses a threat to our families above and beneath the waves.

Beyond sheer physical damage, climate change also impacts our culture. It leads to direct material losses, displacement of tribes, as well as loss of territory, cultural heritage, mobility, local knowledge, and language elements. With the rise of sea levels and storm erosion, coastal tribes also experience concern for cultural resources. This affects Indigenous people more than any other group, and we are doing something about it.

As a direct result of this significant impact, Tribes like Samish now take on a pivotal role in climate change mitigation and adaptation, demonstrating a proactive approach towards safeguarding their communities and natural heritage. The Samish Indian Nation's Department of Natural Resources (DNR) began to combat climate change in 2016 with the creation of our Climate Adaptation Program, created to better understand Samish citizens' concerns about climate change impacts and develop mitigation strategies to address them.

This work has included conducting several studies, one of which is a regional GIS-based (geographic information system) survey of habitats that support Samish First Food, First Medicine and Cultural Use plants. The survey focuses on working with landowners to be aware of these species and advocate for proper land management to create climate refugia, thus allowing these species of cultural significance to persist for future generations. Our DNR is also active in kelp forest monitoring and restoration efforts in Samish Traditional Territory throughout the San Juan Archipelago. Samish DNR employs a dive team to monitor temperature and ocean acidification in these critical keystone habitats and are working to restore areas where kelp has disappeared.

Furthermore, Samish DNR is very active within Skagit County, partnering with a variety of entities to replant riparian zones for stream cooling, salmon habitat and carbon sequestration. Samish also has lands enrolled in the Skagit Valley Conservation Reserve Enhancement Program (CREP) and is dedicated to riparian planting and healthy streams on their own property.

A comprehensive survey of all the beaches in Samish Traditional Territory is underway to better understand the risks posed by sea level rise and storm erosion to cultural resources of concern. This information will be used to identify potential restoration areas with soft shore and living shoreline techniques, identify areas where Tribal Archaeology staff need to monitor or take action, and develop a comprehensive plan to protect those cultural resources at risk.

We are not the only Tribe in the country doing this work. Tribes across the United States are contributing impactfully to keep culture alive while preserving land for future generations. Through collective action and shared knowledge, we are fostering a legacy of environmental stewardship, ensuring that our land continues to thrive.

Given the tribe's unique history, we have come to realize that we cannot do this alone, and we all must work together in sharing the responsibility and, at the same time, doing our own part to make a difference for all our generations to come.

SAN FRANCISCO — Claiming he had accidentally swapped his schedule for the day, Twitter CEO and Neuralink founder Elon Musk shocked fans and shareholders by killing a female employee and impregnating a monke