Comments by "No One" (@joermundgand) on "LA Votes To Make Columbus Day "Indigenous People's Day"!" video.

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  8. Julia Winkler. Zakat (2.5% tax of believers) is mostly only given to believers. Beneath are the believers eligible for Zakat, Dhimmis are not included, they pay Jizya. "Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to Truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom." Those living without means of livelihood (Al-Fuqarā'), the poor(only Believers) Those who cannot meet their basic needs (Al-Masākīn), the needy(only Believers) To zakat collectors (Al-Āmilīyn 'Alihā)(only Believers) To persuade those sympathetic to or expected to convert to Islam (Al-Mu'allafatu Qulūbuhum)(only allies of Believers), recent converts to Islam, and potential allies in the cause of Islam(only allies of only Believers) To free from slavery or servitude (Fir-Riqāb), slaves of Muslims who have or intend to free from their master by means of a kitabah contract(only Believers). Those who have incurred overwhelming debts while attempting to satisfy their basic needs (Al-Ghārimīn)(only Believers), debtors who in pursuit of a worthy goal incurred a debt(only Believers) Those fighting for a religious cause or a cause of God (Fī Sabīlillāh)(only Believers), or for Jihad in the way of Allah by means of pen, word, or sword, or for Islamic warriors who fight against the unbelievers but are not salaried soldiers.(only Believers) Wayfarers, stranded travellers (Ibnu Al-Sabīl), travellers who are traveling with a worthy goal but cannot reach their destination without financial assistance(only Believers) Dhimmis(non believers from the Abrahamic faiths) pay Jizya. Fight those who believe not in God and in the Last Day, and who do not forbid what God and His Messenger have forbidden, and who follow not the Religion of Truth among those who were given the Book, till they pay the jizyah with a willing hand, being humbled Fight those of the People of the Book who do not [truly] believe in God and the Last Day, who do not forbid what God and His Messenger have forbidden, who do not behave according to the rule of justice, until they pay the tax and submit to it. (only converts are allowed to avoid the Jizya. converts pay Zakat) Fight those who believe not in God and the Last Day(non Abrahamic faiths and Atheists) Do not forbid what God and His Messenger have forbidden(non believers must follow Sharia or be enslaved or die) Who do not embrace the true faith // Who do not behave according to the rule of justice (non muslims who belong to non Abrahamic faiths or are atheists must follow Sharia or be enslaved or die) Until they pay jizya with their own hands (pay Jiyza which is whatever the ruler/state decides it is) While they are subdued(no equal right to muslims)
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  10. Julia Winkler. Shortly after Grant took office as president in March 1869, he appointed Parker as Commissioner of Indian Affairs. Parker served in this office from 1869 to 1871. He was the first Native American to hold the office. Parker became the chief architect of President Grant's Peace Policy in relation to the Native Americans in the West. Beginning in 1887, the federal government attempted to “Americanize” Native Americans, largely through the education of Native youth. By 1900 thousands of Native Americans were studying at almost 150 boarding schools around the United States. The U.S. Training and Industrial School founded in 1879 at Carlisle Barracks, Pennsylvania, was the model for most of these schools. Boarding schools like Carlisle provided vocational and manual training and sought to systematically strip away tribal culture. They insisted that students drop their Indian names, forbade the speaking of native languages, and cut off their long hair. Not surprisingly, such schools often met fierce resistance from Native American parents and youth. But the schools also fostered a sense of shared Indian identity that transcended tribal boundaries. The following excerpt (from a paper read by Carlisle founder Capt. Richard H. Pratt at an 1892 convention) spotlights Pratt’s pragmatic and frequently brutal methods for “civilizing” the “savages,” including his analogies to the education and “civilizing” of African Americans. By then he was no longer in charge.
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  42. Robert Richardson. Pre columbian population of Santo Domingo. Early population estimates of Hispaniola, probably the most populous island inhabited by Taínos, range from 100,000 to 1,000,000 people. The maximum estimates for Jamaica and Puerto Rico are 600,000 people.[49] The Spanish priest Bartolomé de las Casas (who had lived in Santo Domingo) wrote in his 1561 multi-volume History of the Indies:[50] There were 60,000 people living on this island [when I arrived in 1508], including the Indians; so that from 1494 to 1508, over three million people had perished from war, slavery and the mines. Who in future generations will believe this? Researchers today doubt Las Casas's figures for the pre-contact levels of the Taíno population, considering them an exaggeration. For example, Anderson Córdova estimates a maximum of 500,000 people inhabiting the island.[51] The Taíno population estimates vary a great deal, from a few hundred thousand up to 8,000,000.[52] They had no resistance to Old World diseases, notably smallpox.[53] The encomienda system brought many Taíno to work in the fields and mines in exchange for Spanish protection,[54] education, and a seasonal salary.[55] Under the pretense of searching for gold and other materials,[56] many Spaniards took advantage of the regions now under control of the anaborios and Spanish encomenderos to exploit the native population by stealing their land and wealth. It would take some time before the Taíno revolted against their oppressors — both Indian and Spanish alike — and many military campaigns before Emperor Charles V eradicated the encomienda system as a form of slavery.[57][58] In thirty years, between 80% and 90% of the Taíno population died.[59] Because of the increased number of people (Spanish) on the island, there was a higher demand for food. Taíno cultivation was converted to Spanish methods. In hopes of frustrating the Spanish, some Taínos refused to plant or harvest their crops. The supply of food became so low in 1495 and 1496 that some 50,000 died from the severity of the famine.[60] Historians have determined that the massive decline was due more to infectious disease outbreaks than any warfare or direct attacks.[61][62] By 1507 their numbers had shrunk to 60,000. Scholars believe that epidemic disease (smallpox, influenza, measles, and typhus) was the overwhelming cause of the population decline of the indigenous people.[63][64][65]
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  48. Robert Richardson. "You're being ridiculous, re: Libya and Syria. I pointed out that they Columbus landed on an island full of peaceful people, which they were by any rational definition of the term. Peaceful people does not mean "pacifist" or "never ever ever uses violence"! It simply means they live in peace, and are not a warlike, violence-centered culture (you could argue that the Carib were the latter). This isn't rocket science." Yes, yes, yes, obviously angry because you now begin to understand the rationale for colonialism was identical to bomb country X with humanitarian bombs. Still portraying them as noble peaceful savages. Next you'll want to enlighten the people of Somalia with some Humanitarian bombs. "These people have little knowledge of fighting [...] with fifty men one could keep the whole population in subjection and make them do whatever one wanted." Or he noted their backward technological state. "Columbus saw their peacefulness as "easy to exploit", and reported it as such. And exploit he did, brutally... so brutally that he was eventually arrested (in part) for it. Later voyages saw him and his colleagues inventing the myth of the cannibal tribes (all the rest that the Spanish discovered, amazingly!) in order to justify what they did to them, since as I said, the Queen would only agree to the violent subjugation of violent cannibals, not regular indigenous people. I linked you to the book that talks about it." https://en.wikipedia.org/wiki/Yanomami Related society https://en.wikipedia.org/wiki/Island_Caribs Caribs today. "Every report I have ever read about the Taino shows them fighting only in self-defense, either against the Carib or the Spanish. At most, they were "erratic retaliators", as is the case with most tribal peoples around the world. There is no evidence I have seen anywhere that suggests any of the Arawak peoples actually engaged in cannibalism. I am, however, aware that they likely wiped out the first colony Columbus left behind on his original voyage. Don't blame them for that." Lack of writing(no efficient communication), steel(poor weaponry) and horses(less efficient communication, no counter to shock tactics) makes for a poor match off. Nor do I blame anybody for fighting an invader, I'm just a realist when it comes to why they lost. "I am going on about this because it drives me batty to have you try to imply that I'm playing the Noble Savage rhetorical game. What I'm trying to do is show that the Arawak simply did nothing that in any way brought what happened to them upon themselves; I am treating them as I would any other group of people to which this might have happened." Apply the same logic to Arabs vs East Africans. "No scholar seriously disputes that Columbus initiated the trans-Atlantic slave trade as soon as he arrived, that he cut hands off of human beings in order to coerce the others to bring him the gold after which he lusted, and that he was such a brutal tyrant that even some of his own people rebelled against him for it... to the point he was arrested!" He was arrested by members of the noble caste(Hidalgos) who resented being commanded by a commoner, then they proceeded to chop off hands and murder just like he did. "Why in the world would we celebrate this guy? Why in the world should we get into big arguments over whether the natives somehow deserved or earned what he did to them, rather than simply saying "Cool. We stopped naming a holiday after a murdering, tyrannical fuckwad and named it instead in honor of the indigenous peoples of the continent. Good move."" No need to celebrate him, no need to celebrate the natives either, it's all BS for cheap political points.
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  111. AmericanNohbuddy ™. Yes, yes, yes, resorting to base insults, no they wouldn't allow any statues according to their scripture, nor any paintings of any kind. Your hypocrisy is mind blowing. One is wrong and the other is right, pro-tip, perhaps things aren't so binary. ANAHEIM A parade of diversity that is Islam in Southern California was on full display at Angel Stadium on Sunday for the annual Eid prayer celebration. Signaling the end of Ramadan, a period of fasting and reflection, Eid-a-fitr is a festive, worldwide celebration in Islam. In Orange County, a crowd of about 20,000 filled the stadium’s field and spilled into the stands for Southern California’s largest Eid prayer service. Several regular attendees said this year’s gathering was the biggest crowd they had seen. The field was filled with a symphony of languages and cultures from the Middle East, Asia, Africa and the United States. Attendees were of all ages. The garb and style covered a swath of colors and East-meets-West combinations, such as the man wearing neon colored sunglasses and tennis shoes with his kufti hat. There were young men in three-piece suits with women with modern hairdos and dresses, and older men with beards and traditional thobe and abaya garments and women with hijabs and burkas. What they shared was a unity of spirit. “You see people of all races and many cultures her, but we’re all Americans,” said Omar Siddiqui, an attorney running for Congress. “Most of us were born here.” Dr. Munaf Kadri was born in India but raised and educated in Orange County and went to medical school at UC Irvine. He was part of a group of medical students who helped create the University Muslim Medical Association, which created two community clinics in South Los Angeles with a third on the way that seeing under-served residents. “We’re a generation that grew up here,” said Kadri, of Yorba Linda, who is on the UMMA Community Clinic board, and said the clinic provides services with Islamic ideals. “We try to treat everyone as we would like to be treated.” Shabbir Mansuri of Fountain Valley is an educator and founding director of the Institute on Religion & Civic Values. He said Muslims as a large minority in the United States are beneficiaries of the Immigration and Naturalization Act of 1965 and as such relative newcomers to the American societal fabric. That can account in part for some of the difficulties Muslims have had assimilating. But Mansuri added that his fellow Muslims should be grateful because “You have a place at the table.” Unlike last year, when protesters tried to disrupt attendees on the outskirts of the event, held outdoors in the stadium parking lot, this year’s event went off without a hitch. Anyone seeking entry had to have a ticket and all passed through metal detectors. Issa Edah-Tally, the event director, admitted that security was a concern, particularly after reports started coming in about a car crashing into celebrants of an Eid in England, injuring six. Although officials did not believe that was terror-related, it comes only a week after a van injured 10 people when it rammed into worshipers in London, an incident believed to be terror-related. “Our faith is under attack,” Edah-Tally said. “We have no idea where such hideous attacks come from, but we condemn them.” Ismail Sameer, 23, from Garden Grove, said he does not respond when he hears anti-Islamic rhetoric. “I just don’t listen,” he said. “I don’t give them the time.” Given the political and media climate, some attendees and families were hesitant to talk with reporters, although one offered room on his family prayer mat for a reporter to share. After prayers, Muzammil Siddiqui of the Islamic Society of Orange County spoke about the values and principles of his faith. “We are Muslims and our actions must be Islamic,” he said. “And evil cannot be Islamic.” In many cases, Muzammil Siddique said, the faith has been hijacked, literally and figuratively. “Some use Islamic slogans, they are not Islam,” he said. “No one should be deceived by them.” The Eid is sponsored by three Orange County mosques: the Islamic Society of Orange County in Garden Grove, the Islamic Institute of Orange County in Anaheim and the Islamic Center of Irvine. The combining of the large congregations makes for a big party every year. Minzah Malik of Huntington Beach attended with her mother, husband and two children. As she waved to passersby, she said, aside from the prayer service, which is segregated by gender, “It’s a very united event.” As for the challenges of being Muslim in the United States she said, “We have to be a little more vigilant, but life goes on.”
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  154. Julia Winkler. I recall that man and not two centuries have passed since I saw him, he went neither by horse nor by carriage: purely on foot he outstripped distances, and carried no sword or armour, only nets on his shoulder, axe or hammer or spade, never fighting the rest of his species: his exploits were with water and earth, with wheat so that it turned into bread, with giant trees to render them wood, with walls to open up doors, with sand to construct the walls, and with ocean for it to bear. I knew him and he is still not cancelled in me. The carriages fell to pieces, war destroyed doors and walls, the city was a handful of ashes, all the clothes turned to dust, and he remains to me, he survives in the sand, when everything before seemed imperishable but him. In the going and coming of families at times he was my father or kinsman or perhaps it was scarcely him or not the one who did not return to his house because water or earth swallowed him up or a tree or an engine killed him, or he was the saddened carpenter who went behind the coffin, without tears, someone in the end who had no name, except those that metal or timber have, and on whom others gazed from on high without seeing the ant for the anthill and so that when his feet did not stir, because the poor exhausted one had died, they never saw what they had not seen: already there were other feet where he'd been. The other feet were still his, and the other hands, the man remained: when it seemed that now he was done for he was the same once more, there he was digging again at the earth, cutting cloth, minus a shirt, there he was and was not, like before, he had gone down and was once more, and since he never owned graveyards, or tombs, nor was his name carved on the stone he sweated to quarry, no one knew he had come and no one knew when he died, so that only when the poor man could he returned to life once more, without it being noted. He was the man, no doubt of it, without heritage, without cattle, without a flag, and he was not distinguished from others, the others who were him, from the heights he was grey like the subsoil, tanned like the leather, he was yellow reaping the wheat, he was black down in the mine, he was the colour of stone on the fortress, in the fishing boat the colour of tuna, and the colour of horses in the meadow: how could anyone distinguish him if he was inseparable, elemental, earth, coal or sea vested in man? Where he lived whatever a man touched grew: the hostile stones, quarried by his hands, took on order and one by one formed the right clarity of a building, he made bread with his hands, moved the engines, the distances peopled themselves with towns, other men grew, bees arrived, and by man's creating and breeding spring walked the market squares between bakeries and doves. The maker of loaves was forgotten, he who quarried and journeyed, beating down and opening furrows, transporting sand, when everything existed he no longer existed, he gave his existence, that's all. He went elsewhere to labour, and at last he was dead, rolling like a stone in the river: death carried him downstream. I, who knew him, saw him descend till he was no longer except what he left: roads he could scarcely know, houses he never ever would live in. I turn to see him, and I await him I see him in his grave and resurrected. I distinguish him among all who are his equals and it seems to me it cannot be, that like this we go nowhere, that to survive like this holds no glory. I believe that this man must be enthroned, rightly shod and crowned. I believe that those who made such things must be the masters of all these things. And that those who made bread should eat! And those in the mines must have light! Enough now of grey men enslaved! Enough of the pale 'missing ones'! Not another man passes except as a king. Not a single woman without her crown. Golden gauntlets for every hand. Fruits of the sun for all the unknowns! I knew that man and when I could, when he still had eyes in his head, when he still had a voice in his mouth I searched for him among tombs, and I said grasping his arm that was not yet dust: 'All will be gone, you will live on, You ignite life. You made what is yours.' So let no one trouble themselves when I seem to be alone and am not alone, I am with no one and speak for them all: Some listen to me, without knowing, but those I sing, those who do know go on being born, and will fill up the Earth.
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  169. Rick Deckard. In order, various expressions of a desire for vengeance. "When you hear these fascist/colonizing loving evil jerks scream, see why it is important to fight to remove things like Columbus day? They know false perception is all they got left to hide their hate under! More this stuff fades so will they, like they've been doing for decades, their outnumbered in their death throes and they sense it." The other dehumanized and described as evil, every man, woman and child and death throes are coming. Who will do the killing? "Ask "no one" that question its his bringing religion to this, if your offended by my world view. Trust me your views offended me and every one like me for centuries first!" Apparently she's immortal. Btw It isn't my Religion either, but that doesn't matter. I offended by mentioning Christianity and so now I am included in the group that murdered her ancestors and what is the punishment for murder. "We aim to undo what as you call it what the angry mob did, as has been already explained and you have no answer for cause there isn't one. Were not wrong you are!" We are right and you are wrong clearly stated, who is the we in this equation? And why do I have to pay for the actions of a dead man? "Like they may as well have told millions for centuries to eat shit and die, now we return the favor your council and all its members can eat shit and die for all we care. They got no power now, cause if they did we know what they would be doing, usual suspects to the last." A distinct desire to kill Catholics who lives today to make them pay for the crimes of the ancestors, I wonder if she's aware that Pope Francis that seems like a decent human being with no malice at all. And who's actually trying to reconcile different faiths and people.
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  172. Julia Winkler. Bartolomé de las Casas c. 1484– 18 July 1566) was a 16th-century Spanish historian, social reformer and Dominican friar. The spiritual tradition of Dominic's Order is punctuated not only by charity, study and preaching, but also by instances of mystical union. The Dominican emphasis on learning and on charity distinguishes it from other monastic and mendicant orders. As the order first developed on the European continent, learning continued to be emphasized by these friars and their sisters in Christ. These religious also struggled for a deeply personal, intimate relationship with God. Also in 1536, before venturing into Tuzulutlan, Las Casas went to Oaxaca, Mexico, to participate in a series of discussions and debates among the bishops of the Dominican and Franciscan orders. The two orders had very different approaches to the conversion of the Indians. The Franciscans used a method of mass conversion, sometimes baptizing many thousands of Indians in a day. This method was championed by prominent Franciscans such as Toribio de Benavente, known as "Motolinia", and Las Casas made many enemies among the Franciscans for arguing that conversions made without adequate understanding were invalid. Las Casas wrote a treatise called "De unico vocationis modo" (On the Only Way of Conversion) based on the missionary principles he had used in Guatemala. Motolinia would later be a fierce critic of Las Casas, accusing him of being all talk and no action when it came to converting the Indians. As a direct result of the debates between the Dominicans and Franciscans and spurred on by Las Casas's treatise, Pope Paul III promulgated the Bull "Sublimis Deus," which stated that the Indians were rational beings and should be brought peacefully to the faith as such. Las Casas returned to Guatemala in 1537 wanting to employ his new method of conversion based on two principles: 1) to preach the Gospel to all men and treat them as equals, and 2) to assert that conversion must be voluntary and based on knowledge and understanding of the Faith. It was important for Las Casas that this method be tested without meddling from secular colonists, so he chose a territory in the heart of Guatemala where there were no previous colonies and where the natives were considered fierce and war-like. Because of the fact that the land had not been possible to conquer by military means, the governor of Guatemala, Alonso de Maldonado, agreed to sign a contract promising that if the venture was successful he would not establish any new encomiendas in the area. Las Casas's group of friars established a Dominican presence in Rabinal, Sacapulas and Cobán. Through the efforts of Las Casas's missionaries the so-called "Land of War" came to be called "Verapaz", "True Peace". Las Casas's strategy was to teach Christian songs to merchant Indian Christians who then ventured into the area. In this way he was successful in converting several native chiefs, among them those of Atitlán and Chichicastenango, and in building several churches in the territory named Alta Verapaz. These congregated a group of Christian Indians in the location of what is now the town of Rabinal. In 1538 Las Casas was recalled from his mission by Bishop Marroquín who wanted him to go to Mexico and then on to Spain in order to seek more Dominicans to assist in the mission. Las Casas left Guatemala for Mexico, where he stayed for more than a year before setting out for Spain in 1540. "Vampires blood suckers are an will be blood suckers or Christian as the case may be, always was so still is only faces change."
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  178. Julia Winkler. I recall that man and not two centuries have passed since I saw him, he went neither by horse nor by carriage: purely on foot he outstripped distances, and carried no sword or armour, only nets on his shoulder, axe or hammer or spade, never fighting the rest of his species: his exploits were with water and earth, with wheat so that it turned into bread, with giant trees to render them wood, with walls to open up doors, with sand to construct the walls, and with ocean for it to bear. I knew him and he is still not cancelled in me. The carriages fell to pieces, war destroyed doors and walls, the city was a handful of ashes, all the clothes turned to dust, and he remains to me, he survives in the sand, when everything before seemed imperishable but him. In the going and coming of families at times he was my father or kinsman or perhaps it was scarcely him or not the one who did not return to his house because water or earth swallowed him up or a tree or an engine killed him, or he was the saddened carpenter who went behind the coffin, without tears, someone in the end who had no name, except those that metal or timber have, and on whom others gazed from on high without seeing the ant for the anthill and so that when his feet did not stir, because the poor exhausted one had died, they never saw what they had not seen: already there were other feet where he'd been. The other feet were still his, and the other hands, the man remained: when it seemed that now he was done for he was the same once more, there he was digging again at the earth, cutting cloth, minus a shirt, there he was and was not, like before, he had gone down and was once more, and since he never owned graveyards, or tombs, nor was his name carved on the stone he sweated to quarry, no one knew he had come and no one knew when he died, so that only when the poor man could he returned to life once more, without it being noted. He was the man, no doubt of it, without heritage, without cattle, without a flag, and he was not distinguished from others, the others who were him, from the heights he was grey like the subsoil, tanned like the leather, he was yellow reaping the wheat, he was black down in the mine, he was the colour of stone on the fortress, in the fishing boat the colour of tuna, and the colour of horses in the meadow: how could anyone distinguish him if he was inseparable, elemental, earth, coal or sea vested in man? Where he lived whatever a man touched grew: the hostile stones, quarried by his hands, took on order and one by one formed the right clarity of a building, he made bread with his hands, moved the engines, the distances peopled themselves with towns, other men grew, bees arrived, and by man's creating and breeding spring walked the market squares between bakeries and doves. The maker of loaves was forgotten, he who quarried and journeyed, beating down and opening furrows, transporting sand, when everything existed he no longer existed, he gave his existence, that's all. He went elsewhere to labour, and at last he was dead, rolling like a stone in the river: death carried him downstream. I, who knew him, saw him descend till he was no longer except what he left: roads he could scarcely know, houses he never ever would live in. I turn to see him, and I await him I see him in his grave and resurrected. I distinguish him among all who are his equals and it seems to me it cannot be, that like this we go nowhere, that to survive like this holds no glory. I believe that this man must be enthroned, rightly shod and crowned. I believe that those who made such things must be the masters of all these things. And that those who made bread should eat! And those in the mines must have light! Enough now of grey men enslaved! Enough of the pale 'missing ones'! Not another man passes except as a king. Not a single woman without her crown. Golden gauntlets for every hand. Fruits of the sun for all the unknowns! I knew that man and when I could, when he still had eyes in his head, when he still had a voice in his mouth I searched for him among tombs, and I said grasping his arm that was not yet dust: 'All will be gone, you will live on, You ignite life. You made what is yours.' So let no one trouble themselves when I seem to be alone and am not alone, I am with no one and speak for them all: Some listen to me, without knowing, but those I sing, those who do know go on being born, and will fill up the Earth.
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