Have you looked up into the chemtrail skies lately? These aerial sprayings are slowly making people sick with their puffy white chemical soup. Neurosurgeon, Dr. Russell Blaylock recently talked openly about chemtrails and what they are doing to our health, but also how to detox them on this video.
Whether the pilots on huge C130’s know what they are doing, or are practicing the see-no-evil, hear-no-evil tactics encouraged by our US military (commanded by a corrupt government) they are dumping all kinds of chemicals on us at an alarmingly increasing rate.
(There are plenty of amazing service-people who have even been whistle-blowers on chemtrails).
It doesn’t matter if you believe chemtrails are a ‘conspiracy theory,’ though even though the US government coined the term ‘chemtrails’ before any blogger ever did; people will still get sick from their existence.
Dr. Blaylock warns we will see an increase in numerous diseases like Alzheimer’s and dementia, cancer, and upper-respiratory diseases just to name a few. But here is the good news – according to this particular neurosurgeon, you can help your body detox from some of the numerous chemicals in chemtrails (thorium, barium, mercury, aluminum oxide, and strontium).
Here is the list of things you can do to reduce the inflammatory response that is caused by some of these chemicals:
– Tocopherols in Vitamin E will help reduce inflammation in your brain and body, thus reducing the toxic effect of chemtrails. Almond milk is a great source of naturally occurring Vitamin E, as is…
– Vitamin C, when added to Vitamin E, is a powerful protector of the brain, according to Dr. Blaylock.
– Curcumin binds with aluminum and helps to reduce its toxic effects, and supports its elimination from the body.
– Saffron is another great way to support brain health and detox these chemicals. It is also full of cancer-fighting carotenoids. In some studies, saffron has also shown to promote learning, memory and recall due to a compound in the plant called ‘crocin’.
– Flax seed has been shown to help reduce radiation poisoning and boost brain power as well.
– Cinnamon is full of antioxidants and can also reduce the inflammatory response in the body.
Internet giants Amazon and Google are slashing prices and offering supposed deals on their “digital assistants” this holiday season, but a study of patent applications associated with the devices reveals plans for massive surveillance of users’ homes, Consumer Watchdog warned today.
SNL’s Weekend Update made light of these revelations.
“Google and Amazon executives want you to think that Google Home and Amazon Echo are there to help you out at the sound of your voice. In fact, they’re all about snooping on you and your family in your home and gathering as much information on your activities as possible,” said John M. Simpson, Consumer Watchdog’s Privacy and Technology Project Director.
“You might find them useful sometimes, but think about what you’re revealing about yourself and your family, and how that information might be used in the future.”
Read the study of Google and Amazon digital assistants and patent applications here.
“Instead of charging you for these surveillance devices, Google and Amazon should be paying you to take one into your home,” Simpson said.
Among the key revelations from the patent applications:
Digital assistants can be “awake” even when users think they aren’t listening. The digital assistants are supposed to react only when they “hear” a so-called “wakeword.” For Amazon Echo it’s “Alexa” and for Google Home it’s “OK, Google.”
In fact, the devices listen all the time they are turned on – and Amazon has envisoned Alexa using that information to build profiles on anyone in the room to sell them goods.
Amazon filed a patent application for an algorithm that lets the device identify statements of interest— such as “I love skiing,” — enabling the speaker to be surveilled based on their interests and targeted for related advertising.
The devices can connect to other internet-enabled home systems to monitor your family members’ habits and infer what they’re up to, such as when your children are engaged in mischief.
A Google patent application describes using a smart home system to monitor and control screen time, hygiene habits, meal and travel schedules, and other activity. The system even claims it can “infer mischief” based on audio and motion sensor readings from rooms where children are present. Silent children who move are inferred to be mischievous.
The devices are envisioned as part of a surveillance web in the home to chart families’ patterns so that they can more easily be marketed to based on their interests. Google connects its Google Home to various “smart” devices such as thermostats and lighting made by another Alphabet Inc. division, Nest.
When connected, “inferences” could be made about when occupants are home, sleeping, cooking, when they are in the den watching television, when they shower and when they flush the toilet, according to a Google patent.
Another Google patent outlines ways it could collect information about family members’ interests and activities to infer likely purchases. For example, the application describes how sports camp could be marketed to a 15-year-old boy holding a basketball in the living room.
It also describes how Google could infer an interest in the actor Will Smith by combining a users’ browser search history with an image on a user’s t-shirt obtained from a Nest camera in the home. It also describes how it could sell you a TV show by spying on a book on your bedside table.
“The answers to these questions may help third-parties benefit consumers by providing them with interesting information, products and services as well as with providing them with targeted advertisements,” the patent application claims.
“This isn’t about helping people, it’s about selling people,” said Simpson. “If these patents are implemented, there will be unparalleled surveillance of our private lives. The privacy invading implications of these devices are profound.”
Google and Amazon appear most interested in using the data they get by snooping on your daily life to target advertising, Consumer Watchdog said.
However, when that information is compiled others could access it. For example, home insurers and utility companies have already made deals with Nest to put smart devices in their customers’ homes.
Law enforcement is already seeking information from smart devices. An Amazon Echo made headlines last year when police investigating a murder sought to subpoena recordings made by the device. Investigators in the same case also managed to obtain data from a smart water meter that suggested that the crime scene had been hosed down before police arrived.
Hackers and identity thieves are also likely to be able to access the data compiled by Google and Amazons snooping, Consumer Watchdog said. In fact, Google Home’s FAQ contains the following waning:
“Anyone who is near your Google Home device can request information from it, and if you have given Google Home access to your calendars, Gmail or other personal information, people can ask your Google Home device about that information. Google Home also gets information about you from your other interactions with Google services.”
The study is based on patent applications, which reflect the ambitious thinking of companies’ research and development teams. The fact that a company has applied to patent a concept does not mean that they will implement it.
Patents do, however, reflect a company’s ambitions, Consumer Watchdog said, and nothing prevents them from implementing those changes once the devices are in your home. It would not be the first time a company like Google has expanded data collection without obtaining explicit consent from users.
“Digital assistants may appeal to some people because they make them feel modern and tech savvy,” said Simpson. “But that feeling — if you want it — comes at the cost of your personal privacy.”
Scientists found that neurons in mammalian brains were capable of producing photons of light, or “Biophotons”!
The photons, strangely enough, appear within the visible spectrum. They range from near-infrared through violet, or between 200 and 1,300 nanometers.
Scientists have an exciting suspicion that our brain’s neurons might be able to communicate through light. They suspect that our brain might have optical communication channels, but they have no idea what could be communicated.
Even more exciting, they claim that if there is an optical communication happening, the Biophotons our brains produce might be affected by quantum entanglement, meaning there can be a strong link between these photons, our consciousness and possibly what many cultures and religions refer to as Spirit.
In a couple of experiments scientist discovered that rat brains can pass just one biophoton per neuron a minute, but human brains could convey more than a billion biophotons per second.
This raises the question, could it be possible that the more light one can produce and communicate between neurons, the more conscious they are?
If there is any correlation between biophotons, light, and consciousness it can have strong implications that there is more to light than we are aware of.
Just think for a moment. Many texts and religions dating way back, since the dawn of human civilization have reported of saints, ascended beings and enlightened individuals having shining circles around their heads.
From Ancient Greece and Ancient Rome, to teachings of Hinduism, Buddhism, Islam and Christianity, among many other religions, sacred individuals were depicted with a shining circle in the form of a circular glow around their heads.
If they were as enlightened as they are described maybe this shining circle was just a result of the higher consciousness they operated with, hence a higher frequency and production of biophotons.
Maybe these individuals produced higher level of biophotons with stronger instensity because of their enlightenment, if there is any correlation between biophotons and consciousness.
Even the word enLIGHTenment suggests that this higher consciousness has something to do with light.
But one of the most exciting implications the discovery that our brains can produce light gives, is that maybe our consciousness and spirit are not contained within our bodies. This implication is completely overlooked by scientists.
Quantum entanglement says that 2 entangled photons react if one of the photons is affected no matter where the other photon is in The Universe without any delay.
Maybe there is a world that exists within light, and no matter where you are in The Universe photons can act as portals that enable communication between these 2 worlds. Maybe our spirit and consciousness communicate with our bodies through these biophotons. And the more light we produce the more we awaken and embody the wholeness of our consciousness.
This can explain the phenomenon of why the state of a photon is affected simply by consciously observing it, as it is proven in many quantum experiments.
Maybe our observation communicates something through our biophotons with the photon that is being observed, in a similar fashion as quantum entanglement, like light is just one unified substance that is scattered throughout our Universe and affected through each light particle.
Of course, nothing of this is even close to being a theory. But asking questions and shooting such metaphysical hypothesis might lead us closer to the truth and understanding of what consciousnessis, where it comes from, and what are the mysteries that hide within light.
The mission of the Mataha-expedition was, besides preservation, to research the quarry theory by Petrie based on his finding of a great artificial stone surface (304 meter on 244 meter). Petrie interpreted the enormous artificial stone plateau he discovered at the depth of several meters, as the foundation of the labyrinth, concluding that the building itself was totally demolished, as a stone quarry in the Ptolemaic period. However, the “foundation” impenetrated by early expeditions, never lost the possibility of being the roof of the Labyrinth, described by Strabo as a great plain of stone. The Mataha – expedition research goal was to confirms the presence of archaeological features at the labyrinth area south of the Hawara pyramid of Amenemhet III.
Expedition: Labyrinth of Egypt at Hawara
The conclusion of the Hawara geophysic-survey is officially released by the Egyptian authorities at the workshop in Cairo organized by the NRIAG on 11 of August 2008. This took place in the presence of some members of the Supreme Council of Antiquities, a representative of UNESCO, professors of international Universities, researchers of Cairo based archaeological institutes and a small selection of specialized archaeological press.
Before taking off with the conclusion, it needs to be said that the presented geo-archaeological results about the Labyrinth were received with positive scepticism by archaeologists and alike, who still prefer to believe actual excavation as confirmation of the discovery, without touching the integrity of the geophysic team professionalism. This feeling of doubt was expected like geophysic technics are new in the field of archaeology. Till very recently geophysics were namely only used by the military and oil industry. All geophysic results regarding the groundwater and the geologic situation, are in contrast fully taken for granted by all parties, and even formed the actual start of the existing preservation master plan for the Hawara archaeological site, by the Egyptian government and the Supreme council of Antiquities. The mission of the Mataha-expedition was, besides preservation, to research the quarry theory by Petrie based on his finding of a great artificial stone surface (304meter on 244meter). Petrie interpreted the enormous artificial stone plateau he discovered at the depth of several meters, as the foundation of the labyrinth, concluding that the building itself was totally demolished, as a stone quarry in the Ptolemaic period. However, the “foundation” inpenetrated by early expeditions, never lost the possibility of being the roof of the Labyrinth, described by Strabo as a great plain of stone.
The Mataha – expedition research confirms the presence of archaeological features at the labyrinth area south of the Hawara pyramid of Amenemhet III. These features covering an underground area of several hectares, have the prominent signature of vertical walls on the geophysical results. The vertical walls with an average thickness of several meters, are connected to shape nearly closed rooms, which are interpreted to be huge in number. Consequently, the geophysic survey initiated with the cordial permission of Dr. Zahi Hawass the president of the Supreme Council of Antiquities, and conducted by the National Research Institute of Astronomy and Geophysics (Helwan, Cairo) with the support of Ghent University, can now officially verify the occurrence of big parts of the Labyrinth as described by the classic authors at the study area. The Labyrinth data are acquired mainly from 2 scanned surfaces at the labyrinth area south of the pyramid. One scan survey of 150m by 100m on the right site of the Bahr Wahbi canal, and one on the left site (80m by 100m). Two considerations regarding the conclusion. Seen the survey provided only two big puzzles, the total size and shape of the labyrinth can not yet been concluded. Secondly, the data of the labyrinth are accurate, because of the exceptional dimensions of the structure, but the geophysic profiles still need some filtration to give more details. Groundwater affected the consistency of the survey. The partial defacement of the data is due to the high salinity of the shallow subsurface water and the seasonal fluctuation of this level. So we recommend also another episode of geophysical survey after the dewatering project to enhance the outcome to great extent.
In the upper ground zone above the water level, walls appear at the shallow depth ranging between 1,5 to 2,5 meters. These decayed mudbrick features are very chaotic and show no consistent grid structure and can be comfortably related with the historic period of the Ptolemaic and Roman times. A period in which is known, that the labyrinth area was used as a cemetery, and probably also changed to a living area in the Byzantine period. Underneath this upper zone, below the artificial stone surface appears (in spite of the turbid effect of the groundwater) at the depth of 8 to 12 meters a grid structure of gigantic size made of a very high resistivity material like granite stone. This states the presence of a colossal archaeological feature below the labyrinth “foundation” zone of Petrie, which has to be reconsidered as the roof of the still existing labyrinth. The conclusion of the geo-archaeological expedition encounters in a scientific way the idea that the labyrinth was destructed as a stone quarry in Ptolemaic times and validates the authenticity of the classical author reports. The massive grid structure of the labyrinth is also out of angle by 20° to 25° from the Hawara pyramid orientation. An analysis shifting the contemporary idea of the labyrinth as funerary temple and its supposed construction age, but on the other hand it hardens Herodotus accuracy, who described the nearby pyramid to be at the corner of the labyrinth. It might even be considered that the remains of the labyrinth run unaffectedly underneath the canal, which crosses the total Hawara area. Like the scanned Labyrinth sections on both sides of Bahr Wahbi canal have similar and parallel grids on the geophysical results.
From a preservative view of the Hawara archaeological site, humanity is now facing a great challenge. The water level, which raised dramatically since the last decades, is detected at a depth of about 4-5 meters below the ground surface at the labyrinth area. Drowning the whole site completely in the corrosive salty water, which aggressively destructs the stones of the labyrinth on a great scale. Making environmental protection directly the utmost necessity. UNESCO committee members publicly considered after the official release of the research conclusion at the workshop in Cairo, to mark the total Hawara site “world heritage”, as the first UNESCO step towards the launch of an international safeguarding campaign. This should be a great honour en help, like Hawara not only contains important Middle Kingdom to late Roman antiquities, but also the greatest wonder of the classical world. With the words of Herodotus “surpassing even the great pyramids of Giza”. In contrast to many sites, which become vulnerable to illegal excavations and theft after the release of their discovery, the Labyrinth is contradictory protected from illegal human activity by the saline water that destroys it. A situation we can not push towards a next generation without presenting an empty box, like all hieroglyphic texts as described by the classic others will be very soon lost forever, eaten out by salt crystals. An archaeological rescue operation as never seen before will therefore have to be organized, to raise the necessary media attention, experts, technology and funds to start the drainage, protection and the total excavation of the labyrinth of Egypt. The Egyptian Supreme Council of Antiquities expressed their great devotion and responsibility by announcing the start of the actual renovate master plan for the site, but as a the labyrinth affects the whole world, we are responsible to work together with this great country that bears already the heavy weight to preserve and protect the remains of a giant civilization. A fantastic country with great people, that is reaching a warm hand to the rest of the world to share this new discovered global human heritage.
The Mataha-Expedition team therefore directs the need for any kind of support to all man. We believe that humanity reached the point of civilization to be able to work unconditional together at high efficiency with the honorary aim to protect and discover the colossal stone book that the ancients built with an unimaginable effort of love, to communicate with us from the deep black of time. Mataha-Expedition website: www.mataha.org
The Indians who greeted Columbus were long believed to have died out. But a journalist’s search for their descendants turned up surprising results
If you have ever paddled a canoe, napped in a hammock, savored a barbecue, smoked tobacco or tracked a hurricane across Cuba, you have paid tribute to the Taíno, the Indians who invented those words long before they welcomed Christopher Columbus to the New World in 1492.
From This Story
a legend holds hat the sun turned Macocael to stone after the sentinel deserted his post at the entrance of the cave near what today is Santo Domingo
Their world, which had its origins among the Arawak tribes of the Orinoco Delta, gradually spread from Venezuela across the Antilles in waves of voyaging and settlement begun around 400 B.C. Mingling with people already established in the Caribbean, they developed self-sufficient communities on the island of Hispaniola, in what is now Haiti and the Dominican Republic; in Jamaica and eastern Cuba; in Puerto Rico, the Virgin Islands and the Bahamas. They cultivated yuca, sweet potatoes, maize, beans and other crops as their culture flourished, reaching its peak by the time of European contact.
Some scholars estimate the Taíno population may have reached more than three million on Hispaniola alone as the 15th century drew to a close, with smaller settlements elsewhere in the Caribbean. Whatever the number, the Taíno towns described by Spanish chroniclers were densely settled, well organized and widely dispersed. The Indians were inventive people who learned to strain cyanide from life-giving yuca, developed pepper gas for warfare, devised an extensive pharmacopeia from nature, built oceangoing canoes large enough for more than 100 paddlers and played games with a ball made of rubber, which fascinated Europeans seeing the material for the first time. Although the Taíno never developed a written language, they made exquisite pottery, wove intricate belts from dyed cotton and carved enigmatic images from wood, stone, shell and bone.
The Taíno impressed Columbus with their generosity, which may have contributed to their undoing. “They will give all that they do possess for anything that is given to them, exchanging things even for bits of broken crockery,” he noted upon meeting them in the Bahamas in 1492. “They were very well built, with very handsome bodies and very good faces….They do not carry arms or know them….They should be good servants.”
In short order, Columbus established the first American colony at La Isabela, on the north coast of Hispaniola, in 1494. After a brief period of coexistence, relations between the newcomers and natives deteriorated. Spaniards removed men from villages to work in gold mines and colonial plantations. This kept the Taíno from planting the crops that had fed them for centuries. They began to starve; many thousands fell prey to smallpox, measles and other European diseases for which they had no immunity; some committed suicide to avoid subjugation; hundreds fell in fighting with the Spaniards, while untold numbers fled to remote regions beyond colonial control. In time, many Taíno women married conquistadors, combining the genes of the New World and Old World to create a new mestizo population, which took on Creole characteristics with the arrival of African slaves in the 16th century. By 1514, barely two decades after first contact, an official survey showed that 40 percent of Spanish men had taken Indian wives. The unofficial number is undoubtedly higher.
“Very few Indians were left after 50 years,” said Ricardo Alegría, a Puerto Rican historian and anthropologist I interviewed before his death this past July. He had combed through Spanish archives to track the eclipse of the Taíno. “Their culture was interrupted by disease, marriage with Spanish and Africans, and so forth, but the main reason the Indians were exterminated as a group was sickness,” he told me. He ran through the figures from his native island: “By 1519, a third of the aboriginal population had died because of smallpox. You find documents very soon after that, in the 1530s, in which the question came from Spain to the governor. ‘How many Indians are there? Who are the chiefs?’ The answer was none. They are gone.” Alegría paused before adding: “Some remained probably…but it was not that many.”
Possibly as many as three million souls—some 85 percent of the Taíno population—had vanished by the early 1500s, according to a controversial extrapolation from Spanish records. As the Indian population faded, so did Taíno as a living language. The Indians’ reliance on beneficent icons known as cemís gave way to Christianity, as did their hallucinogen-induced cohoba ceremonies, which were thought to put shamans in touch with the spirit world. Their regional chieftaincies, each headed by a leader known as a cacique, crumbled away. Their well-maintained ball courts reverted to bush.
Given the dramatic collapse of the indigenous society, and the emergence of a population blending Spanish, Indian and African attributes, one might be tempted to declare the Taíno extinct. Yet five centuries after the Indians’ fateful meeting with Columbus, elements of their culture endure—in the genetic heritage of modern Antilleans, in the persistence of Taíno words and in isolated communities where people carry on traditional methods of architecture, farming, fishing and healing.
For more than a year, I searched for these glimpses of Taíno survival, among living descendants in New York City and dusty Caribbean villages, in museums displaying fantastic religious objects created by long-dead artists, in interviews with researchers who still debate the fate of the Taíno.
My search began in the nooks and crannies of limestone caves underlying the Dominican Republic, where the Taíno believed their world began. “Hispaniola is the heart of Taíno culture and the caves are the heart of the Taíno,” said Domingo Abréu Collado, chief of the speleology division in the Dominican Ministry on Environmental and Natural Resources. He clapped on a hard hat at the entrance to the Pomier Caves, a complex of 55 caverns less than an hour’s drive from the gridlock of Santo Domingo. He led me from the eye-numbing brilliance of tropical noon into a shadowy tunnel, where our headlamps picked out the image of a face carved into stone, its eyes wide in surprise.
“That’s Mácocael,” said Abréu. “This guy was supposed to guard the entrance of the cave at night, but he got curious and left his post for a look around outside. The sun caught him there and turned him to stone.” The sentinel, whose Taíno name means “No Eyelids,” now stands guard for eternity.
More than 1,000 years before the Spaniards arrived, local shamans and other pilgrims visited such caves to glimpse the future, to pray for rain and to draw surreal images on the walls with charcoal: mating dogs, giant birds swooping down on human prey, a bird-headed man copulating with a human, and a pantheon of naturalistically rendered owls, turtles, frogs, fish and other creatures important to the Taíno, who associated particular animals with specific powers of fecundity, healing, magic and death.
Abréu, a lean man with sharp features, paused before a sweaty wall crowded with images. “So many paintings! I think they are concentrated where the points of energy converge,” he said. Abréu’s headlamp fell upon images of stick figures who seemed to be smoking pipes; others bent over bowls to inhale snuff through long tubes. These were the tribal leaders who fasted until their ribs showed, cleansed themselves with vomiting sticks and snorted cohoba powder, a hallucinogen ground from the seeds of the Anadenanthera peregrina, a tree native to the Caribbean.
The cohoba ritual was first described by Friar Ramón Pané, a Hieronymite brother who, on the orders of Columbus himself, lived among the Taíno and chronicled their rich belief system. Pané’s writings—the most direct source we have on ancient Taíno culture—was the basis for Peter Martyr’s 1516 account of cohoba rites: “The intoxicating herb,” Martyr wrote, “is so strong that those who take it lose consciousness; when the stupefying action begins to wane, the arms and legs become loose and the head droops.” Under its influence, users “suddenly begin to rave, and at once they say . . . that the house is moving, turning things upside down, and that men are walking backwards.” Such visions guided leaders in planning war, judging tribal disputes, predicting the agricultural yield and other matters of importance. And the drug seems to have influenced the otherworldly art in Pomier and other caves.
“Country people are still afraid of caves—the ghosts, you see,” said Abréu. His voice was accompanied by the sound of dripping water and the fluttering of bats, which swirled around the ceiling and clicked in the dark.
The bats scattered before us; we trudged up into the daylight and by early the next morning we were rattling through the rain-washed streets of Santo Domingo bound for the northeast in search of living Taíno, in Abréu’s opinion a dubious objective. Formerly an archaeologist for the Museum of the Dominican Man, he was skeptical of finding real Indians but was happy enough to help scout for remnants of their influence. The first signs began to appear around the town of Bayaguana, where the road narrowed and we jounced past plots of yuca, plantains and maize, some of which were planted in the heaped-earth pattern favored by Taíno farmers of
old. New fields, cleared by the slash-and-burn methods Indians brought here from South America, smoldered along the way. On the fringes of Los Haitises National Park, we met a woman who had set up shop beside the road to sell casabe, the coarse, flat Taíno bread made from yuca. “None left,” she said. “I sold the last of it yesterday.” We began to see simple, sensibly designed houses with thin walls of palm planks and airy roofs of thatch, like those depicted in Spanish woodcuts from Columbus’ day.
The road ended at Sabana de los Javieles, a village known as a pocket of Taíno settlement since the 1530s, when Enrique, one of the last Taíno caciques of the colonial period, made peace with Spain and led some 600 followers to northeastern Hispaniola. They stayed, married Spaniards and Africans, and left descendants who still retain indigenous traits. In the 1950s, researchers found high percentages of the blood types that are predominant in Indians in blood samples they took here. In the 1970s, dental surveys established that 33 out of 74 villagers retained shovel-shaped incisors, the teeth characteristic of American Indians and Asians. And a recent nationwide genetic study established that 15 percent to 18 percent of Dominicans had Amerindian markers in their mitochondrial DNA, testifying to the continued presence of Taíno genes.
None of this would surprise Ramona Primitiva, a villager whose family has long embraced its indigenous antecedents. “My father used to tell us we came from the Indio,” she said, using another name for the Taíno. “My family has always been here. We didn’t come from somewhere else.” We sat in white plastic chairs at the local store, grateful for the shade of an overhanging roof and happy to have neighbors join the conversation.
“My father used to tell us we were descendants of the Indians,” said Meregilda Tholia Johelin.
“My ancestors were Indio,” said Rosa Arredondo Vasquez.
“My grandmother said we came from the Indians,” said Gabriela Javier Alvarez, who appeared with an aluminum guayo, Taíno for the grating boards once fashioned from rough stone and used for shredding yuca roots.
Jurda Arcacio Peguero wandered by, eavesdropped for a moment, then dashed next door to fetch a batea, Taíno for a long wooden tray for fruits or vegetables. “It’s an old one,” she said, handing over an object fragrant of garlic and worn buttery smooth from use.
The villagers did not call themselves Indian or Taíno, but they knew how Indian traditions had shaped life in the community. Most had kept a long silence about their indigenous heritage for fear of being ridiculed: Indians were country people—uneducated campesinos stereotyped as gullible or backward. The bigotry has softened somewhat, but nobody wants to be considered a rube.
It was late in the day when we said our farewells and turned for the capital, back down a rutted road through lumpy green hills. “I’m sorry we couldn’t find an Indian for you,” Abréu said, sensing my disappointment. Brooding in the passenger seat, I wondered if the prevailing academic wisdom might be true—that the Taíno had been extinct as a distinct people for half a millennium, existing at best as hybrids in fragments of their old homeland. Did any pure Taíno survive?
That question was the wrong one to ask. It took a nudge from Jorge Estevez, a self-described Taíno from New York City, to remind me that notions of racial purity went out the window with Adolf Hitler and the eugenics movement. “These concepts are really outdated,” said Estevez, who coordinates educational workshops at the Smithsonian’s National Museum of the American Indian in New York. “There’s no such thing as a pure Taíno,” he continued, “just like there are no pure Spaniards. It’s not even clear about the ethnicity of Christopher Columbus! The guys who came with him were mixed with Moors, with Sephardic Jews, with Basques—a great mixture that was going on. That story continues.”
Even the Taíno evolved as a distinct people only after centuries of traveling and merging with other populations in the Antilles. “So when people ask if I am pure Taíno, I say ‘yes,’” said Estevez, who traces his roots to the Dominican Republic and has the shovel incisors to prove it. “My ancestors were from a plethora of different tribes. They mixed with a lot of others to become Taíno. What you have to look at is how the culture persists and how it is being transmitted.”
Estevez, a former pugilist who retains a boxer’s brawn and grace, unzipped a black suitcase and began unpacking objects to bolster his argument for the survival of a Taíno culture: a feather-light makuto, a basket woven from palm fronds; ladles, cups, plates and a musical instrument known as a guiro, all made from gourds; a wooden batea for carrying produce, like the one I had seen in the Dominican Republic a few days before. These were not dusty artifacts from a museum but utensils made recently by Antillean villagers who still use them and call them by their Taíno names. “My mother knew how to weave these things,” he said, holding up the makuto. “We also made casabe.” As he got older, Estevez steadily collected Indian lore and objects from a network of uncles and aunts in the islands, adding new evidence to his suitcase every year. “All my life I’ve been on this journey looking for all these Taíno things to see how much survival is there,” he said.
Relegated to a footnote of history for 500 years, the Taíno came roaring back as front-page news in 2003, when Juan C. Martínez Cruzado, a biologist at the University of Puerto Rico, announced the results of an island-wide genetic study. Taking samples from 800 randomly selected subjects, Martínez reported that 61.1 percent of those surveyed had mitochondrial DNA of indigenous origin, indicating a persistence in the maternal line that surprised him and his fellow scientists. The same study revealed African markers in 26.4 percent of the population and 12.5 percent for those of European descent. The results encouraged a Taíno resurgence, with native groups urging Puerto Rican schools to take note of the indigenous contribution to Caribbean history, opposing construction on tribal sites and seeking federal recognition for the Taíno, with attendant benefits.
Though the question of Indian identity is often fraught with political implications, it is especially pronounced in Puerto Rico, which still struggles with its status as a territory of the United States. The island enjoys neither the benefits of statehood nor the independence of a nation, with deep divisions between proponents for each. Ardent nationalists view the recent surge in Taíno activism as a threat to political unity. Activists say their adversaries are promoting Eurocentric history and a colonial class system. Even Taíno leaders occasionally view one another with hostility.
“Here in Puerto Rico, power plays are rampant,” said Carlalynne Melendez Martínez, an anthropologist who has launched the nonprofit group Guakia Taina-Ke, Our Taíno Land, to promote native studies. Her goal is to boost Taíno culture by reviving the Arawak language, preserving cultural sites and establishing preserves for indigenous people. “We’re teaching the language to children and teaching people how to farm. We don’t do songs and dances for the tourists,” she said, referring to a competing group.
In Puerto Rico’s central mountains, I came upon a woman who called herself Kukuya, Taíno for firefly, who was getting ready for a gathering of Indians in Jayuya, a town associated with both revolution and indigenous festivals. She had grown up in New York City but had lived in Puerto Rico for 35 years, having been guided to this remote community, she said, by a vision. Green-eyed and rosy-cheeked, she said her forebears were Spanish, African, Mexican and Maya as well as Taíno.
“My great-grandmother was pure-blooded Taíno, my mother of mixed blood,” she said. “When I told people I was Taíno, they said, ‘What, are you crazy? There aren’t any left!’ But I don’t believe you have to look a certain way. I have all of my ancestors within me.”
Like Kukuya, thousands of Puerto Ricans have been discovering their inner Taíno in recent years. In the 2010 census, for example, 19,839 Puerto Ricans checked the identity box marked “American Indian or Alaskan Native,” an increase of almost 49 percent over the 2000 count, when 13,336 checked it. Neither canvass provided a Taíno option.The native population represents less than 1 percent of Puerto Rico’s 3.7 million people, but indigenous leaders consider the latest head count a milestone—further proof that some Indians live on long after they were thought to be annihilated.
“What I’m really excited about is that there’s a lot of youth coming into this and challenging the status quo,” said Roberto Mukaro Borrero, president of the United Confederation of Taíno People. Borrero, a New Yorker of Puerto Rican parentage, has tried to soothe fears about a Taíno land grab based on Indian identity.
“I want to make it clear that we’re not here to take back Puerto Rico or the Dominican Republic,” he said. “Or to establish a casino. If you just look at the statements we’ve made over the last ten years, there’s not one mention of casinos, kicking anybody out of the country or being divisive in any way. We just want a seat at the table.”
Still, some scholars remain skeptical. “You have to be aware of people running around saying they’re Taíno, because they are after a federal subsidy,” said Bernardo Vega, a former director of the Museum of the Dominican Man and the Dominican Republic’s former ambassador to the United States. Yvonne M. Narganes Storde, an archaeologist at the University of Puerto Rico agreed. She gives the activists credit for preserving important sites on the island, but she sounded wary of their emphasis on establishing a separate Taíno identity. “All the cultures are blended here,” she said. “I probably have Taíno genes. We all do. We have incorporated all these cultures—African, Spanish and Indian. We have to live with it.”
A few pockets of Taíno culture remain in eastern Cuba, an area shaped by rugged mountains and years of isolation. “Anybody who talks about the extinction of the Taíno has not really looked at the record,” said Alejandro Hartmann Matos, the city historian of Baracoa, Cuba’s oldest city, and an authority on the island’s earliest inhabitants. Hartmann, a Cuban of German ancestry, had invited me to meet Indian descendants from the island’s Oriente region, as well as to mark the 500th anniversary of Baracoa, founded in 1511. Joining us was José Barreiro, assistant director of research at the Smithsonian’s National Museum of the American Indian. With Hartmann, Barreiro has been tracking descendants of the Indians since 1989. Based on their research, the pair estimate that at least 5,000 Indians survive in Cuba, while hundreds of thousands likely have indigenous roots.
Late one night, after a day of quincentennial celebrations with live music, dancing, poetry recitations and occasional tots of rum, Barreiro and I sat bleary-eyed around a kitchen table as the indefatigable Hartmann raced through a list of historical references to Indians of the Oriente, beginning in 1492, when Columbus sailed into Baracoa harbor, planted a wooden cross on the shore and praised the place for its “good water, good land, good surroundings, and much wood.”
“Indians have appeared in the record ever since,” said Hartmann. Indigenous people established the city of Jiguaní in 1701 and formed the all-native Hatuey Regiment in the Cuban war against Spain in 1895. José Martí, founding father of Cuba’s independence movement, frequently mentioned Indians in his war diary. Mark Harrington, an American archaeologist conducting fieldwork in 1915 and 1919, found natives still hanging on in eastern Cuba. He was followed—in the 1950s, ’60s and ’70s—by anthropologists who scoured the region recording the skeletal structure, blood type and other physical attributes of Cuban villagers with indigenous ancestry. “So if you look to the past,” said Hartmann, “you see this long record of Indians living here. Anyone who says otherwise is speaking from ignorance.”
“Just look around!” said Hartmann, spreading his arms wide. In a week of exploring Baracoa and its environs, we had encountered many Cubans with the high cheekbones, coppery skin and other features that suggest Amerindian ancestry. And while it was clear that indigenous families have intermarried with Africans and Europeans, we met villagers in Baracoa and the nearby settlements of Playa Duaba and Guirito who proudly identified themselves as Indian. They kept the old traditions, planting their dense gardens, praying to the moon and sun for strength, gathering wild plants for healing and marking the passage of time without clocks or watches.
“When I see the vivijagua ant come out of his nest and crawl across the rafters in the morning, I know it’s time to go to the fields,” 75-year old Francisco “Panchito” Ramírez Rojas told us. “When the chipojo lizard comes down from the palm tree to get a drink of water, I know it’s noon. I also know it’s noon when my shadow disappears and I’m standing on my own head,” he said, getting up from our lunch table to illustrate his point.
A lean man bronzed by years in the sun, Panchito radiated a natural authority, which had earned him the title of cacique in the community of La Ranchería, not far from the U.S. naval station and prison at Guantánamo Bay.
Ramirez took the opportunity to search for useful plants in the woods along the Toa River. Striding up to a cedar, he patted the rough trunk as if it were an old amigo. “This tree is a relative,” he said. “It has feelings like we do, so it should be treated with respect. If you make tea from the bark of this tree, it has a lot of power. It’s good for colds and respiratory problems. But if you don’t ask permission before you cut the bark, it may not work. So I always say a little prayer so the tree knows I’m serious and I want to share its power. ‘Give me your strength for healing.’ That’s what I ask.”
Hearing Ramirez, I felt the hairs on the back of my neck bristling: His method of conversing with plants was almost identical to one described by 15th-century Spanish chroniclers. Although those accounts have been widely published, it is doubtful that Ramirez ever read them: He is illiterate. He learned his craft from a great-uncle and other elders who were natural healers in his mountain community.
“If we expect to get food from the earth,” he says, “we have to give something back. So at planting time we always say a prayer and bury a little stone or a coin in the field, just a little message to the earth, so that she will help with production.”
Like those who taught him, Ramirez is passing his knowledge on, to a son, Vladimir Lenin Ramírez Ramírez, and to other family members, so they will keep the traditions going. “The young ones will carry on for us,” Panchito Ramirez said. But he admitted concern over the dwindling of Indian communities, which have been reduced by marriage to outsiders. “I’d like for my children to marry Indians, but there just aren’t enough of us. So our people are leaving the mountain to find new families. They’re scattered all over.”
We all know that the corporate media has no interest in shedding light on certain societal issues, and it seems that many people are awakening to the reality that if we want to know the truth, we have to go out and find it for ourselves.
Censorship of the news is as old as government itself, and for last 40 years, watchdog groups have kept a record of each year’s most censored, under-reported on, and important issues.
Project Censored keeps this tradition alive with its end of year report.
“The presentation of the Top 25 stories of 2017-2018 extends the tradition originated by Professor Carl Jensen and his Sonoma State University students in 1976, while reflecting how the expansion of the Project to include affiliate faculty and students from campuses across North America has made the Project even more diverse and robust.
“During this year’s cycle, Project Censored reviewed over 300 Validated Independent News stories (VINs) representing the collective efforts of 351 college students and 15 professors from 13 college and university campuses that participated in the Project’s Campus Affiliates Program during the past year.” [Source]
The following top 5 censored stories as excerpted from Project Censored. Serious food for thought, for those out there paying attention:
5. Washington Post Bans Employees from Using Social Media to Criticize Sponsors
In June 2017, Andrew Beaujon reported in the Washingtonian on a new policy at the Washington Post that prohibits the Post’s employees from conduct on social media that “adversely affects The Post’s customers,… – Read more
4. How Big Wireless Convinced Us Cell Phones and Wi-Fi are Safe
A Kaiser Permanente study (published December 2017 in Scientific Reports) conducted controlled research testing on hundreds of pregnant women in the San Francisco Bay area and found that those who had been exposed… – Read more
3. World’s Richest One Percent Continue to Become Wealthier
In November 2017, the Guardian reported on Credit Suisse’s global wealth report, which found that the richest 1 percent of the world now owns more than half of the world’s wealth. As… – Read more
2. “Open-Source” Intelligence Secrets Sold to Highest Bidders
In March 2017, WikiLeaks released Vault 7, which consisted of some 8,761 leaked confidential Central Intelligence Agency (CIA) documents and files from 2013 to 2016, detailing the agency’s vast arsenal… – Read more
1. Global Decline in Rule of Law as Basic Human Rights Diminish
A 2018 survey conducted in response to global concerns about rising authoritarianism and nationalism shows a major decrease in nations adhering to basic human rights.
As the Guardian reported, the World Justice Project… – Read more
Each of us takes in this energy, influencing our lives, but at the same time, we also share our own energy with the world around us and those that we meet along the way.
Within each of us are 7 important energy centers or chakras throughout which this energy moves.
When they are working in an optimal fashion, the energy within our body flows freely through us, empowering us to release negativity from within while inviting and welcoming positive energy.
However, if our chakras become blocked or unbalanced, it can prevent the flow of energy, encouraging negativity in our lives.
For this reason, it is important that we learn how the chakras work and how to restore our own emotional and spiritual health.
Addressing solely the movement of energy within our body, however, means disregarding a large piece of the bigger puzzle – the way that we connect and communicate with those around us. You see, the universe is so much bigger than any one person.
When we connect with others, we enable ourselves to help heal and care for those that we meet. For example, if someone is suffering, we can transmit positive energy into their lives, bringing them peace.
This doesn’t come without risk, however, as these same people could use this connection to transfer negativity into our own lives.
If you want to empower yourself to connect with others at a deeper, more meaningful level you must first take the time to understand how we communicate on a spiritual level with those that we meet.
Each of our chakras serves a different purpose, and as such, they communicate differently.
Here’s a brief explanation of way each of the body’s chakras communicate with others:
The Crown Chakra
Believed to be the highest level of connection, communication through the Crown Chakra is reserved for relationships that rise above our worldly desires.
These are relationships that may span multiple lives, with a loyalty that trusts and loves one another in a way that can’t be broken by anything. It is the level of connection often associated with soulmates.
The Third Eye Chakra
The chakra most often associated with intuition and self-awareness, the Third Eye Chakra allows us to see past the surface and acknowledge the spiritual person within.
Those relationships that communicate through this chakra are not only focused on their connection with one another, but also on their ability to create peace and harmony in the world around them. They encourage and empower one another in these efforts.
The Throat Chakra
The Throat Chakra is most often associated with truth, honesty, and moral values. It is for this reason that the connections that develop through the Throat Chakra are often spiritual in nature.
We connect here based on shared moral values and beliefs, as well as an understanding that our lives here on Earth are so much more than just our human emotions and desires.
These relationships aren’t rooted in the here and now, instead, they are connections that transcend human life.
The Heart Chakra
Given the association we most often draw with the heart is one of love and romance, you likely won’t be surprised to learn that those relationships that communicate through the Heart Chakra are relationships in which we love one another deeply.
It is important to note, however, that there are different types of love – love for a family member, the love of a friend or a romantic love. All are possible through this connection.
The Solar Plexus Chakra
The chakra associated with ambition, drive, and accomplishment, you will find that relationships that communicate through the Solar Plexus Chakra generally follow one of two paths.
Either they are directly in competition with one another, feeding off this air of competition, or they are connected with the purpose of propelling one another forward towards success.
While competition can take a positive turn, as long as you ensure that your intentions are good these forms of communication can bring us closer to our goals and dreams.
The Sacral Chakra
When one communicates with someone through the Sacral Chakra, their connection is one built on their shared comfort and wealth.
This could be a couple building a beautiful home together, sharing their goals for the lavish furniture that they wish to add, or a friendship in which two people regularly exchange heartfelt gifts.
Understand that while relationships that communicate through the Sacral Chakra can bring us happiness, they run the risk of becoming completely materialistic in nature driven by our tendencies for self-preservation and greed.
The Root Chakra
The most grounded of the chakras, the Root Chakra is connected with our primal desires. For this reason, connections that communicate primarily through the Root Chakra are driven by sexual energy.
It could be that you are in a sexual relationship, a primal connection that underscores many of our closest romantic relationships, or it could be sexual energy that neither of you has acted upon at this point in your lives, but it still influences the connection you share.