In a revealing interview with CNN neocon host Fareed Zakaria, former Pakistani ISI Intelligence Chief Hamid Gul claims that the September 11th, 2001 Terrorist Attacks on America were planned inside the country. Laying out the real reason for why America was attacked that day, Gul reports that the neoconservative pushed desire to gain the Middle East's vast oil wealth sparked planning and the ultimate execution of the September 11th Terrorist Attacks.
Monday, December 8, 2008
Saturday, December 6, 2008
The Courageous Senator Robert Taft
Son of a President and great Chief Justice, Senator Robert Taft of Ohio exuded the value of humble justice in his life. Of self-made noble blood, living childhood partly in the Phillipines, Japan, and other Asian outposts, Taft was a level headed gentleman who lived the common life. His fight for Liberty in his congressional work as well as his 1948 and 1952 Presidential campaigns crystallized his place in history. As one of the old school, a left-over Patriot exalting the U.S. Constitution's guidelines for accountable government and public well-being.
Here are a series of quotations from Bob Taft, in an anticipatory 1950 biography by Caroline Thomas Harnsberger, A Man of Courage.
"Liberty is freedom of speech and of the press ... but it is much more. It is the freedom of the individual to choose his own work and his life occupation, to spend his earnings as he desires to spend them, to choose the place where he desires to live, to take the job that fits him whether some union official is willing that he gets it or not. It is the freedom of the local community to work out its own salvation when it has the power to do so." (134)
"In the tendency to rely on Government to cure every ill, we stand in danger of depriving People of initiative, of thinking power, and ultimately of happiness." (137)
"The whole trouble with the New Dealers is that they believe that whatever they desire the Court should hold to be constitutional. They do not care what happens to the fundamental principles on which this nation was founded. Most of them would be willing to abolish the States and turn over all local government to Federal control. All of them favor the delegation of legislative power to the President and seem to forget that this was the first step in the growth of autocracy in Germany and Italy." (135)
"I am not willing to vote for a measure which provides that the President may be a dictator. It offends not only the Constitution, but every basic principle for which the American Republic was established." (328)
-on President Truman's proposal to draft laborers into a nationalized steel industry
"The policy of meddling is one which is rapidly changing the whole nature of our Government. It is one which will destroy the independence of the States, the independence of the Courts, and the independence of Congress. It is one which will destroy local government adn the rights of individuals to live their own life." (148)
Thursday, December 4, 2008
Fitzgerald: Flashes of Brilliance
The Egotist lives on in a self-emoting glance. Those who have considered the self, the rest of humanity, see its penetrating rays. Flashes of brilliance gleam in This Side of Paradise, F. Scott Fitzgerald's first novel. Exploring the self in form and in practice, Fitzgerald takes the reader on the odyssey of Amory Blaine: the talented, the privileged, the intellectual. Little is lost upon the impressions of youth, love, despair and hope. In capable fashion, Fitzgerald stares into the approaching depths of woe, and from it, extracts the fierce grace of life. In presenting a portrait of transformation of the formative years of growing maturity, the novel grapples with what existence and purpose mean in real terms. But, it is through the abstract scenarios and representativons that Fitzgerald elucidates the great crisis of humanity.
Amory Blaine is your above average prep-school student, properly primed in all ways, with connections to show for it. While his interests tickle intellectual topics, his affinities are far from the devout seeker of knowledge. At the start of the novel, He engages in adult behavior, yet still envisions the world with the air of a junvenile. He describes one of his early experiences at Princeton, that "every night for the last week they had rehearsed 'Ha Ha Hortense' in the Casino, from two in the afternoon until eight in the morning, sustained by dark and powerful coffee, and sleeping in lectures through the interim" (56).
But, picking up from a few thoughtful classmates, and frmo his legendary love affairs, Amory faces a transformation ever more. As the book progresses, the rigid social order of Princeton matters less to Amory as he seeks new meaningful knowledge. His close fatherly mentor from adolescence, the Monsignor, advises him on philosophy and spurs some of the first real intellectual discussions of Amory's life. Monsignor introduces to Amory the idea of personage. He confides that "a personality is what you thought you were, what this Kerry and Sloane you tell me of evidently are. Personality is a physical matter almost entirely; it lowers the people it acts on - I've seen it vanish in a long sickness. But while personality is active, it overrides 'the next thing'. Now a personage, on the other hand gathers" (104). Naturally, these clues are not lost on the bright and enduring Amory. Always in the background, the Monsignor communicates to Amory in an almost telepathic way.
Likewise, Amory's brilliant minded but fading friend Burne, who "seemed to be climbing heights where others would be forever unable to get a foothold" (132), alludes to new artistic and eccentric literary figures that Amory never before considered to be worthy of exalted praise. In the chapter entitled "Narcissus Off Duty", Burne exults the works of Whitman and Tolstoi. Burne exudes that "He's [Whitman's] tremendous - like Tolstoi. They both look things in the face, and, somehow, different as they are, stand for somewhat the same things" (124). Singing praises to these literary giants, Burne stirs and renews Amory interest in the sublime. It is Burne's commentary that sparks the awaiting flame inside Blaine, which in turn, inspires him toward greater truth and realization.
Fitzgerald's ability to delve into the self exudes his excellence in writing. The reader recalls their own 'Burne' or 'Monsignor' to conjure up the same stimulating experiences. Not systematic prose, but rather landscapes of emotion dominate the page. As Amory widens his view, the narcissism that once gripped him disappears. Fitzgerald masterfully captures Amory's growth throughout the novel. Each chapter leaps in intensity as the kaleidoscope of feeling blots each relationship that consumes Amory's life.
However, much Fitzgerald leaves to the imagination of the reader. Amory's entire war life from late 1917 to early 1919 stand still under the label "Interlude". Only a letter from the Monsignor marks the time span. Yet, it is this writing which marks the turning point in Amory's life that would leave him forever changed. Monsignor writes that, "There are deep things in us and you know what they are as well as I do. We have great faith, though yours at present is uncrystallized; we have a terrible honesty that all our sophistry cannot destroy and, above all, a childlike simplicity that keeps us from ever being really malicious" (159). When the novel returns from "Interlude", Fitzgerald's tone is certainly deeper with gravity, heavier with sorrow and at times, nearing on frantic.
Blaine finds his life shattered upon arrival from Europe and after discovering his penchant for drink, much of his old ways he can never go back to. It is here that Amory delves into the affair of the heart. On finding an agreeable and ambitious young woman named Rosalind, Amory plunges headlong into the affair, wrapping it with all his efforts, dreams and hopes. Swallowed in love he dexcribes how, "Then they would smoke and he would tell her about his day at the office - and where they might live. Sometimes, when he was particularly loquacious, she went to sleep in his arms, but he loved that Rosalind all Rosalinds - as he had never in the world loved any one else. Intangibly fleeting, unrememberable hours" (189). However, as fast as the affair whipped up his feeling, it would come to unravel at frightening speed. Fitzgerald's display of varied emotion and phases of love through Amory's relationships present not only his depth of thought on human interaction, but also his intense cry; longing for pleasure and companionship, wringing from gripping passion.
Yet, Amory is almost bound from the start to slip into menacing depression. Losing Rosalind to the practicalities of society and mostly her conventional acceptance of 'the way things are', Amory is left alone without emotional support and eventually without even the gay smile of a passerby. After simply quitting his job during a fit of depression, Amory hits the bottom of his capacity. Fitzgerald writes,
"The rain gave Amory a feeling of detachment, and the numerous unpleasant aspects of city life without money occurred to him in threatening procession. There was the ghastly stinking crush of the subway - the car cards thrusting themselves at one, leering out like dull bores who grab your arm with another story; the querulous worry as to whether some one isn't leaning on you; a man decideding not to give his seat to a woman, hating her for it; the woman hating him for not doing it; at worst a squalid phantasmagoria or breath, and old cloth on human bodies and the smells of the food men ate - at best just people - too hot or too cold, tired, worried" (255).
Amory is at once disgusted and dejected from the once bright and dazzling life he lead as a freshman at Princeton. Moreover, word of the Monsignor's death symbolizes the end of the former partnerships which have lead Amory to exciting yet foreboding new conclusions. Unfortunately, his greatest guides would not accompany him into the new dimensions he seeks. These life shifting events mark a decidedly abrupt tear of Amory's life, and out of it, a new era bounds forward.
But, Amory's journey, while at a nadir, is not over. He discovers at the darkest of tiomes his own power for change and reconciliation. As the "Egotist Becomes a Personage", Amory at last realizes the severe consequence of human action. Shaking off his past "sentimentalism," Amory explores the ultimate questions of existence.
He concludes,
"Progress was a labyrinth ... peolple plunging blindly in and then rushing wildly back, shouting that they had found it ... the invisible king - the elan vital - the principle of evolution ... writing a book, starting a war, founding a school ..."
"Amory, even had he not been a selfish man, would have started all inquiries with himself. He was his own best example - sitting in the rain, a human creature of sex and pride, foiled by chance and his own temperament of the balm of love and children, preserved to help in building up the living consciousness of the race."
"In self-reproach and loneliness and disillusion he came to the entrance of the labyrinth" (265).
The journey had just begun.
Begging the existence of God, the difference between knowledge and truth, addressing the affairs of material, Amory's journey twists through the chords of love, through patches of despair and over life's hills and valleys. There is much angst, but an equal amount of joy in Fitzgerald's work. However, all the same, only one thing is proven true. Amory represents the emerging transformed man, set forever apart.
Amory Blaine is your above average prep-school student, properly primed in all ways, with connections to show for it. While his interests tickle intellectual topics, his affinities are far from the devout seeker of knowledge. At the start of the novel, He engages in adult behavior, yet still envisions the world with the air of a junvenile. He describes one of his early experiences at Princeton, that "every night for the last week they had rehearsed 'Ha Ha Hortense' in the Casino, from two in the afternoon until eight in the morning, sustained by dark and powerful coffee, and sleeping in lectures through the interim" (56).
But, picking up from a few thoughtful classmates, and frmo his legendary love affairs, Amory faces a transformation ever more. As the book progresses, the rigid social order of Princeton matters less to Amory as he seeks new meaningful knowledge. His close fatherly mentor from adolescence, the Monsignor, advises him on philosophy and spurs some of the first real intellectual discussions of Amory's life. Monsignor introduces to Amory the idea of personage. He confides that "a personality is what you thought you were, what this Kerry and Sloane you tell me of evidently are. Personality is a physical matter almost entirely; it lowers the people it acts on - I've seen it vanish in a long sickness. But while personality is active, it overrides 'the next thing'. Now a personage, on the other hand gathers" (104). Naturally, these clues are not lost on the bright and enduring Amory. Always in the background, the Monsignor communicates to Amory in an almost telepathic way.
Likewise, Amory's brilliant minded but fading friend Burne, who "seemed to be climbing heights where others would be forever unable to get a foothold" (132), alludes to new artistic and eccentric literary figures that Amory never before considered to be worthy of exalted praise. In the chapter entitled "Narcissus Off Duty", Burne exults the works of Whitman and Tolstoi. Burne exudes that "He's [Whitman's] tremendous - like Tolstoi. They both look things in the face, and, somehow, different as they are, stand for somewhat the same things" (124). Singing praises to these literary giants, Burne stirs and renews Amory interest in the sublime. It is Burne's commentary that sparks the awaiting flame inside Blaine, which in turn, inspires him toward greater truth and realization.
Fitzgerald's ability to delve into the self exudes his excellence in writing. The reader recalls their own 'Burne' or 'Monsignor' to conjure up the same stimulating experiences. Not systematic prose, but rather landscapes of emotion dominate the page. As Amory widens his view, the narcissism that once gripped him disappears. Fitzgerald masterfully captures Amory's growth throughout the novel. Each chapter leaps in intensity as the kaleidoscope of feeling blots each relationship that consumes Amory's life.
However, much Fitzgerald leaves to the imagination of the reader. Amory's entire war life from late 1917 to early 1919 stand still under the label "Interlude". Only a letter from the Monsignor marks the time span. Yet, it is this writing which marks the turning point in Amory's life that would leave him forever changed. Monsignor writes that, "There are deep things in us and you know what they are as well as I do. We have great faith, though yours at present is uncrystallized; we have a terrible honesty that all our sophistry cannot destroy and, above all, a childlike simplicity that keeps us from ever being really malicious" (159). When the novel returns from "Interlude", Fitzgerald's tone is certainly deeper with gravity, heavier with sorrow and at times, nearing on frantic.
Blaine finds his life shattered upon arrival from Europe and after discovering his penchant for drink, much of his old ways he can never go back to. It is here that Amory delves into the affair of the heart. On finding an agreeable and ambitious young woman named Rosalind, Amory plunges headlong into the affair, wrapping it with all his efforts, dreams and hopes. Swallowed in love he dexcribes how, "Then they would smoke and he would tell her about his day at the office - and where they might live. Sometimes, when he was particularly loquacious, she went to sleep in his arms, but he loved that Rosalind all Rosalinds - as he had never in the world loved any one else. Intangibly fleeting, unrememberable hours" (189). However, as fast as the affair whipped up his feeling, it would come to unravel at frightening speed. Fitzgerald's display of varied emotion and phases of love through Amory's relationships present not only his depth of thought on human interaction, but also his intense cry; longing for pleasure and companionship, wringing from gripping passion.
Yet, Amory is almost bound from the start to slip into menacing depression. Losing Rosalind to the practicalities of society and mostly her conventional acceptance of 'the way things are', Amory is left alone without emotional support and eventually without even the gay smile of a passerby. After simply quitting his job during a fit of depression, Amory hits the bottom of his capacity. Fitzgerald writes,
"The rain gave Amory a feeling of detachment, and the numerous unpleasant aspects of city life without money occurred to him in threatening procession. There was the ghastly stinking crush of the subway - the car cards thrusting themselves at one, leering out like dull bores who grab your arm with another story; the querulous worry as to whether some one isn't leaning on you; a man decideding not to give his seat to a woman, hating her for it; the woman hating him for not doing it; at worst a squalid phantasmagoria or breath, and old cloth on human bodies and the smells of the food men ate - at best just people - too hot or too cold, tired, worried" (255).
Amory is at once disgusted and dejected from the once bright and dazzling life he lead as a freshman at Princeton. Moreover, word of the Monsignor's death symbolizes the end of the former partnerships which have lead Amory to exciting yet foreboding new conclusions. Unfortunately, his greatest guides would not accompany him into the new dimensions he seeks. These life shifting events mark a decidedly abrupt tear of Amory's life, and out of it, a new era bounds forward.
But, Amory's journey, while at a nadir, is not over. He discovers at the darkest of tiomes his own power for change and reconciliation. As the "Egotist Becomes a Personage", Amory at last realizes the severe consequence of human action. Shaking off his past "sentimentalism," Amory explores the ultimate questions of existence.
He concludes,
"Progress was a labyrinth ... peolple plunging blindly in and then rushing wildly back, shouting that they had found it ... the invisible king - the elan vital - the principle of evolution ... writing a book, starting a war, founding a school ..."
"Amory, even had he not been a selfish man, would have started all inquiries with himself. He was his own best example - sitting in the rain, a human creature of sex and pride, foiled by chance and his own temperament of the balm of love and children, preserved to help in building up the living consciousness of the race."
"In self-reproach and loneliness and disillusion he came to the entrance of the labyrinth" (265).
The journey had just begun.
Begging the existence of God, the difference between knowledge and truth, addressing the affairs of material, Amory's journey twists through the chords of love, through patches of despair and over life's hills and valleys. There is much angst, but an equal amount of joy in Fitzgerald's work. However, all the same, only one thing is proven true. Amory represents the emerging transformed man, set forever apart.
Wednesday, December 3, 2008
Dakota Brave
Father Hennepin was a helpless prisoner. Running up the Mississippi into central Minnesota, he was dragged through swamps hardly standing, beaten by rogue Dakota ruffians and fed scraps of meat rarely on days, if any at all.
Upon reaching Lake Mille Lacs area, Hennepin was greeted by an old man and "weeping bitterly, hje rubbed my head and arms seeing me so tired" (107). Unable to help himself, Hennepin recalled that "I was so weak that I often lay down on the way, determined to remain there to die rather than follow these Indians who kept walking at a speed far beyond the strength of Europeans" (104). His experience in a sweat lodge to expel body fluids served as a cure. Losing his robes, Hennepin faced shame and humility until he learned the hot stone glare in a buffalo-hide covered tent.
But, Dakota affection was not to be lost. They smoked Hennepin's prized tobacco and admired his compass for its technologically mystical powers. Even more gratifying was the Dakota's realization of the symbolic intellect as an extension of man. As was ritual, Louis was often cordially greeted with the camulet, offered as a smoke. Solidarity and confidence stood in such an exchange. Far from the lifestyle trappings of France, Hennepin learned from the Dakota and grew to love and respect Chief Aquipaguetin and the members of the Dakota near the great waterfall, St. Anthony of Padua.
Hennepin's debout nature shines through his accounts. One of his most stirring descriptions involves the first Dakota child he baptized. However, while the Sioux acknowledged Father Hennepin's dedicated faith, they did not necessarily agree with it. The Dakota even at the point of execution, forbade it upon his arrival to the clan. One instance, while attempting to pray, Hennepin noticed that "when they saw my lips move, several of them said to me in an ugly tone, Ouackanche" (96). Hennepin would eventually disover that word symbolized a "bad spirit".
However out of control his destiny was among the Dakota, Hennepin (along with French scouters Michel Ako and Picard du Gay), were scooting their own trip in the spring down the Mississippi to the Wisconsin River to redezvous with other Frenchmen, notable representatives of the explorer LaSalle. Presenting the location as a hunting spot for Aquipaguetin's people, Hennepin believe his suggestion would form an agreeable solution. However, revealing Hennepin's naiiviety, the request was easily an affront to the Siouans who usually headed 200 miles west to hunt the ever-abundant Plains buffalo. Not only did Hennepin not think of the tribal practices, but also disregarded the spiritual importance of the early summer buffalo hunt. Nonetheless, Aquipaguetin sent 250 warriors with Hennepin down the river. Becoming more of a nuisance than a help, Hennepin spent the hunt in peril, he stayed by the river while the braves went to game. It was later discovered another Dakota group which went west "killed up to 120 buffaloes at various times" (122). Yet, no emissary of LaSalle was found and they returned up the Wisconsin River back to the Hiawakthpa.
Hennepin later left the Dakota in fall of 1681, ultimately returning a year later to France where he wrote the novel Description of Louisiana. While at not all times he understood the lessons taught, he remained capable of growth and reconciliation. His deeds, show a man of great care. In return, the Dakota presented the Frenchman with a spiritual piece of their own lives. For a moment, benefactors were both of the worlds, and the sun and snow alternated their contrasts of eternal woe.
Upon reaching Lake Mille Lacs area, Hennepin was greeted by an old man and "weeping bitterly, hje rubbed my head and arms seeing me so tired" (107). Unable to help himself, Hennepin recalled that "I was so weak that I often lay down on the way, determined to remain there to die rather than follow these Indians who kept walking at a speed far beyond the strength of Europeans" (104). His experience in a sweat lodge to expel body fluids served as a cure. Losing his robes, Hennepin faced shame and humility until he learned the hot stone glare in a buffalo-hide covered tent.
But, Dakota affection was not to be lost. They smoked Hennepin's prized tobacco and admired his compass for its technologically mystical powers. Even more gratifying was the Dakota's realization of the symbolic intellect as an extension of man. As was ritual, Louis was often cordially greeted with the camulet, offered as a smoke. Solidarity and confidence stood in such an exchange. Far from the lifestyle trappings of France, Hennepin learned from the Dakota and grew to love and respect Chief Aquipaguetin and the members of the Dakota near the great waterfall, St. Anthony of Padua.
Hennepin's debout nature shines through his accounts. One of his most stirring descriptions involves the first Dakota child he baptized. However, while the Sioux acknowledged Father Hennepin's dedicated faith, they did not necessarily agree with it. The Dakota even at the point of execution, forbade it upon his arrival to the clan. One instance, while attempting to pray, Hennepin noticed that "when they saw my lips move, several of them said to me in an ugly tone, Ouackanche" (96). Hennepin would eventually disover that word symbolized a "bad spirit".
However out of control his destiny was among the Dakota, Hennepin (along with French scouters Michel Ako and Picard du Gay), were scooting their own trip in the spring down the Mississippi to the Wisconsin River to redezvous with other Frenchmen, notable representatives of the explorer LaSalle. Presenting the location as a hunting spot for Aquipaguetin's people, Hennepin believe his suggestion would form an agreeable solution. However, revealing Hennepin's naiiviety, the request was easily an affront to the Siouans who usually headed 200 miles west to hunt the ever-abundant Plains buffalo. Not only did Hennepin not think of the tribal practices, but also disregarded the spiritual importance of the early summer buffalo hunt. Nonetheless, Aquipaguetin sent 250 warriors with Hennepin down the river. Becoming more of a nuisance than a help, Hennepin spent the hunt in peril, he stayed by the river while the braves went to game. It was later discovered another Dakota group which went west "killed up to 120 buffaloes at various times" (122). Yet, no emissary of LaSalle was found and they returned up the Wisconsin River back to the Hiawakthpa.
Hennepin later left the Dakota in fall of 1681, ultimately returning a year later to France where he wrote the novel Description of Louisiana. While at not all times he understood the lessons taught, he remained capable of growth and reconciliation. His deeds, show a man of great care. In return, the Dakota presented the Frenchman with a spiritual piece of their own lives. For a moment, benefactors were both of the worlds, and the sun and snow alternated their contrasts of eternal woe.
Alex Jones Tells All
Alex Jones is featured on Russia Today, on December 3, 2008, speaking out on the U.S. government and the bankers' "engineered implosion" of the world financial system.
Tuesday, December 2, 2008
Expect Federal Army Troops on Your Neighborhood Block
Without any legislative action or consultation of Congress, The People's branch of the government, by executive order The Pentagon released plans over Thanksgiving weekend detailing the future fate of American streets. As 20,000 troops will be deployed to guard over streets in major cities and rural areas across the nation, the question begs whether there is any way to stop such a violation of the Constitution and the Posse Comitatus Act.
After protesters were shot with "non-lethal" rubber bullets and tased for merely standing on the street outside the Republican National Convention in St. Paul, Minnesota, earlier this year, it appears that now the federal government, with dictatorial powers, can do simply whatever it wants.
Radio talk-show host Alex Jones discussed the matter last night with George Noory on Coast to Coast AM.
Usually, Americans see newspaper shots of cameoflauged troops on streets of cities like Havana, Port-au-Prince, Islamabaad, Shanghai, and other nations where the federal authorities play an increasingly intervening role in the daily bustle of the streets. The fact that this third-world situation is coming true in America is highly disturbing. Plans for an expansion of this security force in the future appear likely, with 20,000 as the floor, the ceiling of how many it may encompasses, perhaps even 1,000,000 has been suggested by some.
But until a further expansion is made, get ready Americans to see troops patrolling your local block; they will be there to let us know, there is a price to pay for "domestic security" from terrorism. And that price, the loss of freedom, is a sensitively dear catastrophe for this great nation.
After protesters were shot with "non-lethal" rubber bullets and tased for merely standing on the street outside the Republican National Convention in St. Paul, Minnesota, earlier this year, it appears that now the federal government, with dictatorial powers, can do simply whatever it wants.
Radio talk-show host Alex Jones discussed the matter last night with George Noory on Coast to Coast AM.
Usually, Americans see newspaper shots of cameoflauged troops on streets of cities like Havana, Port-au-Prince, Islamabaad, Shanghai, and other nations where the federal authorities play an increasingly intervening role in the daily bustle of the streets. The fact that this third-world situation is coming true in America is highly disturbing. Plans for an expansion of this security force in the future appear likely, with 20,000 as the floor, the ceiling of how many it may encompasses, perhaps even 1,000,000 has been suggested by some.
But until a further expansion is made, get ready Americans to see troops patrolling your local block; they will be there to let us know, there is a price to pay for "domestic security" from terrorism. And that price, the loss of freedom, is a sensitively dear catastrophe for this great nation.
Monday, December 1, 2008
"Domestic Security" Force of 20,000 by 2012
In another shocking blow to American liberty and the United States Constitution, the Washington Post reported today that the U.S. military has established new plans to deploy an additional 20,000 troops on American soil by September 2011. In this militarization of America, these troops would be on 48 hours notice for "domestic security", ranging from domestic terrorism responsibilities to quelling unrest in the case of a terrorist attack or major economic failure.
As Northcom has already deployed a unit of the 3rd Infantry Division for this purpose, it raises questions as to the motives of having such a heavy domestic force for use against its own people. The first deployment which began on October 1st states is purpose simple and clear. At Peterson Air Force Base in Colorado, it is the force's goal to deal with issues of “civil unrest and crowd control”.
According to the Insurrection Act of 1807, it is illegal to deploy U.S. military upon its own people, for it is the states' National Guards which legally is responsible for disaster relief missions.
The usurpation of the U.S. Constitution is heatedly underway, and for now, it appears little will be done under the new administration to quell its forward steaming train.
As Northcom has already deployed a unit of the 3rd Infantry Division for this purpose, it raises questions as to the motives of having such a heavy domestic force for use against its own people. The first deployment which began on October 1st states is purpose simple and clear. At Peterson Air Force Base in Colorado, it is the force's goal to deal with issues of “civil unrest and crowd control”.
According to the Insurrection Act of 1807, it is illegal to deploy U.S. military upon its own people, for it is the states' National Guards which legally is responsible for disaster relief missions.
The usurpation of the U.S. Constitution is heatedly underway, and for now, it appears little will be done under the new administration to quell its forward steaming train.
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