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judy smith Sep 2016
In Bolivia’s capital city La Paz, indigenous women known as cholas have long been stigmatized for wearing their traditional clothes: bowler hats, handmade macramé shawls, tailored blouses, layered pollera skirts, and lots of elaborate jewelry.

But for the past 11 years, fashion designer Eliana Paco Paredes has been chipping away at that stigma with her line of chola clothing—which she debuted at New York City’s Fashion Week last week. That’s a big deal for a type of clothing that has historically been disparaged in Bolivia because it was worn by poor, indigenous women. For a long time, many indigenous women couldn’t wear chola clothing in certain professions.

Bringing indigenous designs to New York is a huge step for Paco Paredes, though not the first time her clothing has received international recognition. In 2012, she designed a shawl for Spain’s Queen Sofia.

But Paco Paredes’s Fashion Week show is also an important moment for indigenous cholas. Until recently, these women “could be refused entry to certain restaurants, taxis and even some public buses,” writes Paula Dear for BBC News. Such an international spotlight on Paco Paredes’s designs will hopefully increase the acceptance of indigenous women and their culture in Bolivia.

La Paz’s mayor, Luis Revilla, wrote in an email that his city’s response to Paco Paredes’s Fashion Week debut has been a feeling of pride. He hopes that “her designs, which reflect the identity of local woman from La Paz, generate a trend in the global fashion industry,” he says.

“I also hope that in time, people from different geographies of the planet begin to use some of the elements that make the dress of chola,” he says.

Fresh off her Fashion Week debut, Paco Paredes spoke with National Geographic about her clothing and how opportunities for cholas are changing.

What is your approach to your designs?

What we want to show on this runway is the outfits’ sophistication. But the thing I don’t want to lose, that I always want to preserve, is the fundamental essence of our clothing. Because what we want, in some way, is to show the world that these outfits are beautiful, that they can be worn in La Paz by a chola, but they can also be worn by you, by someone from Spain, by a woman from Asia; that these women can fall in love with the pollera, the hat, the macramé shawl combined with an evening gown. These are the outfits we want to launch.

Do you think it's important that you, as a chola, came to Fashion Week in New York?

Of course! I think that it's very important because to have a runway of this international magnitude, with designers of this caliber, with international models, with a completely professional atmosphere, fills me with pride. And it's very important because of the fact that people can see my culture.

Who buys your clothing?

I have a store in La Paz, a national store. Here in La Paz, in Bolivia, this clothing is doing very well, because it's what many women wear day to day.

At a national level I can tell you we have the pleasure to work with many regions: Oruro, Potosí, Santa Cruz, Cochabamba. At an international level, we dress many people in Peru, Argentina, Chile, Brazil, and some products we make go to Spain, Italy. So through this we want to open an international market with sophisticated outfits that are Eliana Paco designs.

We're getting people to learn about what this clothing is at another level, and many women outside of Bolivia can and want to wear these outfits. They've fallen in love with these designs that they can say come from La Paz, Bolivia.

How are opportunities changing for cholas in La Paz?

It's definitely a revolution that's been going on for about 10 years, because the cholas paceñas [cholas from La Paz] have made their way into different areas—social, business, economic, political. And look at this fashion event, where nobody could've imagined that suddenly so many chola designs are on the runway with some of the most famous designers, like Ágatha Ruiz de la Prada, where they have lines of different types of designs at an international level.

The chola paceña has been growing in all of these aspects. And for us, this is very important because now being chola comes from a lot of pride—a lot of pride and security and satisfaction.Read more at:http://www.marieaustralia.com/long-formal-dresses | www.marieaustralia.com/red-carpet-celebrity-dresses
Victor Marques Dec 2011
A paz inexistente em mim

Gaivotas voam como se em eterna harmonia,
A paz é inexistente em mim, não tenho alegria,
Milhões vivem em fedorenta Guerra,
Desgraçados são os homens desta terra.

A paz tenho no sono sem vontade,
Tenho que tentar contra a realidade.
Crianças com fome,
Pais sem nome.
A paz depende de ti meu companheiro,
O pedinte pede o dia inteiro.

Num mundo sem preconceitos,
De malícia e obscuridade,
Ingrato e sem verdade,
A que paz estamos sujeitos?
Seres maltratados e humilhados,
Luta tu pela paz inexistente,
Hoje amanhã e sempre…

Victor  Marques
Johnny Noiπ Oct 2018
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                           Paul throws them to the king and makes a frozen question.
IN SEARCH OF THE PRESENT

I begin with two words that all men have uttered since the dawn of humanity: thank you. The word gratitude has equivalents in every language and in each tongue the range of meanings is abundant. In the Romance languages this breadth spans the spiritual and the physical, from the divine grace conceded to men to save them from error and death, to the ****** grace of the dancing girl or the feline leaping through the undergrowth. Grace means pardon, forgiveness, favour, benefice, inspiration; it is a form of address, a pleasing style of speaking or painting, a gesture expressing politeness, and, in short, an act that reveals spiritual goodness. Grace is gratuitous; it is a gift. The person who receives it, the favoured one, is grateful for it; if he is not base, he expresses gratitude. That is what I am doing at this very moment with these weightless words. I hope my emotion compensates their weightlessness. If each of my words were a drop of water, you would see through them and glimpse what I feel: gratitude, acknowledgement. And also an indefinable mixture of fear, respect and surprise at finding myself here before you, in this place which is the home of both Swedish learning and world literature.

Languages are vast realities that transcend those political and historical entities we call nations. The European languages we speak in the Americas illustrate this. The special position of our literatures when compared to those of England, Spain, Portugal and France depends precisely on this fundamental fact: they are literatures written in transplanted tongues. Languages are born and grow from the native soil, nourished by a common history. The European languages were rooted out from their native soil and their own tradition, and then planted in an unknown and unnamed world: they took root in the new lands and, as they grew within the societies of America, they were transformed. They are the same plant yet also a different plant. Our literatures did not passively accept the changing fortunes of the transplanted languages: they participated in the process and even accelerated it. They very soon ceased to be mere transatlantic reflections: at times they have been the negation of the literatures of Europe; more often, they have been a reply.

In spite of these oscillations the link has never been broken. My classics are those of my language and I consider myself to be a descendant of Lope and Quevedo, as any Spanish writer would ... yet I am not a Spaniard. I think that most writers of Spanish America, as well as those from the United States, Brazil and Canada, would say the same as regards the English, Portuguese and French traditions. To understand more clearly the special position of writers in the Americas, we should think of the dialogue maintained by Japanese, Chinese or Arabic writers with the different literatures of Europe. It is a dialogue that cuts across multiple languages and civilizations. Our dialogue, on the other hand, takes place within the same language. We are Europeans yet we are not Europeans. What are we then? It is difficult to define what we are, but our works speak for us.

In the field of literature, the great novelty of the present century has been the appearance of the American literatures. The first to appear was that of the English-speaking part and then, in the second half of the 20th Century, that of Latin America in its two great branches: Spanish America and Brazil. Although they are very different, these three literatures have one common feature: the conflict, which is more ideological than literary, between the cosmopolitan and nativist tendencies, between Europeanism and Americanism. What is the legacy of this dispute? The polemics have disappeared; what remain are the works. Apart from this general resemblance, the differences between the three literatures are multiple and profound. One of them belongs more to history than to literature: the development of Anglo-American literature coincides with the rise of the United States as a world power whereas the rise of our literature coincides with the political and social misfortunes and upheavals of our nations. This proves once more the limitations of social and historical determinism: the decline of empires and social disturbances sometimes coincide with moments of artistic and literary splendour. Li-Po and Tu Fu witnessed the fall of the Tang dynasty; Velázquez painted for Felipe IV; Seneca and Lucan were contemporaries and also victims of Nero. Other differences are of a literary nature and apply more to particular works than to the character of each literature. But can we say that literatures have a character? Do they possess a set of shared features that distinguish them from other literatures? I doubt it. A literature is not defined by some fanciful, intangible character; it is a society of unique works united by relations of opposition and affinity.

The first basic difference between Latin-American and Anglo-American literature lies in the diversity of their origins. Both begin as projections of Europe. The projection of an island in the case of North America; that of a peninsula in our case. Two regions that are geographically, historically and culturally eccentric. The origins of North America are in England and the Reformation; ours are in Spain, Portugal and the Counter-Reformation. For the case of Spanish America I should briefly mention what distinguishes Spain from other European countries, giving it a particularly original historical identity. Spain is no less eccentric than England but its eccentricity is of a different kind. The eccentricity of the English is insular and is characterized by isolation: an eccentricity that excludes. Hispanic eccentricity is peninsular and consists of the coexistence of different civilizations and different pasts: an inclusive eccentricity. In what would later be Catholic Spain, the Visigoths professed the heresy of Arianism, and we could also speak about the centuries of ******* by Arabic civilization, the influence of Jewish thought, the Reconquest, and other characteristic features.

Hispanic eccentricity is reproduced and multiplied in America, especially in those countries such as Mexico and Peru, where ancient and splendid civilizations had existed. In Mexico, the Spaniards encountered history as well as geography. That history is still alive: it is a present rather than a past. The temples and gods of pre-Columbian Mexico are a pile of ruins, but the spirit that breathed life into that world has not disappeared; it speaks to us in the hermetic language of myth, legend, forms of social coexistence, popular art, customs. Being a Mexican writer means listening to the voice of that present, that presence. Listening to it, speaking with it, deciphering it: expressing it ... After this brief digression we may be able to perceive the peculiar relation that simultaneously binds us to and separates us from the European tradition.

This consciousness of being separate is a constant feature of our spiritual history. Separation is sometimes experienced as a wound that marks an internal division, an anguished awareness that invites self-examination; at other times it appears as a challenge, a spur that incites us to action, to go forth and encounter others and the outside world. It is true that the feeling of separation is universal and not peculiar to Spanish Americans. It is born at the very moment of our birth: as we are wrenched from the Whole we fall into an alien land. This experience becomes a wound that never heals. It is the unfathomable depth of every man; all our ventures and exploits, all our acts and dreams, are bridges designed to overcome the separation and reunite us with the world and our fellow-beings. Each man's life and the collective history of mankind can thus be seen as attempts to reconstruct the original situation. An unfinished and endless cure for our divided condition. But it is not my intention to provide yet another description of this feeling. I am simply stressing the fact that for us this existential condition expresses itself in historical terms. It thus becomes an awareness of our history. How and when does this feeling appear and how is it transformed into consciousness? The reply to this double-edged question can be given in the form of a theory or a personal testimony. I prefer the latter: there are many theories and none is entirely convincing.

The feeling of separation is bound up with the oldest and vaguest of my memories: the first cry, the first scare. Like every child I built emotional bridges in the imagination to link me to the world and to other people. I lived in a town on the outskirts of Mexico City, in an old dilapidated house that had a jungle-like garden and a great room full of books. First games and first lessons. The garden soon became the centre of my world; the library, an enchanted cave. I used to read and play with my cousins and schoolmates. There was a fig tree, temple of vegetation, four pine trees, three ash trees, a nightshade, a pomegranate tree, wild grass and prickly plants that produced purple grazes. Adobe walls. Time was elastic; space was a spinning wheel. All time, past or future, real or imaginary, was pure presence. Space transformed itself ceaselessly. The beyond was here, all was here: a valley, a mountain, a distant country, the neighbours' patio. Books with pictures, especially history books, eagerly leafed through, supplied images of deserts and jungles, palaces and hovels, warriors and princesses, beggars and kings. We were shipwrecked with Sinbad and with Robinson, we fought with d'Artagnan, we took Valencia with the Cid. How I would have liked to stay forever on the Isle of Calypso! In summer the green branches of the fig tree would sway like the sails of a caravel or a pirate ship. High up on the mast, swept by the wind, I could make out islands and continents, lands that vanished as soon as they became tangible. The world was limitless yet it was always within reach; time was a pliable substance that weaved an unbroken present.

When was the spell broken? Gradually rather than suddenly. It is hard to accept being betrayed by a friend, deceived by the woman we love, or that the idea of freedom is the mask of a tyrant. What we call "finding out" is a slow and tricky process because we ourselves are the accomplices of our errors and deceptions. Nevertheless, I can remember fairly clearly an incident that was the first sign, although it was quickly forgotten. I must have been about six when one of my cousins who was a little older showed me a North American magazine with a photograph of soldiers marching along a huge avenue, probably in New York. "They've returned from the war" she said. This handful of words disturbed me, as if they foreshadowed the end of the world or the Second Coming of Christ. I vaguely knew that somewhere far away a war had ended a few years earlier and that the soldiers were marching to celebrate their victory. For me, that war had taken place in another time, not here and now. The photo refuted me. I felt literally dislodged from the present.

From that moment time began to fracture more and more. And there was a plurality of spaces. The experience repeated itself more and more frequently. Any piece of news, a harmless phrase, the headline in a newspaper: everything proved the outside world's existence and my own unreality. I felt that the world was splitting and that I did not inhabit the present. My present was disintegrating: real time was somewhere else. My time, the time of the garden, the fig tree, the games with friends, the drowsiness among the plants at three in the afternoon under the sun, a fig torn open (black and red like a live coal but one that is sweet and fresh): this was a fictitious time. In spite of what my senses told me, the time from over there, belonging to the others, was the real one, the time of the real present. I accepted the inevitable: I became an adult. That was how my expulsion from the present began.

It may seem paradoxical to say that we have been expelled from the present, but it is a feeling we have all had at some moment. Some of us experienced it first as a condemnation, later transformed into consciousness and action. The search for the present is neither the pursuit of an earthly paradise nor that of a timeless eternity: it is the search for a real reality. For us, as Spanish Americans, the real present was not in our own countries: it was the time lived by others, by the English, the French and the Germans. It was the time of New York, Paris, London. We had to go and look for it and bring it back home. These years were also the years of my discovery of literature. I began writing poems. I did not know what made me write them: I was moved by an inner need that is difficult to define. Only now have I understood that there was a secret relationship between what I have called my expulsion from the present and the writing of poetry. Poetry is in love with the instant and seeks to relive it in the poem, thus separating it from sequential time and turning it into a fixed present. But at that time I wrote without wondering why I was doing it. I was searching for the gateway to the present: I wanted to belong to my time and to my century. A little later this obsession became a fixed idea: I wanted to be a modern poet. My search for modernity had begun.

What is modernity? First of all it is an ambiguous term: there are as many types of modernity as there are societies. Each has its own. The word's meaning is uncertain and arbitrary, like the name of the period that precedes it, the Middle Ages. If we are modern when compared to medieval times, are we perhaps the Middle Ages of a future modernity? Is a name that changes with time a real name? Modernity is a word in search of its meaning. Is it an idea, a mirage or a moment of history? Are we the children of modernity or its creators? Nobody knows for sure. It doesn't matter much: we follow it, we pursue it. For me at that time modernity was fused with the present or rather produced it: the present was its last supreme flower. My case is neither unique nor exceptional: from the Symbolist period, all modern poets have chased after that magnetic and elusive figure that fascinates them. Baudelaire was the first. He was also the first to touch her and discover that she is nothing but time that crumbles in one's hands. I am not going to relate my adventures in pursuit of modernity: they are not very different from those of other 20th-Century poets. Modernity has been a universal passion. Since 1850 she has been our goddess and our demoness. In recent years, there has been an attempt to exorcise her and there has been much talk of "postmodernism". But what is postmodernism if not an even more modern modernity?

For us, as Latin Americans, the search for poetic modernity runs historically parallel to the repeated attempts to modernize our countries. This tendency begins at the end of the 18th Century and includes Spain herself. The United States was born into modernity and by 1830 was already, as de Tocqueville observed, the womb of the future; we were born at a moment when Spain and Portugal were moving away from modernity. This is why there was frequent talk of "Europeanizing" our countries: the modern was outside and had to be imported. In Mexican history this process begins just before the War of Independence. Later it became a great ideological and political debate that passionately divided Mexican society during the 19th Century. One event was to call into question not the legitimacy of the reform movement but the way in which it had been implemented: the Mexican Revolution. Unlike its 20th-Century counterparts, the Mexican Revolution was not really the expression of a vaguely utopian ideology but rather the explosion of a reality that had been historically and psychologically repressed. It was not the work of a group of ideologists intent on introducing principles derived from a political theory; it was a popular uprising that unmasked what was hidden. For this very reason it was more of a revelation than a revolution. Mexico was searching for the present outside only to find it within, buried but alive. The search for modernity led
Given the apparent magical surrealism that the months of April is the month of fate for and death of writers, artists, dramatis, philosophers and poets, a phenomenon which readily gets support from the cases of untimely and early April deaths of; Max Weber, Miguel de Cervantes, William Shakespeare, Francis Imbuga, and Chinua Achebe  then  Wisdom of the moment behooves me to adjure away the fateful month by  allowing  me to mourn Gabriel José de la Concordia García Márquez by expressing my feelings of grieve through the following dirge of elegy;
You lived alone in the solitude
Of pure hundred years in Colombia
Roaming in Amacondo with a Spanish tongue
Carrying the bones of your grandmother in a sisal sag
On your poverty written Colombian back,
Gadabouting to make love in times of cholera,
On none other than your bitter-sweet memories
Of your melancholic ***** the daughter of Castro,
Your cowardice made you to fear your momentous life
In this glorious and poetic time of April 2014,
Only to succumb to untimely black death
That similarly dimunitized your cultural ancestor;
Miguel de Cervantes, a quixotic Spaniard,
You were to write to the colonel for your life,
Before eating the cockerel you had ear-marked
For Olympic cockfight, the hope of the oppressed,
Come back from death, you dear Marquez
To tell me more stories fanaticism to surrealism,
From Tarzanic Africa the fabulous land
An avatar of evil gods that are impish propre
Only Vitian Naipaul and Salman Rushdie are not enough,
For both of them are so naïve to tell the African stories,
I will miss you a lot the rest of my life, my dear Garbo,
But I will ever carry your living soul, my dear Garcia,
Soul of your literature and poetry in a Maasai kioondo
On my broad African shoulders during my journey of art,
When coming to America to look for your culture
That gave you versatile tongue and quill of a pen,
Both I will take as your memento and crystallize them
Into my future thespic umbrella of orature and literature.

Gabriel Garcia Marquez, an eminent Latin American and most widely acclaimed authors, died untimely at his home in Mexico City on Thursday, 17th April 2014. The 1982 literature Nobel laureate, whose reputation drew comparisons to Mark Twain of adventures of Huckleberry Finny and Charles Dickens of hard Times, was 87 of age. Already a luminous legend in his well used lifetime, Latin American writer, Gabriel Garcia Marquez was perceived as not only one of the most consequential writers of the 20th and 21ist centuries, but also the sterling performing Spanish-language author since the world’s experience of Miguel de Cervantes, the Spanish Jail bird and Author of Don Quixote who lived in the 17th century.
Like very many other writers from the politically and economically poor parts of the world, in the likes of J M Coatze, Wole Soyinka, Nadine Gordimer, Doris May Lessing, Octavio Paz, Pablo Neruda, V S Naipaul, and Rabidranathe Tagore, Marguez won the literature Nobel prize in addition to the previous countless awards for his magically fabulous novels, gripping short stories, farcical screenplays, incisive journalistic contributions and spellbinding essays. But due to postmodern global thespic civilization the Nobel Prize is recognized as most important of his prizes in the sense that, he received in 1982, as the first Colombian author to achieve such literary eminence. The eminence of his work in literature communicated in Spanish are towered by none other than the Bible, especially  in its Homeric style which Moses used when writing the book of Genesis and the fictitious drama of Job.
Just like Ngugi, Achebe, Soyinka, and Ousmane Marquez is not the first born. He is the youngest of siblings. He was born on March 6, 1927 in the Colombian village of Aracataca, on the Caribbean coast. His literary bravado was displayed in his book, Love in the Times of Cholera.  In which he narrated how his parents met and got married. Marguez did not grow up with his father and mother, but instead he grew up with his grandparents. He often felt lonely as a child. Environment of aunts and grandmother did not fill the psychological void of father and mother. This social phenomenon of inadequate parenthood is also seen catapulting Richard Wright, Charlese Dickens, and Barrack Obama to literary excellency.Obama recounted the same experience in his Dreams from my father.

Poverty determines convenience or hardship of marriage. This is mirrored by Garcia Marquez in his marriage to Mercedes Barcha.  An early childhood play-mate and neighbour in 1958. In appreciation of his marriage, Marquez later wrote in his memoirs that it is women who maintain the world, whereas we men tend to plunge it into disarray with all our historic brutality. This was a connotation of his grandmother in particular who played an important role during the times of childhood. The grand mother introduced him to the beauty of orature by telling him fabulous stories about ghosts and dead relatives haunting the cellar and attic, a social experience which exactly produced Chinua Achebe, Okot P’Bitek, Mazizi Kunene, Margaret Ogola and very many other writers of the third world.
Little Gabo as his affectionate pseudonym for literature goes, was a voracious bookworm, who like his ideological master Karl Marx read King Lear of Shakespeare at the age of sixteen. He fondly devoured the works of Spanish authors, obviously Miguel de Cervantes, as well as other European heavyweights like; Edward Hemingway, Faulkner and Frantz Kafka.
Good writers usually drop out of school and at most writers who win the Nobel Prize. This formative virtue of writers is evinced in Alice Munro, Doris Lessing, Nadine Gordimer, John Steinbeck, William Shakespeare, Sembene Ousmane, Octavio Paz as well as Gabriel Garcia Marquez. After dropping out of law school, Garcia Marquez decided instead to embark on a call of his passion as a journalist. The career he perfectly did by regularly criticizing Colombian as well as ideological failures of the then foreign politics. In a nutshell he was a literary crusader against poverty. This is of course the obvious hall marker of leftist political orientation.
Garcia Marquez’s sensational breakthrough occurred in 1967 with the break-away publication of his oeuvre; One Hundred Years of Solitude which the New York Times Book Review meritoriously elevated as ‘the first piece of literature since the Book of Genesis that should be required reading for the entire human race. The position similarly taken by Salman Rushdie. Marquez often shared out that this novel carried him above emotional tantrums on its publication. He was keen on this as his manner of speech was always devoid of la di da.so humble and suave that his genius can only be appreciated not from the booming media outlets about his death, but by reading all of his works and especially his Literature Noble price acceptance speech delivered in 1982.
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Definitions of peace
Noun
1
freedom from disturbance; quiet and tranquility.
you can while away an hour or two in peace and seclusion
Synonyms:
tranquilitycalmrestfulnesspeace and quietpeacefulnessquietquietnessprivacysolitude
2
freedom from or the cessation of war or violence.
the Straits were to be open to warships in time of peace
3
a ceremonial handshake or kiss exchanged during a service in some churches (now usually only in the Eucharist), symbolizing Christian love and unity.
The incomprehensible sermon was long past, and the handshake of peace was next.
Exclamation
1
used as a greeting.
2
used as an order to remain silent.
The Nobel Peace Prize is one of the five Nobel Prizes established by the will of Swedish industrialist, inventor, and armaments manufacturer Alfred Nobel, along with the prizes in Chemistry, Physics, Physiology or Medicine, and Literature. The Nobel Prize (, Swedish pronunciation: [nʊˈbɛlː]; Swedish definite form, singular: Nobelpriset; Norwegian: Nobelprisen) is a set of annual international awards bestowed by Swedish and Norwegian institutions in recognition of academic, cultural, or scientific advances.
Aquí paz,
y después gloria.
Aquí,
a orillas de Francia,
en donde Cataluña no muere todavía
y prolonga en carteles de «Toros à Ceret»
y de «Flamenco's Show»
esa curiosa España de las ganaderías
de reses bravas y de juergas sórdidas,
reposa un español bajo una losa:
                                                                paz
y después gloria.
Dramático destino,
triste suerte
morir aquí
                      -paz
y después...-
                              perdido,
abandonado
y liberado a un tiempo
(ya sin tiempo)
de una patria sombría e inclemente.
Sí; después gloria.
Al final del verano,
por las proximidades
pasan trenes nocturnos, subrepticios,
rebosantes de humana mercancía:
manos de obra barata, ejército
vencido por el hambre
                                             
-paz...-,
otra vez desbandada de españoles
cruzando la frontera, derrotados
-...sin gloria.
Se paga con la muerte
o con la vida,
pero se paga siempre una derrota.
¿Qué precio es el peor?
                                                  Me lo pregunto
y no sé qué pensar
ante esta tumba,
ante esta paz
                            -«Casino
de Canet: spanish gipsy dancers»,
rumor de trenes, hojas...-,
ante la gloria ésta
-...de reseco laurel-
que yace aquí, abatida
bajo el ciprés erguido,
igual que una bandera al pie de un mástil.
Quisiera,
a veces,
que borrase el tiempo
los nombres y los hechos de esta historia
como borrará un día mis palabras
que la repiten siempre tercas, roncas.
Ete  Sep 2011
La Mente
Ete Sep 2011
El sufrimiento existe porque existen las mentiras.

Donde existen las mentiras?
En tu mente.

Las mentiras solo pueden existir en la mente,
porque todo lo que no existe en la mente,
es verdad.

La mente es futuro y pasado.

Cuando no hay mente,
solamente hay,
el presente.

El presente ES la realidad.

La gente no vive en la realidad,
porque la gente vive,
en la mente.

La mente es una realidad virtual.
Porque el trabajo de la mente es darte una realidad virtual.
Esa es nuestra arma.

El ser humano con la ayuda de la mente tiene la capacidad de hacer cosas que el resto de la naturaleza no puede hacer.

Pero,
la gente humana es esclava de la mente.

La gente humana no vive en el presente.
Porque sus mentes estan tan ocupadas,
TAN ocupadas...

A todo minuto esta esa voz de la mente diciendote: Que tienes que hacer --- que se te a olvidado---que tienes por terminar.

La mente no te deja vivir en el presente.

La mente a tomado control de ti,
y,
si tu no empiezas a tomar control de tu mente,
a medida de que vas creciendo,
a medida de que tus anos van pasando,
sera mas difícil de tomar control.

No todo el mundo va a lograr obtener su libertad.
Porque hay gente que ya a puesto tanta fe en sus creencias que han acumulado tanto miedo.

Piensan y creen tantas mentiras que le tienen miedo a sus propias mentiras.

Ellos creen en algo y creen que para que ellos sean felices,
para que ellos llegen a vivir en paz,
sea durante vida o despues de vida,
tienen que seguir luchando en el nombre de sus creencias.

Lo que la gente no sabe,
es que la mente vive en el pasado y en el futuro.

La mente siempre hablara de algo que tiene que pasar--- de algo que a pasado--- de algo que pasara.

Pero la mente no habla de el presente, de este momento.
NO PUEDE.

Entonces,
la gente vive su vida esperando...
ESPERANDO.

La gente espera a que ese momento de alegria eterna les llegue.

Pero,
como estan tan atrapados en su mente,
como estan tan poseados por su mente,
por sus creencias,
totalmente rechasan el presente.

Creen que vivir en el presente es una perdida de tiempo.
Creen que tienen que a toda hora estar haciendo algo.

El hacer nada para ellos, para la mente, significa : perdida de tiempo.

Entonces,
que hacen?
Siempre estan haciendo algo.
Siempre estan enfocados en obtener,
en ganar,
en LLEGAR.

Quieren llegar a la felicidad.
Quieren llegar a la paz,
a el amor,
a la verdad,
Pero estan siendo totalmente manipulados por la mentira de que la felicidad la van a obtener en algun futuro.

Totalmente separados de este momento,
de el presente.

Totalmente pre-ocupados.

La felicidad,
la paz,
el amor,
la verdad,
alegria,
SOLO se pueden experimentar en este momento.

Y este momento se vive totalmente cuando la mente esta en silencio.

Porque,
cuando la mente esta hablando,
te esta hablando o de el pasado o de el futuro,
NO de este momento.

Entonces,
para poder ser feliz,
alegre,
lleno de vida,
en paz,
lleno de amor,
la gente tiene que aprender a poner, mantener, la mente en silencio.

Y la unica forma de que la mente llege a su estado de silencio es :  OBSERVARLA .
Matías Soto  Feb 21
Hay Paz
Matías Soto Feb 21
Hay sonidos que dan paz,
aquella que se siente en la mente.
Hay momentos que brindan paz,
esos que la piel misma siente.
Hay personas que traen paz,
las que te acompañan incondicionalmente.
A veces, en la vida, lo único que anhelamos es paz.
Victor D López Feb 2019
Naciste siete años antes del comienzo de la guerra civil española,
Y viviste en una casita de dos pisos en la Calle de Abajo de Fontan,
Frente al mar que les regalo su riqueza y belleza,
Y les robo a tu hermano mayor, y el más noble, Juan, a los 19 años.

De chiquita eras muy llorona. Los vecinos te hacían rabiar con solo decirte,
“Chora, Litiña, chora” lo cual producía un largo llanto al instante.
A los siete u ocho años quedaste ciega por una infección en los ojos. Te salvó la vista
El medico del pueblo, pero no antes de pasar más de un año sin poder ir a la escuela.

Nunca recuperaste ese tiempo perdido. Tu impaciencia y la vergüenza de sentirte atrasada, Impidieron tus estudios. Tu profundo amor propio y la vergüenza de no saber lo que sabían tus
Amigas de tu edad, tu inquietud y tu inhabilidad de aguantar la lengua cuando te corregían,
Crearon una perfecta tormenta que desvió tu diminutiva nave hacia las rocas.

Cuando aún una niña, viste a Franco con su escolta salir de su yate en Fontan.
Con la inocencia de una niña que nunca supo aguantar la lengua, preguntaste a
Una vecina que también estaba presente “Quien es ese señor?”
“El Generalísimo Francisco Franco” te contestó en voz baja. Dile “Viva Franco” cuando pase.

Con la inocencia de una niña y con la arrogancia de una viejita incorregible gritaste señalándolo
“Ese es el Generalísimo?” Y con una carcajada seguiste en voz alta “Parece Pulgarcito!”
Un miembro de su escolta se acercó alzando su ametralladora con la aparente Intención de Golpearte con la culata. “Dejadla!” Exclamo Franco. “Es una niña—la culpa no es suya.”

Contaste ese cuento muchas veces en mi presencia, siempre con una sonrisa o riéndote.
Creo que nunca apreciaste el importe de esa “hazaña” de desprecio a la autoridad. Pudiera ser En parte por ese hecho de tu niñez que vinieron eventualmente por tu padre  
Que lo Llevaron preso. Que lo torturaron por muchos meses y condenaron a muerte?

El escapó su condena como ya he contado antes—con la ayuda de un oficial fascista.
Tan fuerte era su reputación y el poder de sus ideas hasta con sus muchos amigos contrarios.
Tal tu inocencia, o tu ceguera psíquica, en no comprender nunca una potencial causa de su Destrucción. A Dios gracias que nunca pudiste apreciar la posible consecuencia de tus palabras.

Tu padre, quien quisiste toda la vida entrañablemente con una pasión de la cual fue muy Merecedor, murió poco después del término de la guerra civil. Una madre con diez
Bocas para alimentar necesitaba ayuda. Tú fuiste una de las que más acudió a ese
Pedido silencioso. A los 11 años dejaste la escuela por última vez y comenzaste a trabajar.

Los niños no podían trabajar en la España de Franco. No obstante, un primo tomó piedad
De la situación y te permitió trabajar en su fábrica de embutidos de pescado en Sada.
Ganabas igual que todas tus compañeras mayores. Y trabajabas mejor que la mayoría de ellas,
Con la rapidez y destreza que te sirvieron bien toda tu vida en todos tus trabajos.

En tu tiempo libre, llevabas agua de la fuente comunal a vecinos por unos céntimos.
De chiquita también llevabas una sella en la cabeza para casa y dos baldes en las manos antes y Después de tu trabajo en la fábrica de Cheche para el agua de muchos pescadores en el puerto
Antes del amanecer esperando la partida a alta mar con tu agua fresca en sus recipientes.

Todo ese dinero era entregado tu madre con el orgullo de una niña que proveía
Más que el sueldo de una mujer grande—solo a cambio de tu niñez y de la escuela.
También lavabas ropa para algunos vecinos. Y siempre gratuitamente los pañales cuando había
Niños recién nacidos solo por el placer de verlos y poder estar con ellos.

Cuando eras un poco más grande, ya de edad de ir al baile y al cine, seguías la misma rutina,
Pero también lavabas y planchabas la ropa de los marineros jóvenes que querían ir muy limpios
Y bien planchados al baile los domingos. Ese era el único dinero que era solo tuyo—para
Pagar la peluquería todas las semanas y el baile y cine. El resto siempre para tu madre.


A los dieciséis años quisiste emigrar a Argentina a la casa de una tía en Buenos Aires.
Tu madre te lo permitió, pero solo si llevabas también a tu hermana menor, Remedios, contigo.
Lo hiciste. En Buenos Aires no podías trabajar tampoco por ser menor. Mentiste en las Aplicaciones y pudiste conseguir trabajo en una clínica como ayudanta de enfermera.

Lavaste bacinillas, cambiaste camas, y limpiaste pisos con otros trabajos similares.
Todo por ganar suficiente dinero para poder reclamar a tu madre y hermanos menores,
Sito (José) y Paco (Francisco). Luego conseguiste un trabajo de mucama en un hotel
En Mar del Plata. Los dueños apreciaron tu pasión por cuidar a sus niños pequeños.

Te mantuvieron como niñera y mucama—sin doble sueldo. Entre tu (pobre) sueldo y
Propinas de mucama, en un tiempo pudiste guardar suficiente dinero para comprar
Los pasajes para tu madre y hermanos. También pudiste volver a Buenos Aires y
Conseguiste alquilar un doble cuarto en una antigua casa cerca del Consulado español.

De aquellas, aun menor de edad, ya trabajabas en el laboratorio Ponds—al cargo de una
Máquina de empacado de productos de belleza. Ganabas buen dinero, y vivieron en el
Centro de Buenos aires en esa casa hasta que te casaste con papa muchos años después.
Aun te perseguía la mala costumbre de decir lo que penabas y de no dar el brazo a torcer.

El sindicato de la Ponds trató de obligarte a registrarte como Peronista.
A gato escaldado hasta el agua fría le hace daño, y reusaste registrarte al partido.
Le dijiste al sindicato que no le habías escapado a un dictador para aliarte a otro.
Te amenazaron con perder el trabajo. Y con repatriarte a ti y a tu madre y hermanos.

Tu respuesta no la puedo escribir aquí. Te llevaron frente al gerente general demandando
Que te despidiera de inmediato. Contestaste que te demostraran razones para hacerlo.
El gerente—indudablemente a propio riesgo—contestó que no había mejor trabajadora
En la fábrica y que no tenía el sindicato razones para pedir que te despidiera.

Después de un noviazgo de varios años, se casaron tú y papa. Tenían el mundo en sus
Manos. Buen trabajo con buenos ahorros que les permitirían vivir muy bien en el futuro.
No podías tener hijos—los cuales siempre anhelaste tener. Tres años de tratamientos
Lograron que me dieras vida. Vivimos por años en un hermoso apartamento en la ciudad.

Tengo uso de razón y recuerdos gratos desde antes de los dos años. Recuerdo muy bien ese Apartamento. Pero las cosas cambiaron cuando decidieron emprender un negocio
Que no fue sostenible en el caos de la Argentina en los años 60. Recuerdo demasiado bien el Sacrificio tuyo y el de papa—es eso un tema para otro día, pero no para hoy.

Fuiste la persona más trabajadora que conocí en mi vida. No le temías a ningún trabajo
Honesto por fuerte que fuese y tu inquietud y espíritu competitivo siempre te hicieron
Una empleada estelar en todos tus trabajos, la mayoría de ellos sumamente esclavos.
Hasta en casa no sabias parar a no ser que tuvieras con quien charlar un rato largo.

Eras una gran cocinera gracias en parte al chef del hotel en cual trabajaste en Argentina
Que era también un compatriota español (vasco) y te enseno a cocinar muchos de sus
Platos españoles e italianos favoritos. Fuiste siempre muy mal comedora. Pero te
Encantaba cocinar para amigos, familia y—cuantos mas mejor—y para las fiestas.

Papá también era buen cocinero aunque con un repertorio mas limitado. Y yo aprendí
De los dos con mucho afán también a cocinar desde joven. Ni en la cocina ni en ninguna
Fase de mi vida me puedo comparar contigo ni con papa, pero también me encanta
Cocinar y en especial para compartir con seres queridos.

Te daba gran placer introducir a mis amigos a tus platos favoritos como la cazuela de mariscos,
Paella, caldo gallego, tus incomparables canelones, ñoquis, orejas, filloas, buñuelos, flan,
Y todo el resto de tu largo repertorio de música culinaria. Papa me iba a buscar al colegio
Cuando en la escuela secundaria (JHS #10) todos los días antes del trabajo.

Los dos trabajaban el segundo turno y no partían hasta después de las 2:00 p.m.
Muchos días traía el coche lleno de mis compañeros. Recuerdo igual que si fuera ayer
Las caras de mis amigos judíos, chinos, japoneses, italianos, ingleses e irlandeses
Cuando primero probaron el pulpo, caldo gallego, la tortilla, las orejas o el flan.

Mediante el bachiller, la universidad y los estudios de derecho fue igual. A veces parecía
Una reunión de Las Naciones Unidas, pero siempre con comida. Siempre trataste a mis
Amigos íntimos como si fueran hijos tuyos también. Y algunos aun hoy día te quieren
Como una segunda madre y sienten tu ausencia aunque no te vieran por muchos años.

Tuviste una pasión por ser madre (una gran pena que solo tuvieras un hijo).
Que te hizo ser demasiado protectora de tu hijo.  Me vestías con ropa exclusiva de
Les Bebes—Fui un muñeco para quien no los tuvo de niña. No me dejabas fuera de tu vista.
El mantenerme en un ambiente libre de gérmenes produjeron algunos problemas de salud.

Mi pediatra te decía “Quiero verlo con las rodillas raspadas y las uñas sucias.”
Tú lo tomabas como un chiste. Me llevabas a menudo a un parque y a la calesita.
Lo recuerdo como si fuera ayer. Pero no recuerdo tener ningún amigo hasta los siete u ocho
Años. Y solo uno entonces. No recuerdo tener una pandilla de amigos hasta los 13 años. Triste.

Cuando comencé a hablar como una cotorra con un año, y a caminar al mismo tiempo,
Me llevaste al médico. El medico pensó que era solo idea tuya. Me mostro unas llaves y me
Pregunto “Sabes lo que es esto, Danielito?” “Si. Son las llaves de tu tutú,” le contesté.
Después de unas pruebas, le recomendaron a mi madre que alimentara mi curiosidad.

Según ella era yo insoportable (algunas cosas nunca cambian). Si le preguntaba a
Papá por que el sol quema, a que distancia esta, que son las estrellas, por qué una
Linterna enfocada al cielo en una noche oscura no se ve, por qué los aviones no tienen
Ruedas debajo de pontones para poder aterrizar y despegar en el agua? Etc., etc., etc.

Me contestaba con paciencia. Recuerdo viajes en tren o autobús sentado en las piernas de mi Padre haciéndole mil preguntas. Desafortunadamente, si le preguntaba algo a mama que No supiera contestar, inventaba cualquier respuesta con tal de hacerme callar en vez de decirme “No se” o “pregúntaselo a papá” o “vete al infierno de una ver por todas y dejame en paz.”

Cuando me contaba algún cuento y no me gustaba como terminaba, “Caperucita Roja” por Ejemplo, mi madre tenía que inventar un fin que me gustara mejor o aguantar un llanto
Interminable. Pobre madre. Inventar lo que a Danielito no le gustaba podía ser peligroso.
Recuerdo un día en el teatro viendo dibujos animados que me encantaban (y aun encantan).

El Pato Donald salió en una escena comiéndose un tremendo sándwich. Le dije a mamá que
Quería un sándwich igual. En vez de contestarme que no era un sándwich de verdad, o que me Llevarían a comer después del teatro (como de costumbre) se le ocurrió decirme que me
Lo iba a traer el Pato Donald al asiento. Cambio la escena y el Pato Donald salió sin el sándwich.


Se acabo el mundo. Empecé a chillar y llorar que el Pato Donald se comió mi sándwich.
Me había mentido y no me trajo el prometido sándwich. Eso era algo insoportable.
No hubo forma de consolarme o hacerme entender—ya tarde—que el Pato Donald también
Tenía hambre, que el sándwich era suyo y no mío, o que lo de la pantalla no era realidad.

Ardió Cristo. Se había comido el sándwich del nene el Pato Donald quien era (y es) mi favorito.
La traición de un ser querido así era inconcebible e insoportable. Me tuvieron que quitar del
Cine a grito pelado. No se me fue la pataleta por largo rato. Pero todo paso cuando mi querida Tía Nieves (una prima) me dio unas galletas marineras con mermelada más tarde en su casa.

Cuánta agua debajo del puente. Tus recuerdos como el humo en una placentera brisa ya se han Esparcido, son moléculas insubstanciales como estrellas en el cielo, que no pintan cuadros Coherentes. Una vida de conversaciones vitales vueltas a susurros de niños en una tormenta Tropical, impermisibles, insustanciales, solo un sueño que interrumpe una pesadilla eterna.

Así es tu vida hoy. Tu memoria fue siempre prodigiosa. Recordabas el nombre de todas las Personas que conociste en toda tu vida—y conversaciones enteras palabra por palabra.
Con solo tres años de escuela, te fuiste por el mundo rompiendo paso y aprendiste a leer y
Escribir ya después de os 16 años en una ciudad adoptiva. Te fue más que suficiente tu estudio.

Siempre dije que eras mucho mejor escritora que yo. Cuantas excelentes novelas u obras de Teatro y poesía hubieras escribido tú con la mitad de mi educación y el triple de trabajo?  
No ay justicia en este mundo. Por qué le da Dios pan a quien no tiene dientes? Tú prodigiosa Memoria no te permite ya que me reconozcas. Fui la última persona que olvidaste.

Pero aun ahora que ya no puedes tener una conversación normal en ningún idioma,
Alguna vez te brillan los ojos y me llamas “neniño” y sé que por un instante no estás ya sola.
Pero pronto se apaga esa luz y vuelve la oscuridad. Solo te puedo ver unas horas un día a la Semana. Las circunstancias de mi vida no me dejan otra mejor opción.

Algún día no tendré ni siquiera la oportunidad de compartir unas horas contigo. No tendrás
Monumento alguno salvo en mis recuerdos mientras me quede uso de razón. Toda una
Vida de incalculable sacrificio de la cual solo dejarás el más pobre rasgo viviente del amor
De tu único hijo quien no tiene palabras para honrarte adecuadamente ni nunca las tendrá.


*          *          *

Ya llegó ese día, demasiado pronto. Octubre 11, 2018. Llegó la llamada a las 03:30 horas,
Una o dos horas después de haber quedado yo dormido. Te trataron de resucitar en vano.
No habría ya mas oportunidades de decirte te quiero, de acariciar tus manos y cara,
De cantarte al oído, de poner crema en tus manos, de anhelar que esta semana me recordaras.

De contarte acontecimientos de seres queridos, a quien vi, que me dijeron, quien pregunto
Por ti, ni de rezar por ti o de pedirte si me dabas un besito poniendo mi mejilla cerca de tus Labios y del placer cuando respondías dándome muchos besitos. Cuando no me respondías,
Lo mas probable estos últimos muchos meses, te decía, “Bueno la próxima vez.”

Siempre al despedirme te daba un besito por Alice y un abrazo que siempre te mandaba,
Y tres besitos en tu frente de parte de papa (siempre te daba tres juntos), y uno mío. Te
Dejaba la tele prendida en un canal sin volumen que mostrara movimiento. Y en lo posible
Esperaba que quedaras con los ojos cerrados antes de marchar.

Se acabó el tiempo. No hay mas prorroga. Mis oraciones cambian de pedir que Dios te proteja
Y que por Su Gracia puedas sanar un poquito día a día a que Dios guarde tu alma y la de papá y
Permita que descansen en paz en Su reino. Te hecho mucho de menos ya, como a papá, y lo
Haré mientras viva y Dios me permita uso de razón. No sabia lo que es estar solo. Ahora si lo se.

Cuatro años viendo tu deslumbrante luz reducirse a una vela temblando en a oscuridad.
Cuatro años temiendo que te dieras cuenta de tu situación.
Cuatro años rogando que no tuvieras dolor, tristeza o soledad.
Cuatro años y sin aprender como decirte adiós. El resto de mi vida esperando verte otra vez.

Te quiero con todo mi corazón siempre y para siempre, mamá. Descansa en Paz.
You can hear all six of my Unsung Heroes poems read by me in my podcasts at https://open.spotify.com/show/1zgnkuAIVJaQ0Gb6pOfQOH. (plus much more of my fiction, non-fiction and poetry in English and Spanish)
Could be I’m on a mission:
Convince the entire world
I am the World's Greatest Living
English Language poet;
Of course, genius such as mine
Goes generally unrecognized until
The posthumous crowd weighs in.
And yet, wouldn’t it be nice?

• BEACH BOYS LYRICS-Wouldn't It Be Nice-A-Z Lyrics www.azlyrics.com /lyrics/beachboys/ wouldntitbenice. Wouldn't It Be Nice Lyrics-Beach Boys www.lyricsfreak.com›Beach Boys

Yes, wouldn’t it be nice?
(The Nobel Prize,
Tribute at the Kennedy Center,
A MacArthur Grant,
The Presidential Medal of Honor,
Reverent BJs from hipster groupies . . .
The Poet Laureate in his vicarage,
Enjoying my sweet twilight celebrity.)

(Cue “Guys & Dolls” soundtrack: “What's in the daily news?
I'll tell you what's in the daily news.”)
23: Beheaded at Nigerian Election Rally!
Amanda Knox Gets Away with ****** Again in Italy!
Kung Pow: Silicon Valley Penisocracy Crushes Ellen Pao
German Crash Dummy Co-pilot Flies Jet into the Alps!
Hilary’s Emails Are *****!
Sierra Leone Ebola Lockdown!
Iran: Kooks with Nukes!
Sri Lankan President’s Brother Dies from Ax Wounds!
Saudi Diplomats Evacuate Yemen!
Stampede at Hindu Bathing Ritual, Bangladesh Kills at Least 10!
Simply put:  THE WORLD IS IN A STATE OF ****.

Perhaps it’s time we turn again.
Seek solace in poetry—
“Yeah, chemistry,” insists my Sky Masterson,
My “Guys & Dolls” alter ago.
Surprised? You shouldn’t be.
All poets are gamblers & moonshiners.
We polish our chemical craft,
Sweet-talking the distillation apparatus,
Getting us, getting at linguistic essence.
Cunning linguists are we.
(Colonel Angus, are you back?)
Oyez! Oyez! The gavel raps:
“The Curious Case of Sam Hayakawa.”
We open this hearing to determine
Whether or not S.I. Hayakawa—guilty of
Numerous crimes against humanity & other
Professional Neo-Fascist “entrechats.”--
Whether or not he merits a kinder, gentler
Wikipedia BIO.
(Wikipedia ( i/ˌwɪkɨˈpiːdiə/ or  i/ˌwɪkiˈpiːdiə/ WIK-i-***-dee-ə) Wikipedia)
We open this forum, focusing on his
Courageous stand against the
SDS & Black Panthers, part of
An unlikely coalition: The Worker-Student Alliance
& It’s rival, Joe Hill Caucuses.
Da Name of the Place:
(“I like it like that!” Hot Chelle Rae-“I Like It Like That” lyrics| Metro Lyrics www.metrolyrics.com Lyrics to 'I Like It Like That' by Hot Chelle Rae. “Let's get it on, yeah, y'all can come along/Everybody drinks on me, buy out the bar /Just to feel like I'm.”)
The name of the place: San Francisco State,
1968-69, the longest student strike in U.S. history,
Led successfully to the creation of
Black & Other Ethnic studies programs
On campuses across the country,
And, one could argue,
Gave the green light to
Osama Hussein Obama,
Our first Uncle Tom President.
But I digress.

ACTING SFSU President, Dr. Hayakawa—
Perpetual audition, the pressure on,
Feisty, independent-minded & combative,
Screaming at that skeevy student mob:
(Skeevy as in “He bought the thing from
Some skeevy dude in an alley.")
Declaring “A State of Emergency,”
Calling in the SFPD, whose
Inexplicable slogan says”
“Oro en Paz,
Fierro en Guerra.”
Archaic Spanish for
Gold in peace,
Iron in war, by the by,
For you holdouts,
Those of you who still
Think the “English First Movement”
Breathes life still.
I’ve got more news for you:
That crusade died long ago,
Locked up, dark & shuttered,
Bank Repo thugs, their thick
Neck muscles flexing from side to side,
Sashaying across the parking lot,
Like John Wayne on steroids,
Right up to the front door.)
The SFPD: San Francisco city fuzz,
(As they were known at the time) &
The California National Guard, as well,
Obstreperously, generously catered by
Governor Ronald Wilson Reagan,
(Early stage, Alzheimer’s at the time.
But still very much “The Gypper,”
Still chipper in Sacramento.)
Ronnie--keenly interested in
The Eureka State’s congressional clout,
Lassoes a seat in the U.S. House of Lords:
AKA: The U.S. Senate, SPQR.
It’s still hard . . .

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Still hard to believe that California was once
Rock solid in the clutches of the GOP,
Gripped tightly in the Party’s
Desperate talons. But the grip slipped,
Slipped in the slip-sliding 1970s.
It got harder and harder . . .

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Harder and harder to remind
Leroy & the rest of his ebony posse,
That it was Abraham Lincoln—
“The Great Emancipator” himself—who was,
Our first Republican President.
The Emancipation Proclamation:
That toothless rhetorical flourish,
Based solely on Abe’s
Constitutional authority as
Commander-in-Chief,
Not on a law passed by Congress.
It was just Abe blowing smoke
Up their ***** again,
Just an egalitarian blast from
His Old Kentucky past,
A youth spent splitting rails,
Busting his *** just like
Any plantation ******,
A stark plebeian commonality,
Too deeply etched to be ignored.
Poor Abraham Lincoln:
Probably a **** Creek crypto-Jew,
Neutered by the opposition:
His very own Republican majority Congress,
Another example of the GOP
Shooting off its own foot, right up there
With Mitt Romney’s "47 percent of the people,”
The rhetorical gaffe which cost him his
Second & final shot at the White House.
But I digress.

Senator Sam S.I. Samuel Hayakawa:
That inscrutable Asian fixer, is now U.S. Senator,
Republican, California, 1976-83
Pulpit-bullying his Senate colleagues,
Fiercely opposed to transfer of the
Panama Canal & Panama Canal Zone to
Panama: a diplomatic no-brainer; Duh?
Their freaking name is on both of them.
Senator Sam, obstinate & blustering:
"We should keep the Panama Canal.
After all, we stole it fair and square.”
And Hayakawa, later the driving impetus
Behind the Far Right “English Only” movement.
His co-founding an "Official English"
Advocacy group, U.S. English;
Their party line summarizes their belief:
“The passage of English as the official language will help to expand opportunities for immigrants to learn and speak English, the single greatest empowering tool that immigrants must have to succeed."
That’s how they sold it, anyway.
In sooth: just old-fashioned nativist
Anti-immigration hysteria.

Hayakawa: always the high achiever.
Hayakawa: The Great Assimilator,
Preaching his xenophobic Gospel:
“Immigration Must Be Reduced!”
Aryan rhetoric, of course,
A bi-product of radical authoritarian nationalism,
A movement with deep American roots.
Senator Sam: a Japanese-Canadian-American,
Always tried too hard to fit in.
Sam, comfortable in Chicago during WWII,
Not personally subject to confinement,
Advocated that Japanese-Americans
Submit to FDR’s 1942, Executive Order 9066.
“Time in camp, will eventually work to Japanese advantage."
Later, during the Congressional debate over
The Civil Liberties Act of 1988 . . .
(Passed the House on September 17, 1987 (243–141)
Passed the Senate on April 20, 1988 (69–27, in lieu of S. 1009)
Reported by the joint conference committee on July 26, 1988,
Agreed to by the Senate on July 27, 1988 (voice vote) and
By the House on August 4, 1988 (257–156,
Signed into law by President Ronald Reagan 8/10/88.
He opposed $reparations for WWII internment:
“Japanese-Americans should not
Be paid for fulfilling their obligations."
Some guys, I guess, would say, or
Do anything for Bohemia Club membership.
Plagued by night terrors, nonetheless,
His Manzanar nightmares, his vivid
Imaginary experience at other Japanese
Internment Sites: Tule Lake & Camp Rohwer.
Stalag (German pronunciation: [ˈʃtalak])
Stalags, infamous still,
“Stalags ‘R Us,”
Still palpable memories for
Issei ("first generation")
& Nisei ("second generation").
See: 323 U.S. 214. Korematsu v. United States
(No. 22: Argued: October 11, 12, 1944.
Decided: December 18, 1944.140 F.2d 289.
The opinion, written by Hugo Black,
Chief Justice Harlan Stone, Presiding.)

Hayakawa: a strange duck, of course,
But we mustn’t ignore his strong credentials,
And I’d like to disabuse anyone here
Of the notion that it was anything
Other than his academic record
That got his case to this Forum.
Oyez! Oyez! The gavel raps:
“The Curious Case of Sam Hayakawa.”
So begins this fractured Pardoner’s Tale,
This petition for forgiveness,
The Capo di Tutti Capi,
Presiding: the original Italian mafioso,
His Eminence--the Vicar of Jesus Christ,
The Supreme Pontiff
Pope Paparazzi of Rome!
Roma: the only venue large enough to
Dispense dispensation of this magnitude.

Hayakawa: everyone says his C.V. is “impeccable.”
But did anyone ever freaking Google it?
Just where did Professor Sam go to school?
Undergrad? The University of Manitoba,
Truly, by any Third World Standard
A great bastion of intellectual rigor;
Grad school? McGill and U Wisconsin-Madison.
He was a Canadian by birth,
His academic discipline was Semantics.
(As in “That’s just semantics,”
That all-purpose rejoinder in any argument.)
Professor Hayakawa, The Semanticist,
He taught us: “All thought is sub-vocal speech.”

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Hmmm? We think in words.
The medium of thought is language.
If you grok this for the first time,
Let’s stop to celebrate our enlightenment,
With a cultural nod of respect,
We salute our Islamic brethren.
Radical Islam: the new bogeyman,
Responsible for keeping lights on in Alexandria,
Paying the defense & intelligence bills,
Sustaining that sinister
Military-Industrial complex
Ike warned us about.
Hang in there, Mustafa, old buddy.
Like the Cold War, this insanity
Will eventually blow over.
Orwell’s Oceania will reshuffle
Its deck of global grab-***, and a
New enemy will suddenly appear.
Big Brother, as always,
In the full-control mode,
Simply put: on top of the situation.
So Hurrah!
Allāhu Akbar. “God is Great!
The Takbīr (the term for the
Arabic phrase: usually translated as
"God is [the] greatest.")

“All thought is sub-vocal speech.”
What a simple, yet profound insight!
Just a short hop, skip & jump to the
Realization that, perhaps, the clarity
& Power of our minds can be groomed,
Improved upon by mastery of—
In Sam’s case, anyway--the English Language.
Was this, perhaps, the germ of U.S. English,
The political lobbying organization
He co-founded, dedicated to making
English, the official language of the United States.
Hayakawa: a wooly conservative of his own design;
No wonder Governor Reagan loved him.

Dr. S.I. Hayakawa, a colorful and polarizing
Figure in California politics during the 1960s and 70s.
Can we forgive his daily afternoon naps.
Asleep on the floor of the U.S. Senate,
Leaving California so pathetically,
So ostensibly under-represented.
Senator Sam’s comatose presence at
Washington-on Potomac; the
District of Columbia.
A long time ago,
In a distant galaxy . . .
Far, far away.

TEAR GAS.
Alas, long before he got to Washington,
Long before ever setting foot off campus,
He called for tear gas to
Disperse those pesky college kids.
I repeat myself for emphasis:
He authorized the use of tear gas at SF State.
Tear gas: a lachrymatory agent?
Actually, a potentially lethal
Chemical agent . . .
(Yeah, Chemistry!
To wit: Sgt. Sara Brown,
Referencing “Guys & Dolls” again.)
Outlawed for use during wartime,
Banned in international warfare
Under both the 1925 Geneva Protocol; & the
Chemical Weapons Convention;
“Tear gas:  a weapon of war against
The people. We believe that
Tear gas remains a chemical weapon
Whether used on a battlefield, or city streets.”

Thus, history will be your judge,
You unleashed tear gas on college kids,
So I wouldn’t expect a rep makeover
Any time soon, Ichiye-san, my ichiban friend.

— The End —