Archive | February 9, 2012

Black History Month and Muslims

Black History Month and Muslims

 

From Sound Vision Team

“Son of a black woman.”

It was literally true. Bilal ibn Rabah, was exactly that. But the tone, the way it was said, and the context, was clearly offensive. Prophet Muhammad, peace and blessings be upon him responded with strong disapproval: “You are a man who still has traces of pre-Islamic ignorance,” he said to the Muslim who made this comment.

Stunned by this censure, Abu Dhar Ghiffari, who, like Bilal, was also a great Companion, immediately sought his Abyssinian brother’s forgiveness. He went as far as placing his head on the ground and asked Bilal to step on his face as a way of making him feel for the offensive insult. Instead, Bilal took his hand and hugged him.

February is Black History Month. Schools will no doubt be giving students assignments, worksheets, books to read, and perhaps even planning filed trips on the theme of African-American achievements and history. Television will air programs on the theme as well.

This is important and relevant.

But it is also a time for Muslims to acknowledge the contributions of African-Americans to Islam in America, and Africans in general, to Islam as a whole. In addition, it is an ideal time to assess ugly prejudices that persist against Africa, Africans, and blackness as a skin color. Whether it’s the blatantly racist comments one comes across at social gatherings, or subtle ways dark skin is deemed unworthy, these are an insult to our beloved Prophet, who is remembered this month by millions around the world, during the Islamic month of his birth, Rabi ul Awwal.

It was a black woman, Barakah or Umm Ayman, who the Prophet described as his “mother after my own mother. She is the rest of my family.” She was the only person who knew the person from the time he was born until the day he died. He also once described her as a woman of Paradise. For the Prophet, the Muslim community was built through people like Barakah, Bilal, and others, black, white, and other, from nations and tribes that would learn to know and love one another, treating each other as equals before God.

And that is ultimately what we should gain from this month: a greater appreciation and respect for Barakah, Bilal, and Black History, as well as a willingness to challenge those who undermine its message of unity in diversity.

33 Tips to launch your personal Jihad against Racism and Nationalism

By Abdul Malik Mujahid

Alhamdu lillah, all Masjids in the world are open to all people. Muslims pray shoulder to shoulder with no regard to any national, ethnic, class or color differences. Islamic egalitarianism still gains converts from the untouchables of India to Malcolm X and Muhammad Ali in America. However, this dominant reality is sometimes marred by individual behavior, which is contrary to the ideals of Islam.

Some Muslims fall for the age-old trick of Satan and start playing the silly inferiority/superiority game. Some stereotype others and tolerate prejudice against other human beings, despite the fact that all human beings are equal, from the same man and woman. (Qur’an 49:13)

How should we save ourselves from falling into this trap? How should we help others stay above the killing fields of racism and nationalism? What can we do now to become a better human being? Here are some tips on how we can launch our personal Jihad against this disease.

The Prophet said: If one of you sees something evil he should change it with his hand. If he cannot, he should speak out against it, and if he cannot do even that he should at least detest it in his heart, this being the weakest form of faith (Sahih of Muslim).

1. Knowledge is power

Do we know what the Qura’n and Sunnah say about racism? The Qur’an established individual character as the criteria of success, not color, tribal or economic status of a person. The Prophet preached and established these ideals in the peace sanctuary of Madinah and Islamic society which he developed.

Let our parents, children, Islamic schools, and Imams learn and teach the ideals of Islam.

2. Ask the only One who can really help

We can get rid of racial and prejudicial attitudes within ourselves with the help of God.

Make sincere and focused Dua for those people and groups who remain oppressed, subject to humiliation, subject to difficult behavior. After all, Dua increases love between people (Hadith).

Also make Dua for yourself and others to gain an appreciation of others. Pray together with your family for those friends in the Masjid or at your job who are from other groups. And remember that dua without actions is nothing.

3. Hate the hatred

The Prophet never hated anyone. He neither hated Makkah nor the Makkans who tortured him, starved him and his people and killed his companions, may Allah be pleased with them. He continued to pray even for his worst enemies like Abu Jahl.

4. Make sincere Tawbah (repentance to God)

If we have hurt someone through our tongue or attitude, we need to seek God’s forgiveness. It is also important to seek the personal forgiveness of that persons as well if s/he is within reach as an Islamic pre-requisite to seek God’s forgiveness. There has to be a personal acknowledgment of wrongdoing and a commitment to change. This is done by turning to God and seeking His Forgiveness for looking down on other beings due to a false belief in someone’s inferiority.

5. Watch Our Tongues

The Prophet said: Whoever can give me a guarantee for what is between his two jaws and between his two legs, I can assure him Paradise (Sahih of Bukhari).

Keeping this in mind, effort should be made to curb useless talk, which can lead to worse things like backbiting and slander of individuals and groups of people.

Defining backbiting, the Prophet said that backbiting is anything that you say about someone in his absence that may displease him. When he was asked by one of the Companions, ‘even if he is as I describe him?’ he responded by saying, If he is as you describe him then you are guilty of backbiting, otherwise you are guilty of slander (which is worse than backbiting) (Sahih of Muslim).

To add emphasis to how awful slander is, consider that the Prophet said it is worse than adultery because if a person commits adultery, Allah can forgive him if he repents. But a slanderer will not be forgiven until the person he had been speaking about forgives him (Baihaqi).

6. No ethnic jokes please

Ethnic jokes are not innocent humor. They carry the virus of bigotry most of the time. Think about how hurt we feel when some comedians depict Muslims as terrorist.

Consider this verse of the Qur’an:

“O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by nicknames. How bad is it, to insult one’s brother after having Faith. And whosoever does not repent, then such are indeed wrong doers” (Qur’an 49:11).

Such silly and hurtful jest clearly goes against the type of manners Allah and His Prophet expect from us. It’s a sin in Islam to ridicule or laugh at any beings, and if they are a group, the sin is stronger.

7. Don’t call people, Kalla, Gora, Desi, Chapta, Abd or Rafeeq

Muslims disliked being called Moslems, Moor, or Mohammaden. We insist that since we write our name Muslims that’s how everyone should spell our name. So let’s call other people with the names they like for themselves. Fair enough?

Alhamdu lillah most Muslims don’t do this. But once in a while we hear names, which we need to challenge. The Urdu term “Kalla” is used by some for African-Americans. While it literally means “black”, the way it is used most of the time is demeaning. The same is true for the Urdu term Chapta or Peela, which refers to the color, and features of South East Asian people. Gora in Urdu for Caucasians falls in the same category although it also just means a white person, but is used to convey historical distrust and betrayl of the white colonial lords. Desi on the other hand is mostly used to describe stereotypical images of South Asians “curry smelling” Indians and “pakis.” It is often used as a term of self hate in the second generation.

Similarly some Arabs use the term Abd to describe black people, despite the fact the Prophet catogarically prohibited use of this term. Another term Zingy is used for the same people in the demeaning way. Some Arabs use the term Rafeeq (literally comrade) for Pakistanis in demeaning way similar to how the “N word” is used in the west. Ibn al Khinzeeer (son of a pig), a reference to whoever you are angry with amongst some Arabs and specially towards Jews is not only unworthy of the followers of Prophet Muhammad, it is a direct violation of his command not to insult one another’s parents (Sahih of Bukhari and Muslim).

Even the Islamic term Kafir has to be use with care. Not every non-believer is a Kafir. This Quranic term, regarding those who rejected Allah’s guidance after recognizing it to be the truth, should not become a term of hate.

8. Challenge the offensive, names, jokes and comments

If someone uses a hurtful name in our presence, we might simply say, “Don’t call him/her that. Call him/her by his/her name.” If you are the victim, simply say “That kind of joke offends me,” or say “You don’t like to be called bad names and neither do I”.

We should feel comfortable in pointing out unfairness. It is very rewarding in the eyes of Allah, since by challenging this we are following three of Allah’s commands:

Stand up against injustice

Discourage the evil

Don’t call people with bad nicknames

It’s part of a Muslim’s duty to enjoin the good and forbid the evil. Let’s do it with wisdom and patience. Be polite but firm.

9. Do not generalize

If you observe something wrong in some persons’ behavior, don’t generalize it to their ethnic group. Attribute it to those persons not their group. For example, I have heard several times that Arabs in Chicago run liquor stores. While it is true that there may be 100 or so Arabs who have this type of Haram business, they are a small minority among hundreds and thousands of Arabs living in Chicago. Without condoning what they are doing, we must see that there are Muslims of other nationalities who are also involved in Haram businesses.

10. Defend the abused group

Note unique and special qualities in other people. Show the positive points of an ethnic group that is being made fun of. Whether it’s the hospitality of the Arabs, the respect for elders in Indo-Pakistani culture, the resilience of African-Americans, for instance, point out the positive to those who don’t want to see the other side of the coin.

If you’re still tongue-tied, consider this Hadith: the Prophet said: If a man’s Muslim brother is slandered in his presence, and he is capable of defending him, and does so, Allah will defend him in this world and in the next. But if he fails to defend him, Allah will destroy him in this world and in the next.

11. Speak everyone’s language

What do you do when there are say, three people, one of whom speaks your native language and the other doesn’t?

Too often, many of us do the wrong thing.

It creates suspicion and discomfort if you speak a language in front of others who may not understand it. Use a common language understandable to all. So if Br. Muneer and you both understand Arabic, but Sr. Yasmeen doesn’t, speak in English instead, so she doesn’t feel left out. If you observe this behavior tell them it’s unfair. If you are the one who is doing the wrong thing, then don’t defend it by saying, “you should learn our language”.

The Prophet said: When three people are together, two should not talk secretly, leaving the third alone since this may grieve him. (Sahiah of Bukhari & Muslim).

12. Read about others

Read about people to gain positive insights into other cultures. Read what they have written about themselves. Read about, for instance, what African-Americans have contributed to America. Even better, read an autobiography like that of Malcolm X, which recounts the personal experience and struggles of one Muslim African-American. Much of what he has to say is also a reflection of the experience of other African-Americans.

13. Share your joy

Have you invited people other than your cultural group at an occasion of happiness in your family?

Whether it’s Eid, a wedding or the Aqiqa of a newborn baby, expand your next guest list to include those of different backgrounds. Sharing joy is a great way for people of all ethno-cultural groups to bond.

14. Share your sorrow

Have you visited a sick colleague, class fellow or a neighbor of another ethnic group? Have you been to the funeral of other people?

Relationships are not only built on the good times, but on the hard ones as well. Visit the sick, attend funerals, and console those who need it, and don’t reserve your sympathy to those of the same skin color or country.

15. The way to a man’s heart is through his stomach

Have you learned to cook the food of other cultures? Have you shared your food with them?

I know people who have become Muslim because of the hospitality of Muslims. Food is a great way to bring people together, and to get to know others. Share food with neighbors. Food is power. Use it!

16. Smiling is a charity

Who do you smile at? Do you limit your grins to groups you know, especially your ethno-cultural group?

Smiling is charity (Sahih of Abu Dawud and Tirmidhi), not just for your people. Expand your smile “directory” to include all. Smile opens close hearts.

17. Salam is for everyone

Qur’an demands that we greet others better than the way they have greeted us. (Qur’an 4:86).

After Juma do you say Salam and meet only those people you know or do you initiate a Salam to those from another ethnic group?

Consider this Hadith: The Prophet said: Those who are nearest to Allah are those who are the first to give a greeting (Sahih of Abu Dawud, Tirmidhi).

Saying Salam is also a great way to increase your love for a fellow Muslim, no matter where they are from. Consider this Hadith: the Prophet said: You will not enter Heaven until you believe, and you will not believe until you love each other. Let me guide you to something which will cause you to love each other: spreading the greetings of peace (Assalamu alaikum) (Sahih of Muslim).

18. Hug someone today

Have you ever experienced a hug by a Muslim you never knew? What a feeling. This one just for the sake of Allah. Try it on a Muslim in your masjid and then introduce yourself to him. He is your brother. Isn’t he?

19. Beyond Salam

Alhamdu lillah, we see a lot of faces of different ethnic groups in masjids, but have we gone beyond Salam with them?

Have we invited this brother or sister to our home this year? Let’s take the initiative to go beyond the Salam and invite a fellow human being of a different background over to our place. Don’t wait for a specific occasion. Just invite them over for dinner, lunch, or a game of basketball.

20. A Masjid tour of other neighborhoods

While in a number of cities in America and South Africa, Masjids tend to become ethnically homogeneous due to the population patterns of the city; we can try to overcome this isolation.

Let’s visit other neighborhoods and pray in a Masjid there. So if you’re an Urdu speaking person, visit the predominantly Arab mosque. If you’re an Arab visit the mostly African-American mosque. If you’re Turkish, visit the mostly Bengali mosque.

Let’s defy the neighborhood divisions which we did not create. Let’s take our Sunday school children on field trips to different neighborhoods and Masjids. Providing opportunities for interaction with people of diverse groups instills understanding.

Studies show that children playing and working together toward common goals develop positive attitudes about one another.

21. Do your duty, but a little differently

Who do you usually give your Zakat to?

Is it just to your ethnic group or do you use it as one of the categories-to win over hearts? Plan to give your next Zakat to a community or individuals who are not of your ethno-cultural background. This will be a practical way to give of yourself to those who are your brothers and sisters, and those who are in need.

22. Strangers should find an open Masjid door

How are you at welcoming strangers in your Masjid?

Do you move forward in welcoming, guiding and introducing them to others or do you allow a stranger to remain a stranger while you busily chat with your own cultural group? Open your heart and arms to the new brother or sister who may have come to the Masjid with great difficulty. Welcome their choice and don’t let them regret visiting your mosque.

The security staff at Masjids need to have sensitivity training as well.

23. Watch those expressions and attitudes

Did you see that twist of the mouth, or the raise of that eyebrow?

Sometimes, it’s not just words, but facial expressions that also indicate ethno-racial degradation and intolerance. It’s not enough for us to just avoid verbal jabs. Language is not just about words; it’s about body language too.

24. Defend yourself

If you are the target of ethno-racial humor, slurs or attacks defend yourself.

First seek refuge in Allah from Satan Following the Prophet’s advice, if you are angry, remain silent, sit down, move away or make wudu.

If you feel your security is being threatened seek any help available.

If you are attacked defend yourself if you are capable of it.

Document and pursue the case with local police, the department of human resources and anti-hate groups.

God tolerates a person who is being wronged to respond in the same coin but He prefers us to be better: “The recompense for an evil is an evil like thereof, but whoever forgives and makes reconciliation, his reward is due from Allah. Verily, He likes not the Zalimun (oppressors)” (Quran 42:40).

An ex-Marine member of the white supremacist movement the Ku Klux Klan became Muslim due partly to the polite and confident response of a Muslim doctor to his racist remarks calling him a “dog eater”.

This is an example of following Allah’s instructions that ask us to respond to evil with something which is better.

25. Stand up for justice

Take an active stand against injustices like profiling and discrimination in the workplace or at schools. Speak out against someone or a group being paid less because of their national background.

“O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it is against yourselves, or your parents, or your kin, be he rich or poor, Allah is a better Protector to both (than you) are. So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do” (Quran 4:135).

26. Work with other anti-racism groups

Volunteer time to organizations and groups which are working for an anti-racism agenda or for social justice. All the prophets were sent to help people take a stand for establishing justice (Quran 57:25). Working for a common cause brings people closer. Islam encourages cooperation with non Muslims for the common good of humanity (Quran 5:2).

27. Multi-ethnic Marriages

Some Fiqh books that dislike and discourage multi-ethnic marriages amongst Muslims are wrong because they conflict with the Sunnah of the Prophet and with the Qur’anic principle of all people being one.

For instance, the Fiqh manual Reliance of the Traveler, in a chapter on kafa’a (compatibility), while recognizing that there should be no consideration of skin color in marriage, does mention that a match between a non-Arab man and an Arab woman is unsuitable

I am not advising anyone to offer him or herself for a social experiment. But we must accept our children’s choice with an open heart instead of resistance based on the false interpretation of compatibility (Kafa’a) offered by some Fiqh books.

28. Jihad with your taxes

Your personal jihad against racism must also include a collective effort against racism and nationalism. Your taxes are used to institute policies, some of which you may agree with and others that you may completely oppose. You can use your tax money to fight against racism by supporting policies or institutions that encourage respect for differences. We should support subsidies to human rights organizations dedicated to fighting racism, specifically.

29. Vote against racism

Support candidates who oppose racism and nationalism both within America and without. For example, former US president Bill Clinton strongly campaigned against the use of tobacco in America but ironically he also helped the US tobacco companies to achieve record profits by helping them sell and promote tobacco in the Third World. If tobacco is wrong for America, it is wrong for every other human being as well. Let’s not tolerate “Cancer for other people.”

30. Vote for multi-ethnicity in your Masjid

Make sure your Masjid in North America has a multi ethnic board and leadership. Follow the Prophet in engineering social change. He paired each Ansar and Muhajir as brothers as he started building the Islamic society of Madina.

31. Put money where your mouth is

There are a number of organizations dedicated to fighting racism in America at various levels. Support them by your donation. If you don’t want to donate, establish your own organization against bigotry.

32 Raising race free children

Islam does not recognize race, but the society we live in does. Bridging this gap is the challenge of Muslim parenting.

Choose to live in a multi-ethnic community. Children with multi-ethnic interaction grow up to be better human beings.

Participate in your PTA with an antiracist agenda.

Help your children feel good about themselves. Children who feel good about themselves are less likely to be prejudiced.

Welcome children of all background in your home.

Debrief them if they come home with a racial slur from the school.

33. Let’s have a straight niyyah to please Allah

Let’s make our intentions (niyyah) that we will strive to build human society based on the equality of all human beings as Allah has asked us to do. Insha Allah, He will reward us for each step we take to get ourselves, our community, and our society rid of racism and nationalism.

Conclusion

As Muslims who are dehumanized day and night by the media and opinion leaders, it is our duty to emerge as a better human being through this ordeal instead of engaging in the satanic game of counter dehumanization.

Whoever starts to look at others as lower beings first kills his own humanity. Prejudice, racism and nationalism are equal opportunity diseases. Muslims, Christians, Hindus and Jews, all have a choice of either using their teachings to rise up for the ideals of humanity or sink in the killing fields of nationalism.

Dehumanization of Native Americans contributed to their almost complete annihilation. Dehumanization of Africans as nations and individuals resulted in generational loss of life and heritage. Dehumanization of Jews and Gypsies is associated with the mass murder by Nazis. Dehumanization of Japanese Americans contributed to their being sent to internment camps in America. The dehumanization of Muslims in America after the 9/11 tragedy is responsible for the virtual internment camp Muslims in America live today and the tortures in Abu Gharib and abuse at Guantanamo Bay.

Unfortunately there is a demonization of America taking place in the world, which by and large does not know how a majority of Americans today feel about the historical wrongs done in their names. Even the strong American reaction to the Abu Gharib images did not slow down the harm neo-con policies are causing to American standing in the world.

Racism and nationalism are twin evils which have killed more people in last one hundred years than probably all the wars in last one thousand years including crusades and massacres of the infamous Genghis Khan.

Let’s launch our personal Jihad against racism. May God be with you. Allahu Akbar.

 

See Sound Vision

Related Topics:

Extreme Prejudice

The Gift (Sunnah) of a Smile

Ramadhan Reflections: What Can People Expect from You?

What’s Happening to the Occupy World 2012

Occupy World 2012

 

The Occupy Movement began in Tunisia 17 December, 2010, when an unemployed graduate, Mohammed Bouazizi set himself on fire as a result of police confiscating his means of survival, fruits and vegetables. The Jasmine Revolution was born and took 4 weeks of  people’s power that demonstrated how a people can claim their God given rights, transformed a state into a people’s democracy and in turn transform the state. And so it was written:

When people choose life (with freedom)
Destiny will respond and take action
Darkness will surely fade away
And the chains will certainly be broken
(Tunisian poet Abul Qasim Al-Shabbi (1909-1934))

It took one life to trigger what had become the Jasmine Revolution, that in turn set alight the Arab Spring.

In Egypt, the simple. But well planned protests of youth took to the streets as never before, and as they marched those who looked on inspired joined a protest which gave birth to the Lotus Revolution on January 25th 2011. The struggle has not been so easy, but is driven by one thing that is weak in the Occupy Movements of the West, the sacredness of life: to be respected, and to live with dignity, and such a concept means that all structures must change to facilitate the dignity of life.

Whereas Tunisia stood as an example as to what is possible, Egypt stands as an example that confronts the world with a reality of imperialism in its covert and overt forms. Over time, that imperialism has nurtures structures, and systems that run the world, and in turn removed the sovereignty of states, and have given birth to communities of people who have submitted to serving their own interests – not in the interest of the whole. In other words has made irrelevant the sacredness of life.

As the Arab Spring spread across the Middle East, some lie Libya, and Syria have been but a cover for control with imperial forces aligning with communities of self interests within in order to maintain the status quo at a time when the when the bastions of imperialism are struggling for survival.

Whereas Tunisia stood as an example as to what is possible, Egypt stands as an example of the lotus that must grow from the mud to evolve into a flower – representing the divinity of life.

As the Arab Spring translated into the West’s Occupy Movement, we see the rise of the  ‘new blacks’.  The new blacks awaken to a reality of Africans and the African Diaspora have been engulfed in over the centuries. Starting with the remival of the sacfedness of life, and culminating with that realization that an control over their lives has been removed by those that they voted for.

The end result of globalization, is a crumbling capitalism that transpires in the sacrifice of the masses for the establishment and severe anti- austerity measures that triggered the fight for jobs, and homes. This fight has yet to grow up to the reality of people’s power, and that the fight for jobs and homes is only but a continuance of the same system that created the situation that the world is in pain from  The real challenge is from within, for the real challenge is  “When people choose life (with freedom).”

2012

Began with a severe winter in Europe and the U.S., and a much undermined Occupy Movement under an establishment that seeks by any means necessary to silence any form of uprising. From police brutality, illegal arrests, and imprisonment to increasing control over information sharing showing the full meaning of Big Brother, for the people of the West are living in the belly of the beast!

Hope shone not from European shores, but from the Occupy Nigeria Movement that began with civil disobedience, at the removal of oil subsidies. Within two weeks with the help of oil workers, a 30% reduction in the cost of oil was made. But Nigerians will not stop here, for their battle has been long, and consciousness raising:

“…cries for his country when in the hands of the ‘peace’ [peacekeepers] people” – business makers who enslave the people while profiteering. The petroleum and diamond industries are identified, along with Monsanto and Halliburton for the theft of natural resources, and the destruction of the land “use our brothers as slaves for the stone”, “ we must rise” – Nigerian musician Seun Kuti.

Hidden behind the media reports in this reality, a reality that some have not awoken to despite living in the nightmare. However people power has been raising its head in many forms all over the world, from a “ship-ship” protest in Indonesia, to Canadian civilians taking out legal proceddings to secure Canada’s Central Bank in the service of the nation, and not the elite which Central Banks are set up for.

Egypt Struggles On!

The sacredness of life continues to be trivaliazed in the West mainly because to make life worthless is the means by which the West has built itself. Within two weeks of the anniversary of the January 25 Revolution, what is a simple case of football violence (a once common feature of Western lifestyle) has been politicized negating or unaware that the violence itself was a political act that dishonored the sacredness of life. Refusing to be silenced a week of protests 40,000 strong awoke the people to the realization that they have been duped into a false sense of security, that:

  • Less that 60% of the voting population voted in the very same system they were trying to get  rid of
  • The loss of 74 lives was the result of organized meetings from the Tora prison complex where members of the former regime are waiting trials for which they may never      be charged
  • That the violence that erupts in protests is instigated by civilians, and members of the regime (former and current)
  • The People’s Assembly voted in by the people are on the side of the revolution more so than the establishment had intended and were more proactive in addressing the issues of the revolution and the protestors than the governing body
  • The governing body will only act on behalf of the people when forced to, but will act on behalf of self interested parties when left to “do its job.”
  • That justice will not take place without the active involvement of the people who along with the People’s Assembly, and the now independent Al-Azhar institution for the      governing body SCAF to step down and hand over.

Of course SCAF refuses, but the problem is whoever has been advising SCAF, has advised from the point of popular support, to popular contempt. It is time SCAF removed themselves from the “Council” that advises them for the sake of the nation.

As for Occupy World, we look on!

The importance of retrieving the sacredness of life is this:

All systems, policies, and relations would respect that sacredness, which applies to all including one’s self!

 

Related Topics:

Revolutionary Sounds of Seun Kuti

The Life that Sparked the Arab Spring and Occupy Wall Street

Arab Spring Meets Autumn in ‘Occupy London’

From Tahrir Square to Times Square: Statement from Occupy Wall Street

‘Occupy Wall Street Spreads to Africa!

Police Attack Occupy Oakland Protestors

Occupy Melbourne Calls for Treaty with the Original Australians

Occupying Love in Oakland

Police Attack Occupy Oakland Protestors

Fireworks and Guy Fawkes Fuel Occupy London

Occupy: First Senator to Be Recalled – Architect of SB 1070

Illegal Arrests at Occupy Wall St.

U.K: Police Provocateurs Active in Occupy London

Reoccupying Egypt

In Defense of Occupy LA

Occupy Movement Aligns with Unions and the Rank-and-File

Occupy World: Canadians Lay Claim to Nation’s Central Bank!*

Occupy World: Just One Man Fought Monsanto and Won!

U.S: Silencing the Silent Majority

Silencing American Trade Unions

Truth, Karma and Reform

The Unhealthy Habit of Being Gullible?

Indonesia: People’s Statement Against Land Grab and for Ecological Justice

The Children of God’s Revolution 1

Selling the Constitution

U.S: Blocking the Right to Protest

Twitter Joins Silencing the 99%

Egypt: Has SCAF Overplayed Its Hand!

To the U.S. Elections and All Upcoming Elections!