You can get bitten for saying “water is life” to a mercenary, if that mercenary has a dog

American Indians attacked by paramilitary force, operating with dubious legality:

Protesters, Including Children, Mauled As Private Mercenaries Attack Native American Pipeline Protest


Native Americans Successfully Block Oil Pipeline Construction — Media Silent

Here is an anti-Mormon screed against the Bundys, but it may contain some germs of truth.
The LDS is not above reproach.

Journalism and the Cowboy Myth: Bite the Bullet

Facebook, in the years leading up to this election, hasn’t just become nearly ubiquitous among American internet users; it has centralized online news consumption in an unprecedented way.

Jacques Lacan. He is one of the fattest spiders at the heart of the web of muddled not-quite-thinkable-thoughts and evidence-free assertions of limitless scope, which practitioners of theorrhoea have woven into their version of the humanities. Much of the dogma central to contemporary theory came from him: that the signifier dominates over the signified; that the world of words creates the world of things; that the “I” is a fiction based upon an Oedipalised negotiation of the transition from mirror to symbolic stages; and so on.

On Thursday, a federal jury in Seattle found Roman Seleznev guilty of stealing millions of credit card numbers and selling them online to other fraudsters. Seleznev, 32, is the son of Russian Parliament member Valery Seleznev.
Seleznev, who occasionally went by the moniker “Track2” online (a reference to one of the information strips on the back of a magnetic stripe card”), had been hacking into restaurant and retail Point of Sale (PoS) systems since at least October 2009 and continued until October 2013.


“The labouring man will take his rest long in the morning; a good piece of the day is spent afore he come at his work; then he must have his breakfast, though he have not earned it at his accustomed hour, or else there is grudging and murmuring; when the clock smiteth, he will cast down his burden in the midway, and whatsoever he is in hand with, he will leave it as it is, though many times it is marred afore he come again; he may not lose his meat, what danger soever the work is in. At noon he must have his sleeping time, then his bever in the afternoon, which spendeth a great part of the day; and when his hour cometh at night, at the first stroke of the clock he casteth down his tools, leaveth his work, in what need or case soever the work standeth.”

– James Pilkington, Bishop of Durham, 1570.

One of capitalism’s myths is that it’s reduced the burden of human toil, but what it’s actually done is create a vast potential for that reduction. The profit motive hamstrings and misdirects technological innovation under capitalism – but nonetheless progress drives forward at a breakneck pace. We can produce more than previous generations dreamed of, using only a fraction of the labour-power. Keynes famously predicted that by the dawn of the 21st century, this trend would leave us working just 15 hours per week. But what has capitalism actually done, historically, to the working day? During the industrial revolution, it averaged 12-14 hours, sometimes stretching to as much as 16 hours. This was a change on an almost unimaginable scale from the pre-capitalist world.

We often imagine the life of serfs under feudalism to have been one of misery and hardship, and this is not without an element of truth. But one of the hardships we tend to imagine, the image of a peasant farmer toiling wearily from dawn to dusk in the field, is a myth. According to Oxford Professor James Rogers, the medieval workday was not more than eight hours. The worker participating in the struggle for the eight-hour day during the late nineteenth century, therefore, was “simply striving to recover what his ancestor worked by four or five centuries ago.” This persisted into the early modern period, where workers refused to venerate their work beyond its due, and held fast to breaks in the working day that made their lives more tolerable, as James Pilkington’s remarks demonstrate. It was the advent of industrial capitalism that saw workers plunged into extreme working days, by what were, in Eric Hobsbawm’s phrase, “quite plainly the forces of hell”. Working class resistance gradually pushed the length of the working day back, first through the Ten Hours Bill (an achievement of Chartism) and eventually through to the famous demand “8 hours for work, 8 hours for rest, and 8 hours for what we will”.

The Fight for a Six Hour Workday

Duelling in San Francisco:

Basic post requires a lot of reading between the lines and link-following:

Requires a rebuttal of some points:

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