In 1996, Public Good Project uncovered legal papers linking Fortuna Alliance (previously Whole Earth Alliance) to the Constitutionalist movement. The resultant action by the Federal Trade Commission was the largest ever taken involving fraud on the Internet. The white supremacist Christian Patriot pyramid scheme, at the time it was closed down by the feds, was raking it in from gullible New Agers, who thought they were building a “new world economy”.

By the time Fortuna founder Augustine Delgado finished fleecing his American, Australian and Canadian members for “a good cause” “dedicated to empowering people”, the “visionary” con man was making half a million a day. When the feds lost Delgado’s trail in Antigua, it was estimated he’d made off with between five and ten million dollars.

In 2016, the new “new world economy” (aka “New Economy”) pyramid scheme to pick the pockets of national treasuries worldwide is a bit more sophisticated than the one peddled by Augie Delgado twenty years earlier, which is not surprising given this newer New Age con is being promoted by Bill Gates. Given the scope of the magical Divest-Invest Shell Game that Gates and friends have in mind, ten million isn’t even walking around money.

As with Delgado’s Fortuna scam, Gates’ New Economy scheme has attracted lots of credulous followers, who, when confronted with their fantasies by more sober observers, become infuriated. Now, as then, it isn’t considered polite to “be negative” about what makes other people happy. One difference between Delgado’s plan and that of Gates, however, is that while Delgado was pursued for fraud by the feds, Gates is aided and abetted by the White House.

The Holy Spirit

While (at age 63) I am now a deist, I was raised Lutheran, until (in my adolescence) I began my quest for freedom from institutionalized religion–seeking a more personally meaningful spiritual identity. As a child living next door to a Yakama Indian family, I was vaguely aware of other points of view regarding the Holy Spirit, but in the dominant Euro-American culture — prevalent in the 1950s and 1960s when I was growing up — cross-cultural sacred interaction was unusual.

In the 1970s, thanks in part to the hippie movement – which rejected consumerism, racism, sexism, institutionalized religion, and militarism – my perspective on holiness slowly began to change. While I did not attempt to emulate any Native American religions, I became increasingly aware of their authenticity, and began to incorporate some of their philosophical values into my life.

After departing Yakima Valley Community College and arriving at Western Washington University, I encountered Coast Salish Nation–an extended kinship society of tribes surrounding the Salish Sea. After university, I worked in the coastal fisheries of Alaska and Washington as a cannery vessel captain, where I got to know Lummi, Nooksack, Samish, Swinomish, Tlingit and Tsimshian fishermen.

In the 1990s, through my human rights work, I became acquainted with American Indian scholars at the Center for World Indigenous Studies (CWIS) in Olympia, Washington. One of the elders at CWIS, Russell Jim, is the director of environmental cleanup for Yakama Nation, focused on remediation of the Hanford Nuclear Reservation, where one of the bombs that annihilated Japan in World War II was made. I had grown up across the Columbia River from Hanford – which, until Chernobyl, was the most contaminated site on earth – and knew this was a job that few would be willing to commit their lives to.

In a 2001 videotaped talk – Nuclear Attack on the Yakama Culture – that Russell delivered at the University of Washington, he recounted his childhood, during which his aunt rescued him from a Lutheran-run Indian boarding school, in order to raise him in the Yakama Longhouse tradition–even if she had to take him to live on Mt. Adams, which borders the vast Yakama Indian Reservation. In the video, he sings a short excerpt from a Lutheran service, that begins with the words, “Holy, Holy, Holy”.

When I joined a human rights speakers bureau in 1996, I encountered a Lummi Nation elder, who said that emotional bonding between people of different faiths and Native Americans is fine, but that people with good hearts need to prioritize intelligence over emotion. Otherwise, the pitfalls of reconciliation and atonement can lead to unintended consequences, some of them harmful.

Reconciliation — currently in vogue with progressive churches and synagogues – is a risky, sometimes dangerous process. Little understood by kind-hearted people of faith, it can be a form of torture for those who experienced (and live with) the intergenerational trauma of institutionalized genocide. As Susie Linfield remarked in her essay Living with the Enemy, “What becomes clear is that forgiveness and reconciliation are of far less interest to the victims than they are to perpetrators”.

In response to the Totem Pole Journey – a sacred act of diplomacy by Lummi Nation in 2015, the Unitarian Universalist Association held a national conference of support in Portland, Oregon. This holy Public Witness, however, has not been accompanied by any ‘right action’ from the Earth Ministry interfaith alliance in Seattle, of which they are a participating religious body.

To date, none of the progressive churches in the Pacific Northwest has confronted the “portentous movements intent on promoting interracial discord and a growing politics of fear” targeting the Affiliated Tribes of Northwest Indians. None of these institutionalized religions have opposed the ongoing, anti-Indian, hate radio programs, or any other forms of mainstream media racism.

If people of faith want to help defeat White Power on the Salish Sea, they need to call out the promoters of this interracial discord. Otherwise, they become yet another instance of white people assuaging their guilt over the institutionalized mistreatment of Native Americans by indulging in the consumption of Indian acts of spiritual generosity, without committing themselves to acts of reciprocity.

As Lummi elder Jewell Praying Wolf James remarked at St. Philip Neri Catholic Church in Portland, “Talk’s good, but action’s better”.

This Changes Nothing claims to be grassroots, but its annual income exceeds millions, its staff receive six-figure salaries, and — as a Rockefeller project — is very far removed from the true concept of grass roots. The word disingenuous, in regard to this claim, is an immense understatement.

In the parlance of major criminal detection, it would be termed “serious fraud”.

Learn more at The DeKlein of Logic.

Let It Shine

Authentic human rights networks ought to be calling for the arrest and prosecution by the International Criminal Court of the leaders and agents of Avaaz, Purpose, Amnesty International and Human Rights Watch (essentially subsidiaries of convicted inside-trader George Soros’ Open Society Institute) for crimes against humanity. While these shady organizations (in tandem with the U.S. Government-funded National Endowment for Democracy and USAID) continue undermining international law at the behest of Wall Street, NATO and the Pentagon, we can at least shine a light on these voices of death. Sing along with us:

This little light of mine
I’m gonna let it shine
This little light of mine
I’m gonna let it shine
This little light of mine
I’m gonna let it shine
Let it shine, let it shine, let it shine



As early as 1958, in the situationist manifesto, Debord described official culture as a “rigged game”, where conservative powers forbid subversive ideas to have direct access to the public discourse. Such ideas get first trivialized and sterilized, and then they are safely incorporated back within mainstream society, where they can be exploited to add new flavors to old dominant ideas.[64] This technique of the spectacle is sometimes called recuperation, and its counter-technique is the détournement.[65]


A détournement is a technique developed in the 1950s by the Letterist International,[7][8] and consist in “turning expressions of the capitalist system against itself,” [66] like turning slogans and logos against the advertisers or the political status quo.[67]


The core arguments of the Situationist International were an attack on the capitalist degradation of the life of people[3][72][73] and the fake models advertised by the mass media,[3] to which the Situationist responded with alternative life experiences.[74][3]


It was not by chance that May ’68, whose main feature was the largest general strike that ever stopped the economy of an advanced industrial country[75] and the first wildcat general strike in history,[75] was instead depicted by most media outlets as “student protests”.


The first edition of Internationale Situationniste defines the constructed situation as “a moment of life concretely and deliberately constructed by the collective organization of a unitary ambiance and a game of events.”


The situationists observed that the worker of advanced capitalism still only functions with the goal of survival. In a world where technological efficiency has increased production exponentially, by tenfold, the workers of society still dedicate the whole of their lives to survival, by way of production. The purpose for which advanced capitalism is organized isn’t luxury, happiness, or freedom, but production. The production of commodities is an end to itself; and production by way of survival.


The theorists of the Situationist International regarded the current paradigm of work in advanced capitalist society as increasingly absurd. As technology progresses, and work becomes exponentially efficient, the work itself becomes exponentially more trivial.


*Excerpts from Wikipedia


Launched in Jackson, Mississippi — with stops in Chicago and New York — and concluding in Washington, D.C. January 27-29, the Africans Charge Genocide Winter Encampment Tour charges the U.S. Government with genocide, calling for reparations for enslavement, slaughter, and terror in the past– imprisonment and murder today.

The Keith Jackson Saga

Former San Francisco school board president, Keith Jackson, in 2014 pleaded guilty to federal charges of racketeering and corruption, gun-running, and conspiracy to commit murder for hire. Yesterday, Jackson was additionally hit with four counts of bribery, money-laundering, and grand theft of public money.

In 2007, Jackson — a consultant hired by New College of California president Martin Hamilton — threatened former San Francisco Supervisor Harry Britt, when Britt called for a criminal investigation of the New College board of trustees. As editor of the New College independent alumni association website, I immediately phoned the San Francisco District Attorney’s office.

Soon after, I published an account of the incident, and sent word to Jackson he was being watched.


Professor Taiaiake Alfred of the University of Victoria program of Indigenous Governance discusses Research as Indigenous Resurgence. In the era of co-optation through colonial assimilating processes like recognition and reconciliation, indigenous resurgence through reestablishing connections to land, community and culture helps to rebuild the indigenous ethic of leadership. Becoming rooted and accountable, says Alfred, is a struggle, but is also transformative.