Saturday, May 28, 2011

The Iron Rail begins anew!

80 days after the NOPD broke its own laws to evict the Iron Rail from its location in the ARC at 511 Marigny, New Orleans' only anarchist bookstore and library has returned...but this time the black flag has unfurled in the French Quarter!

Yesterday the Iron Rail opened its doors onto 503 Barracks next to Decatur, across the street from local coffee shop Envie's, and next door to our friends at Gnome and Riot Supply Co. Well into the night food and wine were served and art displayed. Old and new faces streamed in and out of the boutique as folks celebrated the new space and satiated their suppressed appetites for rebellious readings.

Continuing its commitment to social struggle through providing radical literature, culture and politics to New Orleans, the Iron Rail will resume its round-the-week schedule everyday from 12 to 6. Come one, come all and check out the new space!

Thursday, May 26, 2011

Imprisonment To One Is Imprisonment To All!

Life in prison for a marijuana conviction? Really, Louisiana?
It's exceedingly cruel actions like this which reveal the contempt the government has for it's own citizens. These extreme examples show just how worthless our precious lives are to those few who thrive on greed and death.

One day everyone is going to get what they deserve. May that day come before too many more must face the fate of this poor soul. This is the reality we face, and this is why urgency and defiance are needed at this very moment. If you smoke, roll up a blunt for one more Desaparecido tonight!


Wednesday, May 25, 2011

The Old Money Hierarchy and Luncheon Clubs Make Class Mutiny Easy!

In New Orleans, old money families have controlled the social, economic, and political life of our city for centuries. While these feudal lords currently represent an older form of hierarchical power that relies on extremely racialized and extremely gendered structures, more contemporary forms have recently elbowed their way into some spheres of influence (which was a necessary requirement for the continued reproduction of capitalism). However, the white old money elites still (mis-)rule much of New Orleans and are squarely to blame for the severe inequalities that still exist in our city.

Lucky for us, many old money patriarchs like to gather in Luncheon Clubs such as the Boston Club, Stratford Club, Pickwick Club, and the Louisiana Club, making them easier for us to find and confront. These Clubs are the exclusive domains of heirs to slave plantation wealth and other elite, rich lineages. They also happen to be the places from which many old-line Mardi Gras krewes emerged, including the Krewe of Comus and the Krewe of Momus, both made infamous by their decision to stop parading when integration was set as a condition for getting city parade permits in the early 1990s.
The Boston Club, decorated for a night parade, 
1906. One of Mardi Gras' long-running traditions 
features Rex, King of Carnival, toasting his 
Queen in front of the Boston Club on Mardi 
Gras Day. (h/t Old N.O.)
These Luncheon Clubs connect the elite of New Orleans. They are places where business deals, social appointments, arcane traditions, and other elements that maintain the wealth in the hands of the few are carried out over cocktails and steaks.

Therefore, if ever we have problems with the way social, economic, and political life is constructed and reproduced in New Orleans, these are probably the people we should go see about it!

At the same time, we must consciously orient ourselves during such challenges to old-money power structures such that we are not just clearing the way for the recent, multicultural, liberal elites to transfer more power into their own hands. We must demand the destruction of power itself, and challenge all who would re-concentrate it in new forms while we simultaneously disturb the genteel peace the old money elites have so far enjoyed until they release their stranglehold on our city. It can't hurt to ask, right?

Friday, May 20, 2011

Greece, Oakland...New Orleans? The Danziger Bridge Case: Murders of James Brissette & Ronald Madison

The trial for the police who murdered 2 New Orleanians and wounded 4 on the Danziger Bridge just after Hurricane Katrina has been set for next month. This trial of killer cops comes after similar trials in other cities have resulted in significant protests, rioting, and 2-sided social war.

Ferocious and inspiring rioting spearheaded by anarchists reverberated around the globe, including a Greek-solidarity anti-police march in New Orleans, after Alexandros Grigoropoulos was killed in Athens in 2008. Less than a month later, riots broke out in Oakland, CA after Oscar Grant was murdered on video while handcuffed, and the riots continued sporadically for days after the verdict gave the murderous cop a mere slap on the wrist. Anarchists were also instrumental in the Oakland riots as well.

Greeks recommend a new design for police guns following Alexandros's murder
Unlike the trials for those killer cops, which were moved to other cities, a judge has ruled the Danizger Bridge murder trial will take place in New Orleans. The trial is a significant moment to voice our rage at the police and unite a usually disparate group of people who all feel oppressed by the NOPD into a unified force to demand that they get the fuck out of our neighborhoods.

In Oakland, organizers put out a call for people to gather at a central location on the day of the verdict, and publicized it during the protests that happened while the trial was under way. This strategy was highly effective in bringing together a diverse array of people with anti-cop sentiments and catalyzing moments of rupture with the ruling order.

With the trial set for mid-June and expected to last 2 months (with regular news updates that will keep the murders fresh in people's minds throughout) it may yet turn out to be a very hot summer in the crescent city!

Thursday, May 19, 2011

O.P.P. Expands: Which Cell is for You?

That bloated belly of the beast, the spare tire hanging well below our collective waistline, belying our ill health, that ruinous organ digesting the young black generation that our city consumes for sustenance, the perennially hungry Orleans Parish Prison, is expanding in it's girth at this very moment.

Social justice activists tried to fight it, but there is no fighting City Hall, as the saying goes. The cranes stand tall above the Mid-City skyline, seeming to sway in the breeze to the tune of Bille Holiday's Strange Fruit as they slowly do their work.

There were hearings, articles, and email petitions. There were ads taken out in the newspaper, there were facts and good cases made against the prison's expansion, and still Sheriff Gusman could possibly build more jail cells.

While he builds the city's future on the slavery of it's youth, he is currently operating the notorious HOD, a condemned structure that feels more like a jail in Calcutta than in America. As a matter of fact, the jails in Calcutta are probably nicer because one's family can bring care packages to a prisoner there, unlike in HOD, where the material conditions of a third world prison meet the restrictive regulations of a first world control system. HOD, and OPP in general, are where you get the worst of all possible worlds. And, within Gusman's prison camp, there are women arrested for sex work facing felony charges and sex offender designation. Many prostitutes arrested in Orleans Parish are charged with "Crimes Against Nature" and humiliated by this sick patriarchal system that blames women for making money doing sex work for men with the money they need to survive.
 Why did a coalition made up of many prison abolitionists ask merely to stop OPP's expansion? Why did asking for the smallest shred of what you want, which some label "being realistic," fail yet again?

We are not afraid to demand OPP close entirely, and that the entire prison industrial complex be dismantled. In fact, this is what we must demand. Anarchists have no interest in living in a world with smaller jails. We want a world without human beings locked in cages like animals.We want a world where wealth is not stolen from people's labor using systems of law and taxation, only to see that very same wealth used to lock their own children behind bars. This is what must be demanded. We must always speak clearly, boldly, and proudly about what it is we actually want. If we do this, perhaps we may get closer to realizing our dreams, instead of being reduced to haggling over details of proper public meeting procedures for hearings held regarding the issue of OPP's expansion. Or negotiating to define exactly how many beds is a "right sized" OPP. Degradingly attempting to negotiate with a system that, in exactly the way a casino functions, always comes out on top when you play by the house's rules.

As the cold steel of the construction cranes silhouette in the evening sky, anarchists dream of a world where well-meaning activists are no longer duped into playing the many rigged games this system offers us. There are many strong, generous and radical people in this city playing the system's games right now. Whenever they are done, we are waiting in the shadows with pitchforks, ready to play by our own rules, where a shot at winning what we actually desire, the riotous destruction of OPP from both sides of the prison walls, is at least on the table.

A serious movement against the construction of more cages at OPP would look like one that openly calls for the abolition of prison entirely as it's goal. It must be ready to employ direct action tactics, grassroots organizing through prison walls, and be willing to sever it's ties to the Non-Profit Industrial Complex that hamstrings radicals constantly. So far such a movement has not been seen against OPP, and, like the dull sadness of watching a video poker player at your local bar, watching the games reformists play with this system have lost our interest!

Recommended reading on anti-prison struggle: A Crime Called Freedom, Assata, Proposals

Wednesday, May 18, 2011

Quiet Rumors: Ladies Free School Reading Group

Hey Ladies,
We're excited to let everyone know that next Sunday, May 29, Ladies Night will begin our first class with the New Orleans Free School Network!
Over twelve weeks we will be reading through a really great zine, "Quiet Rumours: An Anarcha-Feminist Reader". We love all the readings and we hope you will, too!

We will meet at 1 pm for a potluck style brunch (see Free School website for more info). We'll hand out the zine at our first meeting and discuss a couple of readings per session over mimosas and cheese for the following weeks.

BYOB, kid-friendly, and NO BOYS ALLOWED.
For more info about the Free School, visit:
- selma james

Monday, May 16, 2011

How To Wheatpaste

In much of Europe, anarchist posters are everwhere
A local creation
You may have noticed some of the beautiful radical posters going up around town, and thought to yourself: "I'd like to breathe some life into the streets, and I've got something to say, too!" 
Well, courtesy of the D.I.Y. Wheatpasting Free School class, here is the recipe for making wheatpaste:
-Whisk together 1 cup of white flour and 3 cups of water
-Whisk constantly and heat in a pot on high until the mix boils, then turn to low and cook for 10 minutes
-Add water if mix is too thick (should be about the consistency of tomato soup)
-Allow mix 30 minutes to cool before using. If it thickens too much while cooling, stir in more water
-Use within 2 days or it will go bad
-Apply paste to surface, stick poster to surface, then apply a layer of paste over the poster
Send in photos of your own anarchist art/propaganda/advertising!

Friday, May 13, 2011

Squatting The Apocalypse

"Whenever there are in any country uncultivated lands and
unemployed poor, it is clear that the laws of property have
been so far extended as to violate natural right." 
--Thomas Jefferson to James Madison, 1785.

Since Hurricane Katrina and the Federal Levee failure that destroyed half our city, more and more people have been squatting in New Orleans. While we hope that every New Orleanian can come home some day, this development is great news. Squatting inherently challenges the private property obsession in capitalist America. It proclaims, through action, that land belongs to those who use it. And in a city where half the land is unused, where half-empty neighborhoods are desperate to get more people living there again, squatting is hard to argue against.

When squatters are organized, squatting is a powerful force for radical change. Squatting can help keep rents down for everyone, make sure buildings don't fall into disrepair, and help radicals get free housing, allowing us to work less and spend more time organizing anarchist projects. Squatting can even lead to the creation of entire autonomous neighborhoods, such as Christiania.

With the recent destruction of much of the public housing in the city, and the dramatically increased rents in the wake of Hurricane Katrina, there are few alternatives for those who can't afford the rent. Squatting has the potential to do for ourselves what the government has decided not to, and to create communities of resistance that set an example for the world we want to see.

In New Orleans, the dynamics of race and localism are always in play, including amongst those who squat. Consciousness about who used to live in an abandoned building being squatted (many abandoned, flooded homes belonged to black homeowners who could not afford to re-build), who owns the property, what relationship neighbors have to the previous owners (many neighbors continue to watch over flooded homes for those who have not been able to return yet), and the racial composition of a neighborhood are all factors that must be seriously considered.

One way to avoid some of these hurdles, and also to contribute to the pressure the city feels to change its property laws, is to try and find city-owned buildings to squat. There are hundreds of them listed online.

The police, arch supporters of white power in New Orleans, may be quick to harass young black men once they see white people moving into a neighborhood, in the belief they are "cleaning it up" and "making it safe." Part of the responsibility of squatting is making sure you are not contributing to gentrification or colonization. That means talking to your neighbors, organizing to resist rent increases as a community, organizing to stop speculators from flipping houses, and organizing to tell the cops that they don't make the neighborhood safer.

Making a poor neighborhood with many abandoned buildings a nicer place to live often means it attracts people with more money, who can push out the former residents. We must be conscious of this, and fight for the rights of poor people and squatters to live in nice neighborhoods without eventually being displaced. This can be accomplished in many ways, but it begins with recognizing that it is something that must inevitably be confronted, and organizing now for when that time comes.

Here are a few resources to begin learning about anarchist squatting movements, as well as links to helpful websites for local squatters:
De Stad Was van Ons (movie about Dutch squatters movement)
Cracking The Movement
No Trespassing
Subversion Of Politics
Anti-Gentrification Reader by Skot!
Take Back The Land
Survivor's Village
Termite & Vine Guide to Local Squatting/Acquisition of a home
City of NO property records
New Orleans Foreclosures
New Orleans Blight Blog

Tuesday, May 10, 2011

Violence in New Orleans Overshadows a Complex Community

By Jules Bentley

This winter there was an unusual wave of violence in New Orleans. Right? There must have been, because people were freaking out. The news covered it. Even Slingshot, out in California, wrote to ask about all the "intense shit" going down here.
This winter there was no unusual wave of violence. There was no surge, no increase, no uptick. December was a bad month, but only as bad as it usually is. There were only as many killings (and robberies and assaults) as there always are in the run-up to Christmas. What was different was white people died.
I could say it differently, but differently would be less honest. I'm not saying the deaths of these white people weren't terrible, or that anyone shouldn't be upset. These people were loved. They were also in New Orleans, a city that's been U.S. #1 for per capita homicide years running, in a neighborhood so notoriously dangerous many cabbies won't visit it. For context, there were 165+ murders of black folks in New Orleans in 2010 - not a few by cops - and six Latino victims of homicide just in the same two-week period between Dec 7 & 21st.
The St. Roch neighborhood is no joke. I've had more friends robbed at gunpoint in St. Roch than in the rest of the city combined. People die there pretty often, which was why I found it strange when shitloads of "tourist punks" appeared there last fall, dozens, hundreds, swamping whole blocks. All of a sudden, out-of-towners were squatting St. Roch in numbers way beyond anything anyone can remember, and some even began panhandling there. It's very upsetting to a lot of New Orleanians that anyone would come to one of the poorest cities of America, into one of its poorer neighborhoods, and ask the locals for money. It's apparently so upsetting that when a horrible St. Roch squat fire killed eight people, a lot of my friends expressed anger and disgust towards the dead rather than sympathy. "Fuck those fucking kids," said some folks who really should know better, some who were themselves those kids not so long ago. It was a shameful failure of compassion.
Meanwhile, a wave of hysteria erupted over a reported series of shootings, rapes, kidnappings, robberies, and home invasions, crimes perceived as targeting young white people in and near St. Roch. In reality, the crime victims weren't necessarily travelers, punks, young or white, but rumor ran the streets. Panic hovered close, its wings fanning mistrust. Some of the more alarmist of us smelled a race war brewing... and some of us cleaned and loaded our guns. When a black sixteen-year-old kid confessed under NOPD interrogation to having (somehow) committed almost all the crimes single-handedly, supposedly radical whites celebrated and wished him jailhouse rape, crowing in triumph over this teenager being tried as an adult. People who in the past have supported prison abolition or bemoaned police brutality now celebrated on Facebook like a lynch mob.
How did things come to this?
For centuries, people across all social classes have come here for the same reasons: because New Orleans is exciting, because she is beautiful, and because they feel her wildness permits them to cut loose. They do things here they'd be too scared to where they came from, whether that's dancing unselfconsciously, getting silly drunk, vocally advocating insurrection, peeing in the street, drawing graffiti, squatting a house, hiring a sex worker, or affecting a tough new don't-give-a-fuck persona their peers back home would laugh at.
People often visit New Orleans looking for a boozy, adult Disneyland or an open creative sandbox, a backdrop for their fantasies. Sometimes people come with good intentions and feel they should be greeted as liberators. Sometimes they come without good intentions but nevertheless feel themselves exempt from the city's mind-blowing economic disparities.
One reason people find it easy to ignore New Orleans in favor of their fantasy is that much of New Orleans is not obvious to the casual eye, nor even available. Many of the city's problems and almost all of its rewards are simply not accessible to a visitor, outrageous as that may be to someone conditioned by life in the era of Google. New Orleans hasn't been indexed. She isn't searchable - there is no app.
All American cities have lives beneath their surfaces, but New Orleans' is more ancient, more occult, and more deeply layered. Among newcomers' frustrations is often a sense of being stranded on the outside, outside shared histories and unflyered shows, stuck on the surface while the city's "real life" bubbles away beneath. New Orleans is indeed comprised of innumerable groups and communities that exist in relative secrecy, cultivated or de facto. Some groups are highly formalized - underground carnival krewes, tribes of Mardi Gras Indians - most are informal but still as closed.
Some newcomers remain cheerfully unaware of the layers. To them, their also newly-arrived friends and an only recently trendy neighborhood are what New Orleans is. To them, the culture of New Orleans is whatever musical subgenre's being written up in national media, and the heart of the city is whatever fun new social spot their pals just showed them. Many newcomers bring their own groups and networks, settling into a transitory, ready-made milieu of those who dress similarly. They develop their own "scenes," pick new favorite bars and claim, Columbus-like, new neighborhoods.
While tourist punx come to enjoy themselves, the same as any conventioneer, others visit with a determination to honor New Orleans by aiding it. Would-be activists, church groups, and idealistic itinerants all swing through town with approaches tested elsewhere, or nowhere, eager to prove useful during the weeks they will reside here. Often, all of the above end up drunk in the same bars.

A poster to circulate in certain areas
 New Orleans is intensely enticing. Colors are more vivid here, smells are more pungent. The dense, dreamlike atmosphere softens sounds. There's an addictive quality to the city, and once you're hooked, nowhere else will scratch the itch. This is what compels some visitors to stay here and build community here, and it tugs at those who've left. I could spend paragraphs describing it, but most people just call it magic.
Part of this magic is that New Orleans still has culture - multiple cultures - created outside the context of capitalism. We have traditions that exist outside of efficiency, cost-effectiveness and "common sense." As the port at the mouth of the Mississippi, New Orleans was instrumental to the expansion of American capitalism into the American west, but New Orleans herself has always stood a little apart from that. Her heredity is old-world Catholic, Caribbean, African. In a nutshell, in contrast to the rest of the country, we ducked the bloody Protestants.
In an America driven by innovation and determinist notions of progress, where time, technology and life move "forward," everything the newest and next, New Orleans remains in a deep, beautiful rut of cycles and seasonality. After a while, it's hard to remember ever living differently.
Those who visit New Orleans to party and those who visit to "do good" have something important in common. In fact, they have everything in common. They are visitors. They are visitors to a dangerous city whose poor are not content to be passive, a dangerous city of extreme inequities where intentions count for nothing, and a city of dangerous difficulties which even the locals surmount only by sharing resources and relying on longstanding personal relationships.
One aspect of the incalculable damage done to New Orleans by the flood and subsequent diaspora five years ago was the shattering of New Orleans' community and neighborhood networks. These vital alliances of extended family and neighbors were how many poor New Orleanians got by. When your cousin from the next block got a little windfall, you found out about it, and everyone shared. These networks can be seen in old-line carnival krewes, whose members find each others' children good jobs in a city where there are hardly any. All these extended tribes exist in contrast to the limits of the atomized, alienated "nuclear families" promulgated as the building block of American society the last five decades or so.
The death & diaspora caused by the Army Corps of Engineers' criminally shitty levees back in '05 flung New Orleanians to the wind; many still have not returned and are unlikely to. Thus, houses still stand empty in neighborhoods that politicians and police don't care about. Buildings stand empty, and people looking for ways to live outside of the system of private property, who are attracted by all New Orleans has to offer, move in and squat.
Many of these wanderers come from dysfunctional backgrounds. You can tell because they don't greet you on the street. Their life experiences or the defective acculturation they were subjected to in the dystopic anomie of millennial America have made them afraid. They affect aloofness as a defense mechanism, but that aloofness comes across here as a snub and an ugly, pointed insult. They don't greet their neighbors, they don't introduce themselves, they don't say hello to strangers and aren't willing to pause and pass the time. There are even some visitors who make noise late at night in working-class neighborhoods, who graffiti poor peoples' houses and piss on their lawns. Small nicks deepen into bloody social rifts.
All visitors arrive knowing very little of New Orleans, because here only direct experience can inform. Some visitors survive by luck and think New Orleans is easy, but most find out the hard way. Some are violently exploited. Visitors may know no better, but whose job is it to educate them? They struggle to survive because they are not hooked into community, because they don't have the support networks necessary to survival, but how can they participate in these networks when they don't live here, when they're only passing through?
The flipside to New Orleans not being an industrialized, efficient modern city is that New Orleans still operates under the plantation model. Just as the subtle complexity of New Orleans life conceals beauty, it also conceals hardship and horror. This is a city that has exploited black people to death from the date of its inception. Now in 2011, slavery is alive and well thanks to the criminal "justice" system, providing the prison labor that underwrites our tourist economy and swaths of our regional agriculture.
That's a literal plantation system: guards on horses with guns while black men in chains hoe fields. That's egregiously bad, and again, not always visible to the visitor, but New Orleanians of color are also exploited for their culture, a culture which is repackaged for sale to visitors. There is plenty of agency involved in this, and the system's not nearly as simple as black & white - nothing is, here - but New Orleans is nevertheless a modern-day plantation in a number of complicated ways, and a city where your skin and class signifiers determine when you're allowed to be where, under what circumstances. This mostly means people of color getting harassed and arrested for being in "white neighborhoods," but it cuts other directions too.
Seeing visitors flaunt the social rules of New Orleans, those deep-running and unspoken understandings, is angering to many New Orleanians, not necessarily for noble reasons. It's also annoying when people who haven't lived here, without a demonstrable investment in our future, arrive wanting to effect change. It takes a lifetime to understand New Orleans; how dare someone roll into town intending to take a wrench to her? Go home; fix home. I would posit all change in New Orleans needs to come from New Orleanians, or else it's imperialist and should be violently resisted. Likewise, all "improvements" to New Orleans need to originate with her people, or else they're just normalization and homogenization... an attempt to impose square pegs on round holes.
Last December, were white people being "targeted" in New Orleans' black neighborhoods? Was that a special New Orleans thing? Was it maybe a form of resistance to gentrification? The truth is, people are robbed here constantly. People are killed here all the time. St. Roch is a war zone. That isn't cool or commendable but it's unmistakably part of how New Orleans is. It reflects desperation, disparity and disobedience. A sudden, unprecedented influx of self-segregating newcomers into a poor neighborhood already traumatized by the flood only means new prey for the neighborhood's pre-existing predators. It means those who steal for a living don't have to cross dangerous neighborhood boundaries to find unarmed people with stuff, even if the stuff's just a mandolin or a laptop.
Efforts to make New Orleans "safer" almost always arise from white people being victimized, and are annoying because they don't seem to acknowledge how wildly unsafe New Orleans has always been for everyone.
Making New Orleans "safer," in practice, means one of two things: either so thoroughly, terminally and permanently subjugating the city's poor that it becomes safe for anyone to walk anywhere at any time shouting drunkenly on their iPhone without someone who has neither an iPhone nor the money to get drunk doing anything about it, or (less likely) addressing the extraordinary hardships and poverty that underlie New Orleans' impossibly high crime rate. That crime rate is a complex expression of complex problems I would assert no visitor, no matter his or her education or intentions, can do anything about.
Making New Orleans "safer" means making her more "civilized"... and so-called civilization comes at a price. May I suggest visitors stay the fuck out of dangerous neighborhoods? May I suggest visitors understand their role as visitors, and please try to be careful, and have fun in ways that don't imperil themselves? I hope that's not too much to ask, or an infringement on your sacrosanct right as an American to do absolutely whatever you want all the time regardless of context, history or surroundings. I'm begging you, please don't become a statistic. Please don't be a martyr, please don't be an excuse for sinister forces with power and wealth to intervene and fuck things up even more. Don't be a poster child for those in the suburbs who already hate poor New Orleanians and who call for the further destruction of affordable housing. Don't be a poster child. There's already enough wrong.
But by all means, please do come visit. Come do what makes you feel good, whether that's drinking alcohol or working in a community garden or walking around chanting prayers. New Orleans invented all the good music; enjoy some. Dance your angst off, eat some salty food. Come visit, and if it seems like all the locals care about is getting your money from you, don't think about it too hard. When your shit gets stolen, laugh it off. Visit, and scoff at the "rich" "tourists" you see in the French Quarter. As long you keep tipping, no bartender will tell you you're wrong. Visit, and if you spend enough money, New Orleans may limp onwards another little while, thanks to the generosity of visitors such as yourself.

Monday, May 9, 2011

Pres Kabacoff: Notorious Bastard

Pres Kabacoff is a piece of shit millionaire developer who's opening the Healing Center that is soon to be filled with Guardian Angels vigilantes. In years prior the building was also a rent-free home for the NOPD, who audaciously hosted a "Jailhouse of Horrors" haunted house one Halloween--as if we needed an imitation OPP to terrorize us. I wonder if it cost extra to get shot in the back?

Destroyer of the St. Thomas Projects, builder of hideous condos, Wal-Mart partner, and general rich bastard, Pres thinks people will forget about all that when his insane wife opens her "eccentric" project on St. Claude Ave. Healing means collectively controlling our future. Pres continues to impose his will. The dictatorship of Capital continues.

Now he wants to get the contract to tear down the Iberville housing development, but that won't happen without a fight. HUD says they are doing it based on the "success" of the HOPE VI program, but over 2 years later, none of the developments that were torn down using HOPE VI grants during the contentious public housing struggle have yet to provide 1-to-1 replacement of homes for those displaced, which was promised by the government in order to build support for the demolitions. He wants to make even more money off of the displacement of the most vulnerable people in our city.

And oh yeah, he lives at 840 Pauline Street right near your friends cheap shotgun rental in the cool part of town.
The end.

Saturday, May 7, 2011

The Waguespacks: A Crime Family Inside NOPD

With yet another story hinting at the scandals waiting to ooze out from within NOPD when it's scabs are peeled away, a familiar name once again emerges from the human cesspool on Broad Street: Waguespack.
The Waguespack family name is one synonymous with scandal inside NOPD. Here is just a taste of the awful things this pack of hyenas has been caught for while running their mob family inside NOPD. Of course, there are surely many more sickening incidents that have never come to light. Why do we continue to let these predators into our neighborhoods, into our schools, into our homes, into our businesses? Why do we continue to give these abusers free coffee, paid "details," and other kickbacks in exchange for a reprieve from their terror?
Would it not be better to get rid of people who use the threat of legalized violence to terrorize our communities, backed by a blind court system unwilling to sanction the indiscretions of it's running dogs, once and for all?
Joseph Waguespack and Henry Glover, and Payroll Fraud
Joe Waguespack Jr. and Jernard Thomas