The Autobiography of Martin Luther King Jr.

“People of color in the internal colonies of the US cannot defend themselves against police brutality or expropriate the means of survival to free themselves from economic servitude. They must wait for enough people of color who have attained more economic privilege (the “house slaves” of Malcolm X’s analysis) and conscientious white people to gather together and hold hands and sing songs. Then, they believe, change will surely come. People in Latin America must suffer patiently, like true martyrs, while white activists in the US “bear witness” and write to Congress. People in Iraq must not fight back. Only if they remain civilians will their deaths be counted and mourned by white peace activists who will, one of these days, muster a protest large enough to stop the war. Indigenous people need to wait just a little longer (say, another 500 years) under the shadow of genocide, slowly dying off on marginal lands, until-well, they’re not a priority right now, so perhaps they need to organize a demonstration or two to win the attention and sympathy of the powerful. Or maybe they could go on strike, engage in Gandhian noncooperation? But wait-a majority of them are already unemployed, noncooperating, fully excluded from the functioning of the system. Nonviolence declares that the American Indians could have fought off Columbus, George Washington, and all the other genocidal butchers with sit-ins; that Crazy Horse, by using violent resistance, became part of the cycle of violence, and was “as bad as” Custer. Nonviolence declares that Africans could have stopped the slave trade with hunger strikes and petitions, and that those who mutinied were as bad as their captors; that mutiny, a form of violence, led to more violence, and, thus, resistance led to more enslavement. Nonviolence refuses to recognize that it can only work for privileged people, who have a status protected by violence, as the perpetrators and beneficiaries of a violent hierarchy.” ― Peter Gelderloos, How Nonviolence Protects the State

I am a gatekeeper of the system who sent an ask in a bit ago expressing concern about signs of potential programming. I would like to add some additional information, because I must concede we may be in need of some recommendations. We do have a therapist, however she lacks training in RAMCOA, so I am beginning to wonder if we may need to seek someone who has that training to proceed safely.

Content warning for specific descriptions of potentially programmed behavior in the rest of this ask.

I was able to safely facilitate an attempt to make contact with the alter in question, by someone in the system who is mentally boundaried(?) enough to resist most passive influence and the like. The alter kept repeating two sentences in a monotone way: that she cannot "know" and cannot "remember."

The alter making contact with her first tried a safety-based approach, letting the alter know that we are safe and that it is safe for her to know things now. The alter heard her, but kept repeating herself. The alter making contact tried to distract her to see if she could get the alter to "snap out of it," but this was ignored. She tried directly contradicting the statements, which made the alter start to get agitated.

After allowing the alter to calm back down, the alter making contact decided to try redirecting this alter by telling her that the thing she was supposed to not know about was something else (an area of mathematics that our system has no interest in, has never learned, and will never have any reason to learn). As soon as she was convinced of this, the entire system felt something the host described as a layer of dissociation lifting.

I try to maintain an illusion of being an all-knowing, all-controlling authority to the rest of the system to discourage them from poking into things they are not ready to know. But I was genuinely surprised that this worked, and now I am questioning if it was safe to redirect her when in reality, I do not know precisely what this alter was meant to obscure from the rest of the system. I have "quarantined" her for now, while I figure out the safest way forward.

I would also like to add, in case it is relevant, that it is my understanding that we had already developed DID from non-organized CSA before the trafficking began, so I wonder if our system is atypical of both non-RAMCOA *and* RAMCOA systems... if our suspicions about this alter are correct in that she reflects some form of MC was attempted on us.

More so than anything else, I am wondering if you have any resources about the safest way for us to proceed. I do not know for sure if this alter was programmed, but at a minimum, I believe her robotic statements and the fact that the only way to successfully address them was redirection raise enough of a red flag to warrant caution.

Thank you for being a resource on this.

A More Helpful Response

🗝️🏷️ RAMCOA, programs, deprogramming, memory work, isolation, CSA

I apologize, I meant to send this response within an hour of the first, but my devices had other ideas.

The ordering is a mess. We have three main pieces of advice; one for memory work, one for kindness, and one for this alter in particular.Breaks always encouraged, you can skip parts that aren’t working at the moment, and you can take as much or as little of it as you want.

Programmed Alter

Yes, this is more clearly different. It is still possible that it is conditioning or a natural response, though it will not hurt to treat it as RAMCOA so long as you respect the need for time and trust required before memory work.

Loopholes are best for dire situations, yet can also serve to break down some of the initial noncooperation programs. It’s very good that you’ve gotten this alter to redirect her silence programs, and that creativity is the same force perps use now on your side.

Memory alteration programs are tough and often layered with several incidents of trauma. Allowing her to remember will be a great help to your system, but there may be memories viewers (or the holding alter herself) aren’t prepared to witness.

Lifting the Veil

One method of easing the weight is through changing the format of the memories. It’s convenient to have an innerworld, but this can be done with visualization or drawing as well.

We use a small movie theater setup. The projector sits at the entrance, opposite the screen, and opens like a box. I believe it was Alison Miller who recommended using the exit and return to daily life to define a clip.

Find the piece where the body gets into a car or notices behavioral shifts in perps. Fill in the gaps until you have a full sequence and an arrival home or the perps leave you, whatever these landmarks look like in your history.

Programmers often divvy up memories and programming lines to insure no singular alter holds too much information that could render programs defunct. We use the box so everyone can place their pieces inside. They can put in their copy and no longer remember their piece, they can duplicate it and keep one, anything that works for your system and systemmates. The doors are always open to the theater, so anyone can come or go without consequence.

You may find it safer to make it so only the alter who placed the memories can remove them, and this can be done by the same hypnotic process DID depends on; if you believe it and require it, it will be done. A therapist can help with this without much knowledge about RAMCOA or systems.

You don’t need to view the memories immediately. We only permit the contributors to view the final version, the only exception an archivist who can file away the clip for future use. You might have to stop and search for missing pieces as you watch. All the sights, sounds, and sensations should be accounted for.

Once you have enough of a movie to view it, play around with details to make it more tolerable. Observe scenes from the distance, in black and white, or as a stop-motion. No one has to watch it all in one sitting, and breaks are encouraged.

What This Does

The system members who do not hold pieces do not need to view the film. Goals with this exercise can be:

associating memories— to disempower programs, stop flashbacks, bring closure

increasing integration— to prevent time loss, skill variation, or dissociation (without fusion) by lowering barriers

fusing alters— to find wholeness, undo what programmers or abusers have done, allow trauma holding alters to rest

If your goal is integration, eventually more alters will have to view the movies. If it’s fusion, the alters who need to know will be those who are participating in the merge.

Discovering the mechanisms behind programming can take away the influence of the tied programs. Healing the trauma removes the hooks programs sink in to be effective. It’s not something to do fast, but rather alike to meeting strangers and trying to heal their trauma. It can be done, and you can find safety within your system.

If this alter is not programmed, associating the memories can still break conditioning and loosen holds. They may be the only programmed alter in the system, but there’s no way to know for certain.

Finding Programmed Alters

Body memories are particularly common in programmed survivors, so asking the void if anyone is responsible for aches and pains can locate unknown alters. If they say it is their job, ask why. If you reach a standstill or they refer to a boss, ask who has them do it.

Programmed alters can be very mean, cruel, or unresponsive. They are still members of the system, likely not initially different from any other new alter. There is trauma there, and that trauma has been interpreted for them to control them. Kindness, constant and noninvasive, is a powerful thing.

In the start, before memories or movies, define what your systemmates are to you. Find meaning in the differences between internal and external people, assemble them into a concept of what your system is for you. Then hold that true to programmed alters.

Treat them as they need to make them feel safe. Don’t fall into the shame they’ve been burdened with, they are not bad. You may find this alter or others have done things that violate your moral code inconceivably, and you must understand that they had to survive. Even if they act like they enjoy it, even if they shove every reason to hate them toward you. They are not bad. Even if they believe they are, they are not bad.

Fitting In

Your whole system may be co-opted by abusers, or just the one or a small subsection. Neither is odd, and you can label your system by your preferences. There will always be people who disagree, but a community exists because we are similar even when we are different.

You can work this out with time, but the main goal of deprogramming is freedom. You should worry less about the things you cannot change and more about current events.

Moving Forward

Look for evidence of contact with a group, including family members or old friends. Make sure no alter is reaching out and telling perps you are becoming aware. Know where you should be and record how time was spent to see if there are discrepancies.

You are allowed to believe your memories, and it is more helpful to act towards healing than shy away from them. Not every memory needs to be perfectly sensible. They are through the eyes of a child, or from a time of extreme distress. You can look for plausible explanations for implausible scenarios, but be careful to sit with memories to support the alters holding them.

Implausible might mean demons flying around the room, eyes in someone’s hair, vampire fangs on perps. These can and have been faked, and need not change beliefs on reality. I do not mean people in cloaks or maiming or blood. Those things are plausible, though you may have to adjust your worldview to accommodate them.

Perps are cruel and creative, but they are not all-powerful or benders of the impossible. You might not encounter these deceptions, and that is valid and preferable. But you still might, and you can be prepared if they do arise.

Resources

Here is a link to the Legion System’s English version Drive. There are books for survivors that I recommend, but only if you can consume material about others’ experiences without doubting your own.

Becoming Yourself, which is pushy for fusion and uncomfortable because of the tone, includes survivor stories in some detail. Safe Passage to Healing talks to systems like singlets and pushes at least constant co-consciousness, and has more explicit descriptions by survivors. Both are helpful, but neither are perfect. Take what you need, leave what you don’t.

Next Steps

You are on the path to recovering from this. I would recommend you don’t isolate alters unless they are a danger at the time. Inform this alter about rules for the system and for communicating safely with others.

She may need a space she can relax in, even if only slightly. Ask what she needs and find a place for her. If they aren’t triggering, include soft blankets and plush toys. Ask how old she is, what she thinks about your current living situation and what rules she’s still following. Feed her if she is hungry, keep her warm and comfortable. If she has to be isolated, consider giving her an option between her room and another safe place.

She might not talk anytime soon, but her barriers might be coming down hard. Some paints, inside or out, that she can use might be easier than speaking aloud.

Any therapist can be a RAMCOA therapist if they are understanding and willing to learn. You will be guinea pigs, but it is better than going it alone. A therapist who will not hear you is not a safe therapist.

I can dig up some conference dates and maybe connect them with other therapists in similar situations, if those would make you feel more secure. There are books for clinicians in that Drive, though still not perfect, and we can write up a doc with context we have our therapist as some are not for survivors. It’s your choice, and your therapy is yours.

We’ve got a preoccupation for the next week, but a cell phone should suffice for simpler communications. We will try to remain reachable, and will answer eventually as long we have internet.

"And, contrary to the image of the separatist as a cowardly escapist, hers is the life and program which inspires the greatest hostility, disparagement, insult and confrontation and generally she is the one against whom economic sanctions operate most conclusively. The penalty for refusing to work with or for men is usually starvation (or, at the very least, doing without medical insurance); and if one’s policy of noncooperation is more subtle, one’s livelihood is still constantly on the line, since one is not a loyal partisan, a proper member of the team, or what have you. The penalties for being a lesbian are ostracism, harassment and job insecurity or joblessness. The penalty for rejecting men’s sexual advances is often rape and, perhaps even more often, forfeit of such things as professional or job opportunities. And the separatist lives with the added burden of being assumed by many to be a morally depraved man-hating bigot. But there is a clue here: if you are doing something that is so strictly forbidden by the patriarchs, you must be doing something right."

-- Marilyn Frye

so I've been reading this book recently and I gotta say that for any of you who also like writing about war politics you should try to find this if you want to just like

read the wildest noncooperating city state nonsense you've ever seen in your life. I won't lie it's giving me lots of ideas for "internal" conflicts that I would not even think of that might alter the course of a war

also it's just very interesting

a system that doesn't tie mandatory labor to individual survival is not only feasible, it is in fact much more feasible than forced labor.

like have y'all espousing this idea really thought this through? you've accepted as a given that a better way isn't possible (great job on that), but how are you going to enforce this? prisons? deprivation? isolation? is the effort and risk of doing all that actually worth what you will materially gain from it?

i'm baffled at the number of popular leftist bloggers on here claiming this is the "realist" position. it's idealist to the point of clownery to think that a early transitional socialist state means you'll be able to just go around suppressing dissent and punishing noncooperation without pushback, and you won't have to care what anyone outside of the glorious communist party thinks about that.

As a "woke" who was not expecting to lose ground, what exactly are you expecting out of this culture-war backlash? Do I have to worry about my openly-trans friends and family getting shoved back into the closet or pushed out of their homes or jobs? Do we have to start being more careful about using the word "polycule" where people can hear? Is abortion access likely to stay reduced?

Abortion and youth transition according to how blue your state and the bluer ones will take people in from the red states, but while declaring you'll solve [national issue] from your state wins votes, actually spending real resources for out-of-staters doesn't, and the Supremes nix their legal noncooperation.

Adult transition'll let the UK go first and see how it goes.

The black/brown alliance won't hold – you see Hispanics going Republican, you see what's happening even where they stay Democrats in LA. Blacks'll still broadly be a lower-middle class aiming at middle-middle stratum, those who made being Black their thing will see diminished returns.

In general, D constituencies will turn on each other, Rs won't.

I kinda hope the COVID lingerers finally make enough noise the Dems have to publicly slap them down, it'll be a good chance to put the degreed science professionals in their place as subject experts and agents properly subordinate to politician deciders who specialize in legitimacy and power-balancing, and set limits on the metastatic Clintonian "feel your pain" stuff.

Poly will keep going but as it mainstreams there will be poly bros and they'll pretty much be what you'd expect.

In other areas where everyone accepts the '60s won, drugs are normalized. You know none of them are criminalized anymore in Oregon already?

The generation of teens after Zoomers snap back to independence in time for Gen X rising to power to see themselves in them.

Rs get relatively less churchy, Ds more, though this is all relative to a general decline.

Don't think we'll get to hatcheries yet but we will lay the foundations in confronting a world where attempts to raise the birth rate are woefully insufficient even as existing attempts to accommodate society and economy to familyhood are undermined as increasingly sus redistributions of resources and priority to social segments that aren't even that favored, powerful, or politically decisive

Why Civil Resistance Works - Erica Chenoweth

@auronlu - here is info I mentioned earlier to you. Also tagging @thehungrycity because I cannot remember if I actually posted/sent you this stuff too but I have mentioned it and, well, here it is!

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Erica Chenoweth and Maria Stephan performed a large study that used the entire 20th century history of regime change, including failed attempts at regime change. They found that nonviolent resistance was twice as likely to achieve the goal of removing a regime than armed, violent conflict.

Erica Chenoweth was featured in an hour long podcast interview on her work here: How to Change the World. (Additional references to her work are also available on that link)

Book: Why Civil Resistance Works: The Strategic Logic of Nonviolent Conflict. Erica Chenoweth and Maria J. Stephan, Columbia University Press, 2012.

Back of book blurb:

For more than a century, from 1900 to 2006, campaigns of nonviolent resistance were more than twice as effective as their violent counterparts in achieving their stated goals. By attracting impressive support from citizens, whose activism takes the form of protests, boycotts, civil disobedience, and other forms of nonviolent noncooperation, these efforts help separate regimes from their main sources of power and produce remarkable results, even in Iran, Burma, the Philippines, and the Palestinian Territories.

Combining statistical analysis with case studies of specific countries and territories, Erica Chenoweth and Maria J. Stephan detail the factors enabling such campaigns to succeed and, sometimes, causing them to fail. They find that nonviolent resistance presents fewer obstacles to moral and physical involvement and commitment, and that higher levels of participation contribute to enhanced resilience, greater opportunities for tactical innovation and civic disruption (and therefore less incentive for a regime to maintain its status quo), and shifts in loyalty among opponents' erstwhile supporters, including members of the military establishment.

Chenoweth and Stephan conclude that successful nonviolent resistance ushers in more durable and internally peaceful democracies, which are less likely to regress into civil war. Presenting a rich, evidentiary argument, they originally and systematically compare violent and nonviolent outcomes in different historical periods and geographical contexts, debunking the myth that violence occurs because of structural and environmental factors and that it is necessary to achieve certain political goals. Instead, the authors discover, violent insurgency is rarely justifiable on strategic grounds.

About the Author

Erica Chenoweth is an assistant professor at the Josef Korbel School of International Studies at the University of Denver and an Associate Senior Researcher at the Peace Research Institute of Oslo. Previously she taught at Wesleyan University and held fellowships at Harvard, Stanford, and the University of California at Berkeley.

Maria J. Stephan is a strategic planner with the U.S. Department of State. Formerly she served as director of policy and research at the International Center on Nonviolent Conflict (ICNC) and as an adjunct professor at Georgetown University and American University. She has also been a fellow at the Kennedy School of Government's Belfer Center for Science and International Affairs.

Photo: Josef Koudelka

* * * *

It’s important to say what hope is not: it is not the belief that everything was, is, or will be fine. The evidence is all around us of tremendous suffering and tremendous destruction. The hope I’m interested in is about broad perspectives with specific possibilities, ones that invite or demand that we act. It’s also not a sunny everything-is-getting-better narrative, though it may be a counter to the everything-is-getting-worse narrative. You could call it an account of complexities and uncertainties, with openings. “Critical thinking without hope is cynicism, but hope without critical thinking is naïvete,” the Bulgarian emigre writer Maria Popova recently remarked. And Patrisse Cullors, one of the founders of Black Lives Matter, early on described the movement’s mission as to “Provide hope and inspiration for collective action to build collective power to achieve collective transformation, rooted in grief and rage but pointed towards vision and dreams.” It’s a statement that acknowledges that grief and hope can coexist. The tremendous human rights achievements—not only in gaining rights but in redefining race, gender, sexuality, embodiment, spirituality, and the idea of the good life—of the past half century have flowered during a time of unprecedented ecological destruction and the rise of innovative new means of exploitation. And the rise of new forms of resistance, including resistance enabled by an elegant understanding of that ecology and new ways for people to communicate and organize, and new and exhilarating alliances across distance and difference. Hope locates itself in the premises that we don’t know what will happen and that in the spaciousness of uncertainty is room to act. When you recognize uncertainty, you recognize that you may be able to influence the outcomes—you alone or you in concert with a few dozen or several million others. Hope is an embrace of the unknown and the unknowable, an alternative to the certainty of both optimists and pessimists. Optimists think it will all be fine without our involvement; pessimists take the opposite position; both excuse themselves from acting. It’s the belief that what we do matters even though how and when it may matter, who and what it may impact, are not things you can know beforehand. You may not, in fact, know them afterward either, but they matter all the same, and history is full of people whose influence was most powerful after they were gone. There are major movements that failed to achieve their goals; there are also comparatively small gestures that mushroomed into successful revolutions. The self-immolation of impoverished, police-harassed produce-seller Mohamed Bouazizi on December 17, 2010, in Tunisia was the spark that lit a revolution in his country and then across northern Africa and other parts of the Arab world in 2011. And though the civil war in Syria and the counterrevolutions after Egypt’s extraordinary uprising might be what most remember, Tunisia’s “jasmine revolution” toppled a dictator and led to peaceful elections in that country in 2014. Whatever else the Arab Spring was, it’s an extraordinary example of how unpredictable change is and how potent popular power can be. You can tell the genesis story of the Arab Spring other ways. The quiet organizing going on in the shadows beforehand matters. So does the comic book about Martin Luther King and civil disobedience that was translated into Arabic and widely distributed in Egypt shortly before the Arab Spring. You can tell of King’s civil disobedience tactics being inspired by Gandhi’s tactics, and Gandhi’s inspired by Tolstoy and the radical acts of noncooperation and sabotage of British women suffragists. So the threads of ideas weave around the world and through the decades and centuries. There’s another lineage for the Arab Spring in hip-hop, the African-American music that’s become a global medium for dissent and outrage; Tunisian hip-hop artist El Général was, along with Bouazizi, an instigator of the uprising, and other musicians played roles in articulating the outrage and inspiring the crowds. Mushroomed: after a rain mushrooms appear on the surface of the earth as if from nowhere. Many do so from a sometimes vast underground fungus that remains invisible and largely unknown. What we call mushrooms mycologists call the fruiting body of the larger, less visible fungus. Uprisings and revolutions are often considered to be spontaneous, but less visible long-term organizing and groundwork—or underground work—often laid the foundation. Changes in ideas and values also result from work done by writers, scholars, public intellectuals, social activists, and participants in social media. It seems insignificant or peripheral until very different outcomes emerge from transformed assumptions about who and what matters, who should be heard and believed, who has rights. Ideas at first considered outrageous or ridiculous or extreme gradually become what people think they’ve always believed. How the transformation happened is rarely remembered, in part because it’s compromising: it recalls the mainstream when the mainstream was, say, rabidly homophobic or racist in a way it no longer is; and it recalls that power comes from the shadows and the margins, that our hope is in the dark around the edges, not the limelight of center stage. Our hope and often our power. --from the 2016 introduction to Hope in the Dark. Photo: Josef Koudelka, Warsaw Pact troops invade Prague, In front of the Radio Headquarters, Prague, Czechoslovakia, August 1968

[Rebecca Solnit]

If you know your core values, you know what you stand for, you know what you’ll fight for, and you know what you will help foster.

Modern Proverb: “If you don’t stand for something, you’ll fall for anything.”

 

People who aren’t in touch with their core values don’t have a strong moral compass. They are easily led or swayed, and don’t stand up for what is right. Some people also prefer the path of least resistance. Both are dangerous.

Non-cooperation with evil is as much a duty as is cooperation with good.

-Gandhi

Ask yourself what your reaction is when you are encouraged to do something that doesn’t serve the common welfare. Do you shrug and go along with it? Or do you say that you cannot be a part of it? Where do you see your responsibility ending?

What if that encouragement comes from an authority figure, whether that is your boss, your parent, or a member of the government? Do you do things that you don’t particularly admire because they are part of your job or what the government says is for the best? Do you see where you could be a part of creating positive change, simply by standing up for what you believe in?

Allowing yourself to be used as a tool for that which you do not believe in, or are even ashamed of, is a slippery slope. The more you excuse your behavior, the more of your behavior you are willing to excuse. It only gets easier over time.

#Noncooperation #Participation #MakeAStand #Collaboration #Responsibility #PersonalResponsibility #Excuses #ImportantQuestions #PracticalSpirituality #PersonalGrowth #SelfImprovement #DailyMessage #365DaysToEnlightenment #Ayamanatara #DesignByCanva

I am a clergyman as well as a civil rights leader and the moral roots of our war policy are not unimportant to me. I do not believe our nation can be a moral leader of justice, equality, and democracy if it is trapped in the role of a self-appointed world policeman. Throughout my career in the civil rights movement I have been concerned about justice for all people. For instance, I strongly feel that we must end not merely poverty among Negroes but poverty among white people. Likewise, I have always insisted on justice for all the world over, because justice is indivisible. And injustice anywhere is a threat to justice everywhere. I will not stand idly by when I see an unjust war taking place without in any way diminishing my activity in civil rights, just as millions of Negro and white people are doing day in and day out.

The Autobiography of Martin Luther King Jr.

Day 283 of 365

Yesterday was the scheduled proposal defense for my research advisees or mentees. In our research class, we were composed of eight groups with 4-5 members. While four of them were already approved and had successfully defended their research proposals, the other half were subjected to redefense, while the other one didn't make any notable progress at all. Among the group that was subjected to redefense, one is N. N is a very hardworking student, and I personally knew how she struggled with the research proposal. And she was the first one to breakdown among her group members. I have talked to them as a group. I have felt the negative tension or aura of the group. They were devastated. And I can't think of the right words to cheer them up.

Then I told them that I would provide the details for the upcoming redefense once we had finalized it with the rest of the research advisers as well as their respective panels. Then I rushed back to the proposal defense hall.

Fortunately, the succeeding groups defended their respective research proposals. While I occasionally meet the other groups outside to discuss the outcome of their proposal, N is very down, and if there is a chance, she talks to me about what can be done and what needs to be done.

Hours later, her mom rushed to campus to talk to me. Both of them cried. I joke to them that I will be strong for them since it is very painful for me to see a woman or lady cry, and that I might join them if I am not able to hold off my tears. From her perspective, her daughter put in a lot of effort when it came to their research, and of course there is a rant that her groupmates weren't able to provide enough effort. She told me that it is unfair for her daughter to fail just because of her groupmates noncooperation and the outcome that has happened. I told her I truly understood her and agreed with her without invalidating her. She had only one request: that the schedule of redefense should not coincide with the final examination week. Which I gave her my word. I told her (her mom) that I will be giving them (N and her) the assurance that we will not be placing the schedule that will affect her N's preparation for the exam and redefense. I also thanked her for fetching N. I honestly told N's mom that I was really glad that she came since I really needed help comforting her daughter by providing both of them with assurance.

I am not sure if I really helped, but I hope it eased her overthinking and helped her prioritize what matters first, which is her examination.

I need to look for literature that will help her daughter polish their works.

The SEC has received approval to unseal several documents to further its Binance.US investigation and accused the company of noncooperation. The United States Securities and Exchange Commission (SEC) has accused BInance.US of refusing to fully cooperate with its ongoing investigation. According to the SEC, Binance.US is deliberately providing inadequate or unclear information as part of the investigation. In a September 14 court filing, the SEC said BAM, Binance.US’ holding company, has only submitted 220 documents as part of the discovery process. The SEC added that most of the documents “consist of unintelligible screenshots and documents without dates or signatures.” In addition to submitting unclear information, the SEC said that BAM has only agreed to four witness depositions and has refused to provide more witnesses. To further its case, the SEC received approval from the US District Court for the District of Columbia to unseal or unredact 18 sealed documents and 9 redacted documents. Magistrate Judge Zia Faruqui has issued an order for access to several documents, including 9 partially sealed or redacted documents comprising 117 pages. These documents include several emails, SEC court filings, and internal Binance.US documents. The SEC believes that Binance.US is using Ceffu, formerly Binance Custody, to move user funds out of the US. This allegation violates an agreement between both parties expressly stating that the funds remain in the country. The agreement was necessary because the SEC was unsatisfied that BAM was in full control of user assets. Binance.US Reeling from Effects of Ongoing Legal Battle with the SEC Binance.US is not struggling to keep its head above water as it battles lawsuits from the SEC and the Commodity Futures Trading Commission (CFTC). According to a Binance.US spokesperson, Binance.US has fired 100 staff, about a third of the company’s workforce. Reportedly, CEO Brian Shroder has left the firm and has already been temporarily replaced by Norman Reed, the Chief Legal Officer. Another report also states that two top Binance.US executives have also left. They include Chief Risk Officer Sidney Majalya and Head of Legal Krishna Juvvadi. In June, the SEC filed a lawsuit against Binance, accusing the company of violating securities laws. The Commission also accused Binance of misleading investors and regulators, as well as deliberately mishandling user funds. In addition, the SEC said Binance allowed Americans to conduct trades unprotected by flouting KYC regulations. According to SEC Division of Enforcement Director Gurbir S. Grewal, Binance.US and its global CEO Changpeng “CZ” Zhao deliberately evaded rules and put customers at risk. Grewal asserted in a press release that both entities did this to maximize profits. Furthermore, the SEC stated that the company was “combining the functions of exchanges, brokers, dealers, and clearing agencies.” At the time, Binance described the SEC’s allegation as “disappointing.” The exchange maintained that it was unfortunate the SEC decided on a lawsuit and abandoned all “good-faith discussions” both entities had. In addition, Binance maintained that the allegations stating that customer funds were exposed to risk were false. Binance stated that its “size and global name recognition” make it an easy target for regulators. Thank you! You have successfully joined our subscriber list. Source

The Importance and Significance of the Discipline of Nonviolence to Achieve a Positive Result

This article explores the importance and significance of adopting nonviolence as a way of resolving conflicts and promoting harmony in various aspects of life.

Understanding Nonviolence

Nonviolence, at its core, is a philosophy Kohlsfeedback and practice that rejects the use of physical, verbal, or emotional violence in conflicts.

It encompasses a range of strategies and principles aimed at resolving disputes, seeking justice, and promoting understanding without resorting to aggression or harm.

Historical Examples of Nonviolent Movements

Throughout history, numerous nonviolent movements have showcased the power of peaceful resistance. The civil rights movement led by Martin Luther King Jr., Mahatma Gandhi's campaign for Indian independence, and the peaceful protests against apartheid in South Africa are just a few examples of how nonviolence can effectively challenge injustice and inspire change.

Nonviolence in Personal Relationships

Applying the principles of nonviolence in personal relationships fosters healthier and more compassionate interactions. By practicing active listening, empathy, and conflict resolution without aggression, individuals can build stronger connections and create harmonious environments.

Nonviolence in Social and Political Movements

Nonviolence has been a driving force in numerous social and political movements. Peaceful protests, sit-ins, boycotts, and noncooperation campaigns have successfully challenged oppressive systems, leading to significant societal transformations.

The Power of Nonviolent Resistance

Nonviolent resistance has a unique power to expose injustice and mobilize support for change. By refusing to engage in violence, individuals and groups can attract sympathy, challenge the status quo, and bring attention to pressing issues, ultimately leading to positive outcomes.

Nonviolence as a Catalyst for Positive Change

The discipline of nonviolence goes beyond the absence of violence; it actively promotes constructive and transformative action. By fostering dialogue, reconciliation, and understanding, nonviolence paves the way for sustainable solutions and positive social change.

The Influence of Nonviolent Leaders

Nonviolent leaders have played pivotal roles in shaping history. Their courage, charisma, and unwavering commitment to peace have inspired countless individuals to embrace nonviolence and work towards a better world.

Nonviolence and Social Justice

Nonviolence and social justice are deeply interconnected. The pursuit of social justice often requires challenging systemic inequalities and oppressive structures, and nonviolent approaches offer a powerful means to effect meaningful change while upholding human dignity.

Nonviolence in Education and Parenting

Integrating nonviolence principles in education and parenting cultivates empathy, understanding, and conflict resolution skills in children. By teaching nonviolent communication and peaceful problem-solving, we equip the next generation with essential tools for creating a more harmonious society.

Today (11th January 1966) is the Death Anniversary of Lal Bahadur Shastri, Indian Statesman, Prime Minister of India (9th June 1964 – 11th January 1966) after Jawaharlal Nehru. A member of Mahatma Gandhi’s noncooperation movement against British government in India. #IndicaStudy #DailyHistory #LalBahadurShastri

While people around the world are reveling in the World Football Cup, the Chinese are facing a city closure

While Taiwanese are using their votes as an expression of their opposition to the government, to politicians, and to democracy, people from all over China are using the nonviolent noncooperation movement to express their desire for freedom.

Did they wake up ?

I don't know, but I could see the smoke and flare, shineing like the stars