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We Had a Pleasant Conversation with Freddie Gibbs

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Freddie Forgiato is not big on smiling. Photo by Virgil Solis, via Facebook.
Freddie Gibbs is arguably the most aggressive and talented rapper in the music industry right now. With casual lines like, “911 is a joke don’t dial it,” and music videos with grittily realistic depictions of B&Es, Freddie does not make music for your aunt’s wedding shower. Even the way he conducts phone interviews is intense and direct. Usually when you call an artist for a phoner (that’s journalist-speak for phone conversation), you get routed through their manager or label. With Freddie Gibbs, you get his direct cell phone number and you call that man yourself.

Given that Freddie’s on a high from the success of his new collaborative album with Madlib, Piñata, which our sister site Noisey published an amazingly comprehensive (and visually flashy) feature story on last week, we figured it would be a good time to have a quick conversation with him about his desire to play in Canada (his previous, let’s say, legal troubles are preventing him from crossing the border), what kind of drugs fit best into a piñata, and how much unreleased music Mr. Gibbs has in his vault.

VICE: Let’s talk about Canada for a sec. You actually went on a tour with some Canadian friends of mine in Australia, BADBADNOTGOOD.
Freddie Gibbs
: Oh yeah? I fuck with them.

Yeah, a lot of people in Canada fuck with you pretty heavy. Them included. It’s a bummer you can’t make it up here.
After I do this Tech N9ne tour, I’m going to try and work something out with my lawyer so I can make it there.

Is there any progress on that, or is that just something you’re working on right now?
It’s definitely something I’m working on right now. I think I’ve just got to save some money.

They don’t make that cheap, do they?
Naw, they don’t make it cheap.

Are you worried about the Toronto Raptors messing with the Bulls this year in the playoffs?
Yeah.. the Raptors came up, man. I’m surprised man, but really, I’m not surprised. They’ve got a lot of good, young talent. Hats off to the Raptors. They’ve got a good team. I respect the Raptors. They came up.



Cool… So, I’m a huge fan of Piñata. I think it’s incredible. What it’s like to only work with one producer on a project?
It was cool. You’ve gotta be a great producer to do that. It shows how great Madlib is.

Is there anyone else on that level that you think you could do a similar project with?
I’m versatile! I could do a whole project with just about anybody. I mean, not anybody, but a producer like Alchemist, or guys of that nature…

That would be awesome. I read you already have another album completed?
Yeah, I’m workin’ on Eastside Slim. That’s my new album.

Looking forward to it. Where did the name Piñata come from, anyway?
Ah, I just had a dream about stuffing piñatas full of drugs…

[Laughs] And that really stuck with you?
Yeah.

What drugs?
All kinds of drugs.

Just anything and everything?
Cocaine, preferably.

Yeah, that’s a good thing to put in a piñata… You’ve got a giant tour with Tech N9ne coming up, but who’s been your favourite person to tour with thus far?
I haven’t toured with many people, so really, just me. [Laughs]

Do you get crazy when you’re out there, or is it all business?
It’s all business for me, man. Just staying on top of what I’ve got to stay on top of.

Do you work a lot at improving your live show? The live show tends to be where a lot of rappers aren’t so great, but I’ve heard a lot of good things about your skills on stage. I obviously haven’t seen you, because I’m Canadian, but…
Yeah, man, I definitely put a lot into my live show. There’s not a lot of theatrics, but I’m not lip-syncing over my songs. I’m actually rapping—really just showing the art of good rapping on stage. Bringing the story to the stage.

If you had a huge budget, would you want theatrics?
I don’t need all that. We could add a little bit. Probably a screen behind me, or something like that. A big ass screen. I don’t need too much, I just wanna give you the raw rap. I could bring stories to the stage. Just me and the mic. I don’t need a whole gang of people on stage, nothing like that.

Are you the kind of guy who has a lot of unreleased music? Are you always in the studio?
I’m always working towards something. I’ve probably got a good, hundred-something unreleased songs. I can put it all out if I want to.

You’ve gone through some sketchy label drama. Now that you’re in complete control of your music, what advice would you give yourself at the beginning of your career?
Just take control of your career, as much control as you can. That would be my advice.

Do you think that the mishaps with various labels help you figure out where you’re supposed to be today?
Yeah, definitely. It opened my eyes to a lot. You’ve gotta learn. I felt like I dealt with those pitfalls accordingly.

Sure sounds like it. On Piñata, it sounds like there are people you’re alluding to, in your personal life, who you’re mad at. Has anyone in your real life got upset at you over stuff you’ve rapped about?
Naw, because I’m telling the truth. I’m not lying. I’m just telling the truth.

I heard you tried to get Jay Z on “Shitsville,” how did that go?
[Laughs] I wish I could get Jay Z on a song. I was joking about that.

Oh.
He’s one of my heroes. I love Jay Z. I just hope that I can be on his level one day.

Yeah, man. Well, I hear he’s on the internet a lot, so he probably knows all about you. Is there anything you wanna say to the people of Canada who want to see you live soon?
If I ever book a show in Canada, please make sure it sell out, man. I want to show Canada what I can do.

Cool, well, we want to see it! Hopefully it can happen sometime soon.
Alright, bro. I appreciate it.


@patrickmcguire


The Greatest Novelty Blunts on Instagram

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The Greatest Novelty Blunts on Instagram

How Indigenous Tribes in Central America Are Fighting Back Against Drug Cartels

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How Indigenous Tribes in Central America Are Fighting Back Against Drug Cartels

Self-Righteous Food TV Makes Me Hate Food and Myself

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They never show my dinner on TV.

The ubiquity of food TV has become gross. On any given week, scrolling through the TV listings can feel a lot like being strapped down and waterboarded with melted butter. Taken individually, the programs are pretty palatable. Some might be cheap, others patronizing, but mostly they’re enjoyable, and the cliché that you eat with your eyes takes on a new truth when skillful TV chefs start rhapsodizing about the delicious food they're making. But while it's entirely possible to binge on them for three hours at a time every day of the week, it's hard to escape the feeling that food TV exists to make you feel ashamed that it's pasta with ketchup for you again tonight.

The litany of messages we are fed surrounding what we should and could eat through food programming is tiring. I can’t be the only one who feels less inclined to cook because of this constant televised assault upon my appetite, or embarrassed that I might not be able to whip up something amazing out of three "well-sourced" ingredients. In many ways, our diets are used to define what social class we belong to, and food TV has a hand in this. After all, what sort of mother are you if you can't sustain your adoring family with a freshly baked loaf of bread every day? What kind of feckless cow doesn't sack off a social life to transform herself into a walking cake factory?

Shows like Top Chef are fun, but they're essentially built on the premise of shaming their audience. They make it look so easy when it really isn’t. It’s hard not to be cynical, even if you enjoy watching this kind of thing, when everything feels so… righteous. So priggishly middle class. Righteousness prevailed in the heavily-rationed kitchens of the 1940s. It was rife in the glowing-with-goodness whole-foods movement that flourished in the 70s and 80s. And it’s everywhere today, when it seems that barely a week goes by without some story popping up in the tabloids about hag-faced moms defiantly feeding hot dogs through the bars of the school gates to their fat-starved children beyond.

The term "convenience food" is knowing shorthand for a certain type of person. There's a running joke on the British food show EastEnders about the most down-at-heel resident, Bianca, feeding her horde of multi-tonal children chicken nuggets every night. It's easier to mock people whose lives really are like this than it is to ignore the factors that led them there: no time, no money, and no idea how to healthily feed their families for less than the cost of a dollar bag of tater tots. Will these women watch Nigel Slater? Maybe. But there’s a gulf between the two realities. The idea of having leftover duck to serve with your griddled peaches is as exotic as chartering a plane to the Maldives. So Slater, in all his pregnant-pausing glory, is an entertaining presence on our TVs, rather than an educational one.

TV chefs are ostensibly there as models for us to aspire to. They stand—despite what they may protest otherwise—not for what we are but what we’re not. Follow us, they say, while rarely actually providing widely accessible recipes for us to introduce into our own lives. Follow us around bustling markets, into our well-stocked pantries, into the romance of lives lived in beautiful, editing-room “natural morning light” hues. All this is a tonic and, particularly in the case of Nigella Lawson, is a dream to watch. But who the fuck has time to spend the hours before midday whipping up that evening's dinner?

Conversely, there's a sense that merely watching the sort of cooking show in which the presenter happens to chance upon some well-marbled pancetta at the back of the fridge is enough in itself. That in doing so, the viewer is somehow elevated above the rest of the gruel-slurping, McDonald's-chomping proles. Most people aren’t comfortable with being caricatured as selfish, lazy, and poor. Food TV can be a salve for this; the presenters' wisdom helps to drive a wedge between you and "that other lot." They can help stuff your brain with the precise science required to cook a triple-fried chip, or the ability to distinguish arborio from carnaroli rice. The faces of food TV become fonts of knowledge. Deified, even. But frankly, any genre that elevates Gregg Wallace to divine status needs to have a word with itself.

The price, the effort, and the piles of bloody washing-up mean that few people actually replicate the dishes cooked by TV chefs. The reality for most of us is one of boring frugality. Nothing underlines the grinding monotony of life more than forcing down the last dregs of a stew your bank balance won’t allow you to sling out. For most, there is no glamor to be found in leftovers. And however delicious Nigel Slater's midweek supper might look, Wednesday nights, for most, are spent prostrate on the sofa trying to ignore emails. You really can, if you try hard enough, find great profundity in the cold sludge left over from an evening meal of Coco Krispies. Freeing yourself from this drudgery is simple: just bang on whatever Pompous Little Kitchen Adventure happens to be on the screen that night.

If the gulf of food programming in Britain does render itself hollow, though, what does our obsession with the shows say? Traditionally, the aspiring middle classes have defined themselves with an interest in the better things in life. But while you might hunger for Ottolenghi's next freekeh-and-feta adventure, how many of his viewers will actually scour the independent delis in their zip code trying to find an expensive artisan grain? Some will, maybe. Most won't. 

For all that man-on-the-moon and discovery-of-penicillin stuff, humans are pretty thick. Our minds are as soft and malleable as mashed potato, and if you really want to make something your "thing," all you need do is immerse yourself in it deeply enough. The result is that there are millions of us who are, because of the sheer volume of food TV hammering our grey matter, couch-potato gourmands. In the kitchen, would we have the chops to actually transfer this knowledge?

TV stations know the habits of their viewers. They probably know that the less we cook, the more justified the shows are in presenting rich, complex, expensive meals. We all need escapism, but should there be fewer food shows? Probably. The messages are too muddled. Eventually, it all becomes a swirling frieze of seared duck and buttery razor clams, like a nauseating orgy on the banquet table of a French duke. And afterward, all you really want is a glass of water. Maybe a bottle of Gaviscon.

Follow Filipa Jodelka on Twitter.

The Indigenous Girls Being Pushed into Canada’s Sex Trade Are Getting Younger and Younger

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Iqaluit. Photo via Wikimedia Commons
Kimmy (not her real name) was just 12 years old the first time she gave a grown man a handjob for money. Her 13-year old sister helped, and the more they giggled, the more money they got. “It was bizarre,” Kimmy says. “It's one of those times where it's like, is this really happening?”

Kimmy was introduced to the sex industry by her biological sister when she lived in a foster home in northern Ontario. She is just one of many young Indigenous girls exploited—or trafficked—in Canada. But it isn't just pimps, johns, or gangs, who are doing the trafficking. Increasingly, it can be their own family members and relatives; and it's taking place in Indigenous communities, or in towns and cities, across the country.

According to the Canadian justice system's definition, human trafficking usually happens because of force, threats or coercion. However, a national human trafficking task force is seeking to change the legal definition: “The traffickers have changed in how they are recruiting, luring and controlling women,” says Diane Redsky, project director of the Human Trafficking Task Force at the Canadian Women's Foundation. Redsky is also from Shoal Lake 40 First Nation in western Ontario.

She says these days, Indigenous women who are trafficked don't necessarily fear for their safety nor are fear tactics always used. “The trafficking of Indigenous women and girls is conducted very differently,” says Redsky. “The victims are ‘trauma bonding’ with their traffickers.”

Redsky says "trauma bonding" is less like fear and more like a strong sense of loyalty: “Traffickers are becoming fathers and husbands to their victims,” explains Redsky.

In the case of Kimmy, it was her own sister.

Kimmy says she performed sex acts out of not just loyalty to her sister—but also guilt. A desire to help and protect. “There's a tight bond, especially for younger children and teens—the pimping out—there's a strong family connection there,” says Helen Roos. Roos is the principle researcher behind a report released earlier this year on sexual exploitation and human trafficking in Nunavut. The report was prepared on behalf of the Canadian Women's Foundation.

Children and youth with Fetal Alcohol Spectrum Disorder (FASD) or learning disabilities are also at-risk of being pimped out to bring in money or material goods for the family, says Roos.

Roos says poverty can be a big factor in the sexual exploitation of children by family members or friends. And the children are getting younger and younger. Her research revealed that at the community level, girls as young as 10 to 11 years old are being pimped out.

“The demand is seeking younger and younger girls—that's an extreme sexual fetish,” says Roos.

For their research, the Canadian Women Foundation met with over 250 organizations and 160 survivors of sexual exploitation between 2013 and 2014. It's part a $2 million dollar strategy to address human trafficking. The Foundation is also developing recommendations and an anti-trafficking strategy for the Federal Government. But they also know they need to move fast.

“What we know about human trafficking in Canada is that traffickers will gain financially more for an underage girl than they will for an adult woman,“ says Redsky. When they hit their early 20s, girls are not considered as valuable to traffickers anymore, but those who remain in the industry face serious risks as well.

“By the time they're 40, they're dying,” says Redsky. “Our bodies are not meant to have sex with 10-15 men a day, 7 days a week.” Roos says kids are being numbed to the sexual exploitation—but she also says the sexual exploitation is beginning to span generations.

“My granny used to work too,” says Kimmy. And now Kimmy's own daughter is involved in prostitution in northern Ontario as well.

Currently drawing up recommendations to present to the Department of Justice to seek changes in the legislation, the Canadian Women's Foundation is also designing an anti-trafficking strategy. "There will be a role for everyone including government, non-profit organizations, funding sources, including the foundation," says Redsky. "Everyone will have a role in Canada."

Their anti-trafficking strategy will be launched in the Fall 2014.


@marthamaiingan

Comics: Blobby Boys - Part 6

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Keep your eyes peeled for new installments of Blobby Boys every Wednesday from here until the end of time. Or until Alex gets sick of working with us.

Heaven's Gate Was the Silicon Valley of Suicide Cults

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Heaven's Gate Was the Silicon Valley of Suicide Cults

Blasting Off with Dr. DMT

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Dr. Rick Strassman, author of DMT: The Spirit Molecule, is responsible for groundbreaking research on dimethyltryptamine that reopened the legal doors for serious psychedelic study after decades of stagnation. Between 1990 and 1995 Dr. Strassman helped 60 patients enter the void and then documented their experiences at the University of New Mexico’s School of Medicine. Aside from his scientific observations, he has also suggested that DMT might have ties to stories of alien abduction, and that the release of DMT from the pineal gland into a fetus roughly seven weeks after conception “marks the entrance of the spirit.”

My third book, The Quest for Gnosis, was released last month and features interviews with many of the leading minds in psychedelic study, including Dr. Strassman. His work has been a profound influence on my own life and research, and I was privileged to speak with him about DMT, ecstatic states, alien encounters, religion, death, and the legalization of psychedelics. The below conversation is an excerpt from the book, which you can buy here.

Some lady smoking DMT, probably seeing God. Photo by John Barclay

VICE: You wrote the groundbreaking book DMT: The Spirit Molecule and were granted the first clinical study of psychedelics in 20 years. How did it feel to have that much riding on the research?
Dr. Rick Strassman: I felt a lot of responsibility, but at the same time I knew that the people aware of the research and monitoring it were relatively few. I wasn’t directly responsible to that many people, even though the long-term effects of my research made me feel a lot of responsibility to perform the study with the utmost rigor and care. Besides making certain to minimize the likelihood of adverse effects, the degree of direct observation and supervision was quite manageable. I recognized the importance of my work for the future of American psychedelic studies, and I wanted to make certain that it was performed in broad daylight. That way I felt the responsibility was shared among everyone involved in the process.

There is much debate about whether or not the psychedelic experience is entirely within the mind, or possibly reaching outside of it. Can you cite an example within your ongoing research that leads you to a conclusion one- ay or the other?
At this point, I don’t believe that it is possible to objectively determine how much of what we apprehend under the influence of psychedelic drugs is internally generated or externally perceived. It makes sense to me to suggest a spectrum of the phenomenon. There are times when our own personality predominates, rather than the awareness of something external to us. At other times, what we see is more external to us rather than self-generated. It’s impossible, though, to have a pure culture of one or the other. Without our personal life experience and biological makeup, we’d be unable to decipher what it is we are seeing.

For example, one of the DMT subjects, Marsha, saw a profoundly psychedelic vision of manikin-like 1890s figures on a merry-go-round. With some questioning, we decided the vision related as much to her body image in the context of her marriage as to something more metaphysical. Another volunteer in the study, Chris, entered into a blissful yellow-white light and merged with it, along with very few contents that he could associate with personal psychological themes.

At the time of your research on DMT, you were a Buddhist. What benefit did your own spiritual path bring to the table as a scientist, if any?
I’m not an active member of any Zen organization these days. I practice sitting meditation most days. Unquestioningly, I would have been unable to pursue serious study of the Hebrew Bible without my Buddhist training. While the material that my DMT volunteers reported was beyond my understanding of Buddhism, the meditation practice helped determine how we supervised drug sessions. From the results point of view, the interaction of my sitting—a spiritual practice coming out of a well-characterized religion—and how I acquired and analyzed the data as a scientist were linked. The greatest impact on how I interpreted our results was on the development of our rating scale for the DMT effect. This was based on Buddhist psychological concepts and pointed to future studies that could tease apart the pharmacological underpinnings of the Buddhist skandhas.

Gnosis in the traditional sense is an experiential knowledge that removes the necessity for “blind faith.” How is gnosis in this sense important, if at all, in a spiritual pursuit?
If you are speaking of gnosis as a particular type of spiritual experience, it may function as a goal of spiritual practice. However, for gnosis to be important the information it contains needs to be transmittable. I say this for at least two reasons: to verify the experience as truly gnostic, and to educate and exhort others.

Photo by John Barclay

How would you like to see us, as a society, handle psychedelics in the future? Graham Hancock, for instance, claims that the ability to explore our own consciousness is a core human right and that we should demand legal access to these substances. What’s your take, both as a scientist and a citizen?
Psychedelics are potentially destabilizing, and to either take or administer them requires a fair amount of training so as to provide for optimal positive effects and minimal negative ones. Thus, specialized centers might be developed where that type of training is provided. The various settings could be religious, creative, psychotherapeutic, and so on.

How does belief change test results and how do you, as a scientist, withhold your own assumptions in order to have the most objective outcome possible in your research?
Generally, test results are difficult to change by belief. One can design a study based upon one’s beliefs that would make more likely the yielding of particular results reinforcing your beliefs. More often, one’s beliefs affect the interpretation of those results. With respect to our data from the DMT study, we divided it into objective and subjective. Or rather, we had turned the subjective into objective by the use of the rating scale. So we had objective data to treat with various analyses. In my scientific work, my conclusions were aligned with the model in which the studies took place: human psychopharmacology, psychometrics, and psychology. I suggested certain explanations for our findings and called for future research to help answer unresolved questions.

Let’s end with an age-old existential question: What do you think happens when we die? Why do you think we are here?
The founder of Japanese Zen, Dogen, said that our death is just another moment in time. Life goes on without us. Our impact has the potential to be immortal, however. One of my favorite authors is Olaf Stapledon, who suggested that our task on Earth is to interact creatively with our environment. Maimonides, one of my favorite medievalists, reminds us that the universe was not created for mankind. That leaves us quite a bit of leeway.


Narco-Saints Are Melding Catholicism with the Drug War in Latin America

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Since the 1970s, Mexico has been plagued with high-volume drug traffickers attempting to satiate the United States’ demand for low-cost narcotics, resulting in country-wide violence and guerrilla warfare in the streets. In Mexico, a rapidly adopted narco-culture built on the back of folk Catholicism has transformed from back alley prayers to narco-saint Jesus Malverde into public altars for Santa Muerte, Lady of the Holy Death.

Patrick Polk is a professor at the UCLA Department of World Arts and Cultures, as well as a curator of Latin American and Caribbean Arts. His current exhibit at UCLA’s Fowler Museum takes on the representation of narco-culture, along with marginalized religious icons and unrecognized sacred figures from Latin America and the United States. Entitled Sinful Saints & Saintly Sinners, the collection plays on folk legends and the drug traffickers and impoverished who rely on them as nonjudgmental sources of strength and protection. I sat down with the bespectacled, bearded professor, who has an upside-down tattoo of St. Expedite on his right arm.

Marcos López (b. Santa Fe, Argentina, 1958) - Santos Populares,  2013

VICE: Where does your interest in narco-saints start?
Patrick Polk: Well, I got my M.A. and Ph.D. in folklore here at UCLA, so my interests have fundamentally been religions and ritual traditions of the African diaspora and also popular religion and religious art in the United States. A lot of my work has been where Europe and Native America and Latin America and Africa sort of collide in Los Angeles, particularly with the way in which religion, material culture, and visual spirituality mix and mingle and reshape in LA.

Not a lot of saints here.
I’m from an even more sinful place: Las Vegas. But I love to drive around LA and just look and see what kind of things pop out. I’ve done exhibitions on storefront murals, muffler sculptures, little rider bicycles. A lot of, sort of folk art in general and religious art in the sense of the vernacular.

What do you mean by “the vernacular”?
Well I mean like muffler sculptures; they’ll make little devils or robots or aliens, it’s like signage but playful. What I love to look at is the ways in which people express their ideals, their lives, their values. How they share their deepest concerns, how they add humor to our environment. So for me, this exhibition, Sinful Saints, is getting into the ways in which people live their religion. And so a lot of times when I talk about folk or vernacular art, it really is not the dogmatic, not theology, but simply, “Here’s how we pray, here’s who we pray to, here’s the kind of saints, spirits, that may not be recognized by the Catholic Church, may not be recognized or sort of deemed appropriate for mainstream and unless it adheres, here’s powers that do things that we need.”

Renée Stout (b. Junction City, Kansas, 1958) - Marie Laveau’s Tomb from the series The Return, 2009

Is there more validity to the common man’s idolatry than to what prescriptive religion offers?
Well I think it’s a different kind of take. Some folks that are really into the philosophy of religion and doctrinal philosophy will come to [the show] and may be horrified by some of it. But for me, it seems more distanced from the lived experiences. I think it comes down to the researcher’s sort of interests, if that makes sense.

Sure, yeah. When you say researcher, I’m thinking not just people like you who are doing historical research, but people who are, you know, researching their own lives through religion.
Yeah, for example, one thing you see in the show is an altar to St. Expedite. Now, St. Expedite is a major saint in New Orleans, Argentina, Brazil, et cetera, but most Americans have never heard of him, and if they had, it was likely a story in New Orleans that he is unofficial and a box of unrecognized statues were delivered to a church with the word “Expedite” on the box, and they thought “Oh, it’s St. Expedite.” People tell that story all over the place. But the reality is he’s an official Catholic saint, it’s just that he doesn’t appear on the radar much in America. So what I like is the way in which people creatively rework and make new meanings. Another thing is that in the exhibit we’ve got a chromolithograph of St. Expedite that’s upside down, and the folk perspective is, when you’re asking for a favor, he wants to get right side up, so he’ll make it happen faster. And that’s the kind of stuff that I like. We also didn’t often see Santa Muerte either, now she is pretty close to just about the first figure we find.

Delilah Montoya (b. Fort Worth, Texas, 1955) - Ahora, 2002

Do you think there’s a particular reason?
I think one is the reality of the drug war in Mexico and the instability of society, of simply how dangerous it is. I saw a statistic that compared murders in El Paso, Texas and just across the border in Ciudad Juárez. It’s something like 5 to 3,600. So, [Santa Muerte] is the protector of people on the wrong side of the law and the patron saint of people on the right side of the law in a place where you can hardly tell the difference sometimes. Part of it is the way in which people talk about her as a spirit that doesn’t judge. Sort of as a “come as you are” divinity, so that people forced into all walks of life by economy, immigration, political reality, places where they generally would rather not be, they see that “Okay, I don’t have to hide myself away from religion.” You have this idea that the Virgin Guadalupe as this pure mother, so Santa Muerte gets the rest.

She’s totally unofficial?
I can’t imagine the day the Catholic Church will recognize her. That will be a far cry. They look at her like witchcraft or Satanism, as black magic. These are narco-saints, they’re completely associated with sinners.

Edgar Clement (b. Mexico City, Mexico, 1967) - La Trinca (The Holy Trio), 2010

What attracts you personally to this kind of work, to this idea?
Well, it goes back a little bit to my interest in African diaspora religions. I grew up in a generation where Gilligan’s Island was sort of like one of the key windows to the world.

Ha-ha
I always remember like the witch doctor and all the fantasy. Now as an undergraduate I had the opportunity to go to Sao Paulo, Brazil. Thirty million people, I thought I was going to a seaside village, dumb. So anyways, I get down there, they arrange some kind of voodoo ceremony, and I’m like “Ooh, I want to see some crazy voodoo,” and it turns out to be like the most beautiful religious ceremony I’ve ever seen in my life. It was just really powerful, moving, just unbelievable. I remember thinking, “Why was I so trained to think I was going to see something in particular?" Our culture and our understanding of other people’s religions, be it people from the African diaspora or Latin America where we have black magic and voodoo and witchcraft and all those things those people do there, is totally misunderstood.

Yeah, our pop culture doesn’t really pride itself on accuracy.
Like Santa Muerte has been in a lot of films and televisions shows recently, they just did Paranormal Activity: The Marked Ones where she’s central to it. Breaking Bad has Santa Muerte, a bunch of these things, and it’s almost always presented as “Here’s this dangerous saint for these dangerous people.” And the reality is that you go to a Santa Muerte ceremony, and it’s kind of boring, just like any church service, I hate to say that. But, what is it about? It’s about basic things: How do I get better? How do I have better communication and unity in my family? How do I stay safe in a dangerous world? You know you’re doing wrong things, but in the meantime you have to survive or change and so there’s no question that people who break the law will turn to folk saints in particular because they’re often understood to be more forgiving.

Sure.
So for me, I’m interested in trying to give people a view on what is, what saints like this mean, how they’re used, how they’re understood from sort of a street view. And then also trying to put it into a context that maybe helps people get it a little better than what they might immediately think.

Or if they’ve just been the same story forever.
Yeah, what they’ve been told, “Oooh that’s scary, evil stuff.”

Right.
I think saints make a perfect way to go about that because, from Christianity in general but also particularly Catholicism, we’re all sinners, and there’s no saint who hasn’t made it to heaven to be held up and wasn’t a sinner. So that’s, so I’m playing on the thing, you know, “We’re all sinners.”

Ignacio (b. 1978, Agua Prieta, Mexico) - Santo Claus, from the series Narco Nation, 2010

It’s also kind of a very black and white issue for the church, you’re kind of muddling in that.
Well a lot of people make it black and white, and you know, like we have an image in there of St. Dimas or San Dimas, great place to go out to the waterslides.

I used to live there. Raging Waters was our holy land.
Well, San Dimas was the good thief who got crucified to the right of Jesus. Why was he being crucified? Well, because he was a thug and a murderer and a robber, and he deserved to be crucified. Why did he get into heaven and in fact become basically the first saint? Because he recognized Christ. He says “Hey, remember me in heaven.” Christ goes basically “OK dude, I’ll see you there.”

That’s a big promise.
Exactly, and that makes him, in fact, if you really look at it, the only indisputable saint because Jesus anointed him personally. But he’s a total criminal, a thug. Or take, you know, St. Paul, pretty much the main founder of the Catholic Church. When he was Saul of Tarsus he was killing Christians, then he has his Road to Damascus epiphany and suddenly becomes St. Paul, but to his dying day he admitted he was a sinner. He just turned it around.

Judithe Hernández (b. Los Angeles, 1948) - Luchadora Trilogy, 2010

Every saint’s a sinner.
Every saint a sinner, every sinner a saint. So, a lot of times, it gets overlooked in these kinds of things. You know St. Augustine. If you’re from Santa Monica, you’ve got to know one way in which St. Monica became a saint is ‘cause she was willing to wait basically half a lifetime for her drunken, lecherous, troublemaking son Augustine to figure it out. Now he’s St. Augustine, doctor of the church. He didn’t get there without being seriously messed up. So that’s the kind of thing I hope people will get, that sanctity comes through sin. And some of these folk saints, some of these ones who aren’t official, could become official. It’s not going to happen soon, but you never know.

Vitor Amati (b. São Paulo, Brazil, 1969) - Zé Pelintra, 2011

Maybe through your work.
I doubt I have that much power, but the power is in people’s lives. But there are folks that get kicked out. You know, St. Valentine got booted. But the ones we’re highlighting it’s going to take…

A lot.
Hell might have to slightly freeze over.

What is the name of the one, the hustler saint? That’s my favorite.
Zé Pilintra. Zé Pilintra is never getting up there.

See Sinful Saints and Saintly Sinners at the Margins of the Americas at UCLA’s Fowler Museum now through July 20th.

The US Just Can’t Stop Blowing Billions in Afghanistan

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The US Just Can’t Stop Blowing Billions in Afghanistan

Reykjavik Is a Paradise

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After seeing our photos that prove what lovely places Bristol, Brighton and Wootton Bassett are, our Icelandic friend Hellcat sent us this set of pictures from his own hometown, Reykjavik.

Turns out there are paradises on Earth beyond this green and pleasant land..

Think you can top what we've seen so far? Send pictures of your town to us at ukphotoblog@vice.com.

 

Photos of Rural Lithuanian Discos Reminiscent of Ancient Pagan Rituals

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This article originally appeared on VICE Poland

Photographer Andrew Miksys was born and raised in Seattle, but his family is Lithuanian. The first time he visited his homeland was to meet some distant relatives, back in the 1990s. On his second visit he stumbled upon a small disco in the outskirts of a tiny Lithuanian village. Fascinated by the atmosphere and the people he met there, Miksys set out to tour small towns around the country and photograph the places where the locals unwind. He later collected those photographs into a book, Disko.

I had a chat with him about the inimitable Lithuanian provinces—places with a strong memory of their Russian past and even stronger hopes for a better future.

VICE: Tell me about your first trip to Lithuania. How was it?
Andrew Miksys: I traveled there with my father to visit some of our relatives in 1995. It was a pretty amazing feeling to meet people we'd known about but hadn't had a chance to meet in person because of the USSR. To be honest, I wasn't that interested in going to Lithuania at that point. But once I got there, I was blown away by the people and the place. Right away, I decided I wanted to go back and photograph more. In 1998, I got a Fulbright and had a chance to photograph for a year in Lithuania.  

When was the first time you visited a Lithuanian disco?
I was in this village and saw some kids going into a building with a case of beer. This was in 1999. I'm not sure exactly why, but I decided to follow them and discovered a disco. It was pretty run down and still looked the way it must have done during Soviet rule—there was even a metal Lenin head on the wall. Later, the bartender gave me the head as a gift. I went back there a few times to take more photographs, and on the way I noticed more discos in the villages I drove through. In the following weeks and years I found more of these kind of discos all over Lithuania.   

What was it that made you want to turn this into a project?
Mostly I was fascinated by how strongly these places still echoed their USSR past. All the young people who frequented them were caught somewhere between those memories and an unknown future. Lithuania changed a lot during the 2000s. It went from a being a former Soviet republic to an EU member state.

Culturally, the shift was quite dramatic. The future was filled with possibility, but the past weighed heavily on everything. The Friday or Saturday night disco was one of the few places in most villages where people could go to feel modern and get a little crazy. This transition somehow made everything feel more alive. Today, these villages are sparsely populated, as young people have moved away, looking for work and adventure in other countries. I wanted to capture all this before it was gone. 

Did you meet any interesting characters in those discos?
The best person I met while photographing was one of the DJs, who went by the name DJ Playboy. The first time I visited his town he greeted me with open arms, gave me a beer and introduced me to his friends. The place he worked was a little intimidating. Fights would break out frequently. But DJ Playboy always looked after me, and his friends would always make sure I was safe and take care of my equipment. We're still friends.

He eventually moved to Vilnius, where I live, and works at a hospital across the street from my apartment. I had a book release in Vilnius recently and he played music at the after party.

Did you have any interesting experiences?
Driving through the Lithuanian countryside, under a full moon, on the way to a disco is a pretty cool thing to do. Lithuania was the last country in Europe to give up paganism and accept Christianity. Although village discos weren't part of any pagan ritual, they made me think of ancient times, when villagers celebrated their pagan holidays in the forest. Maybe their rituals were the first discos. The full moon and the stars make a pretty awesome disco ball.

Did you learn anything while working on this project?
Back in Lithuania my book has received a lot of bad press. People seem to think that I shouldn't be showing people and places that they don't consider modern, or that fit with their image of Lithuania as a model EU member state. Some of this comes from a desire to completely erase all remnants of the USSR. I understand this.

If you've been following the events in Ukraine, you can see how ugly authoritarian regimes can be. Imagine what it must have been like to grow up in the USSR. But, in another way, the criticism comes from urban people who look down on rural life. This kind of blindness doesn't suit me—I think the people and places in my photographs should have a voice, too.

See more of Andrew's work here.

 

Stream Avey Tare's Slasher Flicks Debut with 50 Minutes of Psychedelic Visuals

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Stream Avey Tare's Slasher Flicks Debut with 50 Minutes of Psychedelic Visuals

Can MDMA Make You Racist?

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Some people who may or may not be experiencing the effects of oxytocin

You don’t have a lot of time for rational thought after dropping a pill. Three Mitsis in and you’re almost entirely preoccupied with finding out what people’s scarves feel like, or trying to focus on literally anything through your rapidly flickering eyes. So you’d have thought that amid all the euphoria and heart palpitations there surely wouldn't be space to get hung up on the ethnicity of the people around you.

It turns out, however, that the brain's biochemistry during a blissed-out club night may not be too dissimilar from its status at a KKK rally. This is thanks to a hormone called oxytocin, which has been described by many as "the love hormone" or the "cuddle drug." The hormone has been linked to developing trust between mother and child during breast feeding, and between partners after intercourse. Its release is also triggered by MDMA, and that loved-up feeling you get after swallowing a pill has been attributed to the effects the hormone has on the brain.

However, research by professor Carsten de Dreu at the University of Amsterdam showed in 2011 that oxytocin had a slightly more sinister side. His experiments revealed that what many thought of as the "moral molecule" actually contributed to what scientists euphemistically refer to as "ethnocentrism," or what the layman would call racism.

Participants in de Dreu's study were presented with a dilemma in which they had to deny one person access to a lifeboat in order to save five others. In the double-blind experiment, Dutch men were given either oxytocin via a nasal spray or a placebo. The results showed that those taking oxytocin were more likely to spare men with Dutch names while sacrificing those with Muslim- or German-sounding names. For those who were given the placebo, however, the name of the potential victim didn’t matter.

Some fascists in Brighton, England, experiencing the potential effects of oxytocin. Photo by Henry Langston

I found it strange that this hormone, which supposedly makes you love everything around you, also apparently turns you into that very specific type of dickhead who chooses to be hostile to those who are different from you. So to find out more, I got in touch with Anil Seth, a neuroscientist at the University of Sussex and co-director of the Sackler Centre for Consciousness Science. He said that this effect of oxytocin could have something to do evolution and social survival.

“The idea of altruism and pro-sociality has been looked at a lot by anthropologists and social scientists who recognize that while it often pays to be pro-social among your in-group—those who share common cultural interests and who may even be distantly related to you—the opposite might apply with your out-group,” he told me.

In other words, discrimination could be caused by a particular hormone in the human brain. I asked him what exact role oxytocin has in this process, and he told me about another one of de Dreu’s experiments, in which subjects were put into two groups and had to make arbitrary judgments about whether abstract shapes were attractive or not. Of course, there was no right or wrong answer—the real test was to see which group agreed with each other more.

“Where the groups disagreed about a shape, oxytocin would increase the homogeneity within each group," Seth told me. "So if you're in a group and you're all sniffing oxytocin, you’re more likely to be like, 'Ah, yeah, that square is brilliant—I can't understand why those guys over there hate the square.' And of course, this is all relatively unconscious, so people don't know the oxytocin is having this effect. The shape isn't the issue—it's how similar a group’s view is when they know it differs from another group's.”

What sprung to mind here was that when certain racist groups get together, their emotions do seem to be far more pronounced than they would be if you caught each individual member alone. Of course, that also probably has something to do with the fact that they can reinforce each others' worldviews when they're in a big group and being insulted by anti-fascists.

Compare this with the feeling of togetherness you get at raves or gigs, or those scenes of mass euphoria you get at, say, Pentecostal churches where they handle snakes, and the common link is an intense shared belief system. Essentially, it’s all part of human nature to band together, even at the expense of reason or logical thought.

An important distinction to make at this point is that oxytocin’s role in these phenomena is not to produce a particular distrust of those who are different from you—it instead encourages you to feel kinship toward people who share qualities you recognize in yourself. The result isn't so much racism as it is fanaticism. The idea that oxytocin makes you feel like part of a collective is supported by an experiment that found that people on oxytocin were more inclined to lie if it meant their group benefited.

Oxytocin does this through its ability to spread emotion through a group of people, almost like a virus. Professor Seth explained this to me in more detail: “We all have emotional contagion, where if I'm a bit happy, you're a bit happy—or if I'm a bit unhappy, you’re a bit unhappy. Oxytocin is potentially playing a role in optimizing how this inference with the causes of emotional states happens.”

In other words, increased oxytocin makes us more empathic—more sensitive to the emotions around us. This idea was backed up in a recent study, published in January this year, that found that high levels of oxytocin can trigger oversensitivity to the emotions of others. There’s even some research looking into how insufficient oxytocin could contribute towards autism—a disorder that is commonly associated with a lack of an emotional understanding of others.

Some Malaysian fascists who could potentially be experiencing the effects of oxytocin

The result is that when people of shared beliefs get together, oxytocin is released and it makes them feel good, reinforcing their behavior. It then makes them more likely to stick to those beliefs and shun those who don’t agree, all in the evolutionary pursuit of fostering an in-group of companions who will stick together, protect each other, and love each other.

So MDMA doesn't make you racist. But in an environment of intense shared experience, like a rave, it can deeply intensify a kind of single-minded, delusional fanaticism and make you feel like everything and everyone around you is great—which is closely connected to how racists become more racist during street marches and Christians become more Christian when they have a preacher screaming at them in tongues.

Follow Nick Chowdrey on Twitter.

Can a Big Oil-Funded Regulator Fix Peace River, Alberta, Where Families Are Abandoning Their Homes?

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The Baytex plant in Alberta. All photos by Alan Gignoux.
In late January, residents of the rural Reno and Three Creeks communities testified before the Alberta Energy Regulator that they have been experiencing a litany of terrifying health problems due to the emissions of heavy oil operations near their homes. Few regulations exist for the main type of oil extraction used in the Peace River area, so local companies like Baytex and Shell are legally permitted to vent carcinogenic bitumen vapours in massive quantities. Consequently, as the region’s bitumen industry boomed, seven families were forced to abandon their homes. They have developed allergies to their houses and belongings, which are soaked with toxins and give off a hydrocarbon stench. Some impacted residents have remained behind, though they regularly experience agonizing and debilitating side effects from exposure to toxic vapours.

After hundreds of complaints from residents, an inquiry into Peace River’s emissions was undertaken by the Alberta Energy Regulator. This newly minted corporation now has total jurisdiction over approving, monitoring, and regulating oil sands projects. It is run by and “100 percent funded by industry,chaired by a registered oil lobbyist, and replaces the former ERCB while taking on the regulatory duties of the Ministry of Environment.

An AER panel issued a report of recommendations for Peace River, which is the first major test of their mandate. The report is both an opportunity for the corporation to win over skeptics and an early indication of how they may act over the coming years.

The report acknowledges that Peace River’s bitumen operations have affected regional health, and that there are significant problems with the regional air monitoring program and the regulator itself. It offers an ambitious list of recommendations that may eventually put an end to the troubling era of openly venting carcinogens like benzene and reduced sulphur compounds into the air around Peace River.

Yet, at the same time, the report undermines its own recommendations. It uses weak language, short-lists the symptoms that residents testified to, and offers a baseless dismissal of evidence that Alberta’s laboratories have systemic problems. Worst of all, the report recommends temporary measures—like burning off all emissions—which may actually make life worse for some of the residents who have stayed behind.

The report is the first step in a long, bureaucratic process, and any real action is still months away. Its recommendations are not legally binding, so they may be accepted, modified, or rejected by another branch of the corporation. “The hearing commissioners operate independently from the operational side of the business, so the recommendations were given to our CEO on Monday,” explained Bob Curran, the AER’s spokesperson. “We will be issuing a formal response to the report by April 15th.”

Nonetheless, after half a decade of complaints, the report was vindicating to some residents. It concludes that, “odours caused by heavy oil operations in the Peace River area need to be eliminated to the extent possible as they have the potential to cause some of the health symptoms of area residents,” and encourages industry to “move towards a zero emissions aspirational goal.” It argues that the AER should “prohibit venting from all facilities” and force companies to install vapour recovery units on their bitumen tanks within four months of this recommendation being accepted.

It also acknowledges the existence of “a regulatory gap that prevents the AER from enforcing against most hydrocarbon odours,” and suggests that the draft of a regulation that could fill this gap should be approved quickly. I asked the AER’s spokesperson how long this will take, but he didn’t have an answer.

Karla Labrecque, whose family abandoned Reno after they suffered from airborne toxins, was pleased that the “report does agree with what we’ve been saying all along. They are saying that the tank-top emissions are causing the health problems.” She told me that, “as long as they fill that regulatory gap, I think it will make industry behave like a better neighbour.”



Dolls and toys strewn about the abanonded Labrecque home.
Weak Language

Vivianne Laliberte, another Reno resident who was forced to evacuate her home, doesn’t share in this cautious optimism. “Unfortunately, this has been a horrible experience in which we have lost trust in government, the regulator, and industry, because none of them have told the truth. They have told us things and then we find out they’re doing the opposite too many times. I think they focus on PR and how to spin things so that people think things are happening, but they’re not. And that’s where they put their energy.”

She also noted that the report leaves some of its most important recommendations open to interpretation. It suggests that the AER should eliminate odours “to the extent possible” and that gas should captured “where feasible.” She argued, “That’s where the companies are going to be left off the hook. If you say ‘where feasible,’ who’s going to decide where it’s feasible? How much money do they have to be making before it’s feasible?”

“If things don’t change, there will be many more people who will realize that they have the same choice we had: You can stay and be sick, or you can leave,” Laliberte warned.

Another significant language choice in the report is its many references to “odours,” and its assertion that odours, rather than emissions or vapours or toxins, are causing health problems. The report champions the assessment of Dr. Donald Davies, a former DOW Chemical toxicologist, who argued that “people are not being ‘poisoned,’ but… the symptoms are a response to the odours.”

Dr. Margaret Sears, another expert witness, believes there is no medical basis for the argument that odours from toxic chemicals, rather than their actual toxic properties, are causing health problems. To her, this is a distinction that, “as someone who works with medical doctors and does medical research, I don’t understand. They said that there were health effects but they were not direct, toxic effects. I don’t believe that there’s really a strong medical basis for this distinction between direct toxic effects and other health effects in this case.”

Nonetheless, the AER’s report recommends setting air quality objectives according to odour perception. This initiative does not take into account odourless chemicals and residents who testified that even when no odour can be detected, they have experienced emission-related symptoms. “We detect the aches and pains in our body before we smell it as it’s cropping up in the air,” Carmen Langer, a resident of Three Creek, told me.

“It’s not an odour that’s going to kill us,” said Langer. “If we had to live with a slight odour it might be uncomfortable to live with and unnecessary, but we can live it. It’s not going to kill us. These emissions are killing us.”



Carmen Langer.
Emissions on Fire

The report has set the ultimate goal of conserving all emissions and gasses in closed-loop systems, yet it has encouraged companies to burn off their emissions until a time when this can be accomplished. This process, called flaring, is arguably no better than openly venting emissions. Flaring is already widely used by the five oil companies operating in Three Creeks, where the majority of Peace River’s complaints come from. While emissions have sharply declined over the last few years in Three Creeks, resident complaints have actually increased.

Carmen Langer, who has years of experience in the oil industry, explained that “the flaring is worse than the venting because you have heavy metals that fall out of the sky. At least with the venting, some of it does go out into the atmosphere and away from our lungs and our bodies.” Around his house, he said, “there’s hundreds and hundreds of flares—huge flares.”

He recalled that eight years ago, the Alberta government made a big push to reduce flaring but “now we’re back right up to big numbers. They’re too lazy to look for an ethical approach to fixing this problem and they just jump around from excuse to excuse and back and forth and repeat themselves even, repeat history trying to fix it. But they’re not trying to fix it; they’re just trying to convince the public that they’re trying to fix it in Alberta. It’s the Alberta way.”

Two days before I spoke to him, he had been forced out of his home by a heavy flaring incident. “Shell had a giant ball of fire in front of my house Saturday that covered the snow with black ash from a bunch of stuff they burnt off,” Langer said. “Because of the fallout, I had to leave my house immediately. It was so bad... I talked to Shell directly—they were burning off asphaltenes and condensate into the atmosphere, and man, oh man, did I get sick. I could hardly breathe.”

He added, “The general public is not aware of the kinds of heavy metals that come out of flaring, these are the things that cause real health effects and birth defects. The heavy metals just leech into the ground and contaminate everything.”

The AER has recommended that all emissions should be flared until an industry-led feasibility study is released on October 31st. The study will determine if gas can be contained in a closed loop and set a timeline for that goal. Karla Labrecque, whose family is suing for an injunction against Baytex, noted that “it’s still a feasibility study that’s done by industry—so it’s Baytex saying whether or not it’s feasible to take the flares out and pipe it, or totally contain it.”

The AER’s ultimate goal is to limit flaring to 3 percent of annual operating time, which Carmen Langer capitulates would “be a lot better.” Yet, time will tell if corporations want to meet this goal—currently, their flares are operating 24/7.

Monitoring For What?

The AER’s report recognizes the “need in the Peace River area for a more comprehensive and transparent monitoring program than what currently exists,” a truth which is reflected in the poor quality of the data in their report.

At the AER inquiry, Dr. Margaret Sears pointed out that labs in Alberta are not standardized and are free to decide how much of a chemical needs to be present in order for their tools to detect it. This allows private laboratories to cater their results to the needs of clients—they can prove, for instance, that no dangerous chemicals were detected in the air even if they are present. Chemistry Matters, the lab retained by Baytex to sample the air in Reno, states on their website that they set high limits “to protect our client’s interests.” Dr. Sears told me, “whenever I mention that to somebody who knows anything about toxicology, or environmental sciences, their jaw drops. It’s appalling.”

She argued that in order for labs in the province to produce useful data, these systemic issues need to be addressed. “I hope that the Alberta labs issue will come to the fore, and that they will re-examine these submissions that were given to them and readdress this.” Yet, she suspects that “it would be rather awkward for them to be doing that because what it means is the data before them is really not credible.”

The AER panel dismissed Dr. Sears’ concerns entirely, writing that “criticism about Alberta’s laboratories appeared to be based on general statements from unspecified studies and comments on a laboratory’s website” and that “with no credible evidence to support her views, the Panel is unable to draw any meaningful conclusions from her submissions and testimony.”

But public records show that this simply isn’t true. Dr. Sears explained to me that she “talked about that at huge lengths and went through all of the reports that were available to them. I extracted all of the detection limits; I extracted the limits for health concerns. I presented that really systematically, so for them to say that I didn’t substantiate that is flatly wrong. I put a lot of information before them in this regard, including Alberta reports, peer reviewed reports, standards for this kind of analysis, standards for interpretation... They obviously didn’t look at what I gave them. Or they forgot.”

In response to air monitoring woes, the AER report recommends the establishment of a joint air-monitoring program between residents, industry members, the AER, and government officials. Dr. Sears was pleased to see the AER “make strong recommendations about ongoing air monitoring” but added that, “if that’s going to be credible and helpful, they really need to improve the labs.”

The report also specifies that the regulator should “enhance its operational and enforcement presence in the Peace River area.” An AER presence in the town of Peace River would be a significant improvement over the regulator’s current practices and is something that residents have requested for years. Currently, the AER’s office is three and a half hours away by car, so when an incident occurs, the AER usually just calls members of industry and asks them if they had any toxic releases.

Yet, the proposed air-monitoring program isn’t an entirely new idea. While there is no such program in the Reno area, one has been active already for years in Three Creeks. So far, Carmen Langer has found, this program is of little help to residents. “We’ve had that in our community for over four years now, one of the best monitoring systems in probably the world. Where’s all that data? It’s not released,” he said.

While the report recommends increasing the AER’s transparency, the regulator hasn’t yet taken simple steps that would prove this intention to residents. “If they want to be transparent, they should get off their fucking asses and give us the raw data,” said Carmen Langer.

Vivianne Laliberte believes a proper monitoring program would need to be independent of industry and government, both federal and provincial. She explained: “With this monitoring, we can’t know if it’s being done right or not. We don’t have the ability to tell that. And so, basically, I think we just have to rely on what our bodies are telling us, and when we’re sick and when we’re having symptoms. We are the monitors now.”

Condemnation

If the AER manages to actually achieve its proposed goals and eliminate venting, reduce flaring, increase public transparency, encourage research, and establish a credible air-monitoring program, then the lives of those who have been impacted will improve dramatically. But the report is lacking in significant ways—especially for those who are hoping for quick relief from an ongoing, industrial hell. The recommended temporary measure of burning off emissions will do little to alleviate suffering and may actually make matters worse.

Additionally, concerns raised about oil-fume impaired driving, which Carmen Langer told me causes frequent tanker-truck rollovers in Three Creeks, and concerns about the growing Tervita oil-sands waste dump in the area, were acknowledged by the AER, though they offered no recommendations to deal with these issues.

More broadly, the AER panel demonstrated a preference for scientific studies that downplay the impacts of industry. They dismissed evidence that there are systemic flaws in Alberta’s laboratories and championed a study that insisted that odours, rather than toxins, can explain Peace River’s health problems – even though this theory doesn’t line up with the experiences of residents.

Additionally, as Peace River’s bitumen is the most sulphurous in Alberta, Dr. Sears noted that the AER needs to figure out a contingency plan for “what’s going to happen to all this sulphur. They were completely silent on that.” She added, “They’ve been completely silent all the way through on toxic metals. They’ve been completely silent on water quality.”

Karla Labrecque, though pleased with aspects of the report, believes she has developed such strong chemical sensitivities that she can never move back home, even if the long-term goal of flaring 3 percent of the time is realized. In spite of the report, her family is suing for an injunction to shut down Baytex’s Reno operations as well as compensation for their losses. “We’ve moved out of there, we’ve moved on. But there are still families left there, right? It needs to be fixed for the people who are left there so that they don’t have to move out.” To those left behind, Karla argued, waiting for months for the open-venting to stop is not a reasonable option.

But Vivianne Laliberte, who also abandoned her Reno home, can’t afford to sue and isn’t quite so optimistic. The AER’s recommendations come as little consolation for what has been taken from her and her family.

“Our home… I don’t think it can ever be lived in again,” she said. “Even when the wind is not coming from the installations, we get sick in the house because it’s been absorbed into the material. And even different health experts have told us that we’re not supposed to bring our stuff from the house—so we can’t bring our beds and things. We walk away from our home with no compensation; just walk away and we can’t even bring the contents. And we’re just supposed to go out and buy all this stuff as if we have a private bank or something. I don’t know, it’s mindboggling. My husband is going to be 65 this week. He’s in a wheel chair. We’re just supposed to do this somehow. I don’t know how.”

“I think all these houses that have been abandoned are condemned—they cannot be lived in,” she concluded. “With all we’ve been through, with all we’ve learnt, with all the lies we’ve been told, we’re not counting on that now. We try not to even think about it.”


@m_tol


Paris Lees: Hey Politicians, Don't Be Ashamed of Anal Sex

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Image by Sam Taylor

People are still having sex. Paid sex. Drugs sex. Gay sex. And they love it. It’s happening every day, week, and month, possibly on the other side of that wall right next to you. Which is pretty exciting. You may have heard that British gays went drearily mainstream this past week after winning the right to marry each other by massaging powerful Conservatives into thinking queer rights are part of the Tory ideology. Apparently, Peter Tatchell had to work on David Cameron for quite some time before he finally came through. "I had to pump Tory members of Parliament—with facts and opinion-poll results showing majority support for same-sex civil marriage," he told me.

Wonderful progress, of course, yet despite the jacket of respectability society will now lend to monogamous gay couples, many people are clearly still ashamed about their desire for hot, gay sex—a shame that penetrates visceral depths well beyond the reach of even the largest dildos. As horny as it may be to imagine hot guys guiltily jacking off to pics of other hot guys, I want to know: Why the shame? What’s so wrong with one man putting his lips around another man’s penis? I don’t want to generalize or anything—trust me, I hang out with sluts of every sexual persuasion—BUT I KNOW PEOPLE WHO LIVE FOR THAT SHIT. Because sex is fun. And gay sex is super fun. If you’re gay. Sometimes, even if you’re not. In fact, your mom is probably doing some hot, gay sex now. It’s all cool.

It’s kind of ridiculous and pathetic, then, that—according to accusations made over the weekend—UK politician Mark Menzies felt he had to skulk around with male prostitutes to have a good time. If he wanted to get high and fuck around, he should've just headed down to Vauxhall like every other man in London who’s down for same-sex fun. Then, we have silly old Paul Flowers—whom the BBC ridiculously described as “disgraced former Co-op bank chairman”—popping up to tell us he has “sinned,” like a Dickensian ne’er-do-well begging for mercy at the Old Bailey.

Um, isn’t it the 21st century? Everyone is hooking up with everyone else on Grindr and Tinder now, so if you fancy a bit of cock (and let’s face it, who doesn’t?) then you probably need to get over yourself and suck it up. And if your employer has a problem with your sexual preferences, maybe you should sue them? And, I don’t know, support political parties that support you? I don’t mean to sound unsympathetic towards anyone who is too frightened to express his or her sexuality fully and safely, and I detest the system that makes people feel that they can’t, but seriously, guys: Until everyone starts to not give a fuck, all this shame and secrecy is going to carry on being a Thing. And that’s not good for anyone.

As David Laws put it in 2010, after he was forced to resign from his position as the Treasury Chief Secretary for claiming expenses on an apartment for his "secret lover," “My recent problems were caused by my desire to keep my sexuality secret.” Or how about “terrified” Lord Browne, who talked about the “fear that was engendered in people's hearts about being gay”? Sad, isn’t it? Browne resigned from running BP in 2007 following accusations of financial misconduct related to "his secret rent-boy lover." I suspect that, once you start a secret life relating to your sexuality, it’s tempting to be less honest in your other dealings too. Anxiety corrupts. Boundaries fade. Risks are taken. Who is more likely to engage in drug-fueled “chemsex”? Men with low self-esteem. Whatever the outcome of former Parliament member Nigel Evans's trial, one thing is certain: He was pretty fucked-up about his desire for other men.

Contrast this with Chris Bryant. He’s the Labor member of Parliament for Rhonda, but back in 2003 the Daily Mail tried to kick up a shitstorm after finding a picture of him on Gaydar wearing nothing but his underwear. He’s a lovely guy, Chris—we did Question Time together last year and I soon had him running errands for me, fishing through my underwear, and fetching the hair straighteners I’d left behind at the hotel so I could straighten my beautiful, beautiful locks before the show. Would—could—a closeted gay member of Parliament have saved the day like that? Fuck no. Only someone amazingly comfortable with his sexuality could have pulled it off.

The major point is that everyone kinda loves Chris. In general it didn’t matter that he was on Gaydar trying to get his end away because he’s taken it with a pinch of salt, instead of the pinch of cocaine and self-loathing seemingly required by gay Tories. If anything, Pants-Gate may have earned Chris a greater majority. Rhonda clearly appreciates a man who can fill a pair of boxer shorts. It certainly endeared me to him. I don’t want members of Parliament to be heartless, mindless, passion-free mannequins—I want them to be real people, and on the whole, real people like to fuck. The very fact that you’re alive to read this suggests you are the last in a long line of fuckers who passed their genes down via centuries and centuries of baby-resulting-fucks.

Even so, politicians are some of the least sexy people I’ve ever encountered—seriously, they’re like the opposite of porn—and I’m frankly amazed they ever have any amount of sex of any description (even though they clearly get into politics to bonk their assistants). I just feel like we’re holding politicians to an impossible sexual standard and it’s not fair on them. Why can’t they have wild sex? Why can’t they have wild sex hair? Why do they always, without fail, have to have that absolutely-no-fucking-sex-ever hair? The Mail may have a nervous breakdown (with full-color photos) every time it hears about a member of Parliament enjoying anything other than Putin-style "traditional" sex—but the rest of us mustn’t make it harder for them by adding all this needless gay shame. Politicians need to come too.

One day, the idea of a politician resigning because he spent some time and money on a prostitute will seem terribly old-fashioned. Bring it on. I don’t want politicians who are preoccupied with what people will think about their sexual desires, forcing them to skulk about and get up to no good. I want the people running our country to focus on precisely that. We’re kind of in the shit at the moment, in case you haven't noticed, so stop worrying about being gay and start worrying about what we’re going to do about things like climate change, lack of jobs, and affordable housing.

In my mind, the only embarrassment Mark Menzies, Paul Flowers, and the other poor, misguided men like them have to be ashamed of is telling their secret gigolo lovers that they are Tories and bankers.

Follow Paris Lees on Twitter.

NB: You may have noticed that all the examples I’ve listed in this article are men wanting to secretly shag other men. I’ve never heard about a lesbian politician going through this turmoil, although I’m quite sure being a gay woman in politics brings its own set of pressures. I suppose we have very different ways of policing the sexuality of men and women.

Previously: I Do Drugs Because Doing Drugs Is Fun

A Guy from Toronto Made a Documentary About His Former Porn Obsession

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Matt Pollack's porn glow portrait. Photo via by Dan Epstein.
When Matt Pollack was 24, his desire to lose his virginity was so strong that he started making a documentary about it. Now the Toronto-based filmmaker is 38, engaged to be married, and finally releasing his film Run, Run It’s Him online. What began as a lo-fi doc filmed on his parents’ camcorder with his best friend Jamie Popowich became a self-reflexive examination of Pollack’s porn addiction and how it impacted his relationships with women. Run, Run It’s Him is funny, honest, and engaging. It made me feel both really uncomfortable and occasionally slightly turned on. We talked to Matt Pollack at his house.

You can download his film for ten bucks at runrunitshim.com.

VICE: When you started filming, you were a 24-year-old virgin. What was your state of mind like?
Matt Pollack: Well, I was really depressed. I had read this book A Fan’s Notes, which exploded my brain. Because it was about this guy writing about the failure of his life as a football fan, and at that point I really considered the failure of my life to be that I hadn’t gotten laid yet.

Right.
So I tried a few places to help me produce my film, but I couldn’t get a grant. So I was like fuck it, I’ll just do it on this camcorder that my parents bought me in high school with my friend Jamie. Then I did get laid. I was pretty into pornography, but it was something that I used to weather the storm. But once I got laid, I found that my porn intake increased. One day Jamie and I were filming at my parents’ house, and I wanted part of the film to be about my porn habit.

Did you have any inspirations or references?
If anything, I wanted to take those documentaries by Errol Morris or Werner Herzog, any of those freaks who are in those movies. And it’s like, what would happen if one of them were like, you know, fuck this guy. I’m gonna make my own movie about myself. Most porn documentaries take it as a social or a political issue. But there’s not really a movie about the patsies in all of this, the users.

At the end of the film, you make your female friends watch some of your favourite porn scenes. What did you show them, exactly?
There was a scene from Extreme Teen, which was a really pretty heavy series. There was a scene from Barely Legal. I would show up at their place and film them watching the tape and then say, “OK, I’ll come back to do a second interview.” I would have to wait outside while they watched my porn. And I just couldn’t handle it—I didn’t want to hear it.

You felt humiliated?
It was just too much. But then I would have to come back in and get the camera. That was always the weirdest, self-hating moment. But it also made me realize this is a good idea.

Do you compartmentalize porn and sex? Like, when you’re watching a scene that really turns you on, would you still want that to happen in real life?
No! Those were the scenes I had access to when I was a teenager. But I never thought of it as, this is what I want in real life. I always thought of it as: “This is what I have to do until I meet a girl who will maybe have sex with me.” And after I started having sex, it became more like, this is something to do. It’s not something I use anymore.

You don’t watch porn anymore?
Well, I moved in with this girl a couple years ago and it was a complete disaster. I moved in and moved out in 37 days. So, I was jerking off a lot and I was like: this is great. But then a couple months go by and I was in a Starbucks and this girl started talking to me. And I found I couldn’t introduce myself. I was 36. And I just felt so tired. Because I got into doing the online thing, and you’re trolling through these sites, and I was like favouriting scenes, and it would take hours. I don’t want people to think that the people who do this are sick, or something. But I do think there has to be a feeling of Jesus Christ, I’m kind of wasting away here.

What effect did watching a lot of porn have on you?
I think it made me more terrified of sex. It’s fucking embarrassing when you’re watching all this stuff and you’ve literally never seen a vagina in person, but you’d seen them do all this crazy shit! I don’t know what specific damage it did, other than making me feel terribly ashamed. Making the movie was a way of saying, oh, I wish a movie like this existed when I was going through this shit.

Who do you think was the hardest person to come clean to?
The hardest thing was showing my parents the movie after I finished it.

Even though they’re in it.
I never really told them in black and white terms what it was about. So they were just completely blindsided by it. When they saw it, they didn’t call me for three days. And then my dad called me and was like: “We were deeply disturbed by your film.” So I had to go over to their place and have a pretty frank discussion.

What did your mom say?
She was just kind of aghast. There’s a person in the film, “Jenna,” who’s one of the sample girls that is pretty hard on me. And my mom said she was the one character that she felt made sense in the movie. But it’s fine, I’m glad she expects more of me.

Do you ever feel nostalgic for your adult video store days?
I like that I captured a part of the city that’s gone now. I have a funny memory of this Chinese teenager trying to buy a fake vagina at a porn place. And he kept asking the salesman, like “Why is this one $20 more than this one? What will this offer me?” And the salesman was just like: “Look, you’re not buying a fucking computer here. Just take what you can get.” So I have some funny memories, or just pseudo-Toronto celebrities that I would sometime see in those places. But other than that, it was just kind of grim.

What did you do with all your porn tapes?
I actually just took the box and left it behind the Metro Theatre on Bloor Street. Sure enough, a couple of days later it was gone. Certainly there was some relief there. But another part of me was like, Hey, this stuff belongs in the Smithsonian.


@clevack

UK Gang Members Love Social Media Too

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The criminal underworld isn't shy when it comes to using social media. Mexican drug cartels intimidate citizens over Twitter, British extremists document jihad holidays on Instagram, and Brazilian drug dealers flaunt their assault rifles and earnings on Facebook.

Those involved in the UK underworld are no different, flaunting pictures of gang tattoos, wads of cash, and sports cars publicly and on pretty much every online platform their phone's coverage can reach.

I found out about the Guns, Murder, and Girls (or GMG) gang on YouTube. In February 2012, three members of the gang were found guilty of brutally murdering an 18-year-old. However, one of them—a guy named Lennie John, who also raps under the name YR—appealed against his conviction and walked free from court after a judge overturned his 22-year sentence. After he was released, John put out a music video about his time in jail. After clicking on the YouTube profile that published it, I was able to find a slew of other Facebook and Twitter accounts that appeared to be linked to GMG in one way or another. I also spoke to one guy who aligned himself with a GMG branch based in Leeds.

For context, GMG is a predominantly South London–based gang, described as a section of the wider-reaching Peckham Boys—which includes other divisions, such as Lettsom G'z and Peckham Young Gunners. Many GMG members have been arrested in recent years, and have been responsible for more than a few murders in London.

Throughout the 2000s, a fierce, very public rivalry emerged between the Peckham Boys and the Lewisham gang the Ghetto Boys, which was highlighted by a shoot-out at the Urban Music Awards.

Although linking these social media accounts to gang members is not as easy as consulting a list of known affiliates, many of those pictured brandish the GMG logo and boast about the group's activities.

Apart from a seemingly endless array of porn videos, the profiles are full of self-motivating slogans and posts about their entrepreneurial skills. My personal favorites include: “Mind set to get it so I barely sleep till I get it,” “Quitting shouldn't be one of your many options,” and “Work hard! Play soft.” Finally, maybe in an attempt to mock rival gangs, some posts include photos of knife crime victims, with antagonistic captions such as “next time stab me properly cah he here still smiling..solider shit he didnt even drop a tear [sic]”, and indirect call-outs like “Bunch of pretenders” and “Dum kids.”

I wish I were that committed to my job.

Follow Joseph Cox on Twitter.

Miners Just Took 43 Police Officers Hostage in Bolivia

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Photo by Juan Adolfo Apaza

On Monday night, outside of Cochabamba, Bolivia, a conflict between police and miners protesting a new mining law left two miners dead and 50 people injured. The miners died of bullet wounds to the head. Forty-three policemen were also taken prisoner by the miners. The miners wielded dynamite against the armed police forces, though it’s still unclear who provoked the fight. 

Before taking hostages, the miners had organized roadblocks across the country against a new mining law that would give the administration of President Evo Morales oversight of private tin, silver, and zinc miners’ transactions with private or foreign companies. (The Bolivian government also owns enormous public mines, which would not be effected by this aspect of the law.) The Morales administration wants to maintain oversight of sales and mining development in the private sector in order ensure that the resources benefit the country, rather than simply enrich private and foreign investors. The miners protesting on Monday all work in the private sector and, curiously, aren’t part of a leftist attempt for collective control of their mines—they simply want the right to be able to sell the minerals they extract to any person or company they please.

Congressman José Antonio Yucra of the Movement Toward Socialism (MAS, the party led by President Morales) explained to the press that “there is great interest in million-dollar contracts that the cooperativist [private miners] would have with foreign [companies]” if the government did not regulate the industry. But the fight over the mining law is part of a much wider conflict across the Andes and Latin America. Who profits from the extraction of natural resources? Who pays when mining or oil exploration harms the environment and local communities? To what extent are local communities consulted about resource extraction that destroys their land, water, and livelihoods? Despite leftist rhetoric about protecting the environment and working on behalf of the region’s downtrodden, the presidents of Bolivia, Peru, and Ecuador, among others, are charging ahead with destructive mining, gas, and oil industrialization at a rapid pace.

Mining of copper, lead, and zinc in Peru, for example, has been booming, and alongside this boom, indigenous and agrarian communities have fought against the destruction of their land, water, and homes. In Ecuador, protesters against extractive industries have been criminalized as the government moves forward with oil and mining projects. A recent lawsuit by Ecuadorean villagers against Chevron made it clear who pays and who profits when a community is devastated to extract natural wealth: Despite allegedly spilling 18 million gallons of toxic wastewater in rural Ecuador, an international court said Chevron did not have to pay to clean up the damage. “We will fight [the lawsuit] until Hell freezes over,” said a Chevron representative. “And then we’ll fight it out on the ice.”

In Bolivia, indigenous movements are organizing against the environmental devastation that accompanies mining and other extractive industries. 

"The open veins of Latin America are still bleeding," Mama Nilda Rojas, a leader of the dissident indigenous organization CONAMAQ, told me in a recent interview in La Paz, Bolivia. Rojas believes that President Morales and the MAS party are paving the way for further extractive industries, led either by the government or by foreign corporations operating with the government’s blessing—and they’ve already done so by ignoring the rights of local communities.

Nilda’s father, CONAMAQ leader Cancio Rojas, was jailed in 2012 (and later released) for protesting against the Canadian South American Silver Corporation’s operations in his community in Potosi.

While the new and controversial mining law limits the rights of miners to sell their resources, it also gives the mining industry rights to use public water for its water-intensive and toxic operation, while disregarding the rights of rural and farming communities to that same water. Furthermore, the law criminalizes protest against mining operations, leaving those communities that would bear the brunt of the industry’s pollution and displacement without any legal recourse to defend their homes. 

Another problem with the law, and the mining industry in general, says Bolivian independent journalist Marielle Cauthin, is that it is based on the premise that the only way Bolivia can develop is through the extraction and sale of raw materials, rather than by overcoming its dependence on such an economy. “The Bolivian state believes that [mining and related industries] is our destiny, but this will only bring us closer toward the death of our environment and indigenous communities.” 

In the wake of the violence in Bolivia, the government announced on Tuesday that it will suspend the approval of the mining law (it was on its way to the Senate) in an effort to de-escalate the conflict and open a dialogue with miners. At the time of this writing, private miners are still blocking roads across Bolivia to keep pressure on the government. In a country where politics takes place in both the streets and the Senate, blockades, protests, and even miners taking the police hostage are a part of politics as usual. Meanwhile, the families of the two miners who died in the confrontation on Monday —Juan Manuel Cachaca and Jhonny Huisa Condori— are asking for justice and an investigation into the events surrounding the miners’ deaths. The police, for their part, have been released.

Ben Dangl's latest book is Dancing with Dynamite: Social Movements and States in Latin America. Follow him on Twitter.

The United States Moves One Step Closer to Full Oligarchy

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Chief Justice John Roberts smiling upon the rich. Photo via Flickr user DonkeyHotey

Convinced we don't have quite enough cash sloshing around the American political system already, the Supreme Court did the nation's super rich a solid on Wednesday and made virtually certain that legal corruption in elections will reach great new heights in the near future.

In yet another one of those sharply ideological 5–4 decisions that have become standard in recent years, the court's conservative majority struck down federal limits on the "aggregate" (or total) amount citizens can donate to candidates and political committees during a given election cycle, overturning established law and making a pretty twisted mockery of the still commonly held idea that ours is a legitimately democratic society.

The decision follows in the warped tradition of the notorious 2010 Citizens United ruling that opened the floodgates for unlimited corporate money in US elections and gave birth to that uniquely American monster known as the Super PAC—groups that are free to raise as much money as they can squeeze from the rich. Embraced first by conservative business barons and subsequently by cynical, terrified Democrats like Barack Obama, these political action committees on steroids can be traced directly to the dark recesses of Chief Justice John Roberts's brain.

"Roberts thinks that the First Amendment protects everything except actual bribery, and he thinks spending money is pure speech," said Trevor Potter, the former chairman of the Federal Election Commission and founder of the Campaign Legal Center. (In 2012, Potter helped Stephen Colbert to create a Super PAC in a made-for-TV stunt that showed viewers how twisted the system had become.)

"Money in politics may at times seem repugnant to some, but so too does much of what the First Amendment vigorously protects," Roberts wrote in his opinion. "Spending large sums of money in connection with elections, but not in connection with an effort to control the exercise of an officeholder’s official duties, does not give rise to... quid pro quo corruption. Nor does the possibility that an individual who spends large sums may garner 'influence over or access to' elected officials or political parties."

In other words, Roberts believes that the only form of corruption possible is the mythical scenario in which an elected official is given a bag of cash in exchange for a vote on a piece of legislation. But it is much more common for banks, energy companies, and other corporate interests to deploy their vast resources to prop up entire movements that implicitly or explicitly advocate for their interests. Corporate lobbyists don't trade cash for votes—they threaten to support the electoral opponents of members of Congress who vote against their "cause" and ply friendly legislators with golf trips to exotic lands and other assorted goodies less easily traced than money. Then again, according to Roberts, trading favors isn't a problem because money is speech, baby, and the losers who don't have any should shut up and stay on the sidelines of public life.

"It's part of a step-by-step effort by the majority on the Supreme Court to basically destroy the campaign finance laws," said Fred Wertheimer, the president of Democracy 21, a group that advocates against money in politics.

The case sprang from a legal challenge launched by Alabama businessman Shaun McCutcheon, who, after donating $33,000 to various candidates in 2012, decided that in order to make his voice heard he needed to donate the patriotic amount of $1,776 each to 12 more candidates. That would have put him over the $48,000 limit in total donations to candidates during one election cycle permitted by federal campaign finance regulations (which he knew perfectly well when he attempted to donate, since this was a conscious step toward striking the law down). Feigning outrage at the inability to speak freely via a plus-size bank account, McCutcheon is now convinced a new day has arrived for the enterprising, successful people of this country such as himself.

"I hope that it actually brings more money into politics," he told me when I reached him by phone, a thick Southern drawl serving as a sort of comforting filter for terrifying ideas about how power should work in America. "This is supposed to be a free country. I don't know why anyone would want to limit the dissemination of ideas, especially political ideas. I guess they don't like freedom." 

What "freedom" means here is that the 646 Americans who hit the roughly $120,000 cap for total giving (to candidates and to committees) during the 2012 cycle are about to have a whole lot more influence over the country the rest of us will be living in for years to come. And the lobbying industry will explode because those professional influence peddlers hired by corporations and other interest groups, already expected to bundle and funnel campaign contributions, will (like everyone else) no longer be subject to any limits on political giving. Ironically, their lives could actually grow more stressful even as their sway over US policy grows. 

"Lobbyists will think, Oh, no, now we have no place to hide," said Jeff Connaughton, a recovering Washington lobbyist and former top aide to Vice President Joe Biden. "I used to breathe a sigh of relief [as a lobbyist] when I hit the cap. Now the campaign finance system is going to both empower lobbyists further and squeeze them harder."

Despite the dire state of affairs—and perhaps because I sounded despondent—some reformers I spoke to insisted that even if the decision could set the stage for totally gutting the few remaining laws limiting money's influence on politics, the apocalypse is not nigh.

"Before we slit our wrists, there are policies that can deal with this," said David Donnelly, executive director of the Public Campaign Action Fund, ticking off various state-based efforts to curb political corruption, before acknowledging that what had been one of the more promising ones—the push in New York to expand New York City's small-dollar matching system statewide—just got killed by neoliberal Governor Andrew Cuomo during the latest round of budget wrangling in Albany. Somewhat more promising reform drives continue in states like California.

Florida Representative Alan Grayson, a Democrat who told me that he is "literally the only member of Congress who received most of his campaign funds from small donors in amounts of $100 or less," expressed a certain amount of bewilderment at the gall of Supreme Court justices who don't have a realistic sense of how stuff actually gets done in the nation's capital.

"This place is just so inundated with corruption—it's steeped in corruption like a teabag," he said of DC. "There was a Roman emperor—Caligula—who appointed his horse to the senate. At this point, the system has gotten so bad that if the Koch brothers appointed their horse to the Senate, it wouldn't even make a difference. That's where we are."

Follow Matt Taylor on Twitter.

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