Organizations Based In The United States

"One of the most important benefits of the Sea Cadet Program is that it provides participating youth a peer structure and environment that places maximum empha-sis on a drug and gang free environment."

"A few of 's assemblages became fully dimensional sculptures. Some were outspoken expressions of social protest. Child, a grotesquely gnarled, life-sized figure in black was placed in a real , was inspired by the execution of the convicted rapist , who for years had made appeals for clemency from . It scandalized viewers when it was exhibited in a San Francisco Art Association Annual at the ."

"The San Francisco Art Association has a distinguished record for encouraging the development of modern art. ... The San Francisco Museum of Art, originally under the administration of the Art Association, was installed in the in 1935, under the directorship of ... One of the unique features of the SFAA is the Artists' Council, which nominates the yearly juries for the annual show."

"Much of San Francisco's artistic and bohemian life revolved around the Mark Hopkins Institute of Art and the San Francisco Art Association. The institute converted ground-flour salons and drawing rooms into exhibition galleries and classrooms, using many of the spacious chambers on the top floors as studies. Major art exhibitions were scheduled twice each year in the spring and fall. Every winter the students hosted one of San Francisco's major social events of the season, the colorful and not always sedate ball. Everyone appeared in costume, including , who once came dressed as , a high point for the revelers, arriving with the crowning of King and Queen of Bohemia at midnight."

"The EF-5 rating was mainly arrived at by the total destruction of vehicles of various sizes and weight. Some vehicles were tossed several blocks, and owners were never able to locate their vehicles. Also, parking stops weighing over 300 pounds and re-barred into asphalt were tossed from 20 to 60 yards. Other factors included was the deflection, deformed and tossing of reinforced concrete porches and slabs, and the fact the St. John’s hospital building structure and foundation were compromised and will need to be torn down, were probably caused by winds speed at or exceeding 200 mph."

"Way I'm dripping, bitch, I'm balling like the Pistons."

"[A]nd when I'm in Detroit, I be balling like a Piston."

"AARO has found no credible evidence thus far of extraterrestrial activity, off-world technology, or objects that defy the known laws of physics. In the event sufficient scientific data were ever obtained that a UAP encounter can only be explained by extraterrestrial origin, we are committed to working with our interagency partners at NASA."

"The China adversary is not waiting. They are advancing and they are advancing quickly. They are less risk averse at technical advancement than we are. They are just willing to try things and see if it works."

"A lot of these allegations crop up again and again over history. I think it's statistically unrealistic to think it isn't given the vastness of the universe."

"AARO is working with the military departments and the joint staff to normalize, integrate, and expand UAP reporting beyond the aviators to all service members, including mariners, submariners, and our space guardians. AARO is working to take in more UAP reporting and analysis from the interagency, FAA, NOAA Coast Guard and the Department of Energy to name a few."

"What SNCC taught me was that I needed to act in my own community. It took me some time to put all of this together but finally, eleven years ago, I went to Israel, the West Bank, and Gaza for the first time. Based on what I saw with my own eyes and the anguish I felt in my own heart I became a Jewish activist against Israeli governmental policies of injustice and inequality."

"All Americans owe them a debt for-if nothing else-releasing the idealism locked so long inside a nation that has not recently tasted the drama of a social upheaval. And for making us look on the young people of the country with a new respect. Theirs was the silent generation until they spoke, the complacent generation until they marched and sang, the money-seeking generation until they renounced comfort and security to fight for justice in the dank and dangerous hamlets of the Black Belt."

"For the first time in our history a major social movement, shaking the nation to its bones, is being led by youngsters. This is not to deny the inspirational leadership of a handful of adults (Martin Luther King and James Farmer), the organizational direction by veterans in the struggle (Roy Wilkins and A. Philip Randolph), or the participation of hundreds of thousands of older people in the current Negro revolt. But that revolt, a long time marching out of the American past, its way suddenly lit up by the Supreme Court decision, and beginning to rumble in earnest when thousands of people took to the streets of Montgomery in the bus boycott, first flared into a national excitement with the sit-ins by college students that started the decade of the 1960's. And since then, those same youngsters, hardened by countless jailings and beatings, now out of school and living in ramshackle headquarters all over the Deep South, have been striking the sparks, again and again, for that fire of change spreading through the South and searing the whole country. These young rebels call themselves the Student Nonviolent Coordinating Committee, but they are more a movement than an organization, for no bureaucratized structure can contain their spirit, no printed program capture the fierce and elusive quality of their thinking. And while they have no famous leaders, very little money, no inner access to the seats of national authority, they are clearly the front line of the Negro assault on the moral comfort of white America."

"these people are living, hour by hour, the ideals which this country has often thought about, but not yet managed to practice: they are courageous, though afraid; they live and work together in a brotherhood of black and white. Southerner and Northerner, Jew and Christian and agnostic, the likes of which this country has not yet seen. They are creating new definitions of success, of happiness, of democracy. It is just possible that the momentum created by their enormous energy-now directed against racial separation-may surge, before it can be contained, against other barriers which keep people apart in the world: poverty, and nationalism, and all tyranny over the minds and bodies of men. If so, the United States may truly be on the verge of a revolution-nonviolent, but sweeping in its consequences and led by those who, perhaps, are most dependable in a revolution: the young."

"SNCC workers have found that F.B.I. men in the South often share the segregationist views of the people around them; this is reflected in the lack of enthusiasm which F.B.I. men show in handling civil rights cases. Mrs. Fannie Lou Hamer once told an F.B.I. agent, "If I get to heaven and I see you there, I will tell St. Peter to send me on back to Mississippi!""

"These are young radicals; the word "revolution" occurs again and again in their speech. Yet they have no party, no ideology, no creed. They have no clear idea of a blueprint for a future society. But they do know clearly that the values of present American society and this goes beyond racism to class distinction, to commercialism, to profit-seeking, to the setting of religious or national barriers against human contact-are not for them."

"They are happy warriors, a refreshing contrast to the revolutionaries of old. They smile and wave while being taken off in paddy wagons; they laugh and sing behind bars. Yet they are the most serious social force in the nation today."

"Increasing numbers of black leaders wanted to fight segregation with segregation, imposing a black-only social order that at least paid lip service to excluding even white reporters from press briefings. In 1966 Carmichael became head of SNCC, replacing John Lewis, a soft-spoken southerner who advocated nonviolence. Carmichael turned SNCC into an aggressive Black Power organization, and in so doing Black Power became a national movement. In May 1967 Hubert “Rap” Brown, who had not been a well-known figure in the civil rights movement, replaced Carmichael as the head of SNCC, which by now was nonviolent in name only. In that summer of bloody riots, Brown said at a press conference, “I say you better get a gun. Violence is necessary—it is as American as cherry pie.”"

"In the present era of devalued dreams and mocked hopes, we need to confront immoral power with moral power. That was the message of SNCC founder Ella Baker and the essence of the 1960s movements."

"I idolize Fannie Lou Hamer and Ella Baker. And they are supreme examples of what being freedom fighters, principled, fearless — or at least courageous. There’s a difference between being fearless and being courageous. Courageous is actually better, because everyone should have some fear about what might actually harm them. And, of course, Fannie Lou Hamer paid a huge price for wanting to do something as seemingly ordinary as vote. But in the Jim Crow South of that era, Black people, virtually none of them were allowed to vote. She paid a permanent price because of the beating that she received. And I just found out yesterday, if you can believe it, after all these years, that she actually was blinded in one eye. She is known for having worked with SNCC, doing voter organizing and other kinds of antiracist organizing during that Jim Crow era, and then, of course, speaking out so powerfully at the 1964 Democratic convention about what went on in Mississippi, and asking the very, very, very relevant question: “Is this America?”...I actually had the great, great pleasure and honor of meeting Fannie Lou Hamer when I was a teenager in Cleveland in 1965 and was very involved in the civil rights movement as a young person."

"there is no doubt about it: we have in this country today a movement which will take its place alongside that of the abolitionists, the Populists, the Progressives-and may outdo them all."

"By early 1964, the number was up to 150. In the most heated days of abolitionism before the Civil War, there were never that many dedicated people who turned their backs on ordinary pursuits and gave their lives wholly to the movement. There were William Lloyd Garrison and Wendell Phillips and Theodore Weld and Frederick Douglass and Sojourner Truth and a handful of others, and there were hundreds of part-time abolitionists and thousands of followers. But for 150 youngsters today to turn on their pasts, to decide to live and work twenty-four hours a day in the most dangerous region of the United States, is cause for wonder. And wherever they have come from the Negro colleges of the South, the Ivy League universities of the North, the small and medium colleges all over the country-they have left ripples of astonishment behind. This college generation as a whole is not committed, by any means. But it has been shaken."

"They are radical, but not dogmatic; thoughtful, but not ideological. Their thinking is undisciplined; it is fresh, and it is new."

"Along with the economic exploitation that the whole state of Mississippi inflicts upon the Negro, there was the ever-present problem of physical violence. As we rode along the dusty roads of the Delta country, our companions cited unbelievable cases of police brutality and incidents of Negroes being brutally murdered by white mobs. In spite of this, there was a ray of hope. This ray of hope was seen in the new determination of the Negroes themselves to be free. Under the leadership of Bob Moses, a team of more than a thousand Northern white students and local Negro citizens had instituted a program of voter registration and political action that was one of the most creative attempts I had seen to radically change the oppressive life of the Negro in that entire state and possibly the entire nation. The Negroes in Mississippi had begun to learn that change would come in that lawless, brutal police state only as Negroes reformed the political structure of the area. They had begun this reform in 1964 through the Freedom Democratic Party. The enormity of the task was inescapable. We would have had to put the field staffs of SCLC, NAACP, CORE, SNCC, and a few other agencies to work in the Delta alone. However, no matter how big and difficult a task it was, we began. We encouraged our people in Mississippi to rise up by the hundreds and thousands and demand their freedom-now!"

"Going south gave northern Jewish women an opportunity to create existential meaning in their lives through moral action. Going south also provided adventure, "authentic" experience (in which theory and practice were linked), a sense of community, and escape from boring jobs, difficult families, and the prospect of marriage and life in suburbia. The movement offered these women the chance to learn from some of the most exciting activist/theorists in the country-people who worked with the Student Nonviolent Coordinating Committee (SNCC) such as Ella Baker, Bob Moses, Fannie Lou Hamer, James Forman, Charles McDew, Stokely Carmichael, and a host of unsung local heroes."

"Today most political commentators or historians still do not want to give full credit to the effectiveness of SNCC, but many of the most powerful and successful struggles of the Civil rights movement were initiated and won by SNCC, including most of the voting rights struggles and the Mississippi phase of the freedom movement."

"In 1969, Ella Baker, SNCC’s great mentor, pointed us in the direction of meaningful action when she said, “In order for us as poor and oppressed people to become a part of a society that is meaningful, the system under which we now exist has to be radically changed.” This means that we are going to have to learn to think in radical terms. I use the term radical in its original meaning – getting down to and understanding the root cause. Baker continued, “It means facing a system that does not lend itself to your needs and devising means by which you change that system.”"

"Next to the phrase "nonviolence," however, what you hear most often among SNCC workers is "direct action." They believe, without inflicting violence, and while opening themselves to attack, in confronting a community boldly with the sounds and sights of protest. When it is argued that this will inevitably bring trouble, even violence, the answer is likely to be that given by James Bevel, who in his activity with the Southern Christian Leadership Conference works closely with SNCC in Alabama and Mississippi: "Maybe the Devil has got to come out of these people before we will have peace....""

"With $800 of SCLC money, the prestige of Martin Luther King, the organizing wisdom of Ella Baker, and the enthusiasm of the rare young people who were leading the new student movement, the Student Nonviolent Coordinating Committee was born."

"There is another striking contrast to Garrison and Phillips, Lewis Tappan and Theodore Weld: these young people are not middle-class reformers who became somehow concerned about others. They come themselves from the ranks of the victims, not just because they are mostly Negroes, but because for the most part their fathers are janitors and laborers, their mothers maids and factory workers."

"After SNCC came into existence, of course, it opened up a new era of struggle."

"there were major problems within SNCC, especially around the role of women. The same thing happened with the BPP. It was in that context that I joined the Communist Party, precisely at that time. (TP: Because of gender and sexism and other internal problems going on in these organizations?) AD: Yes, but also because I felt the need to be a part of an organization that addressed class as well as race and gender."

"To visit SNCC field headquarters in these rural outposts of the Deep South is like visiting a combat station in wartime...Over every one of these headquarters in the field, whether a "Freedom House" rented by SNCC, or a home or office donated by a local supporter, there hangs the constant threat of violence. The first SNCC headquarters in Selma was burned down; in Greenwood, two SNCC workers found themselves under siege by a mob of armed men and had to make their way over rooftops to safety; in Danville, police simply marched into the SNCC office and arrested everyone in sight."

"there were also very strong sexist tendencies in the Black movement. In the Student Nonviolent Coordinating Committee (SNCC), for example, we women were running the office, but when the time came to publicly represent the organization at press conferences and rallies, the men would appear, taking credit for our work. We knew that something was wrong!"

"Ella Baker was really sort of the godmother for SNCC. I met Ella in the summer of 1960. And in the spring of 1960, she had taken the initiative to get the student sit-in energy at Shaw, her alma mater, and held off on the big civil rights leaders, to say, “Look, the kids ought to have the opportunity to manage their own insurgency,” right? And so, SNCC was the encapsulation of the sit-in movement, the energy of the sit-in movement, right? And so, that — and SNCC took that energy into the Freedom Rides, because it was the SNCC energy which said to the president of the United States and the attorney general, “It doesn’t matter what you’re saying, that, you know, there’s some danger here. Our lives are in danger, but we’ve decided that, with our lives, this is what we want to do.” Right? And so, SNCC, really, and those students became the example for students all over the country — right? — the idea that students should draw a line in the sand and say, “Look, that’s it. That’s enough. We don’t want to live in this country unless we can change it...There are a lot of young people that came out of SNCC, and not just came out of SNCC, but people who came down in to work in the Freedom Summer and spread out into the country — Mario Savio, right? — people in a lot of the different movements in the country. Bernice Reagon, who also came out of SNCC, and Sweet Honey in the Rock, that group of singers, all those were inspired by SNCC. And Bernice says the civil rights movement was the “borning movement,” right? It was — and SNCC was right at the heart of that borning movement."

"In the Black civil rights movement, as in the Chicano, Asian/Pacific American, Puerto Rican, and Native American movements of those years, youth led the way in fighting oppression. Before that, the Black struggle in this century had usually centered on professionals or community leaders and middle-class or working class adults, often profoundly brave, persistent and self-sacrificing people. Young activists were everywhere but not the base of rebellion and not the recognized leadership. All that changed in the 1960s. The Student Nonviolent Coordinating Committee (SNCC), which initiated the Mississippi Summer Project, had all the hallmarks of youth. Its young black field secretaries and other staff set a tone and style of work that celebrated boldness, energy, untraditional creativity, informality, democratic procedure, and sometimes breathtaking courage. Another reason for today's youthful interest in that era probably rises from the idea of "black and white together, we shall overcome." No matter how complicated or flawed, that goal resonated powerfully through the southern freedom struggle. As an ideal, black/white unity inspired thousands of people from north to south who dreamed of equal rights and opportunity won by joint struggle. The Mississippi Summer Project thereby continued a historic tradition of white anti-racist activism that stands as an alternative to the tradition of white racist activism. Such an alternative does exist and whites can choose to join an honorable tradition or a hateful one. Such a choice demands to be made yesterday, today, and at all times every day."

"1968 was also the year when the whole picture with SNCC was kind of beginning to decline. SNCC was talking about forming an alliance with the Black Panther Party, which didn’t work out very well for various reasons that you probably know about, and Eldridge Cleaver and so forth and so on. And so it was a whole lot of ideological confusion, confusion about where do we go from here, and there was a group in Atlanta that was very much more inclined towards Islamic beliefs and having nothing do with white folks, and Jim Forman was saying we need to study Marxism, and took a group to Africa. I mean, there was different pulls, but there was no one clear vision that prevailed at that time, and the only thing that some people were clear about was getting rid of the white folks in SNCC, but even doing that didn’t (unclear). So they didn’t know what me and Maria Varela were — nobody quite knew. Neither did we. I was just SNCC, you know? That’s all. I’m SNCC. That’s what I am. I wasn’t even thinking any other way. And I don’t think she was either, to tell you the truth. So nobody kicked us out, but nobody kicked us in, either. I don’t know. (laughs) We weren’t black; we weren’t white. At that time, as you know, there was no — the racial definition in this country was strictly black and white."

"In the Gajapati ADP, situated in Gumma Block of Orissa’s Gajapati district, a World Vision report admits that “Canadian missionaries have worked in the area for just over 50 years and today 85-90 per cent of the community is Christian. However, local church leaders had little understanding of the importance of their role in community development. ADP staff build relationships with these leaders to improve church cooperation and participation in development initiatives.” Here World Vision organised two training camps for local church leaders in holistic development. In Mayurbhanj, again in Orissa, World Vision regularly organises spiritual development programmes as part of its ADP package. The World Vision report says: “Opposition to Christian workers and organisations flares up occasionally in this area, generally from those with vested interests in tribal people remaining illiterate and powerless. World Vision supports local churches by organising leadership courses for pastors and church leaders.” In India, World Vision is active in Bhil tribal areas and openly admits its evangelical intentions: “The Bhil people worship ancestral spirits but also celebrate all the Hindu festivals. Their superstitions about evil spirits make them suspicious of change, which hinders community development. ADP staff live among the Bhil people they work with, gaining the villagers’ trust and showing their Christian love for the people by their actions and commitment.”"

"[In Sri Lanka, the activities of World Vision raised a strong alarm. Lt Col A.S. Amarasekera of Sri Lanka writes:] After George Bush Jr became the president of the United States, he made a speech in which he said that he would no longer support the developing third-world countries through their respective governments but would channel American aid through the American Christian Relief Organizations in these countries. World Vision is one such organization. Based on the evidence led at the Presidential Commission of inquiry on Non Governmental Organizations, it was proved beyond reasonable doubt that World Vision was an American funded manipulative Christian evangelical organization, which was surreptitiously trying to convert Sinhalese Buddhists to Christianity through a program of work that was identified as ‘The Mustard Seed Project’. After they were thus exposed, they wound up the project and remained dormant for several years but have now recommenced their activities with renewed vigor."

"Most of the major evangelical corporations (like World Vision, Campus Crusade, Youth with a Mission, and Samaritan’s Purse) operate in partnership with the US government in its pursuit of foreign policy goals. World Vision, which is effectively an arm of the State Department, is perhaps the most notable example of this. There is also the benefit of custom-built legislation, with the International Religious Freedom Act of 1998 providing necessary sanction to bring errant nations into line."

"World Vision played a role in the deaths of three Salvadoran refugees. The World Vision camp-coordinator took them to the local Honduran army post, where they were immediately arrested. After a short time, Honduran soldiers entered the camp and arrested two other refugees. World Vision administrators did not report the incident to the other relief agencies. Next day, one of the refugees was released, but three days later the bodies of the three others were found, [who were] shot to death on the Salvadoran side of the border. Aside from these ‘bad apples’, World Vision—as a policy—maintained records on all Salvadoran aid recipients and filed daily reports by telephone and telex with the World Vision office in Costa Rica. World Vision’s extensive information-gathering procedures bolstered charges that the group was collaborating with the CIA."

"World Vision has, on a number of occasions, functioned as an intelligence-gathering arm of the US government. In the 1970s World Vision was charged with having collected field data for the CIA in Vietnam. After US troops left the region, World Vision played a major role in the administration of refugee camps. . . . World Vision also became a crucial player in the ‘yellow rain’ campaign to discredit the Soviet Union. . . . World Vision was drawn into the plot when the US embassy in Bangkok requested that the relief agency send medical samples taken from among refugees who claimed to have been poisoned by ‘yellow rain’. According to a missionary working with the refugees in Thailand, World Vision’s dependence on US grant money obliged it to comply with requests that refugee blood samples be sent to the US embassy rather than to more impartial investigators."

"In India, World Vision (WV) projects itself as a ‘Christian relief and development agency with more than foroty years’ experience in working with the poorest of the poor in India without respect to race, region, religion, gender or caste.’ However, Tehelka has in its possession US-based WV Inc.’s financial statement filed before the Internal Revenue Service, wherein, it is classified as a Church ministry. . . . The Confederate of Indian Industries (CII) in its 2003 financial report states that ‘the Rural Development Department of the Government of Assam recognized WV India as a leading development agency in the state and has recommended that WV be the choice for receiving bilateral funds. The government has also sought WV’s assistance in creating a proposal for US$ 80 million for development work in the state.’ The income and expenditure account for the year ended 30 September 2002 shows that its total income was Rs 95.5 crores, which included foreign contribution of Rs 87.8 crores. For an organisation that claims to be only involved in development and relief work, it is quite stealthy about its positioning and exact nature of activities. Though none of the literature published by WV India even mentions its evangelization missions, foreign publications of WV India proudly proclaim its ‘spiritual’ component. . . . In Mayurbhanj, again in Orissa, World Vision (WV) regularly organises spiritual development programmes as part of its ADP package. The WV report says: ‘Opposition to Christian workers and organisations flares up occasionally in this area, generally from those with vested interests in tribal people remaining illiterate and powerless. WV supports local churches by organising leadership courses for pastors and church leaders.’ World Vision India is active in Bhil tribal areas and openly admits its evangelical intentions: ‘The Bhil people worship ancestral spirits but also celebrate all the Hindu festivals. Their superstitions about evil spirits make them suspicious of change, which hinders community development. ADP staff live among the Bhil people they work with, gaining the villagers’ trust and showing their Christian love for the people by their actions and commitment.’"

"As the founder of both World Vision and Samaritan’s Purse, Bob Pierce may rank as the leading religious philanthropist of the twentieth century. He first visited China as an evangelist in 1947. Upon his arrival, a Dutch Reformed missionary, Tena Hoelkeboer, invited him to preach to her school of four hundred Chinese girls. Pierce agreed, but, the day after his short evangelistic sermon, one of Hoelkeboer’s students, White Jade, informed her father that she had converted to Christianity. Her father’s response was to throw her out of the house. Hoelkeboer, distressed at the prospect of taking on yet another orphan, demanded of Pierce, “What are you going to do about it? Pierce gave Hoelkeboer ten dollars, all the money he had, and promised to send more each month on his return to the United States. After his return home, Pierce recounted the story to his American audiences, and it continues to be retold as the origin of both World Vision and Samaritan’s Purse. Pierce’s initial overseas encounter changed him. He had gone as a young American evangelist but returned as a missionary ambassador, bringing both the spiritual and physical needs of the world to the attention of American evangelicals. Pierce soon founded World Vision in 1950 as a small American evangelical agency with a simple mission of evangelism and child care in Asia."

"World Vision and similar missionary groups operate as external factors, which do not work for the local community respecting its organizational identity and its religiosity. . . . Its ideological mechanism constitutes a powerful tool which tends not only to accompany the process of real subsumption of peasant economies to capitalism, but also provokes a sudden atomization of the community, hastening a massive implantation of capitalist relations of productions in circumstances in which the development of the capitalist system in the country will never be able to absorb the de-peasantized labor force."

"Between 1979 and 1985, World Vision provided more than $4.7 million in aid to Ecuador. . . . World Vision was also granted Ecuadorian government contracts during the 1980s for reforestation, water, rural electrification and small production projects in Ecuador’s Indian highlands. . . . State officials complained that World Vision outbid their programs, conditioned community aid on a monopoly of presence, and even induced villagers to destroy competing projects. . . . Funds were generally given to Indian evangelical congregations or emerging Protestant political associations to distribute. In several cases World Vision employees held simultaneous posts in municipal administration. This led to conflicts between traditional and evangelical sectors of Indian communities, including destruction of project property and even violence along with widespread maladministration of funds."

"I worked with musicians. I worked with artists. I worked with designers. I worked with scientists. I worked with engineers. And it struck me at one point that we were … bringing these very divergent technologies together. I came up with this idea that I wanted to do a conference, but I didn’t know how to do a conference."

"Under the definition of 'in behalf of,' it is not necessary that the criminal acts actually benefit the corporation. But an agent's acts are not 'in behalf of' a corporation if they were undertaken solely to advance the agents own interest. Put another way, if the agent’s acts were taken merely for personal gain, they were not ‘in behalf of’ the corporation.”"

"It was Reagan who began the realignment of American politics, making the Republicans into internationalist Jeffersonians with his speech in London at the Palace of Westminster in 1982, which led to the creation of the National Endowment for Democracy and the emergence of democracy promotion as a central goal of United States foreign policy."