You have no idea just how much power you posses. It’s buried deep within you. That power can be accessed at any time. All you have to do is turn your attention within, and recognise that you do have value, that you do have worth, that nothing is impossible for you to achieve because you are an individualised aspect of the very thing that created this reality to begin with.


“The rings are, of course, symbolic of the Laws of Karma. The position Saturn holds in space is indicative of the fact that a person cannot incorporate the energies of the furthest planets - Uranus, Neptune, and Pluto, into his individualised consciousness without first passing the various tests of personal responsibility so that he proves himself capable of handling the energies of a more evolved state.” - Alan Oken

Saturn in the first house:
The illusion of being trapped in his own skin leads the first house Saturn person into a dark tomb with himself acting as the cruel prison guard. The individual may feel as if his own individuality and unique expression is wrapped in a tangle hold and only amounts in shame. When he smiles, the years drip away, and a fabulous, glow crosses his face like a beaming light. His smile is his most unforgettable feature.

Saturn in the second house:
When the planet of value, Saturn, finds itself in the second house of value, the individual is driven toward finding, sustaining and retaining what he finds personally meaningful and resourceful. While some manifestations of this placement relate to acquiring material possessions, the second house jewels stem further into the soul riches that make his heart sing. This can be diamonds, people, feelings, God, comforts, security and establishing a sense of ownership over things that make him feel.

Saturn in the third house:
Despite his gentle and thoughtful expression, the individual can become so caught up in his self conscious fears he struggles to release his words. Once he finds his mental niche, his brilliant mind is unmatched in expertise.  It’s like the third house Saturn person watches his life pass by through the sepia lenses of someone who has lived a million times over.

Saturn in the fourth house:
Fourth house Saturn people are saturated in the search for a meaningful inner experience. A place of comfort, a sanctuary of retreat away from the world is the longstanding lullaby that soothes their psychological complexes and unfulfilled childhood needs. The world melts away on the sail through their rich inner world. Houses breathe to them

Saturn in the fifth house:
More than anything, the fifth house Saturn person wants to be loved. There may be a gaping hole in his chest he feels he can’t fill, as though he is unworthy or somehow defective and unlovable. He may be desperate to feel that soul-saturating, particle shattering love, although he blocks himself and self isolates from these opportunities. 

Saturn in the sixth house:
The individual can be a disciple of the highest order, a spirit here on earth to offer out arms in service and healing riches. There can be a high level of nervous tension and digestive upset with Saturn in the sixth. Health tends to be a priority of life, strange or wavering health problems can seem like fate

Saturn in the seventh house:
 Without love, the individual may experience harsh feelings of self deprecation and inadequacy, but Saturn won’t stand by while he enters relationships out of loneliness and not love. He will be forced to love the person in the mirror before he is given free reign amongst others.

Saturn in the eighth house:
The 8th house is a torrential journey through dark channels of the psyche and unconscious, the breathing and the expired, the graveyard of ashes and rebirth. The raw and forceful tugs of Saturn force a steady and contrarious experience. Such streams create a battleground of mental and transcendental power. This is a spirit capable of extending between between the material world and the supernal, co consciously. 

Saturn in the ninth house:
Dane Rudyhar discusses the idea of Saturn in the ninth being forced to provide concrete and personalized application to the mystical experience. That is making magic, there can be no tricks, illusions, or acceptance in blind faith. Symbolism becomes rich in everyday life and a direct reflection of the illuminated God within. Saturn in the ninth is the disciple of the cosmos, the magician of all spiritual law, the master of the material plane, pouring the cosmic fountain of pure wizardry.

Saturn in the tenth house
There is something magical and crackling about Saturn in the tenth. Like they are a wizard of every time period in history, holding an hourglass filled with sorcerers dust, cradling the orb in their hands that knows how to turn far away dreams into something real and wonderful. This is Saturn’s royal progeny, his golden child, the one he will carry under his wing and thrust into glory.

Saturn in the eleventh house
The eleventh Saturn person may disappear from the social scene for days or even weeks on end. The individual may also prefer to eschew entertaining interpersonal contact until he is ready. There is a deep fondness for privacy. His inner circle is likely small and the people that know him best may know a completely different personality altogether than outsiders

Saturn in the twelfth house
Saturn here screams from the subconscious in search of recognition for the interconnection between all beings, God and the universe; calling for an obliteration of the ego in return for sewing themselves amongst the tapestry of wholeness. Saturn in the 12th are forced to submit to the collective, despite their intrinsic, overwhelming illusion of separation.


[art by nicoletta ceccoli]

Consider mental illnesses an individual chemico-biological problem has enormous benefits for capitalism. First, it reinforces Capital’s drive towards atomistic individualisation (you are sick because of your brain chemistry). Second, it provides an enormously lucrative market in which multinational pharmaceutical can peddle their pharmaceuticals (we can cure you with our SSRI’s). It goes without saying that all mental illnesses are neurologically instantiated, but this says nothing about their causation. If it is true, for instance, that depression is constituted by low serotonin levels, what still needs to be explained is why particular individuals have low levels of serotonin. This requires a social and political explanation; and the task of repoliticalising mental illness is an urgent one if the left wants to challenge capitalist realism.

Mark Fisher, Capitalism Realism.


Franz Hartmann -  Macrocosm and Microcosm (Theory and Practice), “Cosmology or Universal Science (Containing the Mysteries of the Universe, explained by means of the Secret Symbols of the Rosicrucians)”, 1888.

1. The dualism of God and Nature: Yeats sometimes uses Nature as partially synonymous with God, both being the goal of primary Phases, God from Phases 22 to 28 and Nature from Phases 2 to 8, in which sense  Nature is the true image of God ; however in other places he differentiates them, seeing the movement from Phase 1 to Phase 15 as the movement towards Nature and the movement from 15 to 1 as towards God. In this sense, Nature, as individualisation and linked to Man, is linked with the antithetical. Both aspects of this dualism are present in this diagram.

2. The two groups of circles or spheres, God and Nature, are given seven stages, lettered TINCTUR, moving both inward and outward. The antithetical and primary Tinctures are the dualistic motive force of the Universe through the tension between them.

3, After the central monad, each subsequent level is divided into four quarters, although this does some violence to triadic aspects within the divisions. Each Person of the Trinity is  1 and 3 , however, in the divine circle the Trinity is given a fourth counterpart, “Verbum in Natura”, the Word in Nature, linked in the 4th midpoint circle of God Father, God Son and Holy Ghost, with the Virgin and Child, which corresponds quite closely with Yeats posited Matrix (womb), as the mirror in which the Trinity, but specifically the Holy Ghost, is reflected. In the natural circle, the three Paracelsian elements (sulphur, mercury and salt) are joined by a fourth, Corpus or Body, which apparently corresponds with the form of the Ultimate Matter. Although there is no immediate correspondence between these and the four Principles and four Faculties, the scheme is consonant with this type of division and Yeats suggests specific correspondences between the Principles and Christian and Neo-Platonic divisions, and a four-fold structure dominates the geometries of A Vision.

This is one reason why so few people in a post-Fordist economy, outside of the “creative” elite at least, identify with the content of their jobs. There is very little to identify with. While entire communities and cultures were built, rightly or wrongly, around the identity of being a coal miner or steelworker, all that remains for most service workers is the abstract form of “work” itself.

Here the appeal of the “hardworking people” trope becomes evident. Even if they hate their jobs, and experience nothing but alienation from their working lives, the formal status of “working hard” remains one of the few ways people can gain self-respect in a society that has destroyed the old avenues of working class emancipation.

But note that the term is “hardworking people”, rather than “class”. This is an appeal to a working world formed by individualised contracts and powered by negative solidarity: a world where as long as I have to work ever harder in a meaningless job in order to survive, then I’m going to make damn sure you do too.


As ever when I post links involving economics to any degree, bear in mind I know as much about economics as David Cameron knows about pop music (substitute “a muddled impression of Keynes” for “The Smiths”). But I enjoyed reading this long essay on wealth creators, hard workers, and bullshit jobs in a bullshit economy.

As history reveals, decisions about which crimes American culture diagnoses as “crazy”, and which crimes it deems as “sane”, are driven as much by the politics and anxieties of particular cultural moments as by the innate neurobiologies of particular assailants. Perhaps more importantly, the focus on mentally ill crime effaces narratives that, by default or by design, fall out of collective purview. Again, understanding a person’s mental state is vital to understanding their violent actions. But focusing so centrally on individualised psychology isolates the problem onto lone “deviants” while making it ever-harder to address how mass shootings might reflect cultural as well as individual states of mind.

Aquarius - The New Age Frequency

“If you want to find the secrets of the universe, think in terms of energy, frequency and vibration.”  
―    Nikola Tesla

As we move beyond the spiritual Age of Pisces into the secular Age of Aquarius, the world’s frequencies shift in gear and spray a new vibration to which human consciousness can experience and align with. As we enter the age of individualisation, technology, science, and the 5th dimension of love and creativity, children of the Water Bearer Aquarius emit the frequencies of the New Age. Aquarian people are vessels that provide new and innovative divine information for progression. Such individuals born under Aquarius experience the ultimate gamut of the intuition and sorcery granted by the Aquarian Age - telepathy, clairvoyance, the art of mass influence, and the electric psychic energies of their ruler, Uranus. Deliriums and hallucinations are considered pathology, but only from the realms of scientific reality. Aquarius symbolizes a sign where material is merged with meaning; and so clairvoyance, telepathy and dreaming become guiding forces. This is especially aligning with the energies of the Aquarian Age.

The nerve endings of Aquarians are the electrically charged sixth sense into the words, needs, and feelings of others. The Aquarian Age indicates the fulfilment of 5th Dimensional communities and the ascension to the 5th Dimension of love and creativity, and this is an intrinsic quality and flair in the Aquarius archetype. Like the Aquarius, the corresponding Age is set to overturn known social convention and breathe fresh air into the mundane and outdated. Electric Aquarians will send shockwaves through the world’s holy water and arouse all sorts of spiritual friction, high voltage and drastic changes and possess a hypnotic influence over the collective mass consciousness. The sign of Aquarius is at home in this Age, and it is truly time for the Air intelligence to shine and realign the world with their progressive virtue, rampant intellectualisation and belief in unconditional equality. They are already well informed and visionary when it comes to the themes and energies of the Aquarian Age. The promotion of the free, the radical and the reformist will streak through all known societal structures.

The Aquarian frequency is low, cool and refreshing. This is much like the breath of fresh air orchestrated by the divine for our planet during this New Age. As Jesus waits in the home of Aquarius, the eleventh house, the Water Bearer nourishes humanity with new insights, expansion and the promise of finding a peace that is truly individualised. Jesus will return, but he will return within us, and Aquarius is the mirror of this phenomenon. The key themes around the Aquarian incarnation including self actualization and individualisation will be echoed as an intrinsic development of each and every soul, as the patriarchy of religion and government slips away from grip. Traditionally in Astrology, the sign of Aquarius is understood to associate with heavenly or esoteric energies, and was introduced in Atlantis alongside its neighbour sign, Pisces. Here the water of Aquarius is baptising the new world, sensing our connectedness and responsibility for, the future of humanity. Humanitarian issues like asylum seekers, poverty freedom of movement, speech, thought and association are all concerns to which the Aquarian and its Age intend to align with justice. Aquarians hold their memory of the starry vault of heaven and cosmos from which we emerge, and lure or souls to return to these worlds and return to play with the galaxies far away.


art by                                                                                                                                                                                            oxanabasil                        

House by Mickey Muennig

Muennig is an important proponent of organic architecture, creating highly individualised structures that express the dreams of his clients, while complementing the natural environment.

Aquarius, Scorpio and Taurus develop their own values and meaning in life and don’t need the permission, approval or presence of others … they are models of solo-action and withdraw from the chaos of the world into their own head space and i think because of this they are confident and assertive, although in a steady, analgesic way (Taurus) ,or individualised and radical (Aquarius) in their expression. Scorpio know feelings of inadequacy only manifest negatively for them, they have no time for self pity or self contempt. They have faith in their own conviction, because if they don’t believe it, who they hell will

Fuck Your Hard Work


Recently, I interviewed a dozen of my former classmates, now aged in their late thirties and early forties, to see how their lives differed from those of their working-class parents. Was it true that Britain was becoming classless, and people more individualised? Had this generation embraced the ‘flexibility’ apparently offered by the global labour market? Or did they yearn for a return to the certainties of a job for life?

I quickly discovered that the answer to all three of those questions is no. Superficially, my classmates appeared to have climbed the social ladder. They had to wear suits for work, not overalls, and they had fancy-sounding job titles: they were all ‘analysts’, ‘consultants’ or ‘managers’. But in reality, their lives were little different from those of their parents, most of whom had worked in the factories and shipyards of 1980s Tyneside, or (in the case of their mothers), in shops or as office cleaners. What bound them to their parents was the experience of really hard work: ‘they worked hard for us’; ‘I work very hard’ were phrases I heard repeatedly. Their supposedly middle-class lifestyles were built on credit and debt, and on the insecurity of zero-hour, or temporary, or part-time contract work. ‘Flexibility’ did not inspire them; strangely enough, most of them wanted to work close to home, and close to family and friends, and didn’t relish having to move jobs at the whim of their employers.

Perhaps more surprisingly, none of them exactly relished returning to the alleged certainties of the past. That’s the postwar past, the 1950s and 1960s, often mythologised by politicians as a time of job security, affluence and upward social mobility. In reality, Britain never experienced entirely full employment, working-class ‘affluence’ relied on the expansion of credit agreements; and only a tiny minority of people travelled from a manual working-class home into a profession. These were years when working-class people had greater bargaining power than ever before, because of demand for their labour and the progressive reforms introduced by the 1945 Labour government. But there has never been a time when capitalism existed without the exploitation of most people, most of the time.

My classmates weren’t necessarily aware of this historical detail, but they were aware that working for a living was unlikely to bring them what they want and need. They didn’t aspire to greater job security because their aspirations didn’t focus on work. They were tentative about admitting this at first. That’s understandable, in a country where politicians of all hues claim that being a member of a ‘hardworking family’ is a criterion of citizenship. Yet as my classmates slowly began to admit, most people don’t see hard work as a virtue. Their aspirations focus on getting more leisure: time to spend with family and friends, doing things they consider worthwhile. That might be childcare, but it might equally be creative or craft work. In a study of 1990s Basildon, the social scientists Alan Hudson and Dennis Hayes found that ‘Basildon man’ and woman – the supposedly arch-working-class Tories – felt disenchanted with a society that offered them meaningless work. Asked about their aspirations, most of this group of manual workers put ‘making a scientific or medical discovery that could benefit the human race’ top of their list. Similar sentiments were evoked by their children’s generation when I interviewed them. They dreamed of winning the lottery – and concurred that they’d use the money to leave work, spend more time with family, and ensure their children didn’t have to work for a living.

This is a sensible attitude. Hard work causes stress, poor health and early death – above all, it has never solved poverty. We work longer hours now than we’ve done for fifty years, yet the gap between the rich and poor has never been wider. Working hard cannot solve an economic crisis. The fact we are all expected to work so hard is in fact a result of economic crisis: a crisis that did not appear in 2008, but has been with us far longer. This is the crisis at the heart of capitalism: a tension between the 1 percent who control the economy, and want to continually increase their wealth, and the rest of us, who are expected to work ever harder, in order to generate profit and to keep us from occupying our time in meaningful ways like questioning or challenging the status quo.

Yet throughout the last century, that strategy has never been completely successful. The history of the working class is often told as a constant struggle for work. But in fact working-class people have constantly strived to reduce the amount of time and effort spent working for ‘them’. For men that meant trying to get into reserved factory work during the Second World War because fighting in 1914 had brought no benefits for ordinary people. For women, it meant leaving domestic service, which was Britain’s largest single occupation until 1939. Thousands of servants simply deserted their posts in the weeks after war was declared, in the knowledge that factories and offices would require their labour. They weren’t enamored of working on an assembly line or behind a desk; but they were aware that clerks and factory hands had regulated hours of work, basic pay rates and in some cases a holiday entitlement. Domestic servants, by contrast, were expected to work six and a half days a week for a pittance: it was by depending on such labour that the professional middle class reproduced itself in the 19th and early 20th centuries.

After the war, the real gains of the 1950s and 1960s were delivered by ordinary people themselves. The Labour victory in the 1945 General Election delivered a welfare state and near-full employment, but more interesting is how ordinary working people chose to exploit these improvements. Factory and, increasingly, office workers mobilised to improve working conditions and, importantly, reduce the amount of time they spent at work. That’s why so many of the disputes in the 1960s and 1970s were over the basic rate of pay, and who distributed overtime. If you’re paid a decent basic wage, then you don’t have to spend evenings and weekends at work, or take on evening or night shifts in order to pay for your mortgage, car or holiday.

Why, then, have people voted for the Tories, the party championing hard workers and entrepreneurialism? Precisely because the Conservatives seemed to offer an answer to many people who wanted to stop working for ‘the man’. The Tories have only ever offered individualistic solutions: home ownership or the chance to start your own business. These promises of social mobility and self preservation have always failed, because only a few can ever possess the wealth and opportunity in a capitalist country. Bankruptcies rose in the 1980s, following Margaret Thatcher’s scheme to fund business start-ups, and owner-occupiers suffered record levels of repossession in the 1990s. Today, those who ‘own’ their homes are in reality in hock to banks, burdened with huge, unsustainable debts.

Solidarity, on the other hand, has delivered important victories, and could offer a real alternative to austerity. Look at the tremendous achievements that collective struggle made over the last century: better working conditions, shorter working hours, an expanded public sector that gave us better jobs and care, democratically controlled housing and free education. The working class has declined as a collective political force, but the desire to help each other out has not – its just that its only outlet is now in worrying about children’s and grandchildren’s uncertain futures. By showing that collective effort can bring huge gains for all of us the Left could justify the redistribution of income and property, which is the only way to create a truly classless society. The political establishment scoff that this is ludicrous, but they have yet to reveal the logic behind their own incredible notion that ‘hardworking families’ can overcome the inequality perpetrated by a powerful elite determined to hang onto their privilege.

Selina Todd, a social historian, is fellow and vice principal of St Hilda’s College, Oxford. She is the author of Young Women, Work, and Family in England

i read an article the other day about all the churches closing down, ’we’ve lost all the young people’, …

i think this is the small beginning of the Aquarian Age…these are the triggers, the showing individualisation, the socialist reform,  no, young people havent lost ‘God’ though… the baptised waters of 'God’ of the Aquarian waters flood into the air

and we need no church we simply breathe it in

Aries can psychologically test their loved ones, and themselves, by creating continual crises and throwing conflict into harmony. They can throw the battle they feel inside, partly coming to understand being human, into their external lives. This makes for combat in both experiences. 

The purpose of the Aries incarnation associates very much with Abraham Maslow’s Hierarchy of Needs. This is the pattern of attaining Physiological needs, Safety, Love/Belonging, Esteem and Self Actualization for ones self. Aries spend their life focused on attaining the primitive elements for the development of individualisation. Abraham Maslow, was also appropriately so, an Aries. 

Lamborghini Aventador Lamotta. Built in Italy, individualised in the United Kingdom. #lamborghini #aventador #porsche #ferrari #carbon #italian #ragingbull #automotive #art #gotwing #carswithoutlimits #carbon #cars #carbon #italy #autom (by Mulgari Automotive)

In practice, the attention on the figure of the girl makes social development appear as yet another individualised project. It avoids attention on the structures, systems and networks that actually produce the economic, social and political marginalisation of girls. For example, the search for new markets in Africa and Asia, corruption, colonial legacies, and the War on Terror all deepen poverty and displace hundreds of thousands, perhaps millions, of people. But the international community asks girls to take personal responsibility for their welfare. For instance, Nike Foundation’s campaign Girl Effect portrays girls as ‘co-creators of new solutions’ to poverty. How are adolescent girls going to address state corruption and the War on Terror? No one is denying the agency of girls; indeed, I have documented such forms of resistance. However, we cannot expect girls to do this work in the absence of an authorising environment. Putting the onus of solving systemic problems such as poverty, terrorism and disease solely on girls, rather than calling for political solutions, is in reality contrary to the interest of girls.

The convergence on the figure of the girl should be greeted with skepticism. These campaigns tend to render invisible some of the biggest problems afflicting girls in the global South. In the case of Pakistan, for instance, we can begin by acknowledging the political and economic conditions that make the lives of girls and their families precarious. This would include advocating for living wages rather than simply ‘jobs’. It would involve protesting the exploitation of the country’s natural resources and its people by transnational capital. It would call for legal measures to provide safe working environments, and holding the Pakistani state accountable for re-investing in the enervated social service sectors.

Rolls Royce Phantom Serenity, 2015. “Celebrating the historical role played by silk as a symbol of ultimate elegance, the Rolls-Royce Motor Cars Bespoke Design team has created a magnificent one-off Phantom which will set a new benchmark for luxury individualisation in the motor industry”  Torsten Müller-Ötvös, CEO, Rolls-Royce Motor Cars. Not sure how practical silk might be as upholstery 

Do you love Animal Crossing? Do you want to make some new friends? Then this might just be a post for you!

What is MayorNet?
MayorNet is a tumblr network for peeps who love animal crossing new leaf (and other ac games) where we can form a little community and build friendships with other people who spend just as much time obsessing over their towns as we do

What do you get?

  • First and foremost, the aim of this net is to create a close knit family so you will of course get a whole bunch of new friends who care about you and what you have to say (because I know how rare that’s becoming lbr) Aside from that you’ll also get
  • First offers from other net members if they have items, furniture or villagers for trade
  • More towns to visit and to get signatures from
  • Lil island tour parties
  • Free gifts from admins probably
  • Group kik chat!!
  • Any addition extras we can offer from time to time such as landscaping/path making help or individualised qr designs
  • Group skype sessions and possibly movie nights
  • A cute little badge png for you to use however you want!


  • Fill out this form
  • Must be following both admins Kat & Ariel
  • Be willing to follow other members and interact with them (on tumblr and/or kik as well as in game)
  • Track the tag #mayornet
  • Reblog this post (feel free to like it to bookmark)
  • Most importantly; be open minded and respectful. This net is inclusive and anyone can apply. (Although we are going to specify you must be at least 13 to apply)

Members will be announced on the 11th of June (but this may be subject to change)

Abolitionist Demand 27: Institute tikanga Māori.

This is a part of No Pride in Prisons’ Abolitionist demands. These demands were originally published as a book. To see a pdf of the book, click here. To buy a copy, please email

The one and only reason tikanga Māori have not retained their status as the first laws of Aotearoa has been the invasion, genocide[1] and military occupation of Māori by first the British and then New Zealand states. The imposition of another people’s legal system has been devastating for Māori. Secured through conquest and maintained through structural violence, the judiciary is a weapon to secure the New Zealand state’s sovereignty on unceded Māori land. From the Native Land Courts, which used the individualisation of title to allow the occupational New Zealand government to buy and steal land against the wishes of wider Māori family groups,[2] through to the present day discrimination against Māori in the criminal justice system,[3] the administration of law has been used to destroy Māori communities and their efforts to achieve tino rangatiratanga.

Even unsubstantiated suspicions that Māori may be attempting to organise their life-worlds according to tikanga Māori are responded to with extreme military force, as was demonstrated by the 2007 Operation 8 raids. Prior to the Operation 8 raids, a number of Māori and leftist activist groups held social and teambuilding gatherings in Te Urewera. In response to these gatherings, the colonial government wildly exaggerated statements obtained through illegal wiretapping to misconstrue these exercises as precursors to an uprising. As a result, mass raids were conducted of any and all groups associated with the supposed ‘terrorists,’ with Armed Offenders Squad officers engaging in illegal mass detainment and warrantless searches.[4]

The extreme force deployed by the New Zealand state is a response to Māori assertion of tino rangatiratanga. Crown law cannot coexist with tikanga Māori – the New Zealand state only allows tikanga to exist insofar as they are subordinated to colonial law. Anything more and armed police are called in. Even if the Urewera gatherings had been the precursors to a revolutionary movement, they would have represented nothing more than a return to tikanga Māori as a political system – a return which No Pride in Prisons demands.

Various tikanga Māori as distinct legal systems have emerged from a thousand years of Māori inhabitation of these islands, as complex regulatory mechanisms for maintaining balance between individuals, whānau, hapū and iwi, between people of all genders, between generations, between the physical and spiritual aspects of our world.[5] By contrast, the New Zealand legal system is a mechanism for ensuring imbalance – between rich and poor, between Māori and Pākehā. The colonial legal system is in fundamental opposition to tikanga Māori. Where tikanga Māori nurture and restore not only the relationship between perpetrators and victims of social harm, but also the social context in which the harm occurred, colonial law severs those relationships to fuel the system of mass incarceration. The communities to which these people belong are not restored to balance, they are torn apart. Emerging as they do from community, tikanga Māori experience colonial law as a process of violence. To end the violence colonial law enables, it must be dissolved and tikanga Māori returned to the status of first laws.[6]

[1] Ani Mikaere, “Three (Million) Strikes and Still Not Out: The Crown as the Consummate Recidivist,” in He Rukuruku Whakaaro: Colonising Myths, Māori Realities (Wellington: Huia Publishers, 2011).

[2] Richard Boast. Buying the Land, Selling the Land: Governments and Māori Land in the North Island 1865-1921. (Wellington: Victoria University Press, 2008), 38.

[3] Department of Corrections, Over-representation of Māori in the Criminal Justice System: An Exploratory Report, (Wellington: Department of Corrections, 2007).

[4] IPCA, OPERATION EIGHT: The Report of the Independent Police Conduct Authority, (Wellington: IPCA, 2013).

[5] Ani Mikaere, “Te Tiriti and The Treaty: Seeking to Reconcile the Irreconcilable in the Name of Truth,” in He Rukuruku Whakaaro: Colonising Myths, Māori Realities, 157.

[6] For further analysis of the role of tikanga Māori in the abolition of the criminal injustice system, see demands 11, 48, and 49.

New week new round of The Game

Remember that the goal is to make visible and destabilise existing power structures while building trust and community, or at least good feeling.

Compliment the women you interact with, let them know that you appreciate something about them. Last week this lady on the street matched her shoes with her scarf with her umbrella in an awesome and daring shade of pink. Love that!

Tell women and young girls with genuine feeling how wonderful or radiant they look, try not to use “pretty” “beautiful” or “lovely.” I’m trying to break myself of this also.

Extra points for an individualised compliment.

Keep on stopping for women, children, and any oppressed population; speed up when you see white men trying to cross the street, ESPECIALLY in a newly gentrifying area.

Try to take it to the next level.

If you see cops or authority figures trying to fuck with someone, stop and watch if you have the time. Act like you’re taking pictures even if you don’t have a camera phone. Make them feel watched and answerable.
Same at work and at school. Do the heavy lifting for someone else if you can afford to! Like, if you know sex workers or people of colour are trying to draw attention to an issue and you’re a civilian or white, start talking about that issue to people you know would usually ignore it. Let people who assumed you were as easy with your privilege and complicity as they are know that you actually aren’t. Make them think about it. Make them uncomfortable.

Make it all visible. Keep doing it! Keep it up.

The rings are, of course, symbolic of the Laws of Karma. The position Saturn holds in space is indicative of the fact that a person cannot incorporate the energies of the furthest planets - Uranus, Neptune, and Pluto, into his individualised consciousness without first passing the various tests of personal responsibility so that he proves himself capable of handling the energies of a more evolved state
—  Alan Oken