United Nations: U.S. Owes Reparations to Black People.

Credit: Shutterstock.

Credit: Shutterstock.

The United States should give African Americans reparations for slavery, UN experts said Tuesday, warning that the country had not yet confronted its legacy of “racial terrorism.”

Amid a presidential election campaign in which racial rhetoric has played a central role, the UN working group on people of African descent warned that blacks in the US were facing a “human rights crisis.”

This has largely been fuelled by impunity for police officers who have killed a series of black men — many of them unarmed — across the country in recent months, the working group’s report said.

Those killings “and the trauma they create are reminiscent of the past racial terror of lynchings,” said the report, which was presented to the United Nations Human Rights Council on Monday.

Addressing the deeper causes of America’s racial tensions, the experts voiced concern over the unresolved “legacy of colonial history, enslavement, racial subordination and segregation, racial terrorism and racial inequality.”

“There has been no real commitment to reparations and to truth and reconciliation for people of African descent,” the report said.

Just as there has no real commitment to reparations and to truth and reconciliation for Indigenous people in the U.S. either. The uStates government has always been good at the gift of gab, with their constitution, freedom for all, blah blah blah. The trouble with it all is that it was aimed at white people alone. Other people were subjected to slavery, others to genocide. The aftermaths of both those things was nearly as terroristic as the initial events. Indigenous people are still dealing with that racial terror today, both the generational echoes of committed travesties, and the current assaults. The same can be said for Black people, who are still treated as little more than slaves, and always viewed through the lens of suspicion. We’ve all been herded, whether it’s into reservations, ghettos, or “that neighbourhood”.

I was reading an article the other day, about my old stomping grounds in SoCal, where white people still build enclaves to keep them safe from all those Mexicans, except for the cleaning and maintenance staff, natch. A 15 year old was quoted as saying something along the lines of “it’s not racism, it’s not segregation! People prefer to be with their own.” Right. Well, that sort of thing is easy when you don’t allow anyone in. I was quite pleased to see that Santana (Santa Ana) is very majority Hispanic now. I wasn’t born there, that was in LA county, but I did grow up there, and I also grew up with the familial grumbles and complaints about all those Mexicans.

The States are a seething hotbed of racism, and it’s not new, it did not show up with our current President, it’s the blood, bone and skin of this country, built upon all those ruthlessly slaughtered so their land could be stolen, and built upon the backs of those people who were stolen and put in chains. Until the day the U.S. government fully acknowledges all the horrendous wrong it did, and agrees not to just reparations and the return of much of what was stolen, and goes well past that by actually addressing the problems caused by those past actions, we won’t be moving past the racism here. And for those who would respond to this with a sneer and a “if you don’t like it here, leave”, I’ll lob that one back atcha. As a person who is part Lakota, I’ll point out to all the white folks that we were here first, and if you don’t like it, you’re more than welcome to leave Turtle Island.

Via Raw Story.

Clinton, Trump, And Spit Buckets.

Courtesy globalresearch.ca

Courtesy globalresearch.ca

Simon Moya-Smith outlines the current plot lines in the political show. If you’re feeling a bit more serious, you can read Steve Russell’s take on the debate. Right now, I’m thinking maybe weed and ice cream are the way to go. Yep.

Right now, somewhere in America, Anthony Weiner is taking another dick pic.

In New York, however, earlier today, I imagine Hillary Clinton was popping throat lozenges like a Vicodin addict, and Donald Trump was backstage pulling on his fingers because he’s convinced that if he does this twice daily for 30-minute intervals, his puny digits will stretch and the jokes will cease.

But he’s wrong. The jokes will never cease, and his fingers will never grow, and Clinton will keep on coughing for reasons unknown (to us, anyway), and Weiner will snap pic after pic after pic of his dick – because if there’s anything he loves more than sexting strangers it’s seeing his phallic name in headlines for doing so.

There’s been an overwhelming shared and looming sense of loss and fear in this country since Bernie Sanders dropped out of this rotten presidential race at the Democratic National Convention in July. How did the fracking lady and the reality television shill make it this far?

“How could it be that these two are the best America has to offer?” a man muttered into his Lefthand Milk Stout at a pub here in Denver recently. He looked like a sports fan who has lost all hope in his team. So I bought him another beer and said, “Hey, at least we’ve still got legal weed and ice cream, huh?” That cheered him up a bit, I think.

I was recently at a local pot dispensary on the west side where they’ve got tightly-rolled joints and edibles that would calm a rhino, or at minimum, Chris Christie.

But that’s another story for another day. About tonight’s debate:

[Read more…]




James Earl “Jimmy” Carter Jr., made no public mention of American Indians during his entire first year in office.

The 39th president of the United States, Carter only briefly mentioned Indians in his first State of the Union Address, a 12,000-word speech delivered to Congress in January 1978. Even then, Carter’s remarks were vague.

“The Administration has acted consistently to uphold its trusteeship responsibility to Native Americans,” he told Congress. “In 1978, the Administration will review Federal Native American policy and will step up efforts to help Indian tribes assess and manage their natural resources.”

The reference, likely the work of Carter’s speechwriter, Chris Matthews, set the tone for an administration that—in the beginning—largely ignored Indians. In fact, by the end of 1978, the Carter administration had decided not to announce any formal presidential Indian policy at all, historian George Pierre Castile wrote in his 2006 book Taking Charge: Native American Self-Determination and Federal Indian Policy, 1975-1993.

“Absent a presidential message, the policy of self-determination remained in place by default, but never seems to have gotten a clear endorsement by the Carter domestic policy staff,” Castile wrote. “Indian matters were dealt with piecemeal.”

Carter, who took office in January 1977, followed Richard M. Nixon and Gerald R. Ford—two presidents who championed for the end of Indian termination and ushered in an era of self-determination. Yet Carter, who inherited the new approach to Indian Affairs, maintained minimal involvement and thrust primary responsibility for Indians on the Interior Department.

[Read more…]

The Bird-Based Colour System.

Bird diagram from Robert Ridgway’s ‘A nomenclature of colors for naturalists : and compendium of useful knowledge for ornithologists’ (1886) (via Smithsonian Libraries).

Bird diagram from Robert Ridgway’s ‘A nomenclature of colors for naturalists : and compendium of useful knowledge for ornithologists’ (1886) (via Smithsonian Libraries).

WASHINGTON, DC — An effort to describe the diversity of birds led to one of the first modern color systems. Published by Smithsonian ornithologist Robert Ridgway in 1886, A Nomenclature of Colors for Naturalists categorizes 186 colors alongside diagrams of birds. In 1912, Ridgway self-published an expanded version for a broader audience — Color Standards and Color Nomenclature — that included 1,115 colors. Some referenced birds, like “Warbler Green” and “Jay Blue,” while others corresponded to nature, as in “Bone Brown” and “Storm Gray.”

Ridgway wrote in his 1912 preface that “the nomenclature of colors remains vague and, for practical purposes, meaningless, thereby seriously impeding progress in almost every branch of industry and research.” He railed against confusing trade names like “‘zulu,’ ‘serpent green,’ ‘baby blue,’ ‘new old rose,’ ‘London smoke,’ etc., and such nonsensical names as ‘ashes of roses’ and ‘elephant’s breath.’”

Personally, I have a great fondness for those old trade names. They are wonderfully imaginative, and that sort of thing tends to appeal to artists. Ashes of Roses and London Smoke conjure up wonderful imagery. I also quite like the odd colour that is Ashes of Roses.

A copy of Ridgway’s 1912 book is on view in the Smithsonian Libraries’ Color in a New Light. Installed in two large display cases on the ground floor of the Smithsonian National Museum of Natural History, the exhibition examines the point at which art, history, and science blend through color. Ridgway’s research is joined by the work of 19th-century painter Gerald Handerson Thayer, whose studies of animals disguising themselves influenced military camouflage; a discussion of Fiestaware, which was painted with orange-red uranium oxide glaze and thus became unintentionally radioactive; and the history of Tyrian Purple pigment, made by mashing up snails.

Color systems date back centuries, at least to Richard Waller’s 1686 Tabula colorum physiologica. Yet bird-watching hones a sharp eye for color differentiation, so Ridgway had an edge — as well as a drive for perfection enabled by 19th-century synthetic dye advancements. This new color technology wasn’t without its dangers. One sample in Ridgway’s book is labeled “Scheele’s Green,” a reference to Wilhelm Scheele’s toxic mix of arsenic and copper.


The Smithsonian Libraries’Color in a New Lightcontinues at the Smithsonian National Museum of Natural History (10th & Constitution Avenue NW, Washington, DC) through March 2017.

Colors from Robert Ridgway’s ‘A Nomenclature of Colors for Naturalists : And Compendium of Useful Knowledge for Ornithologists’ (1886) (via Boston Public Library/Wikimedia)

Colors from Robert Ridgway’s ‘A Nomenclature of Colors for Naturalists : And Compendium of Useful Knowledge for Ornithologists’ (1886) (via Boston Public Library/Wikimedia)

Hyperallergic has an in-depth article, with many more photos on this always fascinating subject.

Cool Stuff Friday: MAD.


MAD (taken from the Danish word for “food”) is a not-for-profit organization that works to expand knowledge of food to make every meal a better meal; not just at restaurants, but every meal cooked and served. Good cooking and a healthy environment can and should go hand-in-hand, and the quest for a better meal can leave the world a better place than we found it. MAD is committed to producing and sharing this knowledge and to taking promising ideas from theory to practice.

MAD is a great place to lose yourself for ages on end. Food, food, food, but not all the regular ways food is addressed. Here, there is the breathtaking culture of food, from all over the world, the history of food, the art of food, traditions of food, innovations and artistry of food. Any curiosity you may have about food, you can find satisfaction at MAD. I’ve been trying to catch up, reading at the site for the past month or so, and I’ve barely made a dent. Two articles in particular got my attention in recent days: Turning Trash Into Delicious Things: a Brief Guide by Arielle Johnson, and A People’s History of Carolina Rice, by Michael Twitty.

The first article grabbed my attention because it addresses the waste of craft brewers, and that particular waste happens in my household, as Rick is a home brewer:

On an artisanal-industrial scale, spent grains—the malted barley that is steeped in water to make beer—is a major source of waste for craft brewers, with (roughly) 8 kilos of leftover barley for every 50 liters of finished beer. It can be used as animal fodder, but you can go beyond that, since it also presents creative flavor opportunities.

That waste, it turns out, can be used to make koji, which in turn can be used to make a form of miso. Click on over to the article for details, and recipes! The article on Carolina rice was eye-opening, and details the history of this rice from 3500 B.C.E. to 2013. There’s personal history in this overview of one food:

1770s: My great-great-great-great-great-great grandmother is captured in a war in Sierra Leone and brought to Charleston, without a doubt to grow and mill rice on a Lowcountry plantation. She is a member of the Mende people, who would later lead the Amistad slave ship revolt in 1839.


1835: My great-great-great grandmother, Hettie Esther Haynes, is born and is later sold out of South Carolina, away from her mother Nora, into the cotton country of Alabama during the largest forced migration in American history—the domestic slave trade. Thousands of Gullah-Geechee will know this fate as rice cultivation faces competition from other countries and slaveholders are forced to reduce the number of bondspeople.

Now I’m going to read about The Carbon Footprint of Eating Out, A War Zone Cuisine, and Culture of the Kitchen: Cooks Weigh In.

Have a wondrous wander through the fields of MAD, it’s a journey you won’t regret.

Art Under the Microscope: Threads.

Most people are familiar with my work, so will readily understand my attraction to this particular piece of art examination, a microscopic look at the Triumph of Bacchus tapestry.

Triumph of Bacchus, design overseen by Raphael, ca. 1518-19; design and cartoon by Giovanni da Udine. Brussels, workshop of Frans Geubels, ca 1560. Paris, Mobilier National, inv. GMTT 1/3. Image © Le.

Triumph of Bacchus, design overseen by Raphael, ca. 1518-19; design and cartoon by Giovanni da Udine. Brussels, workshop of Frans Geubels, ca 1560. Paris, Mobilier National, inv. GMTT 1/3. Image © Le.


This photomicrograph shows the warp and weft threads used to create a background detail in the Triumph of Bacchus tapestry.

This photomicrograph shows the warp and weft threads used to create a background detail in the Triumph of Bacchus tapestry.


The horizontal threads are the undyed wool warps that are the backbone of the underlying weave structure to the tapestry.

The horizontal threads are the undyed wool warps that are the backbone of the underlying weave structure to the tapestry.


The decorative vertical threads include both crimson colored silk wefts as well as precious metal weft threads.

The decorative vertical threads include both crimson colored silk wefts as well as precious metal weft threads.


The Metal threads are made of very thin strips of gilt silver wrapped around yellow dyed silk.

The Metal threads are made of very thin strips of gilt silver wrapped around yellow dyed silk.

How exactly was the gilding of tapestries done in the 16th century? These microscopic images reveal all.

These images show the warp and weft threads used to create a background detail in the Triumph of Bacchus tapestry recently exhibited in “Woven Gold: Tapestries of Louis XIV.”

Viewed from a distance (like when the tapestry is hanging high up on a wall), the combo of the crimson silk with the gold threads looks like a bright copper, and here we can see all the separate colors and textures that build up that look.

Detail from the Triumph of Bacchus Tapestry.

Detail from the Triumph of Bacchus Tapestry. It was woven with wool, silk and metal threads.

The Getty has a fascinating tumblr, Art Under the Microscope, examining all manner of art in microphotographs.

Tulsa, Oklahoma, A History of Hate.

National Guard and wounded during 1921 Tulsa race riots (Tulsa World/Wikimedia Commons).

National Guard and wounded during 1921 Tulsa race riots (Tulsa World/Wikimedia Commons).

A brief look at Tulsa’s history, and it’s not at all a good one.

The black neighborhood in Tulsa was known as “Greenwood” because Greenwood Avenue ran through it. Approximately 10,000 African Americans lived there. While there were large numbers of black people who lived in poverty in the area, the business district was its own complete city. There were dozens of black-owned businesses. Every kind of small business — grocery stores, beauty shops, jewelry stores, photography studios, tailor shops, and much more — a large number of restaurants, and a 750-seat theatre, the Dreamland Theater “that offered live musical and theatrical revues as well as silent movies accompanied by a piano player.” There were two black-owned newspapers. There were 15 African American physicians’ offices. A hospital. A large number of churches. A library. And a 54-room hotel, the Stradford Hotel.


During the night and the following day, the white mob invaded Greenwood. They pulled residents out of their homes and beat and killed them, including old people and children. They torched every building. Black people escaping Greenwood were arrested by the Oklahoma National Guard, who locked masses of them up in holding centers and only released them when white people stepped forward and vouched for individual black people.

The best estimates are that 300 people died during the riot, and 1256 structures were torched. While the Red Cross provided relief efforts for those thousands of people who had been burnt out of their homes, for which the city and county paid into the Red Cross relief fund, no compensation was paid to the victims of the violence. In addition, not a single white person was held accountable for any of the crimes committed May 31-June 1.

I had never heard of this before, and it’s unconscionable that to this day, it’s barely acknowledged, and no restitution or compensation was ever offered. Tulsa’s history with people of colour is a dark and shameful one. It’s time to bring it all out into the light in the spirit of change, and one of those should be a vow to stop murdering people of colour. It’s been going on much too long, as the recent murder of Terence Crutcher demonstrates all too well.

Full Story.


Gerald R. Ford. Whitehouse.gov

Gerald R. Ford. Whitehouse.gov

When Gerald Rudolph Ford was sworn in as President in August 1974, he inherited a conflict that was already a century in the making.

Ninety-seven years earlier, in the Black Hills of South Dakota, the federal government entered into an agreement with a small group of Sioux Indians. The February 1877 agreement called for the Sioux to relinquish their rights to the Black Hills, a range of sprawling, tree-covered mountains the Sioux had occupied since the 1770s.

In exchange for 7.3 million acres of land in the Black Hills—and rights to gold Lt. Col. George Armstrong Custer discovered there in 1874—the government promised allotments in Indian Territory, along with “all necessary aid to assist the said Indians in the work of civilization.” It also promised rations of beef, bacon, flour, corn, coffee, sugar and beans, etc., “until the Indians are able to support themselves.”

Ten percent of the Sioux Nation’s adult male population signed the agreement, along with representatives from the Northern Arapaho and Cheyenne nations. But the agreement, later passed by Congress, directly violated the Fort Laramie Treaty of 1868, in which the Black Hills, were “set apart for the absolute and undisturbed use and occupation of the Indians,” and determined that land would not be ceded without approval from three-fourths of the tribe’s adult male population.

Although the Sioux believed the 1877 act violated the 1868 treaty, they had no way to pursue litigation against the United States. That changed in 1946 when President Harry S. Truman signed the Indian Claims Commission Act, establishing a process for resolving long-standing disputes between Indians and the federal government.

The Sioux Nation filed an initial claim in 1950. Twenty-four years later, in February 1974, the Indian Claims Commission ruled that the United States took the Black Hills illegally. The commission also determined that the 1877 value of the land—and gold discovered there—was copy7.5 million (inflated to copy03 million by 1974).

Two months after taking office, Ford signed the Indian Claims Commission Appropriations Legislation, which he called an opportunity “to take clear and decisive action” to make things right. “Although we cannot undo the injustices from our history, we can insure that the actions we take today are just and fair and designed to heal such wounds from the past,” he said.

Ford called on the government to pay the monetary claim, but did not take action to return the land. The Sioux refused the money, which still sits in the U.S. Treasury, earning interest.

[Read more…]

Not Your Grandfather’s Blue Jeans.

Courtesy Lauren A. Badams.

Courtesy Lauren A. Badams.

A team of scientists from the U.S., Belgium, Portugal, and the U.K. have pushed back the first use of Indigofera tinctoria as blue fabric dye in the world to South America 6,200 years ago. The previous oldest physical specimen was from Egypt 4,400 years ago, although there were written references to blue dye going back 5,000 years. The blue dyed cotton fabric was discovered in an archaeological site that has been studied for many years, Huaco Prieta, located in the northern coastal region of modern Peru.

Publication of the study by Jeffrey C. Splitstoser and his colleagues in Science Advances this month has set off wisecracks in popular science publications about Andean Indians inventing blue jeans, but it is a much bigger deal than that. Besides, what was new about blue jeans was the rivets, not the color.


Indigo blue was highly prized long before the Americas were “discovered.” The ancient Greeks understood India to be the source of the dye and indigo—along with spices and silk—made up the trade goods the Europeans were seeking when they got sidetracked by Aztec and Incan gold.

Why is it a big deal that indigo appears in South America long before Asia or Africa? If the dye required nothing but mashing up something blue, then it might be found everywhere the plant grew, but it’s a bit more complicated than that.

Most ancient dyes were fairly simple. Flower petals were boiled to make them yield up their color. Ochre yielded reds and yellows, depending on the exact iron content. A bright white dye can be extracted from milkweed.

The first difference indigo presents is that the dye is not in the flowers. It’s in the leaves. To make the leaves yield the color, they first have to be fermented. The fermented solids are then dried. The fermented and dried indigo is light and easy to ship.

The indigo solids must then be treated with an alkaline substance, commonly urine, to produce a dye that is apparently white. Yarn treated with the reconstituted indigo comes out white but then turns to yellow, to green, and finally to the deep blue that makes the dye so valuable.

In an interview with Live Science, Splitstoser speculated, “This was probably a technology that was invented by women.” He noted that women were typically in charge of weaving and dying in Andean cultures.

The discovery at Huaco Prieta adds another example of cultural knowledge either purposely destroyed or ignored out of arrogance by conquistadors who believed they were doing God’s work in destroying non-Christian cultures. That destruction fed the myth that Europe represented science when the Americas represented superstition.

These people who were burning Mayan writings and destroying works of astronomy and mathematics and chemistry were burning human beings for heresy at the same time. Indians had science and Europeans had superstition. It ought to be possible to compare cultures in a more objective manner than the settlers have chosen when they wrote all the histories.

Full article here.


Richard M. Nixon. Whitehouse.gov

Richard M. Nixon. Whitehouse.gov

I’d be willing to bet that most people had no idea of how progressive Nixon was when it came to Indians. In fairness though, most non-Indians paid no attention to any president’s Indian policies.

Richard Milhous Nixon is perhaps best known for being the only U.S. president to resign from office, but the man forever linked to the Watergate scandal also transformed federal Indian policy.

Eighteen months into his first term, Nixon delivered to Congress a landmark address on Indian Affairs, unveiling policies that ushered in the era of self-determination. In his July 8, 1970, address, Nixon called for a new policy of “self-determination without termination,” instigating lasting changes in federal-Indian relationships.

“The first Americans—the Indians—are the most deprived and most isolated minority group in our nation,” he said. “On virtually every scale of measurement—employment, income, education, health—the condition of the Indian people ranks at the bottom.”

Nixon’s remarks came 17 years after Congress approved House Concurrent Resolution 108, which called for an end to Indians’ “status as wards of the United States” and officially launched the termination era. During the next 10 years, the federal government terminated its relationship with more than 100 tribes, severing tribes’ rights to land, sovereignty and special protections.

Nixon called for congressional action to overturn House Concurrent Resolution 108. Indian policy too often was “ineffective and demeaning,” he said. Instead, it should “recognize and build upon the capacities and insights” of Indians themselves.

[Read more…]


Lyndon B. Johnson. Whitehouse.gov

Lyndon B. Johnson. Whitehouse.gov

Playing presidential catch up here. I’ll have 37 up tomorrow, and 38 on Tuesday, the regular day.

Two months after Lyndon Baines Johnson took office as the 36th president of the United States, he pledged to put Indians at the “forefront” of his war on poverty.

The statistics were grim for the 400,000 Indians living on reservations, Johnson told members of the National Congress of American Indians during a January 1964 speech. The average family income was less than one-third the national average; unemployment rates ranged between 50 and 85 percent; the average young adult had an eighth-grade education; the high school dropout rate was 60 percent; and the average lifespan of an Indian on a reservation was 42, compared with the national average of 62.

“Both in terms of statistics and in terms of human welfare, it is a fact that America’s first citizens, our Indian people, suffer more from poverty than any other group in America,” Johnson said. “That is a shameful fact.”

The speech came 12 days after Johnson, in his first State of the Union address, urged Congress to declare “all-out war on human poverty and unemployment” and to prioritize civil rights.

“Unfortunately, many Americans live on the outskirts of hope—some because of their poverty, and some because of their color, and all too many because of both,” he said. “Our task is to help replace their despair with opportunity.”

This War on Poverty was part of Johnson’s plan to “build a great society, a place where the meaning of man’s life matches the marvels of man’s labor.”

This utopia or “Great Society” became Johnson’s central goal, and he pushed for sweeping socio-economic reform that improved education, health care, conservation and economic development.

[Read more…]



A while back, I posted about this book. At that time, I didn’t have the book yet. I have it now, and it is a wonderful read, filled with great information. Some of it made me very homesick, like the entry for Hairy Manzanita (Arctostaphylos columbiana). The manzanita that grew in Idyllwild, Ca., is a different Arctostaphylos, but those differences are minor, and manzanita has always been used by Indigenous peoples in various ways. I love every single thing about manzanitas, and it makes me ache a little, just thinking about them. Patricia’s book includes a whole lot of plants I was not familiar with, and was not at all familiar with Indigenous uses of them. I learned a lot, and was delighted over and over again, like when I was viewing a photo of an older Indian woman wearing a pine nut apron.

The writing flows like water, and this isn’t just a story told, this is a text which provides learning, and a reference to all the wonders around us. You can order the book here, and I highly recommend it.


John F. Kennedy. Whitehouse.gov.

John F. Kennedy. Whitehouse.gov.

John Fitzgerald Kennedy often gets credit for serving as president during the Civil Rights Movement of the early 1960s, but the man beloved for championing African-American rights and working to eradicate poverty was assassinated before he could fulfill his promises to Native Americans.

Just 11 days before winning the 1960 election, Kennedy called for a “sharp break” from past Indian policies. That included termination policy, which severed tribes’ special relationships with the federal government, divided reservations into private ownership and sought to assimilate Indians into full citizenship.

Kennedy pledged to reverse termination policies, making a “specific promise of a positive program to improve the life of a neglected and disadvantaged group of our population,” he wrote in an October 28, 1960, letter to Oliver La Farge, president of the Association of American Indian Affairs.

“My administration would see to it that the Government of the United States discharges its moral obligation to our first Americans,” he wrote, promising better education and health care, access to federal housing programs, increased economic opportunity and “genuinely cooperative relations” between Indians and federal officials.

“Indians have heard fine words and promises long enough,” he wrote. “The program to which my party has pledged itself will be a program of deeds, not merely of words.

Yet Kennedy failed to live up to those words, said Thomas Clarkin, a history professor at San Antonio College and author of the 2001 book Federal Indian Policy in the Kennedy and Johnson Administrations. Kennedy, who was assassinated after serving 1,036 days in office, was a transitional president, bridging the gap between the termination policies of the 1950s and the more sympathetic Indian policies enacted during the ‘60s and ‘70s.

[Read more…]