#workers unity league

[if-you-fan-a-fire]

“Over the next few months, relief efforts increased dramatically, as did the number of threatened and actual strikes. Workers building the Northwestern Ontario section of the Trans-Canada Highway walked off the job over wages. Unemployment demonstrations also continued unabated. The Workers’ Unity League claimed to be taking a prominent role in each. Authorities clearly believed this to be the case, as surveillance increased and, as was the case in April, the CLDL [Canadian Labor Defence League] offices in Port Arthur and the Ukrainian Labour Temple in Fort William were raided and workers were arrested.

The raids may have prompted the renewed sense of solidarity that began just before May Day in 1933. Wobblies, Communists, and assorted trade unionists joined to form a committee to organize demonstrations in both cities. A reported 2,500 workers attended the parade and accompanying outdoor mass meeting. Cooperation was most apparent, however, in June 1933, when over 1,300 workers in the Thunder Bay and Nipigon districts began a strike under the leadership of a committee composed of both Communists and Wobblies

The LWIUC [Lumber Workers Industrial Union of Canada] would claim that it had organized the joint strike committee. Many signs, however, such as the central role of the Wobbly-controlled Labour Temple and the prominence of key figures, point to its formation through the united efforts of Wobblies, Communists, and even Finnish nationalists. In this instance, as in many others, the IWW and Communists could achieve things together that eluded them separately. Finnish and Ukrainian workers leery of Communists, especially given recent controversies regarding their language federations, could be brought into the struggle through the Wobblies. Thus, seemingly opposed forces – the Port Arthur Trades and Labour Council, the Young Communist League, the Finnish Organization of Canada (FOC), the LWIUC, and the IWW – all contributed to this epochal strike of the 1930s.

It was a large (1,300-strong), dramatic, and violent strike. It brought crowds of people into the streets of Port Arthur, and although it resulted in a disappointing wage settlement, below that demanded by the workers, such concrete achievements as the recognition of camp committees, no-discrimination agreements, and the reform of the truck system in the camps allowed the LWIUC to claim a moral victory. At the same time, the LWIUC blamed the IWW [Industrial Workers of the World] for the settlement’s limitations, and emerged from the strike as its clear beneficiary – with a growth in its membership from 500 to 1,300 over the first six months of 1933. Moreover, because the CPC union, unlike the Wobblies, was willing to take part in government-imposed collective bargaining, it was left in a stronger, more permanent position.

Throughout the summer and fall of 1933, the CPC [Communist Party of Canada] continued to experience success in the forests of Northwestern Ontario. “An estimated 25,000 meals,” according to Mary Veltri, “were distributed to the strikers through the seven kitchens which were set up in the Lakehead, Tarmola, Lappi, Nipigon, North Branch, and Long Lac.” Donations and foodstuffs flowed from both the Communist and Wobbly halls in Port Arthur and Fort William. Much of this cooperation resulted from a mass conference held in August 1933. The LWIUC, IWW, unemployed and unorganized workers, and farmers from the region surrounding the Lakehead all participated and agreed on a strategy for the upcoming harvest and lumber season. A uniform piece rate of $2.50 per cord, a minimum monthly wage of $40, and a 75-cent daily charge for board were established. This solidarity ensured that when timber operators increased wages from the previous year, the mass committee rejected the offer.

The strike gained strength despite an attempt by the LWIUC representatives to take control of the joint IWW/CPC strike committee. By the middle of November, over 4,500 lumber workers were participating, most of them in the Thunder Bay District. In response, the police in Fort William and Port Arthur began to arrest strike fundraisers in an attempt to weaken the strike effort. In one incident, forty-seven picketers were arrested and thirty-three of them were sent to jail for two months or more. One outcome of the strikes was a change in tactics by the Canadian Administration of the IWW. The Canadian Executive Branch began to vigorously push forward the changes that its newly elected leader, George MacAdam, thought necessary for the survival of the IWW in Canada. Financially, MacAdam had inherited an administration no better off than that of the Communists. Writing to the other members of the IWW CEB [Canadian Executive Branch], he outlined the board’s priorities as he saw them. Foremost was a commitment to the establishment of the Canadian Defence Organization (CDO). MacAdam viewed the CDO as a necessity because, he argued, “if the IWW functions with success in the economic field, it will incur the hostility of the masters and their tools.”

While rational, the desire for the CDO demonstrates that the IWW was not acting as an innovative and forward-thinking organization. It was also trying to compete with the recent activities of the CPC’s Canadian Labour Defence League, which had failed to address the needs of all workers. MacAdam was concerned that “cases would be thrown upon us by the rival defence organization [the CLDL] and if we do not have a clear cut policy, we could not turn them down without losing prestige.” The CDO was ambitious in design and difficult to implement. A chronic lack of money meant that members were limited to the CEB and the CTKL. The CEB and MacAdam also proposed to model the CDO after the General Defence Committee. Funds would be generated through membership cards and stamps patterned after those currently used by the CTKL and Junior Wobblies Union, but as these were unavailable in 1933 and the cost was prohibitive, it was decided that a 25-cent stamp would be made compulsory for members one year and over and voluntary for those under one year. “Older members,” MacAdam argued, “thoroly [sic] understand the necessity of raising monies.”

...

Violence broke out again in early December 1933, when, after nearly a month of labour unrest in the bush camps, police attempted to break the ranks of strikers blocking strikebreakers from gaining access to the Pigeon Timber Company’s stables. Over fifty police officers armed with guns and batons attacked the unarmed strikers but were repelled. Undaunted, they next fell on a nearby workers’ hall and, with the assistance of a number of citizens, proceeded to enter and beat the men found asleep inside. Additional officers outside ambushed those who managed to escape. So indiscriminate did the police become that, according to one witness, they “did not distinguish strikers from bystanders and several onlookers and passersby in the vicinity received a cudgeling.” The next day, even the most ardently anti-Communist unions at the Lakehead added their voices to those protesting the city of Port Arthur’s involvement in the violence and demanding that the strike be resolved. Eight days after the police attack, many smaller operations bowed to pressure, reaching a settlement on wages and recognizing the unions involved. The larger companies agreed to align their wage scale with that of the other companies but continued refusing to recognize any unions. The CPC [and less so the IWW, whose funds ran out quickly] won renown in its fight against the timber companies, despite incurring the anti-Communist and anti-foreign wrath of the local media. Up to the end of 1933, the party was prominent in the extraordinary struggles unfolding in Northwestern Ontario."

- Michel S. Beaulieu, Labour at the Lakehead: Ethnicity, Socialism, and Politics, 1900-35. Vancouver: University of British Columbia Press, 2011. p. 191-193, 196.

[dailyanarchistposts]

FAQ Volume 1 Appendix — The Symbols of Anarchy

1 What is the history of the Black Flag?

As is well known, the black flag is the symbol of anarchism. Howard Ehrlich has a great passage in his book Reinventing Anarchy, Again on why anarchists use it. It is worth quoting at length:

“Why is our flag black? Black is a shade of negation. The black flag is the negation of all flags. It is a negation of nationhood which puts the human race against itself and denies the unity of all humankind. Black is a mood of anger and outrage at all the hideous crimes against humanity perpetrated in the name of allegiance to one state or another. It is anger and outrage at the insult to human intelligence implied in the pretences, hypocrisies, and cheap chicaneries of governments … Black is also a colour of mourning; the black flag which cancels out the nation also mourns its victims the countless millions murdered in wars, external and internal, to the greater glory and stability of some bloody state. It mourns for those whose labour is robbed (taxed) to pay for the slaughter and oppression of other human beings. It mourns not only the death of the body but the crippling of the spirit under authoritarian and hierarchic systems; it mourns the millions of brain cells blacked out with never a chance to light up the world. It is a colour of inconsolable grief. “But black is also beautiful. It is a colour of determination, of resolve, of strength, a colour by which all others are clarified and defined. Black is the mysterious surrounding of germination, of fertility, the breeding ground of new life which always evolves, renews, refreshes, and reproduces itself in darkness. The seed hidden in the earth, the strange journey of the sperm, the secret growth of the embryo in the womb all these the blackness surrounds and protects. “So black is negation, is anger, is outrage, is mourning, is beauty, is hope, is the fostering and sheltering of new forms of human life and relationship on and with this earth. The black flag means all these things. We are proud to carry it, sorry we have to, and look forward to the day when such a symbol will no longer be necessary.” [“Why the Black Flag?”, Howard Ehrlich (ed.), Reinventing Anarchy, Again, pp. 31–2]

Here we discuss when and why anarchists first took up the black flag as our symbol.

There are ample accounts of the use of black flags by anarchists. Probably the most famous was Nestor Makhno’s partisans during the Russia Revolution. Under the black banner, his army routed a dozen armies and kept a large portion of the Ukraine free from concentrated power for a good couple of years. On the black flag was embroidered “Liberty or Death” and “The Land to the Peasant, The Factories to the Workers.” [Voline, The Unknown Revolution, pp. 607–10] In 1925, the Japanese anarchists formed the Black Youth League and, in 1945, when the anarchist federation reformed, their journal was named Kurohata (Black Flag). [Peter Marshall, Demanding the Impossible, pp. 525–6] In 1968, students carried black (and red) flags during the street fighting and General Strike in France, bringing the resurgence of anarchism in the 1960s into the view of the general public. The same year saw the Black Flag being raised at the American Students for a Democratic Society national convention. Two years later the British based magazine Black Flag was started and is still going strong. At the turn of the 21st century, the Black Flag was at the front of the so-called anti-globalisation protests. Today, if you go to any sizeable demonstration you will usually see the Black Flag raised by the anarchists present.

However, the anarchists’ black flag originated much earlier than this. Louise Michel, famous participant in the Paris Commune of 1871, was instrumental in popularising the use of the Black Flag in anarchist circles. At a March 18th public meeting in 1882 to commemorate the Paris Commune she proclaimed that the “red flag was no longer appropriate; [the anarchists] should raise the black flag of misery.” [Edith Thomas, Louise Michel, p. 191] The following year she put her words into action. According to anarchist historian George Woodcock, Michel flew the black flag on March 9, 1883, during demonstration of the unemployed in Paris, France. An open air meeting of the unemployed was broken up by the police and around 500 demonstrators, with Michel at the front carrying a black flag and shouting “Bread, work, or lead!” marched off towards the Boulevard Saint-Germain. The crowd pillaged three baker’s shops before the police attacked. Michel was arrested and sentenced to six years solitary confinement. Public pressure soon forced the granting of an amnesty. [Anarchism, pp. 251–2] August the same year saw the publication of the anarchist paper Le Drapeau Noir (The Black Flag) in Lyon which suggests that it had become a popular symbol within anarchist circles. [“Sur la Symbolique anarchiste”, Bulletin du CIRA, no. 62, p. 2] However, anarchists had been using red-and-black flags a number of years previously (see next section) so Michel’s use of the colour black was not totally without precedence.

Not long after, the black flag made its way to America. Paul Avrich reports that on November 27, 1884, it was displayed in Chicago at an anarchist demonstration. According to Avrich, August Spies, one of the Haymarket martyrs, “noted that this was the first occasion on which [the black flag] had been unfurled on American soil.” By January the following year, ”[s]treet parades and mass outdoor demonstrations, with red and black banners … were the most dramatic form of advertisement” for the revolutionary anarchist movement in America. April 1885 saw Lucy Parsons and Lizzie Holmes at the head of a protest march “each bearing a flag, one black, the other red.” [The Haymarket Tragedy, p. 145, pp. 81–2 and p. 147] The Black Flag continued to be used by anarchists in America, with one being seized by police at an anarchist organised demonstration for the unemployed in 1893 at which Emma Goldman spoke. [Emma Goldman: A Documentary History of the American Years, vol. 1, p. 144] Twenty one years later, Alexander Berkman reported on another anarchist inspired unemployed march in New York which raised the black flag in “menacing defiance in the face of parasitic contentment and self-righteous arrogance” of the “exploiters and well-fed idlers.” [“The Movement of the Unemployed”, Anarchy! An Anthology of Emma Goldman’s Mother Earth, p. 341]

It seems that black flags did not appear in Russia until the founding of the Chernoe Znamia (“black banner”) movement in 1905. With the defeat of that year’s revolution, anarchism went underground again. The Black Flag, like anarchism in general, re-emerged during the 1917 revolution. Anarchists in Petrograd took part in the February demonstrations which brought down Tsarism carrying black flags with “Down with authority and capitalism!” on them. As part of their activity, anarchists organised armed detachments in most towns and cities called “Black Guards” to defend themselves against counter-revolutionary attempts by the provisional government. As noted above, the Makhnovists fought Bolshevik and White dictatorship under Black Flags. On a more dreary note, February 1921 saw the end of black flags in Soviet Russia. That month saw Peter Kropotkin’s funeral take place in Moscow. Twenty thousand people marched in his honour, carrying black banners that read: “Where there is authority there is no freedom.” [Paul Avrich, The Russian Anarchists, p. 44, p. 124, p. 183 and p. 227] Only two weeks after Kropotkin’s funeral march, the Kronstadt rebellion broke out and anarchism was erased from Soviet Russia for good. With the end of Stalinism, anarchism with its Black Flag re-emerged all across Eastern Europe, including Russia.

While the events above are fairly well known, as has been related, the exact origin of the black flag is not. What is known is that a large number of Anarchist groups in the early 1880s adopted titles associated with black. In July of 1881, the Black International was founded in London. This was an attempt to reorganise the Anarchist wing of the recently dissolved First International. In October 1881, a meeting in Chicago lead to the International Working People’s Association being formed in North America. This organisation, also known as the Black International, affiliated to the London organisation. [Woodcock, Op. Cit., pp. 212–4 and p. 393] These two conferences are immediately followed by Michel’s demonstration (1883) and the black flags in Chicago (1884).

Thus it was around the early 1880s that anarchism and the Black Flag became inseparably linked. Avrich, for example, states that in 1884, the black flag “was the new anarchist emblem.” [The Haymarket Tragedy, p. 144] In agreement, Murray Bookchin reports that “in later years, the Anarchists were to adopt the black flag” when speaking of the Spanish Anarchist movement in 1870. [The Spanish Anarchists, p. 57] Walter and Heiner also note that “it was adopted by the anarchist movement during the 1880s.” [Kropotkin, Act for Yourselves, p. 128]

Now the question becomes why, exactly, black was chosen. The Chicago “Alarm” stated that the black flag is “the fearful symbol of hunger, misery and death.” [quoted by Avrich, Op. Cit., p. 144] Bookchin asserts that anarchists were “to adopt the black flag as a symbol of the workers misery and as an expression of their anger and bitterness.” [Op. Cit., p. 57] Historian Bruce C. Nelson also notes that the Black Flag was considered “the emblem of hunger” when it was unfurled in Chicago in 1884. [Beyond the Martyrs, p. 141 and p. 150] While it “was interpreted in anarchist circles as the symbol of death, hunger and misery” it was “also said to be the ‘emblem of retribution’” and in a labour procession in Cincinnati in January 1885, “it was further acknowledged to be the banner of working-class intransigence, as demonstrated by the words ‘No Quarter’ inscribed on it.” [Donald C. Hodges, Sandino’s Communism, p. 21] For Berkman, it was the “symbol of starvation and desperate misery.” [Op. Cit., p. 341] Louise Michel stated that the “black flag is the flag of strikes and the flag of those who are hungry.” [Op. Cit., p. 168]

Along these lines, Albert Meltzer maintains that the association between the black flag and working class revolt “originated in Rheims [France] in 1831 (‘Work or Death’) in an unemployed demonstration.” [The Anarcho-Quiz Book, p. 49] He went on to assert that it was Michel’s action in 1883 that solidified the association. The links from revolts in France to anarchism are even stronger. As Murray Bookchin records, in Lyon ”[i]n 1831, the silk-weaving artisans … rose in armed conflict to gain a better tarif, or contract, from the merchants. For a brief period they actually took control of the city, under red and black flags — which made their insurrection a memorable event in the history of revolutionary symbols. Their use of the word mutuelisme to denote the associative disposition of society that they preferred made their insurrection a memorable event in the history of anarchist thought as well, since Proudhon appears to have picked up the word from them during his brief stay in the city in 1843–4.” [The Third Revolution, vol. 2, p. 157] Sharif Gemie confirms this, noting that a police report sent to the Lyon prefect that said: “The silk-weavers of the Croix-Rousse have decided that tomorrow they will go down to Lyon, carrying a black flag, calling for work or death.” The revolt saw the Black Flag raised:

“At eleven a.m. the silk-weavers’ columns descended the slops of the Croix-Rousse. Some carried black flags, the colour of mourning and a reminder of their economic distress. Others pushed loaves of bread on the bayonets of their guns and held them aloft. The symbolic force of this action was reinforced by a repeatedly-shouted slogan: ‘bread or lead!’: in other words, if they were not given bread which they could afford, then they were prepared to face bullets. At some point during the rebellion, a more eloquent expression was devised: ‘Vivre en travaillant ou mourir en combattant!�� — ‘Live working or die by fighting!’. Some witnesses report seeing this painted on a black flag.” [Sharif Gemie, French Revolutions, 1815–1914, pp. 52–53]

Kropotkin himself states that its use continued in the French labour movement after this uprising. He notes that the Paris Workers “raised in June [1848] their black flag of ‘Bread or Labour’” [Act for Yourselves, p. 100] Black flags were also hung from windows in Paris on the 1st of March, 1871, in defiance of the Prussians marching through the city after their victory in the Franco-Prussian War. [Stewart Edwards, The Communards of Paris, 1871, p. 25]

The use of the black flag by anarchists, therefore, is an expression of their roots and activity in the labour movement in Europe, particularly in France. The anarchist adoption of the Black Flag by the movement in the 1880s reflects its use as “the traditional symbol of hunger, poverty and despair” and that it was “raised during popular risings in Europe as a sign of no surrender and no quarter.” [Walter and Becker, Act for Yourselves, p. 128] This is confirmed by the first anarchist journal to be called Black Flag: “On the heights of the city [of Lyon] in la Croix-Rousse and Vaise, workers, pushed by hunger, raised for the first time this sign of mourning and revenge [the black flag], and made therefore of it the emblem of workers’ demands.” [Le Drapeau Noir, no. 1, 12th August 1883] This was echoed by Louise Michel:

“How many wrathful people, young people, will be with us when the red and black banners wave in the wind of anger! What a tidal wave it will be when the red and black banners rise around the old wreck! “The red banner, which has always stood for liberty, frightens the executioners because it is so red with our blood. The black flag, with layers of blood upon it from those who wanted to live by working or die by fighting, frightens those who want to live off the work of others. Those red and black banners wave over us mourning our dead and wave over our hopes for the dawn that is breaking.” [The Red Virgin: Memoirs of Louise Michel, pp. 193–4]

The mass slaughter of Communards by the French ruling class after the fall of the Paris Commune of 1871 could also explain the use of the Black Flag by anarchists at this time. Black “is the colour of mourning [at least in Western cultures], it symbolises our mourning for dead comrades, those whose lives were taken by war, on the battlefield (between states) or in the streets and on the picket lines (between classes).” [Chico, “letters”, Freedom, vol. 48, No. 12, p. 10] Given the 25 000 dead in the Commune, many of them anarchists and libertarian socialists, the use of the Black Flag by anarchists afterwards would make sense. Sandino, the Nicaraguan libertarian socialist (whose use of the red-and-black colours we discuss below) also said that black stood for mourning (“Red for liberty; black for mourning; and the skull for a struggle to the death�� [Donald C. Hodges, Sandino’s Communism, p. 24]).

Regardless of other meanings, it is clear that anarchists took up the black flag in the 1880s because it was, like the red flag, a recognised symbol of working class resistance to capitalism. This is unsurprising given the nature of anarchist politics. Just as anarchists base our ideas on actual working class practice, we would also base our symbols on those created by that self-activity. For example, Proudhon as well as taking the term “mutualism” from radical workers also argued that co-operative “labour associations” had “spontaneously, without prompting and without capital been formed in Paris and in Lyon… the proof of it [mutualism, the organisation of credit and labour] … lies in current practice, revolutionary practice.” [No Gods, No Masters, vol. 1, pp. 59–60] He considered his ideas, in other words, to be an expression of working class self-activity. Indeed, according to K. Steven Vincent, there was “close similarity between the associational ideal of Proudhon … and the program of the Lyon Mutualists” and that there was “a remarkable convergence [between the ideas], and it is likely that Proudhon was able to articulate his positive program more coherently because of the example of the silk workers of Lyon. The socialist ideal that he championed was already being realised, to a certain extent, by such workers.” [Pierre-Joseph Proudhon and the Rise of French Republican Socialism, p. 164] Other anarchists have made similar arguments concerning anarchism being the expression of tendencies within working class struggle against oppression and exploitation and so the using of a traditional workers symbol would be a natural expression of this aspect of anarchism.

Similarly, perhaps it is Louise Michel’s comment that the Black Flag was the “flag of strikes” which could explain the naming of the Black International founded in 1881 (and so the increasing use of the Black Flag in anarchist circles in the early 1880s). Around the time of its founding congress Kropotkin was formulating the idea that this organisation would be a “Strikers’ International” (Internationale Greviste) — it would be “an organisation of resistance, of strikes.” [quoted by Martin A. Miller, Kropotkin, p. 147] In December 1881 he discussed the revival of the International Workers Association as a

Strikers’ International for to “be able to make the revolution, the mass of workers will have to organise themselves. Resistance and strikes are excellent methods of organisation for doing this.” He stressed that the “strike develops the sentiment of solidarity” and argued that the First International “was born of strikes; it was fundamentally a strikers’ organisation.” [quoted by Caroline Cahm, Kropotkin and the Rise of Revolutionary Anarchism, 1872–1886, p. 255 and p. 256]

A “Strikers International” would need the strikers flag and so, perhaps, the Black International got its name. This, of course, fits perfectly with the use of the Black Flag as a symbol of workers’ resistance by anarchism, a political expression of that resistance.

However, the black flag did not instantly replace the red flag as the main anarchist symbol. The use of the red flag continued for some decades in anarchist circles. Thus we find Kropotkin writing in the early 1880s of “anarchist groups … rais[ing] the red flag of revolution.” As Woodcock noted, the “black flag was not universally accepted by anarchists at this time. Many, like Kropotkin, still thought of themselves as socialists and of the red flag as theirs also.” [Words of a Rebel, p. 75 and p. 225] In addition, we find the Chicago anarchists using both black and red flags all through the 1880s. French Anarchists carried three red flags at the funeral of Louise Michel’s mother in 1885 as well as at her own funeral in January 1905. [Louise Michel, Op. Cit., p. 183 and p. 201] Anarchist in Japan, for example, demonstrated under red flags bearing the slogans “Anarchy” and “Anarchist Communism” in June, 1908. [John Crump, Hatta Shuzo and Pure Anarchism in Interwar Japan, p. 25] Three years later, the Mexican anarchists declared that they had “hoisted the Red Flag on Mexico’s fields of action” as part of their “war against Authority, war against Capital, and war against the Church.” They were “fighting under the Red Flag to the famous cry of ‘Land and Liberty.’” [Ricardo Flores Magon, Land and Liberty, p. 98 and p. 100]

So for a considerable period of time anarchists used red as well as black flags as their symbol. The general drift away from the red flag towards the black must be placed in the historical context. During the 1880s the socialist movement was changing. Marxist social democracy was becoming the dominant socialist trend, with libertarian socialism going into relative decline in many areas. Thus the red flag was increasingly associated with the authoritarian and statist (and increasingly reformist) side of the socialist movement. In order to distinguish themselves from other socialists, the use of the black flag makes perfect sense as it was it an accepted symbol of working class revolt like the red flag.

After the Russian Revolution and its slide into dictatorship (first under Lenin, then Stalin) anarchist use of the red flag decreased as it no longer “stood for liberty.” Instead, it had become associated, at worse, with the Communist Parties or, at best, bureaucratic, reformist and authoritarian social democracy. This change can be seen from the Japanese movement. As noted above, before the First World War anarchists there had happily raised the red flag but in the 1920s they unfurled the black flag. Organised in the Kokushoku Seinen Renmei (Black Youth League), they published Kokushoku Seinen (Black Youth). By 1930, the anarchist theoretical magazine Kotushoku Sensen (Black Battlefront) had been replaced by two journals called Kurohata (Black Flag) and Kuhusen (Black Struggle). [John Crump, Op. Cit., pp. 69–71 and p. 88]

According to historian Candace Falk, ”[t]hough black has been associated with anarchism in France since 1883, the colour red was the predominant symbol of anarchism throughout this period; only after the First World War was the colour black widely adopted.” [Emma Goldman: A Documentary History of the American Years, vol. 1, p. 208fn] As this change did not occur overnight, it seems safe to conclude that while anarchism and the black flag had been linked, at the latest, from the early 1880s, it did not become the definitive anarchist symbol until the 1920s (Carlo Tresca in America was still talking of standing “beneath the red flag that is the immaculate flag of the anarchist idea” in 1925. [quoted by Nunzio Pernicone, Carlo Tresca: Portrait of a Rebel, p. 161]). Before then, anarchists used both it and the red flag as their symbols of choice. After the Russian Revolution, anarchists would still use red in their flags, but only when combined with black. In this way they would not associate themselves with the tyranny of the USSR or the reformism and statism of the mainstream socialist movement.

[kheelcenter]

Eleanor Roosevelt & Labor

Above you'll find just a few examples of former First Lady Eleanor Roosevelt's involvement and dedication to the labor movement and worker's rights. She was heavily involved with the ILGWU; in the first photo, you can see her visiting the ILGWU's Unity House with David Dubinsky, Harry Greenberg, and Local 91. In the poster featured you can see a letter she sent urging people to be aware of clothing with union labels, to promote interest in better working conditions in the garment industry.

She was also a member of the Women's Trade Union League, where she raised funds in support of a shorter, standardized workweek, a minimum wage, and the abolition of child labor. In the last photo, she is pictured with Dubinsky, Luigi Antonini, and members of the ILGWU Italian Dress Makers Union Local 89 accepting an award on behalf of her and President Roosevelt's contributions to the labor movement.

[brookstonalmanac]

Holidays 6.9

Holidays

Accession Day (Jordan)

Ananda Mahidol Day (Thailand)

Bill and Ted Day

Birsa Munda Shahidi Diwas (Madhya Pradesh; India)

Clothing Poverty Awareness Day (UK)

Community Day (La Rioja, Murcia; Spain)

Coral Triangle Day

Cornflower Day (French Republic)

Denture Day

Donald Duck Day

Feast of the Birth of the White-Breasted Giantess

Filipino-Chinese Friendship Day

Global Maintenance Day

Home Sweet Home Day

International Archives Day

International Batten Disease Awareness Day

International Day of Celtic Art

International Dough Disco Day

La Rioja Day (Spain)

Light Industry Workers’ Day (Former USSR Nations)

Meezer’s Colors Day

Monkey Spank Day

Murcia Day (Spain)

National Cancer Thriver Day

National Earl Day

National Earl Baltes Day

National Helen Day

National Heroes’ Day (Uganda)

National Krewe of Tucks Day

National Long COVID Awareness Day (Canada)

National Meal Prep Day

National Mitchell Day

National Sex Day

National Sex Educator Appreciation Day

National Stripper Appreciation Day

No Apologies Period Day

Profess Your Love Day

Purple People Eater Day

Rockman Day

609 Day

South American Football Day

Toy Industry Day

Traverse Myelitis Awareness Day (UK)

World Accreditation Day

World APS Day (a.k.a. World Antiphospholipid Antibody Syndrome Day)

Writers’ Rights Day

Food & Drink Celebrations

International Dark ’n Stormy Day

Kraft Cheese Day

Strawberry Rhubarb Pie Day

Independence & Related Days

Flevelt (a.k.a. the Confederation of Flevelt; Declared; 2016) [unrecognized]

Självstyrelsedagen (Åland Self-Governing Day; Åland)

2nd Sunday in June

Abused Women and Children’s Awareness Day [2nd Sunday]

Bunker Hill Day observed (Massachusetts) [Sunday before 17th]

Canadian Rivers Day (Canada) [2nd Sunday]

Father’s Day (Austria, Belgium) [2nd Sunday]

International Drink Chenin Blanc Days, Day 3 [2nd Sunday]

International Shiatsu Day [2nd Sunday]

LEAF Open Farm Sunday (UK) [2nd Sunday]

Mother’s Day (Luxembourg) [2nd Sunday]

Multicultural American Child Day [2nd Sunday]

National Career Nursing Assistants’ Day [2nd Sunday]

National Children's Day [2nd Sunday]

National Garden Day (Germany) [2nd Sunday]

National Puerto Rican Day [2nd Sunday]

Race Unity Day (a.k.a. Race Amity Day; Baha’i) [2nd Sunday]

Ride the Wind Day [2nd Sunday]

World Pet Memorial Day [2nd Sunday; also 2nd Tuesday]

World Swallowtail Day [2nd Sunday]

Write To Your Father Day [2nd Sunday]

Weekly Holidays beginning June 9 (2nd Full Week)

National Automobile Service Professionals Week (thru 6.15) [Week with 6.12]

National Clay Week (thru 6.15) [2nd Full Week]

National Email Week (thru 6.15) [2nd Full Week]

National Flag Week (thru 6.15) [Week with 6.14]

National Little League Week [2nd Week]

National Pet Wedding Week (thru 6.15) [2nd Full Week]

National Right of Way Professionals Week (thru 6.15) [2nd Full Week]

Festivals Beginning June 9, 2024

Annecy International Animated Film Festival (Annecy, France) [thru 6.15]

Beacon Sloop Club Strawberry Festival (Beacon, New York)

Community-Wide FELStival (Philadelphia, Pennsylvania)

International Dairy-Deli-Bake Seminar & Expo (Houston, Texas) [thru 6.11]

Jewish Cultural Festival (Dayton, Ohio)

New England VegFest (Worcester, Massachusetts)

Peabody Awards (Los Angeles, California)

Savor Idaho (Boise, Idaho)

Feast Days

Aidan of Lindisfarne (Evangelical Lutheran Church in America)

Architects of the Middles Ages (Positivist; Saints)

Bathe in Marinara Day (Pastafarian)

Bede (Evangelical Lutheran Church in America)

Cloverfield Dairy Cow (Muppetism)

Columba of Iona (a.k.a. Columbia or Columkille; Celtic Christian) [Poets]

Edmund (Christian; Saint)

Ephrem the Syrian (Roman Catholic Church and Church of England)

George Pérez (Artology)

James Collinson (Artology)

Jim Jones Day (Church of the SubGenius; Saint)

Joe Haldeman (Writerism)

José de Anchieta (Christian; Saint)

Jotunheim Day (Pagan)

Liborius (Christian; Saint)

Lord Buddha's Parinirvana (Bhutan)

Michael Ancher (Artology)

Paul Beatty (Writerism)

Pelagia of Antioch (Christian; Virgin and Martyr)

Pieter Jansz. Saenredam (Artology)

Primus and Felician (Christian; Martyrs)

Ralph Goings (Artology)

Remembrance for Sigurd the Dragonslayer (a.k.a. Siegfried; Asatru/Slavic Pagan)

Richard, Bishop of Andria (Christian; Saint)

Robert Indermaur (Artology)

Vesalia (Feast of Vesta; Roman Goddess of the Hearth)

Vincent of Aden (Christian; Martyr)

Lucky & Unlucky Days

Tomobiki (友引 Japan) [Good luck all day, except at noon.]

Unfortunate Day (Pagan) [33 of 57]

Premieres

Bill of Hare (WB MM Cartoon; 1962)

Cars (Animated Pixar Film; 2006)

The Coo Coo Bird (Woody Woodpecker Cartoon; 1947)

The Crying of Lot 49, by Thomas Pynchon (Novella; 1966)

Dire Straits, by Dire Straits (Album; 1978)

The Empty Chair, by Jeffrey Deaver (Novel; 2000)

Gone in 60 Seconds (Film; 2000)

How Do I Know It’s Sunday (WB MM Cartoon; 1934)

Invisible Touch, by Genesis (Album; 1986)

Jelly-Roll Blues, recorded by Jelly Roll Morton (Song; 1924)

Kids Say th Darnedest Things!, by Art Linkletter (Humor Book; 1958)

Labour of Lust, by Nick Lowe (Album; 1979)

Loki (TV Series; 2021)

Mr. Tambourine Man, recorded by Bob Dylan (Song; 1964)

The Name of the Rose, by Umberto Eco (Novel; US Translation 1983)

The Nine Billion Names of God, by Arthur C. Clarke (Short Stories; 1967)

Ode to Discord: A Chimerical Combination in Four Bursts, by Charles Villiers Stanford (Song; 1909)

A Pirate Looks at Fifty, by Jimmy Buffett (Memoir; 1998)

Party Girl (Film; 1995)

Secret, Profane & Sugarcane, by Elvis Costello (Album; 2009)

Some Girls, by The Rolling Stones (Album; 1978)

Star Trek V: The Final Frontier (Film; 1989)

Stroke It Rich (Radio Game Show; 1947)

Super 8 (Film; 2011)

Tangled (Phantasies Cartoon; 1944)

3, by Honeyhoney (Album; 2015)

Tumble Weed Greed (Woody Woodpecker Cartoon; 1969)

Ups an’ Downs Derby (Noveltoons Cartoon; 1950)

The Wise Little Hen (Disney Cartoon; 1934) [1st Donald Duck]

The Year of the Mouse (Tom & Jerry Cartoon; 1965)

Today’s Name Days

Annamaria, Ephraim, Grazia (Austria)

Diomed, Efrem, Kolumban, Ranko (Croatia)

Stanislava (Czech Republic)

Primus (Denmark)

Elar, Haljand, Hallar, Helar, Helari, Hellar (Estonia)

Ensio (Finland)

Diane (France)

Annamaria, Diana, Ephram, Grazia (Germany)

Rodanthi (Greece)

Félix (Hungary)

Efrem, Primo (Italy)

Gita, Liega, Ligita, Naula, Valeska (Latvia)

Felicijus, Gintas, Gintė (Lithuania)

Kolbein, Kolbjørn (Norway)

Felicjan, Pelagia, Pelagiusz (Poland)

Chiril (România)

Stanislava (Slovakia)

Efrén, Feliciano, Julián (Spain)

Birger, Börje (Sweden)

Cole, Coleman, Colman, Dean, Deana, Deanna, Dee, Dena, Diana, Diane, Dianna, Dianne, Dyane, Prima, Primavera (USA)

Today is Also…

Day of Year: Day 161 of 2024; 205 days remaining in the year

ISO: Day 7 of week 23 of 2024

Celtic Tree Calendar: Duir (Oak) [Day 1 of 28]

Chinese: Month 5 (Geng-Wu), Day 4 (Jia-Chen)

Chinese Year of the: Dragon 4722 (until January 29, 2025) [Wu-Chen]

Hebrew: 3 Sivan 5784

Islamic: 2 Dhu al-Hijjah 1445

J Cal: 11 Blue; Foursday [11 of 30]

Julian: 27 May 2024

Moon: 12%: Waxing Crescent

Positivist: 20 St. Paul (6th Month) [Architects of the Middles Ages]

Runic Half Month: Dag (Day) [Day 1 of 15]

Season: Spring (Day 83 of 92)

Week: 2nd Full Week of June)

Zodiac: Gemini (Day 20 of 31)

Calendar Changes

Dag (Day) [Half-Month 12 of 24; Runic Half-Months] (thru 6.26)

Duir (Oak) [Celtic Tree Calendar; Month 6 of 13]

[the-outer-topic]

Battletech: Viktor Starkov, Military Life (4)

Service Record Timeline

From Tikonov worker to Kalidasa infantry 2976-3001

Childhood and Youth (2976–2997)

Birth and Family Background: Born on Mira to Sir John Henry Bettesworth-Trevanion, an English noble from St. Ives commanding a company of the 2nd Ariana Fusiliers, and Natalya, a minor Tikonov noble of Soviet lineage tracing to Colonel Ilya Starinov.

Father's Death (2987): Sir John was killed repulsing a Davion assault on Tikonov’s citadel—his Crusader destroyed in an ammo explosion.

Dispossession and Relocation: The family was Dispossessed. Natalya was reduced to Servitor caste and became a Capellan noble’s concubine. Viktor and sister Vera were displaced to Tikonov at age 11 for state-sponsored education.

Early Work (2992–2993): After secondary school, Viktor worked as an industrial exoskeleton operator and civil defense auxiliary at the Earthwerks factory in Tikonov.

2993

Action: During a Davion sabotage attack on Earthwerks, explosions tore through the Vindicator line. Amidst the smoke and chaos, Viktor braved flames in his exoskeleton, rescuing wounded and securing munitions.

🏅 Award Citation – Liao Citation for Meritorious House Service (2993):

“For exemplary courage and selfless devotion to the Capellan Confederation on 17 March 2993, civilian auxiliary Viktor Ivanovich Starkov is awarded the Liao Citation for Meritorious House Service... His actions preserved the Confederation’s industrial might and embodied the highest ideals of loyalty and sacrifice to the State and House Liao.”

2994–2995

Action: Continued as an IndustrialMech operator, refining piloting skills while navigating Tikonov’s underworld, leading to smuggling activity in 2996.

2996

Action: Promoted to IndustrialMech operator and BattleMech test pilot. Joined a smuggling ring stealing 'Mech parts; attempted Vindicator theft. Arrested by the Maskirovka, betrayed his associates, and fled to the Free Worlds League.

Personal Life: Romantic entanglement with Svetlana Volkova. Smuggled religious dissidents, drawing attention from Capellan authorities.

📓 War Diary Excerpt (2996):

“Tikonov’s streets are a maze of loyalty and betrayal... Stealing that Vindicator was a fool’s dream—caught, jailed, escaped. Davion’s shadow looms; they took my parents, now my freedom.”

🛑 Legal Status: Defector, Capellan Confederation (2996)

Free Worlds League Service (2997–3015)

Siege of Kalidasa (2997–3001)

2997

Action: Volunteered at age 20 for the 92nd League Regulars Infantry Regiment. Fought desperately against Lyran assaults.

Promotion: Private → Corporal → Sergeant

🏅 Award – Crest of the Eagle Unit Citation for Valor (2997):

"...Facing relentless Lyran assaults, the regiment held fortified positions through months of bombardment, akin to Sevastopol and Tobruk... Let their banner bear this citation..."

📓 War Diary Excerpt (2997):

“Kalidasa’s hills are soaked in blood... I grabbed the rocket launcher, rallied the men... The sepoys look to me now, but the nobles sneer. Let them.”

2998

Action: Given command of a Sepoy platoon (29th Sepoy Infantry). Learned Hindi, overcame caste divides, and became “Starkov Sahib.”

🏅 Award – Crest of the Eagle Unit Citation for Valor (2998):

“In conditions evoking Stalingrad... these defenders fought with unbreakable spirit... Their unity and valor stand as a beacon of the League’s resilience.”

2999

Action: Wounded during a Lyran assault. Reassigned as POW camp guard. Befriended Leutnant Patrick O’Neillan and arranged a prisoner exchange.

Personal Life: Affair with Megan Ellison, wife of camp commander. She bore an illegitimate son, Victor Ellison. Her influence enabled the prisoner exchange, but the affair ended after Starkov’s transfer.

📓 War Diary Excerpt (2999):

“Patrick’s whisky burns like home, but Megan’s touch is a flame... I used his name to free those prisoners... But her bed’s a battlefield...”

3000

Action: Nicknamed “Batya” (father). Became a militia instructor leading desperate urban battles that stalled the Lyran advance.

Personal Life: Met and fell in love with Amira Khan, a factory worker. Reassigned to factory as a test pilot. Planned to marry.

3001

Action: Amira killed in a Lyran air raid. Devastated, Starkov was fired from the factory. Re-enlisted with a Ranger commando unit.

📓 War Diary Excerpt (3001):

“Amira’s gone... our unborn child lost in the rubble... The factory life would choke me. The Rangers are my only path now—war’s all I have left.”

[literaturereviewhelp]

The history of the economic revolution has been traced by different authors from different periods in time. Some trace it in great Europe. The economic revolution is defined as the transition of modes of production from the hands of individuals. The change in the modes of production means a change in economic status. By 1848 Europe was recovering from the massive disturbing effects of the 1789 French revolutions. The revolution sparked as a political one but ended as an economic revolution. What triggered the revolution? The aftermath of the revolution was severe, and every leader in Europe did what they could to suppress the seeds of unrest sowed in Europe by the revolution. The reign of Napoleon Bonaparte was major characterized by wars, which made Europe a continuous sick continent. Napoleon’s ambition to conquer the whole of Europe kept the concentration of the entire continent on endless wars, which stopped when he was conquered in 1815. The economy of the United Kingdom was not grossly affected by this war, and when other countries returned from the war with tough economic issues to settle, the United Kingdom had not lost much. This was due to the issue of colonies, which enhanced the smooth flow of raw materials (King, p.43). Even before the 1789 French revolution, the world had one major economic outlook; capitalism. The United Kingdom was the champion in that world as far as capitalism was concerned. However, it should be noted that the fundamental rights which resulted in the French revolution were disseminated in the United Kingdom as well as other parts of European countries such as Italy, Germany, and Austria. Massive riots and demand for human rights opened a door for an economic revolution started by workers. The first trial by the workers to riot so that their demands would be attended to was met with suppression and defeat due to poor coordination (Roberts, p.227). In 1844 there appeared what in the eyes of the workers as a savior, the writings of Karl Marx and Fred rich Engel in the Communist Manifesto. The relevance of the two philosophers to the conditions of the day was seen by many workers when they sensitized them to unite. The initial plan behind the writing of the Communist Manifesto was to use the book as a tool to change the economies of Europe to communism. Marx believed that European countries could be changed to communism, whereby the modes of production would change from the bourgeoisie class to the working class. He called the revolution a proletariat revolution, which depended on the unity of the workers to put down their tools and organize themselves (Roberts, p.227). Obviously, the idea seemed brilliant, but it did not go well with the United Kingdom, which had an economy that basically depended on human labor. However, by this time, workers had been given a strategy of how to unite and defeat the oppressor. Their efforts were reflected when they formed the Communist League, which was the umbrella to take workers to the next level. The communism state which Karl Marx predicted was to go through the socialism stage then after a sometimes change into communism. He took his keen analysis of how, through history, each society had been organized. He further showed how the feudal slave societies had classes and the use of classes in control and exploitation. He was determined and would spread much of his ideology whenever he went, which he would later reflect in his formation of the worker’s unions (King, p.43). The revolution It was through resistance and suppression of Karl Marx’s idea by the capitalist states that made it difficult for an entire world revolution on the economy. Substantial changes to fill the gap of the revolutionary workers and the mounting pressure by workers organizations led to industrial and technological advancement to cut down labor and replace it with machines in the factories. New machines to replace human labor were put in place. This was a major economic revolution, which in turn gave birth to increased prices in the market since cheap labor had disappeared. The most noted historical revolution in the economy was witnessed in Russia in the 1917 Bolshevik revolution, whereby the modes of production rested in the hands of the government. This stage was part of the transition stage, according to Karl Marx, which was the last stage of communism. The success of Russia and the Soviet bloc was viewed by many as the coming true of the Marxist prophecy. China and Cuba followed with economic revolutions which shocked the world. It’s with no doubt that we today have two economic outlooks; capitalism and communism. It could be, the two oppose each other in ideology, and they seem antagonistic, but some countries like America and China have a mixed type of economy (Heilbroner, p.490). Conclusion The history of economy and economic revolutions has many theories to explain how it came into existence. It should then remembered earlier above, the French revolution and the writings of Karl Marx in the communist Manifesto played a key role in catalyzing the economic revolutions experienced by states. However, a note should be taken that the revolution of the economy is not static, and every day it goes on. Works cited Heilbroner, Louis. “Economic Revolution” The Worldly Philosophers,��16(3) 2000. King, Michael. The Penguin History of New Zealand, Auckland, Penguin Books 2003. Roberts, James. The New Penguin History of the World, New York, New Penguin publishers, 2007. Read the full article

[sarim-noor]

Sarim Noor Honored with the Best Performance Award (2025) Presented by Dr. Hussain Mohi-ud-Din Qadri at Arts Council Karachi

Karachi, 2025 – Sarim Noor, a distinguished social media activist, content creator, and youth leader, has been honored with the prestigious Best Performance Award (Husn-e-Karkardagi 2025) by Minhaj Youth League. The award was presented by Dr. Hussain Mohi-ud-Din Qadri, a renowned scholar, economist, and the President of Minhaj-ul-Quran International, at the grand "بینائے اُمت سیمینار" (Binaye Ummat Seminar) in front of a massive audience at the Arts Council Karachi.

About بینائے اُمت سیمینار (Binaye Ummat Seminar)

The Binaye Ummat Seminar (Vision of the Nation Seminar) was organized to commemorate the birthday of Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri, a globally renowned Islamic scholar,

visionary leader, and the founder of Minhaj-ul-Quran International (MQI). This seminar served as a platform to discuss his contributions towards educational reforms, interfaith harmony, and social justice. The event, attended by scholars, intellectuals, and community leaders, celebrated Dr. Tahir-ul-Qadri’s vision for an enlightened and progressive Muslim society, emphasizing his lifelong dedication to peace, knowledge, and unity.

About the Award & Recognition

This esteemed award is a testament to Sarim Noor’s exceptional dedication, leadership, and contributions to youth development, social activism, and media advocacy. Minhaj Youth League recognized his relentless efforts in promoting education, democracy, social justice, and positive digital content. The event, attended by key personalities and leaders, highlighted Sarim’s impact on inspiring and mobilizing the youth toward constructive and intellectual engagement.

The award was also presented by Rana Waheed Shahzad, the Central President of Minhaj Youth League (MYL), in the presence of Imad-ud-Din, the Secretary General of MYL Karachi, further elevating the significance of this momentous occasion.

Dr. Hussain Mohi-ud-Din Qadri – A Brief Profile

Dr. Hussain Mohi-ud-Din Qadri is an accomplished scholar, author, and economist. He serves as the President of Minhaj-ul-Quran International (MQI) and has been instrumental in promoting Islamic research, economic reforms, and interfaith harmony. Holding a Ph.D. in Economics and Business Administration, he has contributed significantly to academic and intellectual discourses worldwide. His leadership in MQI has empowered countless young individuals through various educational and humanitarian initiatives.

Sarim Noor – A Legacy of Excellence & Awards

Sarim Noor has consistently demonstrated his excellence in academics, media, and youth leadership. Over the years, he has received numerous prestigious awards, including:

2008 – Best Student Award

2016 – Best Director Award for "Ak Din Chotu Ke Sath"

2017 – Best Production Team Award for "Awaaz"

2017 – Recognition for Organizing Two Months of Media Workshops

2017 – Most Active Worker Award (Nishaan-e-Wafa) by MYL

2018 – Best Youth Leadership Award by Minhaj Youth League Pakistan

2018 – Recognition from Facebook Community Team for fostering impactful digital communities

2019 – Best Presentation Award by The English Times (T.E.T)

2019 – Best Social Media Worker Award by Irfan-ul-Quran Academy

Impact of Sarim Noor’s Work

Sarim Noor has played a vital role in spreading awareness on social issues, genuine democracy, and peaceful aspects of Islam through his digital platforms. His initiatives in video production, blogging, and social media campaigns have influenced thousands, making him a respected figure in the digital activism landscape.

With this Best Performance Award (2025) from Minhaj Youth League, presented by Dr. Hussain Mohi-ud-Din Qadri and Rana Waheed Shahzad in front of a massive audience at the grand "بینائے اُمت سیمینار" (Binaye Ummat Seminar) in Arts Council Karachi, and also received by Rana Waheed Shahzad, the Central President of MYL, in the presence of Imad-ud-Din, the Secretary General of MYL Karachi, Sarim Noor once again proves his commitment to creating a meaningful impact in society. His journey continues to inspire young minds, fostering a culture of knowledge, leadership, and progressive change.

For more updates on Sarim Noor’s achievements and initiatives, follow his work on social media and YouTube.

[lboogie1906]

Claudia Vera Jones was born on (Claudia Cumberbatch; February 21, 1915 - December 24, 1964) was born in Port-of-Spain, Trinidad. Her family migrated to the US in 1924 and became residents of Harlem. Her mother was a garment worker and due to the effects of harsh working conditions and overwork, she died when she was twelve years old. She dropped out of high school.

She found a political education in social activism. She became a member of the Young Communist League. She became involved in the international movement to defend the Scottsboro Boys. She wrote on behalf of the Scottsboro Boys’ legal defense as a journalist for the YCL journal Weekly Review. She wrote for the Communist Party newspaper The Daily World.

She was a Communist for her entire adult life and a leader in several major movements that marked the twentieth century. These included: the African American liberation movement in the US, the international Communist movement, the struggle for the rights of women, the battle for world peace, and the Caribbean fight for independence and unity.

Her consistent stand against exploitation and oppression and her advocacy of socialism and world peace did not go unnoticed by the Government during the McCarthy era. She was arrested in 1948 and incarcerated for six months. She was arrested in 1955 and sent to Federal prison. She was deported to England where she became involved in the various struggles of the West Indian community and other nationally oppressed groups. #africanhistory365 #africanexcellence

[if-you-fan-a-fire]

"LABOR COUNCIL ASKS PROBE INTO MINERS' STRIKE," Winnipeg Tribune. July 4, 1934. Page 2. ---- Government To Be Asked To Send Commission to In- quire Into Conditions ---- The Winnipeg Trades and Labor Council wants the provincial government to send a commission to Flin Flon to investigate the causes of the strike of 1,300 Hudson Bay Mining and Smelting Co. workers.

At the labor council's meeting. Tuesday evening, a delegation was appointed to interview the provincial government and urge the appointment of a commission.

To Ask About Police The delegation was also instructed to question the government regarding the sending of police to Flin Flon. If it was found the government was responsible for this action, the delegation was ordered to register a protest in behalf of the labor council.

Discussion of the strike was opened by George Armstrong, of the Socialist party. He said a communication had been received from the strike commitee at Flin Fion stating the strikers had been given an unfair deal. He wanted the labor council to send a delegate to Flin Fion to get an unbiased account of the situation there.

Only One Side Armstrong charged the council and Winnipeg labor generally believed the company's story and ignored the strikers' case because they were said to be linked with the Workers' Unity League.

In the discussion that followed Armstrong's remarks, nearly all of the 25 delegates present had something to say,

Some of the delegates, including George Schollie, secretary, thought the council would be wise to take no action on the question as they believed the strike was being conducted by the Workers' Unity League.

Others protested the sending of large police detachments to the area.

[apexart-journal]

Where do the people go?

Hi journal, I'm here with a recap of the past 2 days. After a first week of sunny, warm weather, wind and cold rains have arrived here in Athens. It's been a bit tricky getting around the city in my sneakers - fortunately my bus luck has been very good so my feet haven't gotten too soaked. I just took advantage of the post-holiday sales here to buy some waterproof boots which promise to enhance my wandering lifestyle greatly.

Monday morning I had another very nice therapy session. I think it may be true that in any place, the people who seek out to work with international folks tend to be extra understanding and curious about the world, so that may have contributed to my luck with the local therapist the program found for me. In the evening I met up with Tind again and we had a nice chat about how the program is going for me before embarking on another détournement-style rambling walk (luckily the rain subsided). We visited a neighborhood built vertically up into the side of the Acropolis site, one of the few examples of historical working class architecture in Athens that have been preserved. Some of the homes are now luxury mansions and some are still humble or even graffiti covered shells. We also ate very good souvlaki. The walk was so engrossing that I didn't make it to my assigned volleyball match on the other side of the city.

Today is somehow gloomier and wetter. I was fortunate to get to meet up with my other local artist host Alexandra for breakfast in our neighborhood. She, being an immigrant herself, had a lot of insight about the dynamics of how different groups relate to each other here. I was surprised to learn that the reason so many people speak to me in Greek rather than English when they first encounter me is probably because they assume that I'm an immigrant here - so to them I seem more likely to be here as an Asian domestic worker than as a tourist. She, being blonde, fair skinned and obviously not Greek in appearance is often addressed in English. What a twist!

We lingered over our conversation for an enjoyable couple of hours, and then she sent me off to the National History Museum in the Old Parliament House. I'm starting to understand the arch of Greek history better. There was an Ottoman occupation here from 1453 until the Greek war of independence in 1821, and after that followed a series of wars that endured through modern times. The documentary about Smyrna left me with more questions than answers, but after today I understand that for hundreds of years the Greek identity and in some sense nationality has been based primarily on language, the Orthodox religion, and other cultural ties (including the diaspora's pride in ancient Greek history) more than fixed borders. This has sometimes resulted in "population exchanges" and massive occurrences of peoples' expulsion from their homelands as with the Smyrna tragedy. While the documentary celebrated the rescue from the American point of view, in which boarding a ship was the grand finale of salvation, there was a special exhibit at the history museum that focused on what happened to these refugees after they arrived in Greece. As one would expect, it was not easy for the city to take in hundreds of thousands of traumatized people, and they lived in very hard conditions in camps.

The exhibition went into detail about many aspects of refugee life in the 1920s, and each section provided multiple first hand accounts of their experiences. I especially appreciated learning about the associations formed among refugees to consolidate services for their communities, preserve culture, educate the youth, establish sports leagues, make art, and bring unity and pleasure to people. The discussion of collective memory formation felt poignant and relevant to the work my peers and I are always striving to push forward in Chinatown.

(A still from the 1961 film "A Neighborhood Named 'The Dream'" about a settlement of refugees near Filopappou Hill.)

(A quilt made by a refugee from Asia Minor whose granddaughter added the image in the middle - a depiction of her own daughter.)

While there was no reference to contemporary refugee movements, the sensitivity of the exhibition was such that one could only hope it would inspire empathy. Having seen the recent "migrant crisis" occur in New York City, and the many responses, from the extreme kindnesses of the mutual aid organizing, to the callousness of the city government response to the outright hateful fear-mongering of the media, it helped put into context that while these problems seem overwhelming in their scale, they are not new nor impossible to address as a society.

There was also a heartbreaking exhibition on the 1974 Turkish invasion of Cyprus which also displaced hundreds of thousands of people and which has still not ended today. I leave you with this child's art project, made in a tent school, which reads "We offer you flowers, please help to not to receive bombs."

[nezih3976]

The Economic and Cultural Impact of Overseas Sports on Global Communities

The global sports industry has 해외스포츠중계 evolved into a multifaceted powerhouse, driving economic growth and fostering cultural exchange worldwide. As overseas sports leagues and events transcend borders, they have left an indelible mark on communities, influencing local economies, shaping cultural identities, and connecting people through shared passions. From hosting international tournaments to embracing foreign sports traditions, the integration of overseas sports into global communities reflects the profound ways sports can unite and transform societies.

A Catalyst for Economic Growth

The expansion of overseas sports into new markets has proven to be a significant economic driver. Hosting major international events like the FIFA World Cup, the Olympics, and Formula 1 races injects billions of dollars into local economies. These events generate revenue through ticket sales, sponsorship deals, broadcasting rights, and tourism.

The 2012 London Olympics, for example, contributed over $17 billion to the UK economy. Infrastructure development, job creation, and increased tourism were among the benefits, leaving a lasting legacy that continues to impact the region. Similarly, the 2022 FIFA World Cup in Qatar showcased how hosting a global sporting event can spur infrastructure investment and put a nation on the world stage.

Beyond hosting events, the popularity of overseas sports leagues like the NBA, English Premier League (EPL), and La Liga creates economic opportunities in merchandise sales, broadcasting agreements, and sponsorships. These leagues have cultivated dedicated fan bases in countries like China, India, and the United States, turning local businesses, sports bars, and retailers into thriving hubs of fan engagement.

Employment and Business Opportunities

Overseas sports generate direct and indirect employment opportunities. From construction workers building stadiums to local vendors selling memorabilia, the economic ripple effects of sports are far-reaching. Major events often require a vast workforce, ranging from hospitality staff to media professionals, creating jobs for local residents.

Additionally, the rise of sports-related businesses, such as fitness centers, sports academies, and fan merchandise stores, further stimulates economic growth. For example, the popularity of cricket in countries like the UAE and Canada has led to the establishment of leagues, academies, and training facilities, fostering local talent while boosting economic activity.

The Power of Cultural Exchange

Sports have always been a powerful vehicle for cultural exchange, and the integration of overseas sports into local communities amplifies this effect. International sports bring together diverse cultures, creating opportunities for mutual understanding and shared experiences.

Football, for instance, has become a universal language, with leagues like the EPL and La Liga resonating across continents. Fans from different countries come together to support their favorite teams, blending their own traditions with those of the sport. This cross-cultural interaction fosters a sense of unity and belonging, breaking down barriers and promoting inclusivity.

Athletes themselves often serve as cultural ambassadors. International stars like Cristiano Ronaldo, Naomi Osaka, and Yao Ming represent not only their sports but also their cultural heritage, inspiring fans worldwide and promoting global awareness. Their influence extends beyond the field, as they participate in philanthropic efforts, advocate for social causes, and celebrate diversity.

Shaping Local Sports Cultures

The influx of overseas sports has also transformed local sports cultures. Communities that adopt foreign sports often blend their traditions with the new, creating unique and vibrant fan experiences.

In countries like Japan and South Korea, the influence of American Major League Baseball (MLB) has led to the development of enthusiastic local fan cultures. Japanese baseball fans, for instance, are known for their organized cheering and drumming, combining traditional elements with the excitement of the sport.

Similarly, the growth of football in the United States has led to the creation of hybrid fan cultures, incorporating elements of European football traditions with American-style festivities, such as tailgating and halftime entertainment. These cultural adaptations enrich the global sports landscape, showcasing the versatility and universality of sports.

Challenges and Considerations

Despite the numerous benefits, the integration of overseas sports into global communities is not without challenges. Balancing the needs of local and international fans can be complex. Leagues and organizations must navigate cultural sensitivities, ensure fair representation, and address concerns about the commercialization of sports.

Economic inequalities also pose a challenge. While major events can boost local economies, the benefits are not always evenly distributed. Low-income communities may struggle to access sports facilities, tickets, or merchandise, limiting their participation in the global sports phenomenon.

Environmental sustainability is another pressing issue. The carbon footprint of international sports events, including travel, infrastructure development, and waste generation, has sparked calls for greener practices. Many organizations are now prioritizing sustainability by adopting eco-friendly initiatives, such as carbon-neutral stadiums and waste reduction programs.

Inspiring Future Generations

One of the most enduring impacts of overseas sports is their ability to inspire future generations. Through grassroots initiatives, sports academies, and community outreach programs, international leagues and organizations nurture young talent and promote healthy lifestyles.

Programs like the NBA’s Basketball Without Borders and FIFA’s Football for Hope have empowered youth in underserved regions, providing access to training, education, and mentorship. These initiatives not only develop skills but also instill values such as teamwork, discipline, and resilience, shaping well-rounded individuals who can contribute to their communities.

A Shared Global Passion

Overseas sports have united fans and communities across borders, demonstrating the universal appeal of athletic competition. The passion for sports transcends language, culture, and geography, creating a global community bonded by shared excitement and admiration.

As sports continue to evolve and expand, their impact on global communities will only deepen. By fostering economic growth, promoting cultural exchange, and inspiring individuals, overseas sports exemplify the transformative power of human connection.

Conclusion

The economic and cultural impact of overseas sports on global communities is profound and far-reaching. From driving economic development to fostering cultural understanding, international sports have become a cornerstone of global unity.

While challenges remain, the opportunities for growth, innovation, and inclusivity are boundless. As fans cheer for their favorite teams and athletes, they contribute to a larger narrative of shared passion, cultural celebration, and the unifying power of sports. In an interconnected world, overseas sports will continue to break boundaries, enrich lives, and inspire generations to come.

Web:- https://ttot1.com/

[lighthousenewsnetwork]

Zurich, Switzerland - In a move that will undoubtedly revolutionize the beautiful game, or perhaps drown it in a sea of mediocrity, FIFA has unveiled its most groundbreaking initiative yet: The "World Kickabout." This historic expansion of the World Cup will see a staggering 132 nations invited to compete, ensuring that absolutely everyone gets a participation trophy (and maybe even a ceremonial handshake with Gianni Infantino). Gone are the days of pesky qualifiers and the heartbreak of not making the cut. Now, every nation, regardless of whether they possess a single functioning football or a field large enough to accommodate a proper match, gets a seat at the global table. "This is a World Cup for Everyone," declared a visibly emotional Sepp Blatter (via hologram), his spectral form shimmering with pride. "No longer will the dreams of a small island nation with a GDP smaller than a Premier League player's weekly wage be dashed by the cruel hand of fate. Now, Tuvalu can finally take on Tahiti in a battle for South Pacific supremacy, even if their combined population barely fills a mid-sized Swiss stadium." The expansion promises a smorgasbord of footballing delights, with matchups the likes of Greenland vs. Mongolia and Andorra vs. Bhutan guaranteed to set pulses racing across the globe (or at least in the respective embassies of the participating nations). However, some have expressed concerns about the logistical hurdles of hosting a tournament with 132 teams. Critics point out the need for a staggering number of additional stadiums, questioning the financial burden this will place on already struggling economies. "We're talking about building hundreds of new stadiums, most of which will be used once every four years for a match between Liechtenstein and the Isle of Man," grumbled a disgruntled construction worker, already picturing a lifetime spent erecting and dismantling temporary pitches in the Arctic tundra. Others worry about the impact on the sport itself. With a bloated schedule and a significant drop in average team quality, some fear the World Kickabout will resemble a never-ending series of glorified friendly matches. "Imagine watching a penalty shootout between San Marino and the Vatican," shuddered a renowned football pundit. "The tension will be so thick you could cut it with a Swiss bank account statement." But FIFA remains undeterred. Their vision is one of global unity, achieved through the unifying power of mildly competitive football. After all, who cares about witnessing peak athleticism and tactical brilliance when you have the heartwarming spectacle of Lichtenstein finally scoring a goal against the Faroe Islands? "This is about inclusivity," stated a FIFA spokesperson, their voice tinged with a hint of condescension. "We want every nation to feel involved, even if their players are more comfortable knitting sweaters than weaving intricate passing patterns." So, the next time you see a World Kickabout match between a team whose national anthem is a kazoo solo and another whose entire coaching staff doubles as the national sheep-shearing team, remember, this is progress. This is the beautiful game, FIFA-style. Just don't expect it to be particularly beautiful. Concerned fans, however, have a message for FIFA: We may not mind participation trophies, but we do care about the quality of the competition. Let's #SaveTheWorldCup and keep the beautiful game, well, beautiful. Sign our petition today and let FIFA know that sometimes, less is truly more.

[mrpagesfrontispiece]

Here’s what Democrats need to do

a long time ago, in a country a fair distance away, the Social Democratic Party of Germany was the biggest political force in its nation. They routinely won a plurality of the vote, and not by a tiny margin either. Of course, we all know what happened to them once the 1930’s rolled around, but we can still learn from their conduct before then. How did the SPD manage to be such an influence? They held sway over culture, and created unity. Every organization you can think of had an SPD equivalent, there was the Worker’s Singers league, the sports clubs, the after-school programs for the children, and above all, the Reichsbanner Schwarz-Rot-Gold. The Reichsbanner was an organization for mass movement and action in favor of Democracy and the Republic, (peaceful, though as the NSDAP grew in power small militarized units within the greater Reichsbanner formed for self-defense) and it provided exactly what the Democrats of today’s America are missing. Camaraderie. Being in the Reichsbanner was to be a part of something greater, to know that you were a small but critical brick in the wall that shielded your country from totalitarianism and oppression. In America, the Right has co-opted that sense of belonging, which, (I believe) is a big reason that young men and such are bleeding out to them. People have said that the solution to the Democrats losing the votes of young men is to stop focusing on the rights of women. This is not true! The SPD was in favor of extensive women’s rights at this time (which, may I remind you, was the 1920’s) but they still held sway through that sense of unity, that feeling of belonging! What Democrats have to do is to rise and build their own Reichsbanner, something to bring people together and let the disillusioned know that they can be a part of something bigger than themselves without turning to the Right. Will they? Probably not. But they have to try something new, and what better than this? @timwalz call me, I’ll fill you in on more details.

[kovalski-flagsoftheworld1]

42) Bangladesz (CD)

1. Liga Awami [Awami League, Bangladesh Awami League, বাংলাদেশ আওয়ামী লীগ, "Bangladesh People's League" (Liga Ludowa Bangladeszu)]. Zielone pole zawierające cztery białe gwiazdy, z pionowym białym paskiem przy maszcie. Białe barwy zostały później zmienione na czerwone po uzyskaniu niepodległości przez Bangladesz (1971–obecnie)

2. Liga Awami [Awami League, Bangladesh Awami League, বাংলাদেশ আওয়ামী লীগ, "Bangladesh People's League" (Liga Ludowa Bangladeszu)]. Zielone pole zawierające cztery białe gwiazdy, z pionowym białym paskiem przy maszcie. Białe barwy zostały później zmienione na czerwone po uzyskaniu niepodległości przez Bangladesz (1947-1971)

3. Partia Nacjonalistyczna Bangladeszu, Partia Nacjonalistyczna [Bangladesh Nationalist Party, বাংলাদেশ জাতীয়তাবাদী দল, Bangladesh Jatiotabadi Dal, BNP, Nationalist Party]. Dwa poziome pasy w kolorze czerwonym i zielonym, z ośmiozębnym czarnym kołem zębatym (średnica około połowy wysokości flagi) w środku. Bezpośrednio nad kołem zębatym leży żółty ryż pod pięcioramienną gwiazdą (1978–obecnie)

4. Front Islamski Bangladeszu [Bangladesh Islami Front, বাংলাদেশ ইসলামী ফ্রন্ট]. Czarne pole z wyrytą arabską szahadą i pionową białą belką przy podniesieniu (1990–obecnie)

5. Socjalistyczna Partia Bangladeszu [Socialist Party of Bangladesh, বাংলাদেশের সমাজতান্ত্রিক দল, বাসদ, BASAD, SPB] ( 1980–obecnie)

6. Islamska Armia Studentów Bangladeszu [Bangladesh Islami Chattra Sena, বাংলাদেশ ইসলামী ছাত্রসেনা]. Dwa poziome pasy w kolorze czarnym i zielonym z białym pionowym paskiem po stronie podnośnika (1980–obecnie)

7. Islamska Armia Studentów [Islami Chattra Sena]

8. Rewolucyjna Jedność Studentów Bangladeszu, Rewolucyjna Jedność Studentów [Revolutionary Students Unity of Bangladesh, Revolutionary Student Unity, RSU, বিপ্লবী ছাত্র মৈত্রী] (1980–obecnie)

9. Islamski Kongres Bangladeszu [Bangladesh Jamaat-e-Islami, বাংলাদেশ জামায়াতে ইসলামী, "Bangladesh Islamic Congress", Jamaat-e-Islami Bangladesh (1975–obecnie)

10. Bangladesh Islami Chhatrashibir [Islamski Obóz Studencki Bangladeszu, বাংলাদেশ ইসলামী ছাত্রশিবির] (1977–obecnie)

11. Islamski Front Bangladeszu [Islamic Front Bangladesh, ইসলামিক ফ্রন্ট বাংলাদেশ] (1990-obecnie)

12. Liga Młodzieży Bangladeszu Awami [Bangladesh Awami Jubo League, বাংলাদেশ আওয়ামী যুবলীগ, Jubo League (1972–obecnie)

13. Nacjonalistyczna Partia Młodzieży Bangladeszu [Bangladesh Jatiotabadi Jubo Dal, বাংলাদেশ জাতীয়তাবাদী যুবদল, Jubo Dal] (1978-obecnie)

14. Związek Chłopów i Robotników [Krishak Sramik Janata League, কৃষক শ্রমিক জনতা লীগ, "Peasants Workers Peoples League"] (2000–obecnie)

15. Narodowa Partia Awami Bangladeszu [Bangladesh National Awami Party, বাংলাদেশ ন্যাশনাল আওয়ামী পার্টি, National Awami Party (NAP Muzaffar)] (1971–obecnie)

16. Narodowa Partia Awami Bangladeszu – NAP Bangladesz [Bangladesh National Awami Party-Bangladesh NAP, বাংলাদেশ ন্যাশনাল আওয়ামী পার্টি-বাংলাদেশ ন্যাপ] (2006–obecnie)

17. Narodowa Partia Socjalistyczna [Jatiya Samajtantrik Dal, জাতীয় সমাজতান্ত্রিক দল, "National Socialist Party"]. Poziomy dwukolorowy żółty i czerwony (1972–obecnie)

18. Partia Demokratyczna [Ganatantri Party, গণতন্ত্রী পার্টি, "Democratic Party"]. Trzy poziome paski w kolorze camarone, białym i karminowym (1990–obecnie)

19. Zjednoczona Partia Ludowa Chittagong Hill Tracts [Parbatya Chattagram Jana Samhati Samiti, পার্বত্য চট্টগ্রাম জনসংহতি সমিতি, "United People's Party of the Chittagong Hill Tracts", PCJSS]. Pionowy dwukolorowy ornament w kolorze białym i czerwonym, z żółtą gwiazdą pośrodku białej części (1972–obecnie)

20. Komunistyczna Partia Bangladeszu [Communist Party of Bangladesh, বাংলাদেশের কমিউনিস্ট পার্টি, CPB]. Czerwony sztandar z sierpem i młotem w lewym górnym rogu (1971–obecnie)

21. Komunistyczna Partia Bangladeszu (marksistowsko-leninowska) [Communist Party of Bangladesh (Marxist–Leninist), বাংলাদেশের সাম্যবাদী দল (মার্কসবাদী-লেনিনবাদী), BSD-ML, (Barua)] (1967-obecnie)

22. Partia Islamskich Uczonych Bangladeszu [Jamiat Ulema-e-Islam Bangladesh, জমিয়তে উলামায়ে ইসলাম বাংলাদেশ, "Party of Islamic Scholars Bangladesh"]. Dziewięć poziomych pasów naprzemiennie w kolorze czarnym i białym (1971–obecnie)

23. Unia Studentów Bangladeszu [Bangladesh Students' Union, BSU, বাংলাদেশ ছাত্র ইউনিয়ন] (1952–obecnie)

24. Narodowy Front Ludowy [Jatiya Gano Front, National People's Front] (1995–obecnie)

25. Liga Studentów Bangladeszu [Bangladesh Chhatra League, বাংলাদেশ ছাত্রলীগ, "Bangladesh Students' League", BSL] (1948–obecnie)

26. Partia Liberalno-Demokratyczna [Liberal Democratic Party, লিবারেল ডেমোক্রেটিক পার্টি] (2006–obecnie)

27. Liga Muzułmańska Bangladeszu [Bangladesh Muslim League, বাংলাদেশ মুসলিম লীগ]. Zielony sztandar z gwiazdą i półksiężycem (1976–obecnie)

28. Bangladeska Federacja Tarikat [Bangladesh Tarikat Federation, বাংলাদেশ তরিকত ফেডারেশন, BTF] (2005-obecnie)

29. Bangladeska Partia Narodowa Trinomool [Trinomool Bangladesh National Party, তৃণমূল বাংলাদেশ জাতীয় দল, Grassroots Bangladesh National Party {Oddolna Partia Narodowa Bangladeszu}, Trinomool BNP] (2015–obecnie)

[brookstonalmanac]

Events 6.28 (affter 1920)

1921 – Serbian King Alexander I proclaims the new constitution of the Kingdom of Serbs, Croats and Slovenes, known thereafter as the Vidovdan Constitution. 1922 – The Irish Civil War begins with the shelling of the Four Courts in Dublin by Free State forces. 1926 – Mercedes-Benz is formed by Gottlieb Daimler and Karl Benz merging their two companies. 1936 – The Japanese puppet state of Mengjiang is formed in northern China. 1940 – Romania cedes Bessarabia and Northern Bukovina to the Soviet Union after facing an ultimatum. 1942 – World War II: Nazi Germany starts its strategic summer offensive against the Soviet Union, codenamed Case Blue. 1945 – Poland's Soviet-allied Provisional Government of National Unity is formed over a month after V-E Day. 1948 – Cold War: The Tito–Stalin Split results in the expulsion of the League of Communists of Yugoslavia from the Cominform. 1948 – Boxer Dick Turpin beats Vince Hawkins at Villa Park in Birmingham to become the first black British boxing champion in the modern era. 1950 – Korean War: Suspected communist sympathizers (between 60,000 and 200,000) are executed in the Bodo League massacre. 1950 – Korean War: Packed with its own refugees fleeing Seoul and leaving their 5th Division stranded, South Korean forces blow up the Hangang Bridge in an attempt to slow North Korea's offensive. The city falls later that day. 1950 – Korean War: The Korean People's Army kills almost a thousand doctors, nurses, inpatient civilians and wounded soldiers in the Seoul National University Hospital massacre. 1956 – In Poznań, workers from HCP factory go to the streets, sparking one of the first major protests against communist government both in Poland and Europe. 1964 – Malcolm X forms the Organization of Afro-American Unity. 1969 – Stonewall riots begin in New York City, marking the start of the Gay Rights Movement. 1973 – Elections are held for the Northern Ireland Assembly, which will lead to power-sharing between unionists and nationalists in Northern Ireland for the first time. 1976 – The Angolan court sentences US and UK mercenaries to death sentences and prison terms in the Luanda Trial. 1978 – The United States Supreme Court, in Regents of the University of California v. Bakke bars quota systems in college admissions. 1981 – A powerful bomb explodes in Tehran, killing 73 officials of the Islamic Republican Party. 1982 – Aeroflot Flight 8641 crashes in Mazyr, Belarus, killing 132 people. 1987 – For the first time in military history, a civilian population is targeted for chemical attack when Iraqi warplanes bombed the Iranian town of Sardasht. 1989 – On the 600th anniversary of the Battle of Kosovo, Slobodan Milošević delivers the Gazimestan speech at the site of the historic battle. 1997 – Holyfield–Tyson II: Mike Tyson is disqualified in the third round for biting a piece off Evander Holyfield's ear. 2001 – Slobodan Milošević is extradited to the ICTY in The Hague to stand trial. 2004 – Iraq War: Sovereign power is handed to the interim government of Iraq by the Coalition Provisional Authority, ending the U.S.-led rule of that nation. 2009 – Honduran president Manuel Zelaya is ousted by a local military coup following a failed request to hold a referendum to rewrite the Honduran Constitution. This was the start of the 2009 Honduran constitutional crisis. 2016 – A terrorist attack in Turkey's Istanbul Atatürk Airport kills 42 people and injures more than 230 others.

[brookston]

Holidays 6.9

Holidays

Accession Day (Jordan)

Ananda Mahidol Day (Thailand)

Bill and Ted Day

Birsa Munda Shahidi Diwas (Madhya Pradesh; India)

Clothing Poverty Awareness Day (UK)

Community Day (La Rioja, Murcia; Spain)

Coral Triangle Day

Cornflower Day (French Republic)

Denture Day

Donald Duck Day

Feast of the Birth of the White-Breasted Giantess

Filipino-Chinese Friendship Day

Global Maintenance Day

Home Sweet Home Day

International Archives Day

International Batten Disease Awareness Day

International Day of Celtic Art

International Dough Disco Day

La Rioja Day (Spain)

Light Industry Workers’ Day (Former USSR Nations)

Meezer’s Colors Day

Monkey Spank Day

Murcia Day (Spain)

National Cancer Thriver Day

National Earl Day

National Earl Baltes Day

National Helen Day

National Heroes’ Day (Uganda)

National Krewe of Tucks Day

National Long COVID Awareness Day (Canada)

National Meal Prep Day

National Mitchell Day

National Sex Day

National Sex Educator Appreciation Day

National Stripper Appreciation Day

No Apologies Period Day

Profess Your Love Day

Purple People Eater Day

Rockman Day

609 Day

South American Football Day

Toy Industry Day

Traverse Myelitis Awareness Day (UK)

World Accreditation Day

World APS Day (a.k.a. World Antiphospholipid Antibody Syndrome Day)

Writers’ Rights Day

Food & Drink Celebrations

International Dark ’n Stormy Day

Kraft Cheese Day

Strawberry Rhubarb Pie Day

Independence & Related Days

Flevelt (a.k.a. the Confederation of Flevelt; Declared; 2016) [unrecognized]

Självstyrelsedagen (Åland Self-Governing Day; Åland)

2nd Sunday in June

Abused Women and Children’s Awareness Day [2nd Sunday]

Bunker Hill Day observed (Massachusetts) [Sunday before 17th]

Canadian Rivers Day (Canada) [2nd Sunday]

Father’s Day (Austria, Belgium) [2nd Sunday]

International Drink Chenin Blanc Days, Day 3 [2nd Sunday]

International Shiatsu Day [2nd Sunday]

LEAF Open Farm Sunday (UK) [2nd Sunday]

Mother’s Day (Luxembourg) [2nd Sunday]

Multicultural American Child Day [2nd Sunday]

National Career Nursing Assistants’ Day [2nd Sunday]

National Children's Day [2nd Sunday]

National Garden Day (Germany) [2nd Sunday]

National Puerto Rican Day [2nd Sunday]

Race Unity Day (a.k.a. Race Amity Day; Baha’i) [2nd Sunday]

Ride the Wind Day [2nd Sunday]

World Pet Memorial Day [2nd Sunday; also 2nd Tuesday]

World Swallowtail Day [2nd Sunday]

Write To Your Father Day [2nd Sunday]

Weekly Holidays beginning June 9 (2nd Full Week)

National Automobile Service Professionals Week (thru 6.15) [Week with 6.12]

National Clay Week (thru 6.15) [2nd Full Week]

National Email Week (thru 6.15) [2nd Full Week]

National Flag Week (thru 6.15) [Week with 6.14]

National Little League Week [2nd Week]

National Pet Wedding Week (thru 6.15) [2nd Full Week]

National Right of Way Professionals Week (thru 6.15) [2nd Full Week]

Festivals Beginning June 9, 2024

Annecy International Animated Film Festival (Annecy, France) [thru 6.15]

Beacon Sloop Club Strawberry Festival (Beacon, New York)

Community-Wide FELStival (Philadelphia, Pennsylvania)

International Dairy-Deli-Bake Seminar & Expo (Houston, Texas) [thru 6.11]

Jewish Cultural Festival (Dayton, Ohio)

New England VegFest (Worcester, Massachusetts)

Peabody Awards (Los Angeles, California)

Savor Idaho (Boise, Idaho)

Feast Days

Aidan of Lindisfarne (Evangelical Lutheran Church in America)

Architects of the Middles Ages (Positivist; Saints)

Bathe in Marinara Day (Pastafarian)

Bede (Evangelical Lutheran Church in America)

Cloverfield Dairy Cow (Muppetism)

Columba of Iona (a.k.a. Columbia or Columkille; Celtic Christian) [Poets]

Edmund (Christian; Saint)

Ephrem the Syrian (Roman Catholic Church and Church of England)

George Pérez (Artology)

James Collinson (Artology)

Jim Jones Day (Church of the SubGenius; Saint)

Joe Haldeman (Writerism)

José de Anchieta (Christian; Saint)

Jotunheim Day (Pagan)

Liborius (Christian; Saint)

Lord Buddha's Parinirvana (Bhutan)

Michael Ancher (Artology)

Paul Beatty (Writerism)

Pelagia of Antioch (Christian; Virgin and Martyr)

Pieter Jansz. Saenredam (Artology)

Primus and Felician (Christian; Martyrs)

Ralph Goings (Artology)

Remembrance for Sigurd the Dragonslayer (a.k.a. Siegfried; Asatru/Slavic Pagan)

Richard, Bishop of Andria (Christian; Saint)

Robert Indermaur (Artology)

Vesalia (Feast of Vesta; Roman Goddess of the Hearth)

Vincent of Aden (Christian; Martyr)

Lucky & Unlucky Days

Tomobiki (友引 Japan) [Good luck all day, except at noon.]

Unfortunate Day (Pagan) [33 of 57]

Premieres

Bill of Hare (WB MM Cartoon; 1962)

Cars (Animated Pixar Film; 2006)

The Coo Coo Bird (Woody Woodpecker Cartoon; 1947)

The Crying of Lot 49, by Thomas Pynchon (Novella; 1966)

Dire Straits, by Dire Straits (Album; 1978)

The Empty Chair, by Jeffrey Deaver (Novel; 2000)

Gone in 60 Seconds (Film; 2000)

How Do I Know It’s Sunday (WB MM Cartoon; 1934)

Invisible Touch, by Genesis (Album; 1986)

Jelly-Roll Blues, recorded by Jelly Roll Morton (Song; 1924)

Kids Say th Darnedest Things!, by Art Linkletter (Humor Book; 1958)

Labour of Lust, by Nick Lowe (Album; 1979)

Loki (TV Series; 2021)

Mr. Tambourine Man, recorded by Bob Dylan (Song; 1964)

The Name of the Rose, by Umberto Eco (Novel; US Translation 1983)

The Nine Billion Names of God, by Arthur C. Clarke (Short Stories; 1967)

Ode to Discord: A Chimerical Combination in Four Bursts, by Charles Villiers Stanford (Song; 1909)

A Pirate Looks at Fifty, by Jimmy Buffett (Memoir; 1998)

Party Girl (Film; 1995)

Secret, Profane & Sugarcane, by Elvis Costello (Album; 2009)

Some Girls, by The Rolling Stones (Album; 1978)

Star Trek V: The Final Frontier (Film; 1989)

Stroke It Rich (Radio Game Show; 1947)

Super 8 (Film; 2011)

Tangled (Phantasies Cartoon; 1944)

3, by Honeyhoney (Album; 2015)

Tumble Weed Greed (Woody Woodpecker Cartoon; 1969)

Ups an’ Downs Derby (Noveltoons Cartoon; 1950)

The Wise Little Hen (Disney Cartoon; 1934) [1st Donald Duck]

The Year of the Mouse (Tom & Jerry Cartoon; 1965)

Today’s Name Days

Annamaria, Ephraim, Grazia (Austria)

Diomed, Efrem, Kolumban, Ranko (Croatia)

Stanislava (Czech Republic)

Primus (Denmark)

Elar, Haljand, Hallar, Helar, Helari, Hellar (Estonia)

Ensio (Finland)

Diane (France)

Annamaria, Diana, Ephram, Grazia (Germany)

Rodanthi (Greece)

Félix (Hungary)

Efrem, Primo (Italy)

Gita, Liega, Ligita, Naula, Valeska (Latvia)

Felicijus, Gintas, Gintė (Lithuania)

Kolbein, Kolbjørn (Norway)

Felicjan, Pelagia, Pelagiusz (Poland)

Chiril (România)

Stanislava (Slovakia)

Efrén, Feliciano, Julián (Spain)

Birger, Börje (Sweden)

Cole, Coleman, Colman, Dean, Deana, Deanna, Dee, Dena, Diana, Diane, Dianna, Dianne, Dyane, Prima, Primavera (USA)

Today is Also…

Day of Year: Day 161 of 2024; 205 days remaining in the year

ISO: Day 7 of week 23 of 2024

Celtic Tree Calendar: Duir (Oak) [Day 1 of 28]

Chinese: Month 5 (Geng-Wu), Day 4 (Jia-Chen)

Chinese Year of the: Dragon 4722 (until January 29, 2025) [Wu-Chen]

Hebrew: 3 Sivan 5784

Islamic: 2 Dhu al-Hijjah 1445

J Cal: 11 Blue; Foursday [11 of 30]

Julian: 27 May 2024

Moon: 12%: Waxing Crescent

Positivist: 20 St. Paul (6th Month) [Architects of the Middles Ages]

Runic Half Month: Dag (Day) [Day 1 of 15]

Season: Spring (Day 83 of 92)

Week: 2nd Full Week of June)

Zodiac: Gemini (Day 20 of 31)

Calendar Changes

Dag (Day) [Half-Month 12 of 24; Runic Half-Months] (thru 6.26)

Duir (Oak) [Celtic Tree Calendar; Month 6 of 13]