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Madrid Book Brigate: Countering the police lines with education

                                                           Photo by Julio Ulanga
DECLARATION OF PRINCIPLES

#acampadabcn
We have come here voluntarily and by free will. After the 15th of May demonstrations we have decided to remain united and grow in numbers on our fight for dignity. We do not represent any political party and they do not represent us.

We are united on our rage, our discomfort, our precarious life which is derived by inequality but, above all, what keeps us together is our will for change. We are here because we want a new society that puts our life on top any political or economic interest. We feel crushed by the capitalist economy, we feel excluded from the present political system which does not represent us. We are striking for a radical change in society. And, above all, we aim at keeping society as the sole driver of this transformation.

They thought we were asleep. They thought they could carry on cutting our rights without finding any resistance. But they were wrong: we are fighting – peacefully, but with determination – for the life we deserve.

We have learned from Cairo, Iceland and Madrid.
Now it’s time to extend the fight and spread the word.

Information #acampadabcn
http://acampadabcn.org/
acampadabcn.wordpress.com
acampadabcn@yahoo.es
http://desrealitat.blogspot.com/
Timetable (daily until we remain camped)

19:00h – Work committee
19:30h – Coordination and preparation of the general meeting
21:00h – Popular “frying-pan” protest
********************
From OVNI:
hola amigoas!...

en / at
http://desrealitat.blogspot.com/

Public Control of Cell Phones

A discussion about the politics of cell phone use - from the exploitation involved in the mining of coltan (an essential mineral used in consumer electronics) to the domination of phone companies.

 

This discussion took place at Bluestockings, during the event "Independent Media, Technology, and Self-Determination Struggles in Nigeria" on March 27, 2011. 

Emem Okon of Kebetkache Women Development and Resource Center in the Niger Delta and Omoyele Sowore of Sahara Reporters will speak to the role of communications technology in struggles against political corruption and oil exploitation in Nigeria. Jamie McClelland of MayFirst/PeopleLink will address the changing role of communications technology in the internationalization of such struggles, and lead a discussion on what is to be done to seize this moment. This is the third of a series of reportbacks form the fourth IMC-Africa Convergence, held last month in Dakar, Senegal. Facilitated by Amy Dalton and Nicole Hummel.

More information about the panelists and the event can be found athttp://nyc.indymedia.org/or/2011/03/114534.html

 

 

 

Gigi Sohn on Internet Regulation

Benghazi Media Center to Report Battle

WEST AFRICA SIMMERING: Interview with Sphinx and Niger Delta Women

http://www.radiohive.org

hosted by Nicole Hummel on Mar 08, 2011

From the Indymedia Africa Convergence, to a recent crackdown on hip-hop activists in Senegal, to women fighting back in the Niger Delta, to a new community radio in Mali… Tonight Best of Both Worlds explores the uprising that is simmering West Africa. Tune in for stories from women’s movements in the Niger Delta, music and updates from the musicians/activists of Keur Gui, and an interview with Indymedia’s Sphinx.

Featuring music from the Lijadu Sisters (Nigeria) and Keur Gui (Kaolack, Senegal).

  Best of Both Worlds - West Africa Simmering: Hide Player | Play in Popup | Download (51)

TV Serrana Comes to the US March/April 2011

everyone has something to say

Blufields School of Music

French Data Network Access in Egypt

Censure de l'internet en Égypte : une humble action de FDN

Par Arnaud Luquin le vendredi 28 janvier 2011, 16:11 - NEUTRALITE DU NET

Cette nuit les instances dirigeantes égyptiennes semblent d'après cet article avoir ordonné aux fournisseurs d'accès internet égyptiens d'éteindre leurs interconnexions internationales, donc avec le reste d'internet.

Cette action fut d'une effroyable efficacité, aujourd'hui, l'internet a «désappris» à joindre l'Égypte et il n'est plus possible de communiquer avec les égyptiens que ce soit par mail, forum, usenet ou quelque technologie basée sur IP.

Dans la foulée, ce matin, les SMS semblent également êtres coupés privant le peuple égyptien de tout moyen de communication électronique.

Pour cette raison, et parcequ'il s'agit bien d'une attaque flagrante d'un état contre internet, FDN a décidé d'ouvrir une petite fenêtre sur le réseau en mettant a disposition de qui le souhaite un compte d'accès RTC.

Par ce biais, n'importe qui en égypte disposant d'une ligne téléphonique analogique capable de joindre la France a la possibilité de se connecter au réseau par le n° suivant : +33 1 72 89 01 50. (login: totopassword: toto).

Nous espérons contribuer par ce biais à la liberté d'expression des égyptiens et leur permettre de conserver un lien avec le monde. Rappelons enfin que FDN n'offre qu'une solution technique et uniquement technique.

Changing location!

We're working on a new web page and have the new blog set up.
Go to:
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Once on the new page, you can go to either the map, the blog, or to one of the selected videos at the bottom.  You can also search for people, locations or issues on the bottom of the page. The search pulls up links to the blog, the map and articles. Check out the articles! Check out the photos! Both of those are at the "Library" column.

Please give feedback as to how the site can work better for you!
Feel free to comment on any of the posts.
If you know of community projects or articles, please send to
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Reconstruction of Community Media Slow in Haiti

**Remembering Haiti, One year On**
from the World Association of Christian Communication

One year after a devastating earthquake struck Haiti killing over 250,000 people and paralyzing its communications and information infrastructure, reconstruction of the country is slowly gaining momentum.

Professor Ary Regis, President of WACC- Caribbean Region and based in Haiti, reports that communication in general has been re-established and local media have resumed operations. However, he cautioned that re-construction of community media has been slow and hampered by a myriad challenges. "Community radio stations are very fragile right now. In certain cases they have been wiped out by commercial media which have moreresources and better means of recovery", he said.

According to Regis, the situation has been exacerbated by the country's fragile economy, political and social unrest. "There are fewer volunteers working in community radio stations because of the bad economy".

These and other challenges are hindering local communities from voicing their needs, said Regis in a telephone interview from Port-au-Prince. Soon after the earthquake, WACC launched an appeal to raise funds to rebuild community media in the country. Nearly 60,000 Dollars were raised through donations from WACC members and friends. The donations have been used to re-construct and re-equip three community media networks run by WACC partners. They include Rezo Fanm Radyo Kominote Ayisyen (REFRAKA), Medialternatif Group/&Alterpresse and Social Animation and Communication Society (SAKS).

Marie Guyrleine Justin, Coordinator of REFRAKA, was grateful to WACC for re-equipping and reconstructing the station. "Thanks to the financial and technical support by WACC, a lot of the work spaces have been re-equipped and re-vamped.╡ The radio station is now operating
from a new studio, she said, adding that the network has also conducted radio production training workshops for young people.

Justin, however laments that most of the community radio stations in the country are isolated and far from the cities and that there are hardly any women radio presenters. "˛The majority of women don't have access and are not trained", she noted.

Gotson Pierre, Executive Director of Alterpresse said that operations at Medialternatif Group&Alterpresse had resumed since acquiring new equipment. "We have been temporarily renting space in Petionville but we will relocate to our own premises in April this year." The
network has produced seven videos since May 2010.

Pierre, however, observed that full recovery of the network's operations still has a long way to go. "Although we are carrying out training, the re-construction has been delayed by other social
problems such as re-building the education system and unemployment."

He emphasized that community media are equally crucial as they are independent spaces where people can freely express and experience their human and social rights.

"Community media represent the link between the people and the state. It is a space to ask questions and to reflect. It is the sole reference point for local communities, a source of information and knowledge", he said.

WACC General Secretary, the Rev. Karin Achtelstetter, affirmed WACC's ongoing commitment and concern for the members and partner organizations that have worked in Haiti for many years. She thanked members and friends who supported the Haiti re-construction fund. "This is an expression of the global solidarity of our network", said Achtelstetter.

To donate and learn more about the Haiti Fund, please go to:
http://www.waccglobal.org/en/activities/haiti-appeal.html
For more information contact: Terry Mutuku: MT@waccglobal.org
Communications Officer and Web Manager, WACC

Museo Del Barrio in New York City Celebrates the 3 Kings Day, January 6, 2011

The Museo del Barrio of New York City celebrates the Three Kings Day Parade on January 6, 2011.
The honorary kings are Lynda Baquero, WNBC Correspondent, Jesus "Papoleto" Melendez, poet and playwright and Julian Zugazagoitia, former Director of the Museo. Talent participating include Harlem Drummers, Trio Romanze, Children's Aid Society Choir and the Soul Tigers Marching Band.
Part Two

From the Museo's booklet on Three Kings' Day:
Although we usually take today‘s Christmas celebration customs for granted, most of the so-called ̳traditional‘ Christmas practices we are familiar with only date back to the 19th century in the United States. It was in the 4th century that the Roman Catholic Church adopted December 25 as the Christmas holiday, choosing a date that coincided with pagan festivals of the Winter solstice. Prior to this date, January 6 was the Christian day of celebration in many parts of Europe, including Spain, Italy, Austria, Germany, and Switzerland. Even today, throughout Europe, the holiday celebration does not end until this date, marking the end of the ̳twelve days of Christmas‘ between Christmas and January 6. This is also often referred to as the Twelfth Day. In the United States, the holiday season for most ends after New Year‘s Day, however, for some Latinos the festivities continue throughout the months of January and early February. In some Latin American and Caribbean countries, Three Kings Day, or El Día de Reyes, is celebrated annually as one of the most joyous days of the holiday season. The day is also sometimes referred to as El Día de los Tres Reyes Magos or Day of the Three Wise Kings. Observed on January 6, it is recognized by Christians as the Epiphany, a feast day in the Anglican, Eastern, and Roman Catholic churches that commemorates the biblical story of the Three Kings who followed the star of Bethlehem to bring gifts for the infant Jesús. Like Christmas or Navidad, in some Spanish-speaking countries including Spain, Puerto Rico, Cuba, the Dominican Republic and Mexico among others, Three Kings Day is a religious holiday that has become a popular, cultural event. Celebrated with music, singing, family gatherings, and the sharing of food, Three Kings Day is a holiday that conveys the spirit of giving. The tradition promotes a sense of community, and emphasizes diversity, sharing, and reciprocity.

The Story of the Three Kings During the 1st century, astrologers, or seers of the future, foretold the advent of a divine king who was believed to be born God incarnate. Many argued about who would be the divine king as well as when and where he would arrive. The most commonly agreed prediction was that a child would be born and that he would be named Emmanuel, meaning ̳God is with us.‘ Astrologers predicted this child would bring peace and ultimately change the course of history. It is said that the Three Kings may have practiced astrology, and thus may have each seen this prediction forecast in the stars. The Kings are also known as the Three Wise Men or the Magi. Magi is plural for magus, a word that may refer to shaman or ̳wise man‘ and is the origin of the words magic and magician. In ancient Persian cultures, the magi were responsible for funerary and religious rites.
According to the Gospel of Matthew (2:1–13), the only biblical account of the event, the Magi came from ―the East‖ to first visit Herod (appointed governor of Judea by the Roman Empire) in Jerusalem, asking him where the new King could be found. Herod, troubled by the news of a new king, sent them to Bethlehem, and asked that they return when they had found him. According to legend, in order to greet the infant Jesús, the Magi traveled over a long distance guided night and day by a brilliant star that shined in the sky. The legend states that the Star of Bethlehem was located directly overhead of the location where the infant Jesús was born. When they arrived, they appeared before the baby, and offered him gifts of gold, frankincense, and myrrh.

During the holiday season, many Latin Americans and Latinos erect nativities, small or sometimes life-sized figures representing the scene of the birth of Jesús, in their homes, in Churches, and in public spaces. As the legend describes, the nativity scene, known in Spanish as el nacimiento, is usually set in a humble stable, with the figures of Mary and Joseph, as well as shepherds and their animals. The figure of the baby Jesús is added on December 25, the day he was thought to be born.
In parts of Los Angeles, it is common to see nacimientos in front yards. Some residents include hundreds of animals and shepherds. Special tours of these nacimientos are now offered. Near Downtown L.A., along historic Olvera Street, a colorful and music-filled reenactment of the journey of the Three Kings is performed every year.
In Mexico, Mary and Joseph‘s search for shelter is re-enacted during Las Posadas, a nine- day celebration between December 16 and Christmas Eve. During these special celebrations, a family may host a party at their home to welcome the arrival of a nativity procession. The family and shepherds seeking shelter, played by children, are followed by musicians and adults who sing carols outside the home. The event concludes with the sharing of traditional foods and the breaking of a piñata. Also in Mexico, pastorelas, or shepherds plays, are staged throughout the holidays by professional and amateur groups. These traditional, often improvised, theatrical presentations date back to Mexico's Colonial period, and tell the story of the shepherds‘ and Three Kings‘ journey to find the infant Jesús in Bethlehem. In some countries, a special celebration of the nativity is held on January 5, the Eve of Three Kings Day. This day is also referred to as La Vispera de Reyes. Children dress up as characters of the nativity and perform in plays or pageants that recount the story. On this day families also add the figures of the Three Kings to the nativity scene in their home or in public spaces. In some cases, like the Three Kings, visitors to the nativity bring gifts of money or food to offer the infant Jesús.
The Origin and Iconography of the Three Kings In the story described in the Bible‘s Book of Matthew, the Three Kings are said to have come from the East. If they were traveling to Bethlehem, then it can be surmised that they came from either Asia or Africa. However, again generations recount the story in a myriad of ways. Christian depictions as early as the 6th century represent the Three Kings in Persian garb. In the 13th century, Marco Polo‘s writings refer to the Kings as having hailed from Persia or present-day Iran. Parts of this story as told today are attributed to another book written in the 14th century, History of the Three Kings, by the cleric John of Hildesheim, who states that the Kings hail from "Ind, Chaldea, and Persia,‖ referring to India, Babylon (or present day Iraq), and Iran. Still other accounts tell of each King having traveled from a different part of the world, specifically Europe, Africa and Asia. It is believed that this version of the story dramatizes the arrival of various nations from different continents into the Christian faith. A similar personal twist has been added to the story in Puerto Rico and other parts of Latin America, where the origin of the Three Kings is believed to represent the three dominant ancestries of the region: indigenous, African and European.
Although the Bible‘s Book of Matthew does not specify the total number of kings that came to visit Jesús, nor their names or their specific places of origin, in the West, the Three Kings are widely recognized as Melchior, Caspar, and Balthasar. As the scripture mentions three gifts were offered, perhaps it was assumed that there were three kings.
Eduardo Vera Cortéz Programa de Navidad, 1978 Silkscreen, 30 3/8 x 18 7/8 in (77.2 x 47.9 cm) Published by: División de Educación de la Comunidad (DivEdCo) Collection El Museo del Barrio, NY, W91.920.2
Melchor (or Melchior) was known to have brought the gift of gold to Jesús. As one of the most precious metals, gold is a symbol of charity, suitably fit to be a gift bestowed for a king. In many accounts Melchor was an Arabic sultan or ruler. In Puerto Rico and other parts of Latin America he represents a Moor or Northern African. In this way, Melchor references the Moorish heritage of Spain since most of Spain was under Moorish rule for eight hundred years. This is still a similar representation as the Moors in Spain spoke Arabic. However in Puerto Rico he is represented with a dark brown complexion, thus representing not just Northern Africans, but the people of the whole continent of Africa. Melchor‘s feast day in the Catholic Church is January 7.
Gaspar (also known as Caspar, Casper or Jasper) is usually represented as an emperor of the Orient. He is depicted as a youth of light complexion. Because of his young age he is seldom depicted with a beard. In some cases he is believed to be of Asian origin. Caspar is associated with the gift of frankincense. In Puerto Rico and other parts of Latin America, he is often represented with a bronze complexion and is believed to represent the indigenous heritage of Latin Americans. His
feast day in the Catholic Church is January 6.
In European accounts and in some Latin American
countries, Balthasar (also known as Baltasar or Baltazar) is depicted as a Nubian prince from Ethiopia. For this reason he is represented as a man with a dark brown complexion. He is believed to have brought the gift of myrrh, a resin from trees native to Africa. As Ethiopia is regarded by some as the birthplace of Christianity, it is significant that this region of Africa is represented in the legend. However, considering that in Puerto Rico and some other Latin American countries, Melchor becomes the King to represent the continent of Africa, the significance of Balthasar changed to represent a king from the West, or rather a European king of a pale complexion. In this way, Balthasar in some parts of Latin America represents the European presence that arrived in the late 15th century. His feast day in the Catholic Church is
January 8.
The Gifts of the Three Kings Even though the Three Kings did not know who Jesús was, they predicted that a child who would become king was born in Bethlehem. To honor the infant, the Three Kings carried gifts fit to bestow a king. Legend states that the gifts consisted of gold, myrrh, and frankincense, brought as symbols of charity, hope and faith. Each of the Kings transported their gifts in ciboria, ornate containers or vessels. The Kings did not expect anything in return, other than the opportunity to meet this new baby king. This tradition is slightly different than what we associate with the holidays today as it does not represent a gift exchange. Additionally, the gifts offered by the Three Kings had a much more spiritual or symbolic value rather than a material value.

Many Christians believe that it was Melchor who brought the gift of gold to Jesús, although in some cases this gift is associated with Caspar. Gold is a precious metal that is widely coveted around the earth by different people. It is a symbol of royalty and was offered to Jesús to mark him as an ―earthly king.‖ According to the legend surrounding the holiday, at the time Jesús was born, King Herod learned that three wise men or Magi were searching for a newborn king. Feeling threatened he demanded that the Magi inform him of the baby king‘s whereabouts. Instead the Magi secretly left Bethlehem, never informing Herod of the baby they had just met. In retaliation, Herod ordered that all baby boys born in Bethlehem be killed. Jesús‘ family was instructed to flee to Egypt where he would be safe. It is believed that the gift of gold from the Three Kings financed the family‘s long trip to Egypt from Bethlehem.
The gift of myrrh is usually associated with Balthasar. Although in the Puerto Rican community he is thought to be of European descent, elsewhere he is commonly viewed as a Nubian king from Ethiopia, a place where myrrh is of high importance and readily available. Myrrh is a type of resin that comes from the sap of a tree in Africa and is collected collected for the purpose of burning incense mostly. Myrrh is believed to have medicinal and spiritual properties. It is said that Jesús was offered the gift of myrrh because if he accepted it, then it would mark him as a healer. In biblical stories, the child did accept the myrrh and his short life was characterized by miraculous acts in which he was able to heal various people.
In many places in Latin America, frankincense was thought to have been brought by King Caspar. In other places, frankincense is associated with King Balthasar. Similar to myrrh, frankincense is collected from the sap of a special tree. It is mostly found in Somalia, a country in North Africa that borders Ethiopia and Kenya, and from the Middle Eastern country of Arabia. In the time of Jesús and the Magi, kings were not necessarily crowned but were instead anointed with precious perfumed oils in a special ceremony. Frankincense has the same association to royalty as it was a precious scent used by important people such as kings and priests. As such, it was used by the Magi to anoint the new baby king. It is said that the gift of frankincense was brought with the intention that if the baby Jesús accepted it, it would mark him as a god. As incense, frankincense is still burned and associated with prayer in many churches throughout the world, including the Roman Catholic Church. Another use for frankincense was found among the Egyptians who burned the charred powder into kohl, a black substance they used to create the thick eyeliner seen in so many examples of Egyptian art.
Today, many people in Latin America and the Caribbean and those of Latin American descent living in the United States, continue to follow the Three Kings‘ tradition. Most notably the traditions of gift giving, singing of aguinaldos (holiday carols), parrandas (door-to-door caroling), and the sharing of food and sweets embody the kind spirit of the Three Kings. Although some of these customs may vary slightly from place to place, the message of sharing with friends and family is a common theme that is celebrated in similar rich and festive ways.
Mirroring the gifts offered by the Three Kings, many people in Puerto Rico, Mexico, and other Latin American and Caribbean countries exchange gifts or regalos on January 6. Although today many people have adopted the U.S. custom of exchanging gifts on Christmas Day, most still reserve a few gifts to open twelve days later on Three Kings‘ Day. Young children wait for this day with great anticipation, eagerly waiting to receive special gifts from ̳the kings‘ or their parents, families, and friends.
In Puerto Rico, the spirit of benevolence is returned to the Kings as exemplified by the gifts offered by young children and their parents on the Eve of Three Kings Day. Given the island‘s tropical climate, the Puerto Rican tradition recognizes that the Kings rode horses instead of camels on their journey. In light of this, on the Eve of Three Kings Day, or La Vispera de Reyes, children gather grass, hay, and water and place it in shoeboxes under their beds to feed the Kings‘ horses. Some children also set out their shoes next to the boxes under the bed. Their parents often set out pastries or sweets for the Three Kings. On Three Kings Day morning, children discover the pastries and food left for the Kings and animals are gone. Instead, the food is replaced with gifts, candy, or nuts that the Kings have left for them. Similarly, in Mexico, children write letters to the Three Kings requesting special gifts analogous to the tradition of writing a letter to Santa Claus. On the Eve of Three Kings Day, children leave their shoes near their bed or window, often filling them with hay for the camels and horses. The next morning, when the children wake up, the hay is gone and the shoes are filled with gifts...
For over 30 years, El Museo del Barrio has presented the Three Kings Day Parade on January 6, as well as other educational and public programming with the purpose of keeping the Three Kings traditions alive. Each year, El Museo‘s dynamic parade, led by the giant Three Kings puppets, winds through the streets of El Barrio and includes lively music, colorful costumes, animals, floats, and thousands of students and community members as participants. The parade route ends with a gift distribution for the children who have marched in the parade sponsored by generous donors. Leading up to the event, El Museo, along with a steering committee of community leaders nominates ―Three Kings‖ to preside over the Parade. Being chosen as a King is recognition for outstanding cultural or political achievements within the Latino communities of New York. These honorary Kings, along with selected madrinos and padrinos, (godmothers and godfathers) lead the parade through the streets of East Harlem, dressed in elaborate costumes that are cared for by the Museum. Over the years, El Museo has presented exhibitions in our galleries that feature artworks from the Museum‘s Permanent Collection associated with this holiday such santos de palo, hand-carved wooden statues created by master artisans as posters, posters from the División de Educación de la Comunidad (DIVEDCO) that celebrate the tradition of El Día de los Reyes, and the giant Three Kings puppets. During these three decades, El Museo has distinguished itself as the leading institution in New York City that celebrates and promotes the Three Kings Day tradition.

El Museo‘s Three Kings Day Puppets
Our gigantic puppets are central to El Museo‘s annual Three Kings Parade. In 1978 when we created the parade, museum staff and artists contributed to producing its props and decorations. Our original puppets reflected the Three Kings Day legend and were used in over thirty performances in the cold winter weather. Popular Christian culture depicts the Three Kings arriving to Jerusalem to celebrate the birth of baby Jesus. According to legend, each king brought an offering that came from his respective homeland. King Gaspar brought incense from Asia; King Melchior brought gold from the Middle East; and King Balthazar brought myrrh from Africa.
In our 33rd Annual Three Kings Day Parade, we welcomed our new generation of puppets created by El Museo‘s artist educator Polina Porras. This year, we are exhibiting these giant puppets, which will be part of our annual parade on January 6, 2011. These beautiful 12 feet tall creations are made of paper maché, color fabrics, and a carefully crafted structure that allows for graceful movement. To the traditional representation, the artist has added a new source and inspiration based on Taíno cosmological traditions. Melchior, who represents the night sky, has black and dark blue clothes and carries a present that symbolizes the celestial dome shaped in the form of a bat—which in Taíno tradition signifies the connection with the ancestors. Gaspar, who represents the connection between the celestial and the under worlds—which in Taíno tradition are connected by the Ceiba tree—wears green and brown clothes and carries as a present the base of a Ceiba tree trunk. Balthazar, who represents the underworld, wears light blue and turquoise clothes and carries as a present a seashell with a turtle coming out of it, which represents the birth of Taíno culture.
The synergy of the Christian and Taíno traditions wonderfully embodied by our new puppets, perfectly synthesize the unique cultural mix that characterizes our community as well as El Museo del Barrio‘s mission.

Victoria Sigue: English Version of Radio Victoria Documentary

A small community radio station in El Salvador stands up to threats from death squads and rallies the community against violence and degradation of the environment.Part One:
Part Two:

Makeda of the World Beat Center Explains Kwanzaa to School Children

MORE THAN 20 YEARS AGO, Makeda “Dread” Cheatom founded the WorldBeat Center (WBC) in Balboa Park and began hosting the 91X Sunday-night Reggae Makossa program. Her goal—fostering a broader appreciation of various cultures—resonates both locally and globally.
Dedicated to presenting and preserving African and indigenous cultures, the WBC welcomes visitors of all ages with low-cost classes and presentations in dance, drumming and art, including classes for the developmentally disabled. Its Day of the Drum Global Music and Dance Festival is October 8. The center’s garden is a springboard for school projects in collaboration with local organic farmers and the Ocean Beach People’s Co-op....

Youth have a resounding place at the WBC; they learn public relations skills, stage lighting and video, and they assist in producing shows. A teen group built its own sound studio at the center, which also has radio and TV stations, as well as a recording label.

In 2005, Cheatom founded the Give a Hug Foundation after visiting an orphanage in St. Elizabeth, Jamaica. In addition to the orphanage, beneficiaries include Hurricane Katrina victims, a Burmese preschool in Thailand, refugees in Ghana, a library in Costa Chica, Mexico, and a cultural center in Peru.“Helping others makes me less greedy,” Cheatom says. “People should try it; it’s a good antidote. You’re supported by a sacred energy. We’re taught that happiness is outside, in acquiring. Be still and look at what’s inside.”................from the San Diego Magazine