Da parafraziram onu staru: Prodali su nam konopac s kojim ćemo ih vješati. Stvarno ih ne podnosim, pri tome mislim na WASP vjernike, evanđeliste, kurce-palce. Ako neko ima taj background, a postao je ateist/agnostik, onda je dobar čovjek, može proći.

A "sustav" koji je ovdje doveo Irce, odnosno katolike je bio diskriminatorski, ugnjetavački i zločinački.

Srpska, ruska, ko da je bitno... kad može toliko anglicizama, može vala i... :)

A šta fali hrvatskoj?

Sjedinjene Američke Države. Puštamo je na korištenje bez naknade.

Umjesto Sjedinjenih Štatov Amerike.

I skraćenica SAD umjesto SŠA.

Šta nije ljepše?

WASP-ovci su uglavnom mainstream zar ne.

A kakav je katolički sustav bio recimo prema francuskim WASP-ovcima?

Znači u tvom slučaju vrijedi ona, pomozi sirotu na svoju sramotu?

Jel se ti to zajebavaš ili stvarno ne znaš koji je zvaničan naziv za Ameriku u srpskom jeziku?

Znači već ste to integrirali u srpski jezik, lijepo, lijepo. Bit će nešto od vas :)

Evo sad na vijestima koncert baltimorske filharmonije sa željom da glazba spoji ljude i mišljenja.

Publika jako blijedolika.

Vjerujem da će ti se svidjeti...

Nego šta. Kada je Kraljevina Srbija 1881. uspostavila diplomatske odnose sa SAD, kralj Milan je prvo uputio molbu mađarskim ađutantima u susednoj AU monarhiji da nam osmisle kako ćemo da zovemo tu zemlju sa kojom uspostavljamo diplomatske odnose.

Kako uljudan način da se kaže konjušar, šta su ti Beograđani i kultura

Velika podrška američkim vojnicima.

Oni su jedini koji mogu uvesti demokraciju u američke gradove.

Šteta bi bila da to iskustvo uvođenja slobode i demokracije prikupljeno diljem svijeta ne udijele i svojim napaćenim sunarodnjacima.

Nebih znao budući je jedna od prvih država koja je priznala novoproglašenu američku država bila Dubrovačka Republika. A tko je tad i kome konjušario...

http://www.rastko.rs/rastko-du/istorija ... nik_l.html

Kao da ti imaš nešto s Dubrovnikom

http://nypost.com/2015/04/29/report-fre ... olice-van/
Po svemu sudeći, gray je počinio samoubojstvo. Od svih ovih slučaja ispada da je jedino pucanje u leđa bilo neopravdano i zločin, a taj je događaj izazvao najmanje reakcija crnačke zajednice.

Čovjek je uhićen osamnaest puta od 2007. doduše uglavnom za drogu.

http://vijesti.hrt.hr/282660/smrt-fredd ... e-ubojstvo

Taj je pravi političar.

Njemu bi i linč Ku Klux Klana bio mirovan prosvjed...

Ili ipak ne bi...

WILLIAM J. STERN
What Gangs of New York Misses


...

In addition to anti-Catholicism, many nativists also believed in Aryan supremacy—and the Irish weren’t Aryans. Famed cartoonist Thomas Nast regularly depicted the Irish as subhuman apes. In 1851, Harper’s Magazine described the Irish physiognomy in the same unflattering terms. A few years later, the brothers Orson and Lorenzo Fowler published a New Illustrated Self Instructor in Phrenology and Physiology that reinforced ideas about Irish genetic inferiority. This pseudoscientific view of the Irish was influential right through the end of the nineteenth century.

Many Americans fell prey to this destructive, racist form of thinking because of what they were seeing of the Irish underclass in mid-nineteenth century New York. Prostitution was rampant. The Irish immigration of the 1840s was some 60 percent female, most of them single, and many of these newcomers soon found themselves on the street. Ronald H. Baylor and Timothy J. Meagher report in their book, The New York Irish, that the prostitute population jumped from 11,000 in 1839 to 50,000 ten years later, and these “nymphs of the pave,” as people called them, were mostly young Irish girls. But it wasn’t just prostitution: venereal disease, alcoholism, opium addiction, child abandonment, infanticide—the New York Irish suffered crippling levels of social pathology.

The criminals of the city were almost all Irishmen—and they were far from the strapping, well-fed, hard-partying swells that Scorsese depicts as his gang members. The police cart that hauled away prisoners became the “paddy wagon” because it invariably transported Irish hoodlums. Irish gangs consisted mainly of tattered, hungry, dirty, abandoned Irish boys—many of them the offspring of nymphs of the pave like that played in the film by Cameron Diaz. Their lives were short, as Scorsese shows—and also, as he does not show, nasty and brutish. Faced with these grim realities, much grimmer than Scorsese’s fairytale fantasy, it should surprise no one that many wanted the Irish out of the city—and the country. In 1854, the anti-immigration Know Nothing Party captured 75 seats in Congress.

In a vicious circle, religious and ethnic discrimination was causing growing problems for New York’s Irish, while the destructive behavior of New York’s Irish fed growing religious and ethnic discrimination.

It took a charismatic religious leader to lead the Irish—and the nation—out of this destructive circle. “Dagger” John Hughes, an Irish immigrant gardener who became the first Catholic archbishop of New York, makes only a silent cameo appearance in Gangs of New York, looking like a refugee from The Godfather; but in the real world, he catalyzed a remarkable cultural change that would liberate Gotham’s Irish from their self-destructive underclass behavior, so that within a generation they began flooding into the American mainstream (see “How Dagger John Saved New York’s Irish,” Spring 1997). It’s a shame that Scorsese didn’t find a bigger part in his film for this brilliant, complex, and extremely effective man. (Given Hollywood’s usual hostility to religion, however, Scorsese’s treatment of religion in the film is surprisingly sympathetic.)

Hughes emerged as an aggressive champion of Irish and Catholic civil rights. Confronting a Methodist minister who’d been detailing the history of Catholic Church misdeeds in Europe, he charged: “Yours sir, is a young religion; there are no misdeeds in your past, but no glories either.” He never tired of telling Protestants that it was the Catholic Church that had given the world the modern university, organized philanthropy, the hospital, and the West’s greatest music and art. He reminded listeners that it was Protestant England that crushed religious liberty in Ireland—oppression that had victimized his family, who had come to America for its freedom of conscience. Hughes remained enthralled with America’s great potential to be a land of pluralism and tolerance. As a 19-year-old manual laborer in 1819, shortly after arriving in the U.S., Hughes had written a poem attacking slavery as out of keeping with America’s true greatness. (This is a point Scorsese’s film, with its failure of historical imagination, misses: the Civil War was not simply an occasion for the WASP power structure to draft poor Irishmen to die on the battlefield but an intensely moral struggle to free the slaves, in which Americans of all backgrounds gave their lives.)

Yet if Hughes attacked religious and ethnic bigotry, he also recognized that the dysfunctional behavior of New York’s Irish was more destructive than the discrimination against them. After all, he knew that German immigrants, 40 percent of whom were also Catholic (the majority was Protestant, with a small minority of Jews), were almost immediately successful upon arriving in the country, even though most had come to America with no more money than their Irish counterparts—though they did arrive as intact families to a much greater degree than the Irish. German Catholic immigrants did not experience anything akin to the troubles of Irish Catholics, proving that the source of Irish difficulties was not simply their religion or that their ancestors weren’t English. Tellingly, there are almost no reports of German gangs in the historical period that Gangs of New York—both the movie and the 1928 book by Herbert Asbury on which it is based—portrays.

The Irish badly needed rescue, then, and Hughes set out to be their rescuer. Religious renewal would be his chosen means of salvation. When asked what he was going to do about the Irish problem, Hughes replied curtly, “We are going to teach them their religion.” England had sharply curtailed the teaching of Catholicism in Ireland, so the rural Irish who came to America had almost no religious training. Scorsese accurately shows the dominant Catholicism of the New York Irish as a kind of ritualistic superstition; St. Thomas would not have recognized it. This degraded Catholicism could not long resist the worldly temptations of Five Points.

Hughes was fortunate to have more than his own considerable talent to rely on in reforming the New York Irish. The Oxford movement in England had resulted in the conversion to the Catholic Church of a number of brilliant and talented individuals, most famously John Henry Cardinal Newman. In New York, the movement had an even greater influence, leading several highly educated Protestants to convert to Catholicism. Many of these high-profile converts—Levi Silliman Ives (see “Once We Knew How to Rescue Poor Kids,” Autumn 1998), James Roosevelt Bayley, Elizabeth Boyle, Isaac Hecker, James McMaster, and others—offered to help the Irish; Hughes astutely availed himself of their services. Hughes also developed close relationships with WASP politicians like William H. Seward, the Whig Governor of New York. Many WASPs shared Hughes’s vision of a pluralistic America and felt that a large numbers of immigrants would speed the economic development of the country. They understood that with the help of immigrants, the U.S. could become the greatest economic power the world has ever known, and its greatest democracy. Too bad that Scorsese treats all WASP politicians and philanthropists as naive buffoons, without recognizing the value of their efforts to uplift the newcomers, very much an American tradition.

With the help of WASP pols and his talented converts, Hughes launched a series of what today we would call “faith-based initiatives.” These charitable initiatives, which often received government funding, aimed at everything from fighting alcoholism and promiscuity to boosting economic development and the self-esteem of Irish women. The initiatives drew on the power of faith to call people to personal responsibility. A life devoted to the Ten Commandments, Hughes recognized, would lead people to be responsible in their sexual conduct, to care for their children, to respect the elderly, to minister to the sick, to be financially responsible, and to live disciplined lives—a recipe for individual and communal success.

Hughes’s efforts proved astonishingly successful. In less than a generation, the New York Irish moved from being criminals to being the policemen and prosecutors who put the bad guys behind bars. In the mid-nineteenth century, New York Irish women had a reputation for promiscuity. By the end of the century, people chided them for being puritanical. By 1890, two-thirds of the schoolteachers in the city’s schools were Irish women. Temperance societies in every parish convinced most of the women and some of the men to abstain from alcohol. By 1880, when banking and shipping magnate William Grace became the first Irish-Catholic mayor of New York, people viewed the Irish as “a churched people.” Some, like Grace, had accumulated significant wealth; many more had entered the middle class; few resembled the violent, drunken, aimless citizens of 1860’s Five Points.

Hughes and his allies won a monumental struggle with the nativists. If they hadn’t won, the mass immigration of the late nineteenth and early twentieth century might not have happened, because opposition to newcomers would have continued to grow, and the nation’s openness might have closed. America would have looked in the twentieth century like a gigantic WASP version of Japan. John Hughes is an American figure of major historic proportions.

http://www.city-journal.org/html/eon_1_14_03ws.html

Kad smo već spomenuli...

Samo nek se rokaju, bolje za EU ekonomiju. Da to hoće potrajati dugo sa još većim nasiljem.

The whole system is corrupt, so let's crash and burn because it takes patience and a fucking brain to take it over and replace it with something other than stealing goods made by people like yourself, who by the way worked their asses off to produce it!
If chaos is your only response to oppression you deserve nothing better but the very thing you despise.

U SAD-u se namjerno promiče slika o ugnjetavanim crncima itd., što nikako ne odgovara realnosti. Crnci su, ipak, ako se objektivno gleda, najproblematičnija skupina u SAD-u. Ne baratam točnim podatcima, ali zasigurno spadaju u skupine s najnižim standardom života, najnižim postotkom zaposlenosti, najnižim postotkom obrazovanih itd. Iz ovoga izuzimam prvu generaciju imigranata, bez obzira na porijeklo. S tim da, svaka nova generacija crnaca u SAD-u živi bolje nego ranija. Fakt je da crnački srednji stalež ima 3% veće prihode u prosjeku od bjelačkog srednjeg staleža (o tome je pisao Thomas Sowell). Japanci i Kinezi žive najbolje, njihovi prihodi su 30%, odnosno 20% iznad općeg američkog prosjeka, iako bi sami Japanci mogli napraviti žalbu da su bili zatvarani u konc-logore u vrijeme Roosevelta, pa nikome ništa. Slabo se od njih čuju žalopojke da Japanac nikada nije bio predsjednik SAD-a niti se žale na brojnost kongresmena, kojih ima vjerujem 2-3 da su azijatskog porijekla svega.

Bjelačko-crnački sukobi u SAD-u očito postoje, ali nisu toliko stvarni kako se prezentira. Opet, crnci su disproporcionalno zastupljeni po zatvorima, skupina su koja čini najviše kriminala, ubojstava itd. Ako se ne varam, negdje u 90% slučajeva (ako ne i više), crnci su krivci za ubojstva drugih crnaca, a kod ubojstava bijelaca, vjerujem da se radi o obrnutom, da su njihove ubojice u 90% slučajeva crnci. Ne znam točne podatke ali lako se nađu. Dakle stvar je u tome, ako hapsiš stalno kriminalce, u većini slučajeva ti kriminalci budu crnci, onda se sve, naravno neutemeljeno, pripiše rasizmu.

baš to, nije mi ih nimalo žao, sami pali sami se ubili

Pope defends soon-to-be saint vs Native American objections

ROME (AP) — Pope Francis on Saturday praised the zeal of an 18th-century Franciscan missionary he will make a saint when he visits the United States this fall but whom Native Americans say brutally converted indigenous people to Christianity.

Francis praised Junipero Serra during a homily at a Rome seminary training future priests from North America. The pope will proclaim the Spaniard a saint during a Washington, D.C., ceremony Sept. 23. Native Americans have protested in California, saying the friar should be criticized for what they contend was his role in wiping out native populations in a campaign to impose Catholicism. They contend he enslaved converts and that missionaries like him helped spread diseases like smallpox which decimated their people.

Francis described Serra as part of a missionary corps who "went out to all the geographical, social and existential peripheries" to spread the Gospel. "Such zeal excites us," Francis said. Serra, who died in 1784, "ushered in a new springtime of evangelization in those immense territories, extending from Florida to California," Francis said. The Vatican sees Serra as a role model for the growing U.S. Hispanic Catholic population.

The soon-to-be saint also helped defend "indigenous people against abuses by the colonizers," Francis contended. Without wading into specific criticisms of Serra, Francis said of these missionaries: "Sometimes we stop and thoughtfully examine their strengths and, above all, their weaknesses and shortcomings."

Native Americans are outraged that Serra is becoming a saint, blaming him and other missionaries for nearly eradicating their culture. "No Indians pray to Serra here," said Ron Andrade, a member of the La Jolla Indian Reservation and director of the Los Angeles City and County Native American Indian Commission.

When Spanish missionaries moved up the coast in their quest for new souls, "we moved inland, we moved away from the churches," Andrade said in a phone interview about Francis' honoring Serra. "(Serra knew) by destroying the culture and the lifestyle (of Native Americans), they would die."

The missionary work was done to "acquire land and souls, whether they were alive or dead," Andrade said. He also lamented that the pope "didn't sent out his bishops to ask if there was anything to be ashamed of" about Serra.

In Francis' homily, the church's first Latin American pope expressed awe for the likes of Serra, saying "I wonder if today we are able to respond with the same generosity and courage" in leaving comfortable lives to proclaim God to those who haven't "experienced the embrace of his mercy."

Before celebrating Mass at the seminary with Francis, Washington Cardinal Donald Wuerl dismissed concerns that canonizing Serra could be a divisive act offending Native Americans. "The message of the Holy Father is reconciliation," Wuerl said.

Native Americans, including inter-tribal council members in California, have been lobbying for the removal of a statue of Serra from the U.S. Capitol.

Izvor: mail.com

Onda je tako gledano i SAD većinski katolička... promatraj protestante kao zbir, a ne po denominacijama.

45 godina od pucnjave na Sveučilištu Kent State povodom demonstracija protiv američkog napada na Kambodžu
http://en.wikipedia.org/wiki/Kent_State_shootings
4.05.1970.-4.05.2015.

Troje od četvero pobijenih studenata od strane Nacionalne garde države Ohio su bili Židovi.
http://forward.com/news/127615/remembering-kent-state-as-an-american-tragedy-with/