Thursday, 26 December 2013


The Dakota War of 1862, also known as the Sioux Uprising, (and the Dakota Uprising, the Sioux Outbreak of 1862, the Dakota Conflict, the U.S.–Dakota War of 1862 or Little Crow's War) was an armed conflict between the United States and several bands of the eastern Sioux (also known as eastern Dakota). It began on August 17, 1862, along the Minnesota River in southwest Minnesota. It ended with a mass execution of 38 Dakota men on December 26, 1862, in Mankato, Minnesota.

Throughout the late 1850s, treaty violations by the United States and late or unfair annuity payments by Indian agents caused increasing hunger and hardship among the Dakota. Traders with the Dakota previously had demanded that the government give the annuity payments directly to them (introducing the possibility of unfair dealing between the agents and the traders to the exclusion of the Dakota). In mid-1862 the Dakota demanded the annuities directly from their agent, Thomas J. Galbraith. The traders refused to provide any more supplies on credit under those conditions, and negotiations reached an impasse.[3]

On August 17, 1862, one young Dakota with a hunting party of three others killed five settlers while on a hunting expedition. That night a council of Dakota decided to attack settlements throughout the Minnesota River valley to try to drive whites out of the area. There has never been an official report on the number of settlers killed, although figures as high as 800 have been cited.

Over the next several months, continued battles pitting the Dakota against settlers and later, the United States Army, ended with the surrender of most of the Dakota bands.[4] By late December 1862, soldiers had taken captive more than a thousand Dakota, who were interned in jails in Minnesota. After trials and sentencing, 38 Dakota were hanged on December 26, 1862, in the largest one-day execution in American history. In April 1863, the rest of the Dakota were expelled from Minnesota to Nebraska and South Dakota. The United States Congress abolished their reservations.


Previous treaties

The United States and Dakota leaders negotiated the Treaty of Traverse des Sioux[5] on July 23, 1851, and Treaty of Mendota on August 5, 1851, by which the Dakota were forced to cede large tracts of land in Minnesota Territory to the U.S. In exchange for money and goods, the Dakota were forced to agree to live on a 20-mile (32  km) wide Indian reservation centered on a 150 mile (240 km) stretch of the upper Minnesota River.

However, the United States Senate deleted Article 3 of each treaty, which set out reservations, during the ratification process. Much of the promised compensation never arrived, was lost, or was effectively stolen due to corruption in the Bureau of Indian Affairs. Also, annuity payments guaranteed to the Dakota often were provided directly to traders instead (to pay off debts which the Dakota incurred with the traders).

Encroachments on Dakota lands

Little Crow, Dakota chief

When Minnesota became a state on May 11, 1858, representatives of several Dakota bands led by Little Crow traveled to Washington, D.C., to negotiate about enforcing existing treaties. The northern half of the reservation along the Minnesota River was lost, and rights to the quarry at Pipestone, Minnesota, were also taken from the Dakota. This was a major blow to the standing of Little Crow in the Dakota community.
The land was divided into townships and plots for settlement. Logging and agriculture on these plots eliminated surrounding forests and prairies, which interrupted the Dakota's annual cycle of farming, hunting, fishing and gathering wild rice. Hunting by settlers dramatically reduced wild game, such as bison, elk, whitetail deer and bear. Not only did this decrease the meat available for the Dakota in southern and western Minnesota, but it directly reduced their ability to sell furs to traders for additional supplies.

Although payments were guaranteed, the US government was often behind or failed to pay because of Federal preoccupation with the American Civil War. Most land in the river valley was not arable, and hunting could no longer support the Dakota community. The Dakota became increasingly discontented over their losses: land, non-payment of annuities, past broken treaties, plus food shortages and famine following crop failure. Tensions increased through the summer of 1862.

Breakdown of negotiations

On August 4, 1862, representatives of the northern Sissetowan and Wahpeton Dakota bands met at the Upper Sioux Agency in the northwestern part of the reservation and successfully negotiated to obtain food. When two other bands of the Dakota, the southern Mdewakanton and the Wahpekute, turned to the Lower Sioux Agency for supplies on August 15, 1862, they were rejected. Indian Agent (and Minnesota State Senator) Thomas Galbraith managed the area and would not distribute food to these bands without payment.
At a meeting of the Dakota, the U.S. government and local traders, the Dakota representatives asked the representative of the government traders, Andrew Jackson Myrick, to sell them food on credit. His response was said to be, "So far as I am concerned, if they are hungry let them eat grass or their own dung." [6] But the importance of Myrick's comment at the time, early August 1862, is historically unclear. When Gregory Michno shared the top 10 myths on the Dakota Uprising in True West Magazine, he stated that this statement did not incite the uprising: "An interpreter’s daughter first mentioned it 57 years after the event. Since then, however, the claim that this incited the Dakotas to revolt has proliferated as truth in virtually every subsequent retelling. Like so much of our history, unfortunately, repetition is equated with accuracy." [7] Another telling is that Myrick's was referring the Native American women who were already combing the floor of the fort's stables for any unprocessed oats to then feed to their starving children along with a little grass. Myrick was later found dead with grass stuffed in his mouth.[8]


Early fighting

On August 16, 1862, the treaty payments to the Dakota arrived in St. Paul, Minnesota, and were brought to Fort Ridgely the next day. They arrived too late to prevent violence. On August 17, 1862, four young Dakota men were on a hunting trip in Acton Township, Minnesota, during which one stole eggs and then killed five white settlers.[9] Soon after, a Dakota war council was convened and their leader, Little Crow, agreed to continue attacks on the European-American settlements to try to drive out the whites.

On August 18, 1862, Little Crow led a group that attacked the Lower Sioux (or Redwood) Agency. Andrew Myrick was among the first who were killed.[citation needed] He was discovered trying to escape through a second-floor window of a building at the agency. Myrick's body later was found with grass stuffed into his mouth. The warriors burned the buildings at the Lower Sioux Agency, giving enough time for settlers to escape across the river at Redwood Ferry. Minnesota militia forces and B Company of the 5th Minnesota Volunteer Infantry Regiment sent to quell the uprising were defeated at the Battle of Redwood Ferry. Twenty-four soldiers, including the party's commander (Captain John Marsh), were killed in the battle.[citation needed] Throughout the day, Dakota war parties swept the Minnesota River Valley and near vicinity, killing many settlers. Numerous settlements including the Townships of Milford, Leavenworth and Sacred Heart, were surrounded and burned and their populations nearly exterminated.

Early Dakota offensives

1912 lithograph depicting the 1862 Battle of Birch Coulee, by Paul G. Biersach (1845-1927)

Confident with their initial success, the Dakota continued their offensive and attacked the settlement of New Ulm, Minnesota, on August 19, 1862, and again on August 23, 1862. Dakota warriors initially decided not to attack the heavily defended Fort Ridgely along the river. They turned toward the town, killing settlers along the way. By the time New Ulm was attacked, residents had organized defenses in the town center and were able to keep the Dakota at bay during the brief siege. Dakota warriors penetrated parts of the defenses enough to burn much of the town.[10] By that evening, a thunderstorm dampened the warfare, preventing further Dakota attacks.

Regular soldiers and militia from nearby towns (including two companies of the 5th Minnesota Volunteer Infantry then stationed at Fort Ridgely) reinforced New Ulm. Residents continued to build barricades around the town.

During this period, the Dakota attacked Fort Ridgely on August 20 and 22, 1862.[11][12] Although the Dakota were not able to take the fort, they ambushed a relief party from the fort to New Ulm on August 21. The defense at the Battle of Fort Ridgely further limited the ability of the American forces to aid outlying settlements. The Dakota raided farms and small settlements throughout south central Minnesota and what was then eastern Dakota Territory.

Minnesota militia counterattacks resulted in a major defeat of American forces at the Battle of Birch Coulee on September 2, 1862. The battle began when the Dakota attacked a detachment of 150 American soldiers at Birch Coulee, 16 miles (26 km) from Fort Ridgely. The detachment had been sent out to find survivors, bury American dead and report on the location of Dakota fighters. A three-hour firefight began with an early morning assault. Thirteen soldiers were killed and 47 were wounded, while only two Dakota were killed. A column of 240 soldiers from Fort Ridgely relieved the detachment at Birch Coulee the same afternoon.

Attacks in northern Minnesota

Settlers escaping the violence, 1862.

Farther north, the Dakota attacked several unfortified stagecoach stops and river crossings along the Red River Trails, a settled trade route between Fort Garry (now Winnipeg, Manitoba) and Saint Paul, Minnesota, in the Red River Valley in northwestern Minnesota and eastern Dakota Territory. Many settlers and employees of the Hudson's Bay Company and other local enterprises in this sparsely populated country took refuge in Fort Abercrombie, located in a bend of the Red River of the North about 25 miles (40 km) south of present-day Fargo, North Dakota. Between late August and late September, the Dakota launched several attacks on Fort Abercrombie; all were repelled by its defenders.

In the meantime steamboat and flatboat trade on the Red River came to a halt. Mail carriers, stage drivers and military couriers were killed while attempting to reach settlements such as Pembina, North Dakota, Fort Garry, St. Cloud, Minnesota, and Fort Snelling. Eventually the garrison at Fort Abercrombie was relieved by a U.S. Army company from Fort Snelling, and the civilian refugees were removed to St. Cloud.

Army reinforcements

Due to the demands of the American Civil War, the region's representatives had to repeatedly appeal for aid before Pres. Abraham Lincoln formed the Department of the Northwest on September 6, 1862, and appointed Gen. John Pope to command it with orders to quell the violence. He led troops from the 3rd Minnesota Volunteer Infantry Regiment and 4th Minnesota Volunteer Infantry Regiment. The 9th Minnesota Volunteer Infantry Regiment and 10th Minnesota Volunteer Infantry Regiment, which were still being constituted, had troops dispatched to the front as soon as Companies were formed.[13][14] Minnesota Gov. Alexander Ramsey also enlisted the help of Col. Henry Hastings Sibley (the previous governor) to aid in the effort.

After the arrival of a larger army force, the final large-scale fighting took place at the Battle of Wood Lake on September 23, 1862. According to the official report of Lt. Col. William R. Marshall of the 7th Minnesota Volunteer Infantry Regiment, elements of the 7th Minnesota and the 6th Minnesota Volunteer Infantry Regiment (and a six-pounder cannon) were deployed equally in dugouts and in a skirmish line. After brief fighting, the forces in the skirmish line charged against the Dakota (then in a ravine) and defeated them overwhelmingly.

Among the Citizen Soldier units in Sibley's expedition:
  • Captain Joseph F. Bean's Company "The Eureka Squad"
  • Captain David D. Lloyd's Company
  • Captain Calvin Potter's Company of Mounted Men
  • Captain Mark Hendrick's Battery of Light Artillery
  • 1st Lt Christopher Hansen's Company "Cedar Valley Rangers" of the 5th Iowa State Militia, Mitchell Co, Iowa
  • elements of the 5th & 6th Iowa State Militia

Iowa Northern Border Brigade

Blockhouse built as part of a settlers' fort in Peterson, Iowa to defend against anticipated Dakota attacks in 1862.

In Iowa alarm over the Santee attacks led to the construction of a line of forts from Sioux City to Iowa Lake. The region had already been militarized because of the Spirit Lake Massacre in 1857. After the 1862 conflict began, the Iowa Legislature authorized “not less than 500 mounted men from the frontier counties at the earliest possible moment, and to be stationed where most needed”, although this number was soon reduced. Although no fighting took place in Iowa, the Dakota uprising led to the rapid expulsion of the few unassimilated Native Americans left there.[15][16]

Surrender of the Dakota

Most Dakota fighters surrendered shortly after the Battle of Wood Lake at Camp Release on September 26, 1862. The place was so named because it was the site where the Dakota released 269 European-American captives to the troops commanded by Col. Henry Sibley. The captives included 162 "mixed-bloods" (mixed-race, some likely descendants of Dakota women who were mistakenly counted as captives) and 107 whites, mostly women and children. Most of the warriors were imprisoned before Sibley arrived at Camp Release.[17]:249 The surrendered Dakota warriors were held until military trials took place in November 1862. Of the 498 trials, 300 were sentenced to death though the president commuted all but 38.[18]
Little Crow was forced to retreat sometime in September 1862. He stayed briefly in Canada but soon returned to the Minnesota area. He was killed on July 3, 1863, near Hutchinson, Minnesota, while gathering raspberries with his teenage son. The pair had wandered onto the land of white settler Nathan Lamson, who shot at them to collect bounties. Once it was discovered that the body was of Little Crow, his skull and scalp were put on display in St. Paul, Minnesota. The city held the trophies until 1971, when it returned the remains to Little Crow's grandson. For killing Little Crow, the state granted Lamson an additional $500 bounty. For his part in the warfare, Little Crow's son was sentenced to death by a military tribunal, a sentence then commuted to a prison term.


In early December, 303 Sioux prisoners were convicted of murder and rape by military tribunals and sentenced to death. Some trials lasted less than 5 minutes. No one explained the proceedings to the defendants, nor were the Sioux represented by a defense in court. Pres. Abraham Lincoln personally reviewed the trial records to distinguish between those who had engaged in warfare against the U.S., versus those who had committed crimes of rape and murder against civilians.

Henry Whipple, the Episcopal bishop of Minnesota and a reformer of U.S. policies toward Native Americans, first wrote an open letter and then went to Washington DC in the Fall of 1862 to urge Lincoln to proceed with leniency.[19] On the other hand, General Pope and Minnesota Senator Morton S. Wilkinson told him that leniency would not be received well by the white population. Governor Ramsey warned Lincoln that, unless all 303 Sioux were executed, "[P]rivate revenge would on all this border take the place of official judgment on these Indians."[20] In the end, Lincoln commuted the death sentences of 264 prisoners, but he allowed the execution of 38 men.

This clemency resulted in protests from Minnesota, which persisted until the Secretary of the Interior offered white Minnesotans "reasonable compensation for the depredations committed." Republicans did not fare as well in Minnesota in the 1864 election as they had before. Ramsey (by then a senator) informed Lincoln that more hangings would have resulted in a larger electoral majority. The President reportedly replied, "I could not afford to hang men for votes."[21]


One of the 39 condemned prisoners was granted a reprieve.[17]:252-259[22] The Army executed the 38 remaining prisoners by hanging on December 26, 1862, in Mankato, Minnesota. It remains the largest mass execution in American history.

Drawing of the 1862 mass hanging in Mankato, Minnesota.

Wa-kan-o-zhan-zhan (Medicine Bottle)

The mass execution was performed publicly on a single scaffold platform. After regimental surgeons pronounced the prisoners dead, they were buried en masse in a trench in the sand of the riverbank. Before they were buried, an unknown person nicknamed “Dr. Sheardown” possibly removed some of the prisoners' skin.[23] Small boxes purportedly containing the skin later were sold in Mankato.
At least two Sioux leaders, Little Six and Medicine Bottle, escaped to Canada. They were captured, drugged and returned to the United States. They were hanged at Fort Snelling in 1865.[24]

Medical aftermath

Because of high demand for cadavers for anatomical study, several doctors wanted to obtain the bodies after the execution. The grave was reopened in the night and the bodies were distributed among the doctors, a practice common in the era. The doctor who received the body of Mahpiya Okinajin (He Who Stands in Clouds), also known as "Cut Nose", was William Worrall Mayo.

Mayo brought the body of Mahpiya Okinajin to Le Sueur, Minnesota, where he dissected it in the presence of medical colleagues.[25]:77-78 Afterward, he had the skeleton cleaned, dried and varnished. Mayo kept it in an iron kettle in his home office. His sons received their first lessons in osteology from this skeleton[25]:167 In the late 20th century, the identifiable remains of Mahpiya Okinajin and other Native Americans were returned by the Mayo Clinic to a Dakota tribe for reburial per the Native American Graves Protection and Repatriation Act.[26]


The remaining convicted Indians stayed in prison that winter. The following spring they were transferred to Camp McClellan in Davenport, Iowa,[27] where they were held in prison for almost four years. By the time of their release, one third of the prisoners had died of disease. The survivors were sent with their families to Nebraska. Their families had already been expelled from Minnesota.

Pike Island internment

Dakota internment camp, Fort Snelling, winter 1862

Little Crow's wife and two children at Fort Snelling prison compound, 1864

During this time, more than 1600 Dakota women, children and old men were held in an internment camp on Pike Island, near Fort Snelling, Minnesota. Living conditions and sanitation were poor, and infectious disease struck the camp, killing more than three hundred.[28] In April 1863 the U.S. Congress abolished the reservation, declared all previous treaties with the Dakota null and void, and undertook proceedings to expel the Dakota people entirely from Minnesota. To this end, a bounty of $25 per scalp was placed on any Dakota found free within the boundaries of the state.[citation needed] The only exception to this legislation applied to 208 Mdewakanton, who remained neutral or assisted white settlers in the conflict.

In May 1863 Dakota survivors were forced aboard steamboats and relocated to the Crow Creek Reservation, in the southeastern Dakota Territory, a place stricken by drought at the time. Many of the survivors of Crow Creek moved three years later to the Niobrara Reservation in Nebraska.[29][30]

Firsthand accounts

There are numerous firsthand accounts of the wars and raids. For example, the compilation by Charles Bryant, titled Indian Massacre in Minnesota, included these graphic descriptions of events, taken from an interview with Mrs. Justina Krieger:

"Mr. Massipost had two daughters, young ladies, intelligent and accomplished. These the savages murdered most brutally. The head of one of them was afterward found, severed from the body, attached to a fish-hook, and hung upon a nail. His son, a young man of twenty-four years, was also killed. Mr. Massipost and a son of eight years escaped to New Ulm."[31]:141

"The daughter of Mr. Schwandt, enceinte [pregnant], was cut open, as was learned afterward, the child taken alive from the mother, and nailed to a tree. The son of Mr. Schwandt, aged thirteen years, who had been beaten by the Indians, until dead, as was supposed, was present, and saw the entire tragedy. He saw the child taken alive from the body of his sister, Mrs. Waltz, and nailed to a tree in the yard. It struggled some time after the nails were driven through it! This occurred in the forenoon of Monday, 18th of August, 1862."[31]:300-301

Continued conflict

After the expulsion of the Dakota, some refugees and warriors made their way to Lakota lands. Battles continued between the forces of the Department of the Northwest and combined Lakota and Dakota forces through 1864. Col. Henry Sibley with 2,000 men pursued the Sioux into Dakota Territory. Sibley's army defeated the Lakota and Dakota in four major battles in 1863: the Battle of Big Mound on July 24, 1863; the Battle of Dead Buffalo Lake on July 26, 1863; the Battle of Stony Lake on July 28, 1863; and the Battle of Whitestone Hill on September 3, 1863. The Sioux retreated further, but faced a United States army again in 1864. General Alfred Sully led a force from near Fort Pierre, South Dakota, and decisively defeated the Sioux at the Battle of Killdeer Mountain on July 28, 1864.

Conflicts continued. Within two years settlers' encroachment on Lakota land sparked Red Cloud's War; the US desire for control of the Black Hills in South Dakota prompted the government to authorize an offensive in 1876 in what would be called the Black Hills War. By 1881, the majority of the Sioux had surrendered to American military forces. In 1890, the Wounded Knee Massacre ended all effective Sioux resistance.

Alexander Goodthunder and his wife Snana, a Dakota family that returned to Minnesota after the war

Minnesota after the war

The Minnesota River valley and surrounding upland prairie areas were abandoned by most settlers during the war. Many of the families who fled their farms and homes as refugees never returned. Following the American Civil War, however, the area was resettled. By the mid-1870s, it was again being used for agriculture.

The Lower Sioux Indian Reservation was reestablished at the site of the Lower Sioux Agency near Morton. It was not until the 1930s that the US created the smaller Upper Sioux Indian Reservation near Granite Falls.
Although some Dakota opposed the war, most were expelled from Minnesota, including those who attempted to assist settlers. The Yankton Sioux Chief Struck by the Ree deployed some of his warriors to this effect, but was not judged friendly enough to be allowed to remain in the state immediately after the war. By the 1880s, a number of Dakota had moved back to the Minnesota River valley, notably the Goodthunder, Wabasha, Bluestone and Lawrence families. They were joined by Dakota families who had been living under the protection of Bishop Henry Benjamin Whipple and the trader Alexander Faribault.
By the late 1920s, the conflict began to pass into the realm of oral tradition in Minnesota. Eyewitness accounts were communicated first-hand to individuals who survived into the 1970s and early 1980s. The stories of innocent individuals and families of struggling pioneer farmers being killed by Dakota have remained in the consciousness of the prairie communities of southcentral Minnesota.[32]

Monuments and memorials

The Camp Release State Monument commemorates the release of 269 captives at the end of the conflict and the four faces of the 51-foot granite monument are inscribed with information about the battles that took place along the Minnesota River during the conflict, the Dakota's surrender, and the creation of the monument.
Large stone monuments at the Wood Lake Battlefield and in the parade ground of Fort Ridgely commemorate the battles and members of the military killed in action.
Located at Center and State Streets, Defender's Monument was erected in 1891 by the State of Minnesota to honor the memory of the defenders who aided New Ulm during the Dakota War of 1862. The artwork at the base was created by New Ulm artist Anton Gag. Except for being moved to the middle of the block, the monument has not been changed since its completion.[33]

Artist Scott Seekins lecturing on the war's sesquicentennial at the Hennepin County Library in September 2012.

In 1972, the City of Mankato, Minnesota removed a plaque that had commemorated the mass execution of the thirty-eight Dakota from the site where the hanging occurred. In 1992, the City purchased the site and created Reconciliation Park.[34] There is purposely no mention of the execution, but several stone statues in and around the park serve as a memorial. The annual Mankato Pow-wow, held in September, commemorates the lives of the executed men, but also seeks to reconcile the European American and Dakota communities. The Birch Coulee Pow-wow, held on Labor Day weekend, honors the lives of those who were hanged.

A number of local monuments honor white civilians killed during the war. These include the: Acton, Minnesota monument to those killed in the attack on the Howard Baker farm; Guri Endreson monument in the Vikor Lutheran Cemetery near Willmar, Minnesota; and Brownton, Minnesota monument to the White family, and the Lake Shetek State Park monument to 15 white settlers killed there and at nearby Slaughter Slough on August 20, 1862.

In popular media

  • Attacks on settlers by Sioux warriors are portrayed in a 1972 film about immigrants from Sweden titled The New Land (Nybyggarna)
  • The This American Life episode 'Little War on the Prairie' discusses the continuing legacy of the conflict in Mankato, Minnesota.

See also


  1. ^ Kenneth Carley (15 July 2001). The Dakota War of 1862. Minnesota Historical Society Press. p. 1. ISBN 978-0-87351-392-0. Retrieved 1 May 2011.
  2. ^ Clodfelter, Micheal D. (2006). The Dakota War: The United States Army Versus the Sioux, 1862-1865. McFarland Publishing. p. 67. ISBN 0-7864-2726-4.
  3. ^ Dee Brown Bury My Heart at Wounded Knee: An Indian American History of the American West, p. 40, Henry Holt, Owl Book edition (1991, copyright 1970), trade paperback, 488 pages, ISBN 0-8050-1730-5.
  4. ^ Kunnen-Jones, Marianne (2002-08-21). "Anniversary Volume Gives New Voice To Pioneer Accounts of Sioux Uprising". University of Cincinnati. Retrieved 2007-06-06.
  5. ^ Carly, Kenneth (1976). The Sioux Uprising of 1862 (Second edition ed.). Minnesota Historical Society.
  6. ^ Dillon, Richard H. (1920). North American Indian Wars. City: Booksales. p. 126.
  7. ^ Michno, Gregory. ""10 Myths on the Dakota Uprising"". (2012). True West Magazine.
  8. ^ Anderson, Gary. (1983) "Myrick's Insult: A fresh look at Myth and Reality", Minnesota History Quarterly 48(5):198-206.
  9. ^ Furst, Jay (22 December 2012). "Dakota War timeline". Rochester Post-Bulletin. Retrieved 27 December 2012.
  10. ^ Burnham, Frederick Russell (1926). Scouting on Two Continents. New York: Doubleday, Page and Co. p. 2 (autobiographical account). ASIN B000F1UKOA.
  11. ^ Soldiers: 3 killed/13 wounded; Lakota: 2 known dead.
  12. ^ "Ft. Rid". The Dakota Conflict of 1862: Battles. Mankato Chamber of Commerce. Retrieved 2007-04-06.
  13. ^ Minn Board of Commissioners (October 2005). Andrews, C. C., ed. Minnesota in the Civil and Indian Wars, 1861-1865: Two Volume Set with Index. Minnesota Historical Society. ISBN 978-0-87351-519-1. Retrieved 7 May 2011.
  14. ^ "History – Minnesota Infantry (Part 1)". Union Regimental Histories. The Civil War Archive. Retrieved 7 May 2011.
  15. ^ Rogers, Leah D. (2009). "Fort Madison, 1808-1813". In William E. Whittaker. Frontier Forts of Iowa: Indians, Traders, and Soldiers, 1682–1862. Iowa City: University of Iowa Press. pp. 193–206. ISBN 978-1-58729-831-8.
  16. ^ McKusick, Marshall B. (1975). The Iowa Northern Border Brigade. Iowa City, Iowa: Office of the State Archaeologist, The University of Iowa.
  17. ^ a b Schultz, Duane (1992). Over the Earth I Come: The Great Sioux Uprising of 1862. St. Martin's Press. ISBN 0-312-07051-9.
  18. ^ Appletons' annual cyclopaedia and register of important events of the year: 1862. New York: D. Appleton & Company. 1863. p. 588.
  19. ^ "History Matters". Minnesota Historical Society. March/April 2008. p. 1.
  20. ^ Abraham Lincoln (30 October 2008). The Collected Works of Abraham Lincoln. Wildside Press LLC. p. 493. ISBN 978-1-4344-7707-1.
  21. ^ Donald, David Herbert (1995). Lincoln. New York, New York: Simon and Schuster. pp. 394–95.
  22. ^ Carley, Kenneth (1961). The Sioux Uprising of 1862. Minnesota Historical Society. p. 65. "Most of the thirty-nine were baptized, including Tatemima (or Round Wind), who was reprieved at the last minute."
  23. ^ "Human Remains from Mankato, MN in the Possession of the Public Museum of Grand Rapids, Grand Rapids, MI". National Park Service. 2000-04-08. Retrieved 2007-04-28.
  24. ^ Winks, Robin W. (1960). The Civil War Years: Canada and the United States, Baltimore : Johns Hopkins Press, 1960, p. 174.
  25. ^ a b Clapesattle, Helen (1969). The Doctors Mayo. Rochester, MN: Mayo Clinic; 2nd edition. ISBN 978-5-555-50282-7.
  26. ^ Records of the Mayo Clinic.
  27. ^ "The Two Sides of Camp McClellan". Davenport Public Library. Retrieved 2012-06-04.
  28. ^ Monjeau-Marz, Corinne L. (October 10, 2005). Dakota Indian Internment at Fort Snelling, 1862–1864. Prairie Smoke Press. ISBN 0-9772718-1-1.
  29. ^ "Where the Water Reflects the Past". The Saint Paul Foundation. 2005-10-31. Retrieved 2006-12-12.
  30. ^ "family History". Census of Dakota Indians Interned at Fort Snelling After the Dakota War in 1862. Minnesota Historical Society. 2006. Retrieved 2006-12-12.
  31. ^ a b Bryant, Charles S.; Abel B. Murch (1864). A history of the great massacre by the Sioux Indians in Minnesota : including the personal narratives of many who escaped. Chicago: O.C. Gibbs. ISBN 978-1-147-00747-3.
  32. ^ Producers: Mark Steil and Tim Post (2002-09-26). "Minnesota's Uncivil War". MPR. KNOW-FM.
  33. ^ "Defender's Monument". Brown County Historical Society. Retrieved 17 August 2012.
  34. ^ Barry, Paul. "Reconciliation – Healing and Remembering". Retrieved 6 September 2011.

Further reading

  • Anderson, Gary and Alan Woolworth, editors. Through Dakota Eyes: Narrative Accounts of the Minnesota Indian War of 1862, Minnesota Historical Society Press (1988). ISBN 0-87351-216-2
  • Beck, Paul N., Soldier Settler and Sioux: Fort Ridgely and the Minnesota River Valley 1853–1867, Pine Hill Press, Inc. (2000). ISBN 0-931170-75-3
  • Berg, Scott W., 38 Nooses: Lincoln, Little Crow, and the Beginning of the Frontier's End Pantheon (2012). ISBN 0-307377-24-5
  • Collins, Loren Warren. The Story of a Minnesotan, (private printing) (1912, 1913?). OCLC 7880929
  • Cox, Hank. Lincoln And The Sioux Uprising of 1862, Cumberland House Publishing (2005). ISBN 1-58182-457-2
  • Folwell, William W.; Fridley, Russell W. A History of Minnesota, Vol. 2, pp. 102–302, Minnesota Historical Society (1961). ISBN 978-0-87351-001-1
  • Jackson, Helen Hunt. "A Century of Dishonor: A Sketch of the United States Government's Dealings with some of the Indian Tribes (1887), Chapter V.: The Sioux, pp. 136–185. [1]
  • Johnson, Roy P. The Siege at Fort Abercrombie, State Historical Society of North Dakota (1957). OCLC 1971587
  • Linder, Douglas The Dakota Conflict Trials of 1862 (1999).
  • Nix, Jacob. The Sioux Uprising in Minnesota, 1862: Jacob Nix's Eyewitness History, Max Kade German-American Center (1994). ISBN 1-880788-02-0
  • Tolzmann, Don Heinrich, German Pioneer Accounts of the Great Sioux Uprising of 1862, Little Miami Pub. Co. (April 2002). ISBN 978-0-9713657-6-6.
  • Yenne, Bill. Indian Wars: The Campaign for the American West, Westholme (2005). ISBN 1-59416-016-3

External links

Mordechai Vanunu wins human rights prize of Brazilian Press Association

Published on 17 September 2013 Written by Alternative Information Center (AIC)

Mordechai Vanunu, the Israeli whistleblower who exposed details of Israel's nuclear weapons programme to the world in 1986, has been awarded the 2013 human rights prize of the Brazilian Press Association (ABI).

ABI awarded the prize to Vananu for his services to humanity, to citizenship rights and the right to information.

An additional six "citizens of the world" also received the 2013, including Edward Snowden, Julian Assange, Glenn Greenwald and Chelsea Manning.

Vanunu exposed Israel's nuclear weapons programme to the British press in 1986 and was subsequently kidnapped by Israeli intelligence and sentenced to 18 years in prison, 11 of which he spent in solitary confinement. Since his release from prison in 2004, Vanunu is subject to broad restrictions on his speech and movement, and it not permitted to leave Israel as he desires.

In announcing its decision, ABI stated that it is honouring Israeli citizen Mordechai Vanunu, a hero of humanity who acted to support world peace. 


Please join us at the AICafe on Saturday 28 December from 7.30 p.m. for an evening devoted to the Gaza Strip.   From 27 December 2008 – 19 January 2009, Israeli military forces pounded the Gaza Strip, killing some 1,400...

International AIC Camp in Photos 


Dakota War of 1862
Part of Sioux Wars, American Civil War
The Siege of New Ulm Minn.jpg
The Siege of New Ulm, Minnesota on August 19, 1862


Date 1862
Location Minnesota, Dakota Territory
Result United States victory
United States United StatesSioux
Commanders and leaders
United States John Pope
Minnesota Henry Hastings Sibley
Little Crow
Big Eagle
Casualties and losses
77 soldiers
450–800 civilians[1]
150 dead, 38 executed[2]

The Art of Critical Thought by Sheikh Imran Nazar Hosein Dec 2013

Presented by Adalberto Erazo Jr.

N.B.  Material presented is for research  and the contents are not necessarily shared in their entirety by us.  However, the garbage I had posted below by mistake and which was not provided by Adalberto Erazo Jr.) has been duly removed.  I apologise for that.

The Art of Critical Thought
by Sheikh Imran Nazar Hosein
Dec 2013


Presented by Adalberto Erazo Jr.
Published on 24 Dec 2013
The Art of Critical Thought
By World Renowned Islamic Scholar Sheikh Imran Nazar Hosein.
International Summit of Essential Expert Knowledge, ISEEK 2013, London UK

Lecture held on the month of Safar 1435H
DECEMBER 2013 at the studios of IBN (Islamic Broadcasting Network) of Trinidad & Tobago.

ডিসেম্বর ২০১৩ / সাফর ১৪৩৫ হিজরী ট্রিনিড্যাড এন্ড টবেগো-তে ধারনকৃত আন্তর্জাতিক খ্যাতিসম্পন্ন বিশিষ্ট ইসলামিক স্কলার, দার্শনিক এবং লেখক আল্লামা ইমরান নযর হোসেন এর লেকচার

How do we gather meaning when there is so much confusion? Where does one even start? Even scholars and other Muslims can't agree about what is going on - so what hope is there for the rest of us?

This practical talk will help to filter out all the mass confusion and provide in its stead some much-needed clarity about the reality affecting us and our families every single day. Looking at both avoidance of mass media and disinformation, and applying a simple, easy-to-understand and effective methodology to acquiring knowledge, you too will be able to find a way to see beyond the fog and discern what real truth is, amidst the falsehoods rife in our world. This will be a vital skill to possess going forward, and your journey starts here!

Video Courtesy YT: ISEEK KN-OW

Imran Nazar Hosein is a leading International Islamic Philosopher, Scholar and author, specialising in world politics, economy, eschatology , modern socio-economic/political issues and expert on international affairs. He is best- selling author of Jerusalem in the Qur'an. Imran Nazar Hosein was born on the Caribbean island of Trinidad in 1942 to parents whose ancestors had migrated from India as indentured labourers. He studied Islam, Philosophy and International Relations at several universities and institutions of higher learning. Among them are al-Azhar University in Cairo, Egypt, the Institute of International Relations of the University of the West Indies in Trinidad, the University of Karachi in Pakistan, the Aleemiyah Institute of Islamic Studies in Karachi, Pakistan, and the Graduate Institute of International Studies in Geneva, Switzerland.

শায়খ্ ইমরান নযর হোসেন একজন আন্তর্জাতিক খ্যাতিসম্পন্ন বিশিষ্ট ইসলামিক স্কলার, দার্শনিক এবং লেখক।

ইসলাম ধর্মের জ্ঞান অর্জনের পাশাপাশি তিনি মিশর এর আল আযহার, সুইজারল্যান্ড, এবং ওয়েস্ট ইন্ডিজ সহ বিশ্বের পাঁচটি বিশ্ববিদ্যালয় থেকে দর্শন, ইন্টারন্যাশনাল রিলেশনস্, ইন্টারন্যাশনাল পলিটিক্স এবং ইন্টারন্যাশনাল ইকোনমি-তে উচ্চ শিক্ষা লাভ করেন।

তিনি ট্রিনিড্যাড এন্ড টোবেগো এর পররাষ্ট্র মন্ত্রণালয়ে পররাষ্ট্র বিষয়ক কর্মকর্তা এবং কূটনীতিক ছিলেন।

১৯৯১ সালে তিনি মার্কিন যুক্তরাষ্ট্রে ইসলাম প্রচারের কাজ করেন সময় তিনি যয়েন্ট কমিটি অব মুসলিম অর্গনাযেসন্স অব গ্রেটার নিউ ইয়র্কে অবস্থিত জাতি সংঘ সদর দপ্তরে খতিবের পদে নিযুক্ত ছিলেন এবং জুম্মার ভাষণ দিতেন।

তাঁর লেখা উল্লেখযোগ্য গ্রন্থগুলোর মধ্যে পবিত্র কোর'আনে জেরুজালেম (জেরুজালেম ইন দ্যা কোর'আন) বিশেষভাবে উল্লেখযোগ্য। গ্রন্থটি বেশ কয়েকবার বেস্ট সেলার তালিকার স্থান পায় এবং বাংলা, উর্দু, আরবী সহ ডজন খানেক ভাষায় অনুবাদিত হয়।

উনার ব্যক্তিগত ওয়েবসাইটঃ

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 John 8:31-32 ESV
  31 So Jesus said to the Jews who had believed him, 

“If you abide in my word, you are truly my disciples,  32 and you will know the truth, and the truth will set you free.”

  John 14:6
Parallel Verses
New International Version

Jesus answered (to Thomas), "I am the way and the truth and the life. No one comes to the Father except through me.


Kevin Annett - Genocide in Canada Past and Present - The Pope Resigns - 02/18/2013

Published on 19 Feb 2013]
For more information visit:


Pope accused of crimes against humanity:


The Vatican's Holocaust:

Canada is a Corporation Under UK Queen: http://inpursuitofhappiness.wordpress...

More Evidence of Countries Registered as Corporations
Almost ALL Countries are listed on the US STOCK EXCHANGE (SECURITIES EXCHANGE)

Quotations: On the Jesuit Order:


UNREPENTANT - A film by Kevin Annett:
  • Category


    Native American Wisdom Quotes

    Inspirational sayings, quotes, and words of wisdom from a Native American perspective, reflecting Native American beliefs, philosophy and spirituality.

    Cherokee Prayer Blessing

    May the Warm Winds of Heaven
    Blow softly upon your house.
    May the Great Spirit
    Bless all who enter there.
    May your Mocassins
    Make happy tracks
    in many snows,
    and may the Rainbow
    Always touch your shoulder.

    Native American Prayer

    Oh, Great Spirit
    Whose voice I hear in the winds,
    And whose breath gives life to all the world,
    hear me, I am small and weak,
    I need your strength and wisdom.
    Let me walk in beauty and make my eyes ever behold
    the red and purple sunset.
    Make my hands respect the things you have
    made and my ears sharp to hear your voice.
    Make me wise so that I may understand the things
    you have taught my people.
    Let me learn the lessons you have
    hidden in every leaf and rock.

    I seek strength, not to be greater than my brother,
    but to fight my greatest enemy - myself.
    Make me always ready to come to you
    with clean hands and straight eyes.
    So when life fades, as the fading sunset,
    my Spirit may come to you without shame.

    (translated by Lakota Sioux Chief Yellow Lark in 1887)
    published in Native American Prayers - by the Episcopal Church.

      Honor the sacred.
    Honor the Earth, our Mother.
    Honor the Elders.
    Honor all with whom we
    share the Earth:-

    Four-leggeds, two-leggeds,
    winged ones,
    Swimmers, crawlers,
    plant and rock people.
    Walk in balance and beauty.

    Native American Elder

    Lakota Instructions for Living

    Friend do it this way - that is,
    whatever you do in life,
    do the very best you can
    with both your heart and mind.

    And if you do it that way,
    the Power Of The Universe
    will come to your assistance,
    if your heart and mind are in Unity.

    When one sits in the Hoop Of The People,
    one must be responsible because
    All of Creation is related.
    And the hurt of one is the hurt of all.
    And the honor of one is the honor of all.
    And whatever we do effects everything in the universe.

    If you do it that way - that is,
    if you truly join your heart and mind
    as One - whatever you ask for,
    that's the Way It's Going To Be.

    passed down from White Buffalo Calf Woman

    Go Forward With Courage

    When you are in doubt, be still, and wait;
    when doubt no longer exists for you, then go forward with courage.
    So long as mists envelop you, be still;
    be still until the sunlight pours through and dispels the mists
    -- as it surely will.
    Then act with courage.

    Ponca Chief White Eagle (1800's to 1914)

    Earth, Teach Me

    Earth teach me quiet ~ as the grasses are still with new light.
    Earth teach me suffering ~ as old stones suffer with memory.
    Earth teach me humility ~ as blossoms are humble with beginning.
    Earth teach me caring ~ as mothers nurture their young.
    Earth teach me courage ~ as the tree that stands alone.
    Earth teach me limitation ~ as the ant that crawls on the ground.
    Earth teach me freedom ~ as the eagle that soars in the sky.
    Earth teach me acceptance ~ as the leaves that die each fall.
    Earth teach me renewal ~ as the seed that rises in the spring.
    Earth teach me to forget myself ~ as melted snow forgets its life.
    Earth teach me to remember kindness ~ as dry fields weep with rain.

    - An Ute Prayer

    Treat the earth well.
    It was not given to you by your parents,
    it was loaned to you by your children.
    We do not inherit the Earth from our Ancestors,
    we borrow it from our Children.

    Ancient Indian Proverb

    You have noticed that everything an Indian does in a circle,
    and that is because the Power of the World always works in circles,
    and everything and everything tries to be round.

    In the old days all our power came to us from the sacred hoop
    of the nation and so long as the hoop was unbroken the people
    flourished. The flowering tree was the living center of the hoop,
    and the circle of the four quarters nourished it. The east gave peace
    and light, the south gave warmth, the west gave rain and the north
    with its cold and mighty wind gave strength and endurance. This
    knowledge came to us from the outer world with our religion.

    Everything the power of the world does is done in a circle.
    The sky is round and I have heard that the earth is round like a ball
    and so are all the stars. The wind, in its greatest power, whirls.
    Birds make their nests in circles, for theirs is the same religion as ours.
    The sun comes forth and goes down again in a circle. The moon
    does the same and both are round. Even the seasons form a great
    circle in their changing and always come back again to where they were.

    The life of a man is a circle from childhood to childhood, and so it is
    in everything where power moves. Our teepees were round like the
    nests of birds, and these were always set in a circle, the nation's hoop,
    a nest of many nests, where the Great Spirit meant for us to hatch our children.

    Black Elk, Holy Man of the Oglala Sioux 1863-1950
    Over a hundred years ago Black Elk had a vision of the time when Indian people would heal from the devastating effects
    of European migration. In his vision the Sacred Hoop which had been broken, would be mended in seven generations.
    The children born into this decade will be the seventh generation.

    When you were born, you cried
    and the world rejoiced.
    Live your life
    so that when you die,
    the world cries and you rejoice.

    White Elk

    If the white man wants to live in peace with the Indian, he can live in peace...
    Treat all men alike. Give them all the
    same law. Give them all an even chance
    to live and grow.All men were made by
    the same Great Spirit Chief.
    They are all brothers. The Earth is the mother of all people, and all people should have equal rights upon it....
    Let me be a free man,free to travel,
    free to stop,free to work,free to trade where I choose my own teachers, free to follow the religion of my fathers,free to think and talk and act for myself, and I will obey every law, or submit to the penalty.

    Heinmot Tooyalaket ( Chief Joseph), Nez Perce Leader

    Humankind has not woven the web of life.
    We are but one thread within it.
    Whatever we do to the web, we do to ourselves.
    All things are bound together.
    All things connect.

    Chief Seattle, 1854

    The True Peace

    The first peace, which is the most important,
    is that which comes within the souls of people
    when they realize their relationship,
    their oneness, with the universe and all its powers,
    and when they realize that at the center
    of the universe dwells Wakan-Taka (the Great Spirit),
    and that this center is really everywhere, it is within each of us.
    This is the real peace, and the others are but reflections of this.
    The second peace is that which is made between two individuals,
    and the third is that which is made between two nations.
    But above all you should understand that there can never
    be peace between nations until there is known that true peace,
    which, as I have often said, is within the souls of men.

    Black Elk, Oglala Sioux & Spiritual Leader (1863 - 1950)

    May the stars carry your sadness away,
    May the flowers fill your heart with beauty,
    May hope forever wipe away your tears,
    And, above all, may silence make you strong.

    Chief Dan George

    Hold On

    Hold on to what is good,
    Even if it's a handful of earth.
    Hold on to what you believe,
    Even if it's a tree that stands by itself.
    Hold on to what you must do,
    Even if it's a long way from here.
    Hold on to your life,
    Even if it's easier to let go.
    Hold on to my hand,
    Even if someday I'll be gone away from you.

    A Pueblo Indian Prayer

    Before our white brothers arrived to make us civilized men,
    we didn't have any kind of prison. Because of this, we had no delinquents.
    Without a prison, there can be no delinquents.
    We had no locks nor keys and therefore among us there were no thieves.
    When someone was so poor that he couldn't afford a horse, a tent or a blanket,
    he would, in that case, receive it all as a gift.
    We were too uncivilized to give great importance to private property.
    We didn't know any kind of money and consequently, the value of a human being
    was not determined by his wealth.
    We had no written laws laid down, no lawyers, no politicians,
    therefore we were not able to cheat and swindle one another.
    We were really in bad shape before the white men arrived and I don't know
    how to explain how we were able to manage without these fundamental things
    that (so they tell us) are so necessary for a civilized society.

    John (Fire) Lame Deer
    Sioux Lakota - 1903-1976

    What is life?
    It is the flash of a firefly in the night.
    It is the breath of a buffalo in the wintertime.
    It is the little shadow which runs across
    the grass and loses itself in the sunset.

    Crowfoot, Blackfoot warrior and orator 1830 - 1890

    And while I stood there
    I saw more than I can tell,
    and I understood more than I saw;
    for I was seeing in a sacred manner
    the shapes of things in the spirit,
    and the shape of all shapes as they must
    live together like one being.

    Black Elk, Black Elk Speaks

    Lakota Prayer

    Wakan Tanka, Great Mystery,
    teach me how to trust
    my heart,
    my mind,
    my intuition,
    my inner knowing,
    the senses of my body,
    the blessings of my spirit.
    Teach me to trust these things
    so that I may enter my Sacred Space
    and love beyond my fear,
    and thus Walk in Balance
    with the passing of each glorious Sun.

    According to the Native People, the Sacred Space
    is the space between exhalation and inhalation.
    To Walk in Balance is to have Heaven (spirituality)
    and Earth (physicality) in Harmony.

    So live your life that the fear of death can never enter your heart.
    Trouble no one about their religion;
    respect others in their view, and demand that they respect yours.
    Love your life, perfect your life, beautify all things in your life.

    Seek to make your life long and its purpose in the service of your people.
    Prepare a noble death song for the day when you go over the great divide.
    Always give a word or a sign of salute when meeting or passing a friend,
    even a stranger, when in a lonely place.
    Show respect to all people and grovel to none.

    When you arise in the morning give thanks for the food and for the joy of living.
    If you see no reason for giving thanks, the fault lies only in yourself.

    Abuse no one and no thing, for abuse turns the wise ones to fools
    and robs the spirit of its vision.

    When it comes your time to die, be not like those whose hearts are filled
    with the fear of death, so that when their time comes they weep
    and pray for a little more time to live their lives over again in a different way.
    Sing your death song and die like a hero going home.

    Chief Tecumseh (Crouching Tiger) Shawnee Nation 1768-1813

    help me always
    to speak the truth quietly,
    to listen with an open mind
    when others speak,
    and to remember the peace
    that may be found in silence.

    Cherokee Prayer

    Peace and happiness are available in every moment.
    Peace is every step. We shall walk hand in hand.
    There are no political solutions to spiritual problems.
    Remember: If the Creator put it there, it is in the right place.
    The soul would have no rainbow if the eyes had no tears.
    Tell your people that, since we were promised we should never be moved,
    we have been moved five times.

    An Indian Chief, 1876.

    When all the trees have been cut down,
    when all the animals have been hunted,
    when all the waters are polluted,
    when all the air is unsafe to breathe,
    only then will you discover you cannot eat money.

    Cree Prophecy

    Like the grasses showing tender faces to each other,
    thus should we do,
    for this was the wish of the Grandfathers of the World.

    Black Elk

    I do not think the measure of a civilization
    is how tall its buildings of concrete are,
    But rather how well its people have learned to relate
    to their environment and fellow man.

    Sun Bear of the Chippewa Tribe

    We do not want schools....
    they will teach us to have churches.
    We do not want churches....
    they will teach us to quarrel about God.
    We do not want to learn that.
    We may quarrel with men sometimes
    about things on this earth,
    but we never quarrel about God.
    We do not want to learn that.

    Heinmot Tooyalaket ( Chief Joseph), Nez Perce Leader

    Certain things catch your eye,
    But pursue only those
    that capture your heart.

    old indian saying


    We return thanks to our mother, the earth,
    which sustains us.
    We return thanks to the rivers and streams,
    which supply us with water.
    We return thanks to all herbs,
    which furnish medicines for the cure of our diseases.
    We return thanks to the moon and stars,
    which have given to us their light when the sun was gone.
    We return thanks to the sun,
    that has looked upon the earth with a beneficent eye.
    Lastly, we return thanks to the Great Spirit,
    in Whom is embodied all goodness,
    and Who directs all things for the good of Her children.


    "Give thanks for unknown blessings
    already on their way."

    Native American saying

    There is a road in the hearts of all of us, hidden and seldom traveled,
    which leads to an unkown, secret place.
    The old people came literally to love the soil,
    and they sat or reclined on the ground with a feeling of
    being close to a mothering power.
    Their teepees were built upon the earth
    and their altars were made of earth.
    The soul was soothing, strengthening, cleansing and healing.
    That is why the old Indian still sits upon the earth instead of
    propping himself up and away from its life giving forces.
    For him, to sit or lie upon the ground is to be able to think more deeply
    and to feel more keenly. He can see more clearly into the mysteries of
    life and come closer in kinship to other lives about him.

    Chief Luther Standing Bear

    Native American Wisdom Menu

    Music on this page:
    excerpt of "Wind Voices" from cd Good Medicine by John Two-Hawks
    - American Indian Lakota flute player& musician.
    Used here with permission.

    Buy album on iTunes

    Main native American artwork copyright ©  Denton Lund Fine Art


    Quotations: Jesuit Order

    [Had to be removed because of disinformation]

    My thanks to Adalberto Erazo Jr. to point this out to me. He did provide the video but not the added text.  Because I did not have time to read it and knew that some are out there to spread disinformation and outright lies, I posted a warning as well.  I did see the signature: "Shalom, Solomon" and was tempted not to post it before reading, but I was in a rush.   
     Adalberto found the last part especially about the quotes with Jesuits to be extremely dangerous with a lot of dangerous misinformation/disinformation presented within it. 

    "The last part about 9/11 was disturbing as we know who did this tragedy and it wasn't the Jesuits but the God Damned jews and their Mossad who did this attack. The people who promote this stuff about this Vatican/Jesuit thing are simply redirecting people away from the jewish problem. People such as Eric John Phelps are extremely dangerous people who need to be avoided at all cost."  (Adalberto Erazo Jr.)   
    I am really sory friend if I have caused you concern by posting this garbage.  even Eric Jon Phelps rang a bell as I had read one of his books, but I forgot whether he was a friend of the truth or just another propagandist and liar. 


    Adalberto Erazo
    To Me
    2 January 2014 at 12:44 AM
    No problem my friend. It wasn't your fault. I was thinking of Sheikh Imran Hosein's advice when he said when your teacher makes a mistake you should let him know. If I make a mistake please let me know. 

                       Your student,

                                                      Adalberto Erazo Jr.