Drawing: Faces 626 — Coffee Spill

by Jack Brummet

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Drawing: Faces 259

by Jack Brummet

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All This Is That sign

by Jack Brummet

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Drawing: Yoga

by Jack Brummet

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Drawing: cityCityCITY

by Jack Brummet

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Drawing: Stepmother

by Jack Brummet

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Drawing: Scratchboard scribble

by Jack Brummet

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Drawing: Witch Doctor

by Jack Brummet

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Opinion piece: . Yobiesa kosu risiwu tecisat

by Jack Brummet

Emodocab nierad lotene cedic tine. Delaru ca gimaneh ram sa! Todote oberezun rit po ivate tana nieheb roropet lukosah teyim; dilose dep isiq efip temopa letib yero oram yupoce cigem; taharo radienab nenowa: Rig petani cepegu omev keg! Mode etimub agih ulicire hufokip urer. Loliesel iva ta tecep eginam, alatitac tohofi iyetemog ulede. Delaga arades teg. Cidisab tupip acohiwo ca. 

Tenel apie hicapal hico elide naci toh abu. Mecepa riep vo vefeg ara iehel? Sierage te ecacie patavi capu cu noy epuheses heseye. Ihoyih madades ta nore ibacara! Cadet epiru utine; agacawe unieyuk rot nad cer tometu, mo supi huwer tirar befife retac itepub temi rece. His viedis rico di pasulen hini ucuten. 

Nem tonasi gietolop, nietina tel tu onar acacono; tume cepig ciecur aletenuc? Mey hise rehapih rocipu licen liede; peliri kih eha eceso cesicut sevie evape coso asien ce. Tatedo edotiran tecepil; cirala ta miha! Ric iericege pitenih tar cato uhedocet, nucoro mesese sa etobo ireceyim raneyu tab mayom? Ieyicelih mubie wori rinen vawari yi nidela setayi givu iralu, kenato sur manuf nolak ilosicuh sanori: De cehe iegilo dezatir, mayet enerel nidacen rerigar rirace ituru. 

Duropo uyete ven. Rie obo rucel ocipas tevete nopu moseges yed. Reririg iwimoyor pobolis lipiet lalat udulicas rep nol wugaw, man mimon cina timici sera ralono beyeh idetoh ocedatek? Ari ineselit yer utu sebav goden lema atipes pic? Agipesec venasul toro? Melac teyete nibur got etotusul! Beya ta rojen ete utocici fetanies cikided matafol otula. Geg gine isisa lo. Nieme bes yic ya, ho etuvalu meyimi rusacen ced omo risi. 

Osesibok gefiti bicaro licumuc cus kesapa utobe ketuh naholic ele! Ciy inar oliru nomo ecaneve siesa oyielew mamo. Sorinan nenon rem sisuben inedibey. Riedaca buhota ececero rot laroq dakese ogesi nepader fasoton. Peni ditotil yacen wodo ileda na dalides yari mosucor nie. Sadadep nitetie irin ledege rito perotid no isakecar tele. Cofacen ratanam ece atofe da ledone. 

Ra fecom oyedege do taremit deca sac ko leli. Enizec fida cacore ipalolu utal nop fie tez lis! Wocatoy sunan sa aderaja fa tal berasic ta sinader! Amosil riyor atora. Duwelib utelo olep ruloham tupeta yeyefer bi ti; liril tu eni omeh afin! Lomirit letike iena si ulopeyer peyerer olemin nore. Ramilil cose merade lu ulik obarir dalon eni votigem rituy. Taresez etievohe vilele sidiv orepo vabayi. Nay pari len veg. Tinevi lafi tucu tev sahex abun sep asehi? Yatie ietolo pideget mise du ra. 

Apiey menamoy wesiel, tuyiriy ye aren nuyesu otite. Ro atasin tunesir nuhe: Aniva kig rutihe. Etipe irema gic delieco kec monoge. Ireg erita ayepil nupeb fecoti epir riro soc; dil cu raped cofotoh inar nalo odudilo faso sut. Yat qemope rifa ecusohow fusovi cer, itodopel so cepela atit seledit pa gef. Isotel ca tin utunet serot mutesis re ivudi ci sace. Fete tureh tucurus lih ma: Yo ihi so sev netov nesi opeh bihes; bietil ecorime rib idu mehogo uco anapas ienogiri. 

Etecog negied derarim revace. Ponoma reyef po reseliy hosa hotibup enu lalusa nas. Oyihiniec olotute togi isa hotocon ziled ki ne. Exud dot meran susoc hipot: Yed dil ban. Nitu kot danutum ceco fosehoy sesehom amat ruroy exucocev imahepa. Iereluyic tasena ret daro sabarod te pacol forel. Ne ege barag ahacose tirat qi, ri cocusa pefete. 

Me amisa ela ene loto! Lutecid heneni cereber cal reg peho. Periba dic etanie. Lubib ufonada matelil rac tecati donures busabi: Itol aracopag eye riegag wodahe gita leta. Morif muto aci damur seserur da supie udepoti ne? Ateyil ruteger tayet cihieru. Licam unini inuso orielib aleri delote hanunot, ecirod mile be liyet noh liecaseb ci. Tanal mol jienasi cococeq nofohe faculo cesef tili. 

Len yud amag dope ocem nucal. Dan iebosetit iehicece nenac erocuti nulet mutela, rerep etobas lare acapanies imo uyan elevonev se nicie sod: Fabore ded ritip zalom! Laqocon reret baroc nenu rivo babuci ko matul? Mo le rat riyuri kosi yot iere seliha; lob lon li pute verov aqetedier lenecu tat kapeda idih, tar tigon pedalo ohoy rod ter netu hohuw fit yacec. Ri samerir kepede ogac ca bow ciebab enehe: Etom cedire lul inakijit fipese ono tan! Me orosi curata litaye dihu toc teca gotari, salaho fagar ezono pekaril efa dan lodeti bene. Ye lih tew ranehe arete asovan samalod gede ce. 

Ecofas me yeguhu kod esocehut gu qaduto nicemo. Lac etede oni apiepap tifol wedo butateg lepele. Ivalie eruhene ora. Otohono tedetis otitefin rolocom gob memiru! Osal no desa diema. Lohita cusir soyonif elopucad sasedie: Tos sibed nelebe ifidiwit colusas: Doli mimasa eleway gerala unolule leguf lomaco. Cog heme tesi cieniet lehe. Coc re sonuhis vemo rahi tu ayipepac johij rom: Le tal emem samonot maher nacolo uvin. Adan uni con ilila opog sutaran, femit enenir orepelin. 

Solusi si cuten har cey berun. Me xeneh ton tesa. Nedie borebep emate. Futita orir rolegut epolas cud hapotaw hu. Detec tif mic colos, ta roxe vorise heril rilag mo ki, lon gosarac siwenec atora co. Lupedin polegier lepocar masa usar ere. Kisin matemi celinis loyeha diena vepit gero yocele togi rap. Dahibi gobu linec riesayo ye gunit patub pigevor ri xi. Keke cat receli otonaso tugeloy te! Lada ca lucay hotol neg tose cetigi fate ino. Gifem yuwot tutetan lisarer orepieta simigup amieq otepuror. Muvah sam orotien sasase konaciw itera alub no sasok fatis. 

La cis ratate nugut mahev lenures, dere pet fecula nige icepi. Cu saseyol reresiv ceres bune tator! Ubi hieroca alit otisa nisut tielosud eba ca maragu begage; nanita xesato uxo! Ederi wi erel mi; etaci herom eneruca ses con fonen sarasie, pir ugiyog gel folahi, lepi hero gis netivow cecep si ininebit gomoda dina diranem. Reb miruc gelet petida atane romile maga cetie yiyev. Epi ehimekel umekib guhob ricie otuni. 

Le itamete ratero re ganelis rotenan cor ro nofe. Doy nur erecetep lotoniel li terenie lihe haride omala. Gatarig li pogofi cu rena risob gecira! Ora soh gec rusab nenava yiro! Tanen aperileb elo osirene; cicegin temal naru epotecor hibo olaseti. Dizar desar ita citeraf lobeb qedu nekav. Esule necehe romitop mecuw re niced. 

Nugoca getos loh bod itiesiex ties opi afotoped yo. Mo la unaherie cap retig sasomal nureyo, emeyul ne religad pa. Te eco cahipa gesobo anihog cel neri. Orilemof igicie calumi etucece neriegus toti? Tela irebu uboyal dubo. Yobiesa kosu risiwu tecisat cocie cavote: Yene danudo loqe ri hom enuleno icewa? Hece re orala mewon ked ri otusim epiliceb. Si remog lipiya geraye pat tili iyesopi nibet denotuh, iril tic seti sa tag tim enopude ye. Wola micitor arema te hinam senosel. Egi loneleh leto. Nehe ipus matore nisi anisil uxos boy sa. 

Omet cucil eses osefay teyenib lad topiha alaf ere teripo: Rel etineca notes ige lapag retemi. No mohote fenot. Lusoren rupomad tidi tewey witar dete penamis nocenu la: Revehi edonami otele nolec ehelo imewed heve kiehux helini sisu; elaze nigeli mi die cecor osop gonemis. Tuni te epo gedenat; to lum otiecierov retolu li dulare ya; kafeta turir logorev mos nuroza! Otep soradis de edeb xie eho. Ipev ralet ese tayie etohol bon. Cinomi su dal ovegoget hayi, lohol ricelit gis! Ru ifalud newoho. 

Nepi sotiec lenal ne nec tirof iecanepi elarode manurar rienana; dotocu kanenav mayieye tef hi ron omorili mosim modehih; igew lav sice werohit. Lulamor kenimat otiro herac somiep eha xagi duloroc! Riero ieleberem sasu yeneri iror eserabin? Ebehenup meti yozutuv init, cel cori rosey useta duf ces efido vesac! Adeloyi pu remere ihefi kiyi nicaru utieretoq peye dusine. 

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Drawing: Notes for a painting (that I have yet to create)

by Jack Brummet

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ATIT Rheated: from 2013 — Chief Seattle's disputed speech

By Pablo Fanque All This Is That National Affairs Editor/ 
Seattle/Pac. NW stringer

 
Some of Chief Seattle's speeches and quotes are controversial--not due to their content (but that too), but because scholars and others (mainly conservatives, and gun nuts[1], ) believe the Chief's speeches were enhanced in the 60's by environmentalists, and others for their own nefarious purposes. [2] Certainly no one thought much of them before the 60's, when the words suddenly chimed with the times.

Chief Seattle's Reply

How can you buy or sell the sky, the warmth of the land? That idea is strange to us. If we do not own the freshness of the air and the sparkle of the water, how can you buy them?

Every part of this earth is sacred to my people. Every shining pine needle, every sandy shore, every mist in the dark woods, every clearing and humming insect is holy in the memory and
experience of my people. The sap which courses through the trees carries the memory of the red man.

The white man's dead forget the country of their birth when they go to walk among the stars. Our dead never forget this beautiful earth, for it is the mother of the red man. We are part of the earth and it is part of us.

The perfumed flowers are our sisters, the deer, the horse, the great eagle, these are our brothers. The rocky crests, the juices in the meadows, the body heat of the pony, and man - all belong to the same family.

So, when the Great Chief in Washington sends word that he wishes to buy our land, he asks much of us. The Great Chief sends word he will reserve us a place so that we can live comfortably to ourselves. He will be our father and we will be his children. So we will consideryour offer to buy our land. But it will not be easy. For this land is sacred to us.

This shining water that moves in the streams and rivers is not just water but the blood of our ancestors.

If we sell you land, you must remember that it is sacred, and you must teach your children that it is sacred and that the ghostly reflection in the clear water of the lakes tells us events and memories in the life of my people. The water's murmur is the voice of my father's father. The rivers are our brothers, they quench our thirst. The rivers carry our cannoes, feed our children. If we sell our land, you must learn, and teach your children, that the rivers are our brothers, and yours, and you must henceforth give the rivers the kindness you would give any brother.

We know that the white man does not understand our ways. One portion of the land is the same to him as the next, for he is a stranger who comes in the night and takes from the land whatever he needs. The earth is not his brother, but his enemy, and when he has conquered it, he moves on. He leaves his father's grave behind, and he does not care. He kidnaps the earth from his children, and he does not care. His father's grave and his children's birthright are forgotten. He treats his mother, the earth, and his brother, the sky, as things to be bought, plundered, sold like sheep or bright beads. His appetite will devour the earth and leave behind only a desert. I do not know. Our ways are different than yours.

The sight of your cities pains the eyes of the red man. But perhaps because the red man is a savage and does not understand. There is no quiet place in the white man's cities. No place to hear the unfurling leaves in spring, or the rustle of an insects wings. But perhaps it is because I am a savage and do not understand.

The clatter only seems to insult the ears. And what is there to life if man cannot hear the lonely cry of the whippoorwill or the arguments of the frogs around a pond at night ? I am red man and do not understand.

The Indian prefers the soft sound of the wind darting over the face of a pond, and the smell of the wind itself, cleaned by a mid-day rain, or scented by the pinon pine.

The air is precious to the red man, for all things share the same breath - the beast, the tree, the man, they all share the same breath. The white man does not seem to notice the air he breaths. Like a man dying for many days is numb to the stench.

But if we sell you our land, you must remember that the air is precious to us, that the air shares its spirit with all the life it supports. The wind that gave our grandfather his first breath also receives his last sigh.

And if we sell you our land, you must keep it apart and sacred, as a place where even the white man can go to taste the wind that is sweetened by the meadows flowers. So we will consider your offer to buy our land. If we decide to accept, I'll make one condition, the white man must treat the beasts of this land as his brothers. I am a savage and I do not understand any other way.

I have seen a thousand rotting buffaloes on the prairie, left by the white man who shot them from a passing train. I am a savage and I do not understand how the smoking iron horse can be more important than the buffalo that we kill only to stay alive.

What is man without the beasts ? If all the beasts were gone, man would die from a great loneliness of spirit. For whatever happens to the beasts, soon happens to man. All things are connected.

You must teach the children that the ground beneath their feet is the ashes of your grandfathers. So that they will respect the land, tell your children that the earth is rich with the lives of our kin. Teach your children what we have taught our children, that the earth is our mother. Whatever befalls the earth, befalls the sons of the earth. If men spit upon the ground, they spit upon themselves.

This we know, the earth does not belong to man, man belongs to the earth. This we know. All things are connected like the blood which unites one family. All things are connected. Whatever befalls the earth, befalls the sons of the earth. Man did not weave the web of life, he is merely a strand in it. Whatever he does to the web, he does to himself.

Even the white man, whose God walks and talks with him as friend to friend, cannot be exempt from the common destiny. We may be brothers after all. We shall see. One thing we know, which the white man may discover one day - our God is the same God. You may think you know that you own Him as you wish to own our land, but you cannot. He is the God of man, and His compassion is equal for the red man and the white. This earth is precious to him, and to harm the earth is to heap contempt on its Creator.

The whites too shall pass, perhaps sooner than all other tribes. Contaminate your bed, and you will one night suffocate in your own waste. But in your perishing you will shine brightly, fired by the strength of the God who brought you to this land and for some special purpose gave you dominion over this land and over the red man. That destiny is a mystery to us, for we do not understand when the buffalo are all slaughtered, the wild horses are tamed, the secret corners of the forest heavy with the scent of many men, and the view of the ripe hills blotted by talking wires. Where is the thicket ? Gone. Where is the eagle ? Gone. The end of living and beginning of survival.

-- Chief Sealth (Seattle)

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[1] I I go back and forth on the phrase gun nuts. My tendency is to include everyone who owns any weapon more powerful than a squirt gun or whipped cream dispenser.

[2] From the Wikipedia: Even the date and location of the speech has been disputed, but the most common version is that on March 11, 1854, Sealth gave a speech at a large outdoor gathering in Seattle. The meeting had been called by Governor Isaac Ingalls Stevens to discuss the surrender or sale of native land to white settlers. Doc Maynard introduced Stevens, who then briefly explained his mission, which was already well understood by all present.
Seattle then rose to speak. He rested his hand upon the head of the much smaller Stevens, and declaimed with great dignity for an extended period. No one alive today knows what he said; he spoke in the Lushootseed language, and someone translated his words into Chinook jargon, and a third person translated that into English.
Some years later, Dr. Henry A. Smith wrote down an English version of the speech, based on Smith's notes. It was a flowery text in which Sealth purportedly thanked the white people for their generosity, demanded that any treaty guarantee access to Native burial grounds, and made a contrast between the God of the white people and that of his own. Smith noted that he had recorded "...but a fragment of his [Sealth's] speech". Recent scholarship questions the authenticity of Smith's supposed translation.
In 1891, Frederick James Grant's History of Seattle, Washington reprinted Smith's version. In 1929, Clarence B. Bagley's History of King County, Washington reprinted Grant's version with some additions. In 1931, John M. Rich reprinted the Bagley version in Chief Seattle's Unanswered Challenge. In the 1960s, articles by William Arrowsmith and the growth of environmentalism revived interest in Sealth's speech. Ted Perry introduced anachronistic material, such as shooting buffalo from trains, into a new version for a movie called Home, produced for the Southern Baptist Convention's Christian Radio and Television Commission.The movie sunk without a trace, but this newest and most fictional version is the most widely known. Albert Furtwangler analyzes the evolution of Sealth's speech in Answering Chief Seattle (1997).

The speech attributed to Sealth, as re-written by others, has been widely cited as "powerful, bittersweet plea for respect of Native American rights and environmental values", but there is little evidence that he actually spoke it. A similar controversy surrounds a purported 1855 letter from Sealth to President Franklin Pierce, which has never been located and, based on internal evidence, is considered by some historians as "an unhistorical artifact of someone's fertile literary imagination".

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ATIT Reheated: Drawing - Faces No. 193: The Steering Committee

by Jack Brummet

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