Showing posts with label WATER. Show all posts
Showing posts with label WATER. Show all posts

Monday, 1 December 2014

FEIC U IRISH WATER I'll Drink Piss First! right2water

A for feics sake!" 



Irish verb meaning to see. Used commonly to mean "wow" or "damn".

Also in "ah for feics sake" as a mild curse-word. 
Seán Ó Feic



SIPO rules on political donations to Irish politcial parties and TD politcians are a joke.

The whole SIPO perception of any meaningful “over-sight” due to its woefully inadequate requirements and politically appointed boards are a sham, with rules so easily circumvented, that any info gleaned from SIPO records/filings is only ever a small part of the true picture.These laughable “requirements” are totally ineffective. SIPO and its political appointed cronies of Fine Gael, are enabling Fine Gael to pockedt millions from corporations to do what they like in Ireland. TDs who are receiving huge sums of monies outside of SIPO s bullshit requirements, while the Fine Gael politcians are breaking their arses laughing at the plain people of Ireland, when they fill out these declarable interests forms.SIPO = More loopholes than a loop the loop.




The LifeStraw is saving lives with its simple yet powerful water filtration method.




Over one sixth of the world’s population is without clean water – that’s around one billion people suffering from malnutrition at this very moment. Water.org states that 3.4 million people die each year from water, sanitation, and hygiene-related issues, and about 6000 children die every day for the same reason, hence this issue can be considered one of, if not the, greatest current global crises. Safe water interventions are thus the most urgent international dialogues as these technologies have the ability to transform the lives of millions, especially in developing countries.


Enter the LifeStraw, a powerful yet compact and simple water filtration system which may be the solution to world’s water emergency. Its body is tubular in shape, extending 25cm long and 29mm in diameter. How it works is simple: place one end of the tube into water and suck from the other end, that’s it. Positive test results have been achieved on tap, turbid and saline water against common waterborne bacteria such as Salmonella, Shigella, Enterococcus and Staphylococci.


This LifeStraw was designed with special emphasize on avoiding any moving parts, as a sealed unit with no replaceable spare parts, and avoiding the use of electricity, which does not exist in many areas in the 3rd world. Because force (power) is required to implement the filtering, Vestergaard Frandsen chose to use the natural source of sucking, that even babies are able to perform.


What first meets the water when sucked up is a pre-filter of PE filter textile with a mesh opening of 100 microns, shortly followed by a second textile filter in polyester with a mesh opening of 15 microns. In this way all big particles are filtered out, even clusters of bacteria are removed. The first iteration of LifeStraw used iodine to kill bacteria, but the 2012 version contains no chemicals. Instead, the product incorporates mechanical filtration. When you suck on your LifeStraw, water is forced through hollow fibers, which contain pores less than 0.2 microns across — thus, a micro-filtration device. Any dirt, bacteria or parasites are trapped in the fibers, while the clean water passes through. When you’re done drinking, you simply blow air out of the straw to clear the filter.





The LifeStraw website states that each straw has a life-time of 1000 liters, that’s over one year worth of water consumption for one person. With all this in mind, one would think this system rings in heavy on the wallet. However, Vestergaard Frandsen made the cost of this technology its main feature, placing the LifeStraw at a price of only $20 USD. His main goal was for it to be affordable and accessible to people in developing countries.


The original idea was created ten years ago by Torben Vestergaard Frandsen, but over the years in partnership with The Carter Center, Rob Fleuren from Holland and Moshe Frommer from Israel, the Lifestraw emerged from work designed to make water filters capable of safeguarding against Guinea Worm. LifeStraw can also keep away bacteria and diseases like diphtheria, cholera and diarrhoea.





This technology is winning awards for a reason. Through people’s donations the LifeStraw has the ability to make history. Please visit their website for more information and join the movement that’s saving lives all around the globe!

Thursday, 20 November 2014

DEMONIZING IRISH CHE & IRISH WATER PROTESTS


As a festival celebrating Cuban culture kicks off in Kilkee, Richard Fitzpatrick talks to artist Jim Fitzpatrick, who created the iconic image of Che Guevara, about his meeting with the revolutionary
Jim Fitzpatrick met Che Guevara in the Royal Marine Hotel bar in Kilkee, Co Clare, in the summer of 1961. Fitzpatrick was 16 years old at the time, and had travelled down to the seaside village to work in the hotel while on holidays from Gormanstown College, Co Meath. The hotel’s owners set up a mattress in a barn for him to sleep on for his first couple of nights’ stay. He was put working behind the bar.
“I was an instant barman — no experience whatsoever,” he says. “I wouldn’t mind, but I was a pioneer, totally opposed to drink and still am.” It was after Mass one morning, while Fitzpatrick was working in the bar, that the encounter happened.
“It was a beautiful sunny morning. I was working in the bar on my own. There was a guy there called Sam, who was in there every day, a lovely man. I was chatting away to him. There were two other people in the bar, regulars. And in walked these three, very interesting looking men. All that was needed was Clint Eastwood saloon doors because they came into the bar through swing doors at the side entrance to the hotel.
“They had green-coloured, London Fog raincoats with epaulettes. I recognised him immediately. Who the other two guys were was a mystery. One guy was very curly-haired. I said something like, ‘What brings you here?’ He laughed. And I said, ‘I recognise you. I follow the Cuban revolution.’
“The Cuban revolution was probably the most exciting thing that ever happened. For me, he was a world figure. We watched Pathé News and all the revolutionaries coming into Havana, sitting on top of tanks with their long hair and beards. He would have been as famous as Maradona today. People of my age idolised him.
“We talked for a few minutes once he realised that I knew who he was. His English was faltering, but he could make himself understood. The first thing he said was, ‘You know I’m Irish. My father was Guevara Lynch.’ I was taken aback by that because I didn’t know that at all.”
Guevara’s Irish roots stretch back to the Lynchs of Galway, one of the county’s 14 tribes. He was a descendant of Patrick Lynch, who left Galway in the mid-1700s and became a substantial landowner in Argentina’s Rio de la Plata region.
Jon Lee Anderson, who spent five years writing Guevara’s biography, says: “He was first and foremost a Latin American but I think his Irish roots were important to him. His father was very much a Lynch of Galway and knew the family history. That part of the family had done extremely well in Latin America.
“On both sides of the family, he had pretty illustrious ancestors. Part of the family folklore is that a great great-aunt may have been Eliza Lynch, the mistress of Francisco Solano López in Paraguay who in the late 19th century declared war on Brazil, Argentina and Uruguay and devastated the country, from which it never recovered.
“Che read his James Joyce. When he was a young lad he began keeping a philosophical dictionary. He didn’t write or speak much about the Irish rebellion, but it’s my understanding that he was certainly aware of it, and aware of the idea of the Irish rebel, which appealed to him very much.
“His father definitely had a little bit of the bard in him. He was a great spinner of tall tales. There was always a recognition in Che of that, and the difference between his mother and father — his mother being very much of Spanish blood, and of his father as a Lynch and the connection with the old country.”
Back in Kilkee, Guevara asked Fitzpatrick for a suggestion as to what to drink. “Obviously in Cuba, they drink rum, and I suggested rum. But he said, ‘No.’ He wanted an Irish drink. I recommended a whiskey. I said, ‘If you’re not used to it, I wouldn’t drink that quick. You need to put a mixer in it.’ He asked me what mixer and I said, ‘ginger ale or water.’ He took a glass of water, a glass of Power’s whiskey and he sipped it.
“I asked him what he was doing. He was on a Aeroflot flight — from Moscow to Havana or Havana to Moscow; I don’t think I was told — that got fogbound in Shannon. They wanted to see the coast. They hired a driver, and it was one of those old Ford Prefects — it wasn’t a flash car. They parked it outside. He said he was proud of his Irish ancestors; that the Irish brought down the British Empire. He sat down in a corner, chatting with his friends. They just had minerals.
“When it was announced he had been murdered in 1967, the next day his father was quoted in the Evening Press — I have the paper — as saying, ‘The blood of the Irish revolutionary ran in my sons’ veins’.”
-The annual Che do Bheatha Festival is taking place in Kilkee, Co Clare today and tomorrow.
Model of youthful defiance
Students and celebrities — such as Johnny Depp and Prince Harry — love to wear T-shirts adorned with Che Guevara’s image, while Mike Tyson and Diego Maradona have prominent tattoos of him on their bodies. He is a contentious figure, however.
When a Labour Party councillor, Billy Cameron, mooted the idea in 2012 of erecting a statue to the Marxist revolutionary in Galway, he was criticised by Declan Ganley, among others. The businessman and political activist described Guevara as a “mass murderer” and said the monument “would shame the people of Galway and Ireland”.
Jon Lee Anderson, Guevara’s biographer, disputes the charge that Guevara was a mass murderer, and explains his appeal: “Che’s face, extrapolated from that famous 1960 Alberto Korda photograph, which showed him at his height, his almost mystical anger and indignation. He had long hair, the very image of a rebel, angry, looking off to the far horizon. Already, he is a figure of legendary repute, as the guy who was backing the insurgencies that began to pop up everywhere. It became the defining image of an age.

He represents youthful rebellion and defiance of the status quo. That’s why it’s a universal image. By holding up his face, you’re sticking it to the man.

Story by Richard Fitzpatrick

Friday, 14 November 2014

WESTMONSTER Pedos Rule OK?




The Irish people are underwriting another €100 million in borrowing by Irish Water as a new State-guaranteed loan facility, from Irish Pensioners Reserve Fund (NPRF) to Irish Water is upped by another €50 million announced by the Irish Government yesterday to €300 million. The Irish will also underwrite a new €50 million overdraft facility with the Bank of Ireland announced yesterday and nobody batted an eyelid. The Irish people now have lent a large amount of money to privatize Irish Water now running close to a thousand million euros. Millions more will be pumped into privatized Irish water over the next year, which will ultimately have to be paid for again by the plain people of Ireland in the next looming bailout Like Fianna Fail, Fine Gael are taking care of their friends before they depart. Where did these numbers come from? Leinster House just pulled them out of their Arse!



Russell Brand backs protesters against Irish Water - Link




Right2Water National Protest at Dail

Next step for the Right2Water Campaign.
Surround the Dail 1pm Dec 10th.

 www.facebook.com/Right2Water for more info.
Event Date: 
December 10, 2014 - 13:00
Venue details: 
Dail Eireann
Kildare St/Merrion Sq
Dublin
- See more at: http://www.swp.ie/content/right2water-national-protest-dail#sthash.OQsUIAZN.dpuf

Wednesday, 5 November 2014

NEWS FOR WATERS DISSIDENTS #IrishWaterMovies




I live a lot of the time, in what is regarded as a third world country, for the so called politically correct, a developing country. I have international super markets around me, with prices similar to Ireland. It does not rain for at least 4 months of the year here. I have a consistent Government piped, quality, water supply, for my 3 bedroom house of three showers and 2 bathrooms, that costs 10 euros annually in total, approximately. The people here, simply would not tolerate it being any more expensive because they have not been media washed yet ! Simple! The British  cultural legacy of "Ruling by fooling" is still the norm in Ireland where the Government if it has it's way will charge an average of 1.000 euros annually for their water and licensed media. This "Ruling by fooling"culture has driven myself and millions like me out of my beloved land and away from my people! We are scattered to the extent of an 80 million diaspora across the world. For the vast majority of those who remain, the choice is simple, either indentured slavery or revolution. For those of you who agree, please share this post, because this perspective will be censored by both the BBC, RTE and most of the mainstream media.


The Irish Water debacle: why the State is heading towards being ungovernable
Opinion: The public revolt against water charges is about injustice, and it’s justified







Fintan O'Toole


News
Politics

First published:Tue, Nov 4, 2014, 12:01

It should be so easy. How much political brilliance does it take to persuade the population that it is necessary to change a water supply system that leaves whole cities (Galway) and almost entire counties (Roscommon) without drinkable water for long periods? That wastes through leakage half of all the expensively treated water it produces? That the State can’t do this tells us something about much more than the debacle of Irish Water. It tells us about the governability of the State itself. It would be hysterical to suggest that the State is ungovernable. But it would be naive to deny that it is heading gradually in that direction. And heading there for good reasons: a very significant part of the population has ceased to feel that the State is theirs, that it tries its best to treat them with care and dignity.

The public revolt against water charges is not, for the most part, a rebellion against the eminently sensible idea that a small State should have a single public utility to develop its water system. It’s an expression of anger about bigger things: command-and-control politics; trust-me- I’m-an-expert arrogance; rotten, feckless disregard for the realities of life at the bottom of the heap; the feeling that nobody gives a curse how you live or what you think.

It’s about injustice, and it’s justified. The recent budget was the fourth regressive budget in a row. Four times, the Government has coldly and deliberately decided to hit the weakest and poorest hardest. This has nothing to do with “austerity”. The “austerity” budgets under Fianna Fáil between 2008 and 2011 were mildly progressive – they hit the better-off harder than the worst-off. But every budget under Fine Gael and Labour (Labour!) has quietly reversed this trend. In last month’s budget, the average combined impact of the tax and welfare measures and of water charges on the lowest income households is to reduce their income by about 1 per cent. For the one-fifth of households with the highest incomes, there is a gain of about 0.5 per cent.


I use the word “quietly” with deliberation. The budget was greeted universally in the media as the end of austerity. There’s a reason for this: the Department of Finance refuses to release with its budget documents a distributional analysis of how all the combined measures will affect different income groups. This is a deliberate political policy. One of the clearest promises made in the Programme for Government was that “We will open up the budget process to the full glare of public scrutiny”. The Government may really have intended to do this – until it realised that opening the budgetary process would have revealed how decisions were being slanted against the poorest households. Better to keep it quiet and let a few eggheads do the sums afterwards.



– but it wasn’t for you. Your income is still being reduced by Government decisions right now. And of course a 1 per cent cut in the income of someone on the breadline has a vastly bigger impact on day-to-day life than on someone who’s comfortable. For those who matter least, money matters most.


Such people are quite right to feel that they live in a political world whose “reality” excludes them. This “reality” is a rhetoric of shared sacrifice that masks a deliberate programme of increasing the gaps between rich and poor. It is massive consultancy fees paid out by Irish Water and justified by Phil Hogan with the inanity that “you can’t make an omelette without breaking eggs”. It is bonuses for those who “require improvement”. It is being preached to about how we must all stop thinking of ourselves as citizens and start thinking of ourselves as customers – except, of course, when we expect actual customer services like someone to answer the phone when we call.



And if you create a political world in which many citizens are right to feel these things, the State slowly ceases to be able to function. This is what we’re seeing with the Irish Water debacle. There is nothing wrong in itself in having a single national utility to invest in a dilapidated water system. What’s wrong is that the State can’t articulate with any conviction the idea that a project like this (or any other) is being done fairly, openly, democratically and in the public interest. And in this Irish Water is a warning – a democracy that hollows out a sense of genuine common purpose slowly moves towards ungovernability. Too many people don’t believe that the State has their interests at heart. They don’t see the give-and-take of citizenship because they have experienced too much take and too little give.





Sunday, 2 November 2014

JAMMIN IRELAND Its an Irish Water REVOLUTION !

Paddy Marley
Were Jammin4 hours ago #
Absolutely INCREDIBLE turnout around the country, especially given the atrocious weather (Still damp!). I’ve done a rough tot and when all of the numbers are in, we’re looking at around 170,000-200,000 people. Stunning!!
The writings on the wall tonight for this sham of a government.
Your attempts to divide us against one another has FAILED
Your attempts to control the narrative through the media has FAILED
Your attempts to convince us that we don’t already pay for our water has FAILED
Our water is not for sale, our people are not for turning.
GAME OVER.

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Thursday, 16 October 2014

GET UP ! STAND UP ! STAND UP FOR WATER RIGHTS !





The anti-urban philosophy of ancient Celts, is confirmed by Roman historians, who were very aware of it's attributes and recorded it.Their Roman Empire and subsequent British inheritor's perspective, was that the Celtic way of life, was alien to their own form of urban civilization and bureaucracy. Fionn McCumhaill was Ireland's greatest Celtic shamanic figure, who spent most of his life with Na Fianna in the Irish wild, as a hunter gatherer, intimate with the Spirit of wild animals. Shamanic practices were then inherited by agricultural and pastoral Celts. While anthropological purists insist, shamanism proper exists only among Siberian and Asian societies, they are wrong, as both native Indians in America and the Irish can attest to. Everything is evolutionary. Below is an article from somewhere or other, that itself was borrowed from Source, so please excuse me, if I do not accredit it, because it's knowledge evolved over many millennia.


EVERYTHING IS BORROWED

As we sat in a circle sharing our visions, a simple common thread between the imagined Material and Spiritual abundance emerged: a feeling of unlimited personal freedom, immense well-being and joy. We all agreed that we are both materialistic and spiritual beings. No matter what our religious beliefs, both sides need to be acknowledged and rewarded in order for us to feel truly happy.


On the material side, many participants shared visions from their journeys that I expected: lavish villas, fancy cars and chauffeurs, gold, diamonds and pearls, travels to exotic lands, unlimited shopping, elegant clothing, private islands, staff taking care of them, and an unending supply of money to do whatever they want. Interestingly, most people dreamed up possessions for just themselves and their immediate families. What was unexpected was that many participants were surprised by how unimaginative they were in their conceptions of Material abundance; they didn’t feel that they were really envisioning what they truly wanted. Some also realized they really don’t want much at all.

On the other hand, when envisioning their versions of Spiritual abundance, many participants received messages encouraging altruism, like sharing the Earth’s resources, universal love, and universal peace. They saw breathtaking images of colorful rainbows and landscapes, and heard birds chirping and heavenly music. Those are things we can share and enjoy with others.

So, on the one hand, we have Material abundance, which encourages individualism, and on the other we have Spiritual abundance, which encourages community and sharing. How can we achieve both?

The great teacher – The River

A river is a perfect place to start. It’s the perfect teacher to contemplate and meditate on life. Some years ago at Harriman Park, Upstate New York, I sat by a stream, closed my eyes, and fell into deep meditation. The clear, cold water rushed down the densely forested mountain. It twisted its way between huge and small ancient dark rocks, brought down by the previous ice age from far away, creating small pools and waterfalls covered with green moss, white foam, and sweet bubbly sounds. Thought flowed through my mind:

“Some leaves and branches continue downstream and some get stuck and rot out. Do they rot to give life for others? Is this is their purpose? Water never stops – it finds ways around the rock and moves on. Those powerful hard rocks are polished and smoothed by the never-ending stream of soft water. Water congregates in a muddy pool, giving life to mosquitoes, frogs, dragonflies, and others. Would the trees be here if it wasn’t for this stream? What is happening under the perfectly calm surface? Where does the water come from and where does it go from here? What does it carry with it? Why does it never stop running?”

The indigenous shamanic wisdom is based on deep observations of nature, accepting that we are an integral part of nature and actively relating this to our own life. From the ancient wisdom of shamanic traditions, we can learn how to better integrate our lives with nature, and identify and remove the blockages that limit our potential in order to let us flow more freely in the river of life.

The Inca way

My teacher Don Jose Joaquin Pineda, a Quechua yachak (Birdman) from the High Andes of Ecuador, often reprimanded those he diagnosed using the traditional candle techniques for their lack of faith. Some asked, “Faith in what?” And he used to say, “Trust in the work of Apus (mountain spirits), Pachamamma (Mother Earth), and Viraqucha (Great Creator).”

“But, how do you gain faith?” they asked. With conviction in his fierce black eyes, he would answer, “You need to pray ardently and concentrate on developing full trust in the universe.”

But can you learn trust in a world where fear, deceit, and competition for power and resources is the norm? Can you learn trust in the universe when we are so removed from nature ourselves?

The Inca way of bringing abundance into one’s life is through an alignment with the Earth, universe, and our soul purpose or mythic vision of our life. Only then you can enter into Ayni , a state in which give and take are in equilibrium, and Pachamamma will provide you with all your needs. A special Despacho offering ceremony is usually performed to bring about abundance with offering of gratitude to Pachamama and the Apus. Participants place many varieties of grains, food, minerals, flowers, emulates, and personal prayers of gratitude or requests into the offering blanket. At the end of the ceremony, the shaman wraps all the offerings in a bundle and "dispatches" it to spirits by burning it in a fire or burying them in the Earth. Fire ceremonies are used by many shamanic traditions to cast off negativity and other obstacles to make room for abundance.

The shamanic belief

Most ancient cultures had Gods or Goddesses of prosperity and abundance, for which they performed special ceremonies and prayers. Some are still celebrated in the present, such as the Bolivian Ekeko, the mustached Andean god, Goddess Lakshmi, honored by Hindus, the Celtic tradition Letha, Isis in old Egypt, Frigga of the Norse, and for the Mongols, goddess Itugen, and many more.

The core shamanic belief is that the Universe was created by the Great Creator perfectly and in full harmony. It can provide humans and all living beings with everything we need for our physical, spiritual, and emotional existence. Truly, there is plenty all around us to support and share with all beings on this Earth. So why is it that so many people live in scarcity? Why do some people lack trust in the possibility that we can all live in abundance, and resort to hoarding fortune and resources at the expense of other Humans and animals?

To believe in the unseen forces of life, you need to give up existential control. By doing so, you gain emotional and spiritual freedom. It all comes down to faith. Scarcity comes from fear of not having enough for me to share with others, and the fear of poverty and of death. It leads to power grabbing, greed, and the distortion of reality. Scarcity is in the service and support of what we call the shadows or evil, the dark forces of the universe.

Removing the obstacles

In addition to having faith in the universe and remembering that you are an integral part of nature, one must remove negative energy that creates obstacles to receiving the abundance that awaits you. It is hard to see energy blocks and to locate them within you. We can only sense their existence in our physical bodies or energy fields using our intuition and sensory powers. The shamanic belief is that we have a few energy centers in our bodies: the Earth center – our legs; the fire center – the source of our sexual energy, passion and creativity ; the heart center – our power to love ; the throat center – our ability to express ourselves; the third eye center – enables us to “see” ; and the crown of our head – our thought and ideas center.

Some shamans are able to see energy blocks as a dark mass in their clients’ physical body or illuminated energy body. They learn to scan their clients’ inner physical and energy bodies with their knowing eyes and intuitive feelings. Shamans in the Amazon and other cultures can see these blockages once they ingest special medicinal plants. Some can locate it through candle reading, in which a client brushes a candle over their body and the candle absorbs their energy. Once lit, the shaman can spot any blockages. Some shamans can lay hands on or above their clients’ body and detect where negative energy lies by the different temperature it emits from the body. Some people can see it from far away. Some shamans see entities that intrude on a person’s body in the form of people or animals. In my healing workshops, I teach many people to successfully see and feel negative energies, and they are always so surprised at their ability to do so.

Where do these obstacles come from?

Most negative energy blockages originate from old fears, guilt put upon us by our immediate family members, energy attacks sent by others, negative beliefs and judgment, previous lifetime incidents, or intervention of passed-on souls. These blockages are obstacles that get in the way of our Material and Spiritual abundance. Sometimes we feel we do not deserve to have what we want. We may have an inner wish to not take on responsibilities, as the more we have, the more we have to take care of.

Throughout the ages, shamans have developed numerous tools and methods to remove these obstacles from their clients, which include: energy extraction and removal; soul retrieval, the process in which the shaman locate a missing part of the client’s soul and reunite it back to her clients; blessings and prayers; shamanic journeys with spirit guides to seek knowledge and answers on behalf of the client; positive affirmations and mind meditations; fire ceremonies to burn old negative energy and past and bring transformation; curse removal; invisible cord cutting that connect the clients to unhealthy relationships; and many more. Of course, each culture or tradition does it differently and uses different ingredients based on their locations, but the principles are similar.

Saying Yes to life. Abundance starts with you !

Every shamanic tradition has time-tested techniques for removing the blocks that prevent you from connecting with the flow of life. Our fears, which come from negative experiences or beliefs, convince us that we are not capable, that we're inadequate or undeserving. We deny ourselves, often without even realizing it. Rather than allowing the universe to flow through us, so we can receive the many opportunities it makes available, we stay stuck within our familiar limitations.

Yes. Abundance starts with you. By letting your river flow again, you will start to be in the flow of life and attract abundance to flow with you.

Here are some points to think about and work with. Be grateful and give thanks for everything that happens to you, both the “good” and the “bad.” Your “friends” and your “enemies” are your teachers; thank them for the opportunity they gave you to learn more about yourself. Don’t carry grudges; forgive yourself and others, especially your parents. Find what your life purpose is and what make you joyful and passionate, and pursue it with passion. Find faith in nature, in God, in the great creator; anything can work. To be in the abundance flow is to share and give to others, to your community, and to those who need more then you do.

Tuesday, 14 October 2014

IRISH RISE FROM THEIR KNEES Don't Let the Sinners Divide




The great appear great because we are on 

our knees: Let us rise! - Jim Larkin

THE AUTHOR AND former presidential speechwriter Peggy Noonan once said: “A speech is poetry: cadence, rhythm, imagery, sweep! A speech reminds us that words, like children, have the power to make dance the dullest beanbag of a heart.”
One can not underestimate the power of a good speech or the effectiveness of a speech’s key line.
With that in mind, over the course of the summer TheJournal.ie is asking some of the most prominent figures in Irish society from politicians to sports stars to nominate their favourite speech of all time and tell us why they like it so much.
journal.ie: Socialist Party TD for Dublin North Clare Daly. She writes:
Larkin’s speech outside the gates of Mountjoy before beginning a sentence during the lock-out in 1913 stands out for me because of its total contrast with the approach of modern trade union leaders.
The call to continued action and defence of the class struggle, the goal of a better future for all, the spirit of self-sacrifice and the absolute resolve to ensure that workers only trust their own and don’t allow themselves to be sold out.
After seven years of struggle, his aspirations and concerns are for the movement generally and workers individually, a call of encouragement and hope.
Jim Larkin, (Photo via YouTube/)


James Larkin (Big Jim) was a major figure in the Irish labour movement. Born in England to Irish parents, he is best known for his role in the 1913 Dublin Lockout and for being a profound orator that captured the crowds. On 28 October 1913, Larkin was tried and sentenced to seven months’ imprisonment for using seditious language. From the gates of Mountjoy Prison Larkin made this speech:
At the entrance to Mountjoy Gaol I desire to address a few words of encouragement and hope to you. We have now been associated together for the past seven years. Throughout that period of time we were in a chronic state of sturm-und-drang, always and ever advancing from position to position. Attacks on us have been made in front and flank and we have always proved unconquerable. The fort is as impregnable to-day as in the past days when we hoisted the flag.
This great fight of ours is not simply a question of shorter hours or better wages. It is a great fight for human liberty of action, liberty to live as human beings should live, exercising their God-given faculties and powers over nature; always aiming to reach out for a higher betterment and development, trying to achieve in our own time the dreams of great thinkers and poets of this nation – not as some do, working for their own individual betterment and aggrandisement.
It has always been in our mind the building up of this nation not that we ourselves might enjoy the fulfilment of our own work, but that those who come after us may enter into the promised land. This work requires the right not only to combine, but to use that combination for our own economic and industrial emancipation.
Now, I will be away from you in the body, but I will be with you in spirit. I have faith that those men who are honoured by being left to bear the standard will get your heartiest, honest and sustained support, that there will be no compromise. Trust no one but yourselves; have faith in the men you have elected and will elect; they must be the men who will decide what settlement shall be arrived at in our present conflict.
Without wishing to cast any reflection upon our friends across the Channel, this fight must be settled by the men here at home in our own Union. Without in any way disparaging any order or section of the organised working-class, we of the Irish Transport and General Workers’ Union cannot only claim but can make good our claim of being the pioneers in this grand class war.
History speaks in no uncertain way; it tells us that thew pioneers must suffer, but suffering brings satisfaction and to us who have been pioneers, we must during the period of this class struggle which we have entered into depend upon loyalty, the faithfulness and the determination of what is known industrially as the unskilled workers. Sometimes compelled to retreat, we have come back again into battle with renewed strength and courage.
Men such as Daly Partridge, McKeown and Connolly – any of these may be liberty. These and these only must allow and authorise to act for you. There will  be an attempt to seduce you from your allegiance, but no one can mislead truth. Everyone hopes such deeps and just cause as that in which you and I are engaged must win out. Don’t forget the RED HAND that struck terror in the hearts of the sweaters and slum property owners, the publicans and all who may be out to destroy life.
We live to give life, hope and joy. And now for the sake of your children and children’s children, be true to yourselves; and, moreover, may you by the stress of the attack of this struggle learn anew; stand by the Union and live out the motto of your Union – ‘Each for All, and All for Each.’ I enjoin, even to the humblest and I so convey to all good luck till the prison gates are open.




(disambiguation).
James Larkin

Teachta Dála
In office
June 1943 – May 1944
In office
July 1937 – June 1938
Constituency Dublin North–East
In office
September 1927 – September 1927
Constituency Dublin North
Personal details
Born 21 January 1876
Liverpool, England
Died 30 January 1947(aged 72)
Dublin, Ireland
Resting place Glasnevin Cemetery, Dublin
Nationality Irish
Political party Independent Labour Party (from 1893)
Labour Party (1912–23; 1941–47)
Socialist Party of America (1914–19)
Irish Worker League(1923–27)
Spouse(s) Elizabeth Brown
Children James Larkin, Jnr
Denis Larkin
Occupation Docker, trade union leader
Religion Roman Catholicism[1][2]


James (Jim) Larkin (21 January 1876 – 30 January 1947) was a British and Irish trade union leader and socialist activist, born to Irish parents inLiverpool, England. He and his family later moved to a small cottage in Burren, southernCounty Down. Growing up in poverty, he received little formal education and began working in a variety of jobs while still a child. He became a full-time trade union organiser in 1905.

Larkin moved to Belfast in 1907 and founded the Irish Transport and General Workers' Union, the Irish Labour Party, and later the Workers' Union of Ireland. Perhaps best known for his role in the 1913 Dublin Lockout, "Big Jim" continues to occupy a significant place inDublin's collective memory.



Contents [hide]
1 Biography
1.1 Early years
1.2 Organising the Irish labour movement (1907–14)
1.3 Dublin Lockout 1913
1.4 Larkin in the US (1914–23)
1.5 Return to Ireland and communist activism
1.6 Return to the Labour Party
2 Commemoration
2.1 Literature
2.2 Songs
2.3 Monument
2.4 James Larkin Way
2.5 Liverpool Irish Festival 2008
2.6 People
3 See also
4 References
5 Other sources consulted
6 Further reading


Biography[edit]
Early years[edit]

Larkin was born on 21 January 1876 the second eldest son of Irish immigrants, James Larkin and Mary Ann McNulty, both natives of County Armagh. The impoverished Larkin family lived in the slums of Liverpool during the early years of his life. From the age of seven, he attended school in the mornings and worked in the afternoons to supplement the family income—a common arrangement in working class families at the time. At the age of fourteen, after the death of his father, he was apprenticed to the firm his father had worked for but was dismissed after two years. He was unemployed for a time and then worked as a sailor and docker. By 1903, he was a dock foreman, and on 8 September of that year, he married Elizabeth Brown.

From 1893, Larkin developed an interest in socialism and became a member of the Independent Labour Party. In 1905, he was one of the few foremen to take part in a strike on the Liverpool docks. He was elected to the strike committee, and although he lost his foreman's job as a result, his performance so impressed the National Union of Dock Labourers (NUDL) that he was appointed a temporary organiser. He later gained a permanent position with the union, which, in 1906, sent him toScotland, where he successfully organised workers in Prestonand Glasgow.
Organising the Irish labour movement (1907–14)[edit]

In January 1907, Larkin undertook his first task on behalf of the trade union movement in Ireland, when he arrived inBelfast to organise the city's dock workers for the NUDL. He succeeded in unionising the workforce and, as employers refused to meet the wage demands, he called the dockers out on strike in June. Carters and coal men soon joined in, the latter settling their dispute after a month. Larkin succeeded in uniting Protestant and Catholic workers and even persuaded the local Royal Irish Constabulary to strike at one point, but the strike ended by November without having achieved significant success. Tensions regarding leadership arose between Larkin and NUDL general secretary James Sexton. The latter's handling of negotiations and agreement to a disastrous settlement for the last of the strikers resulted in a lasting rift between Sexton and Larkin.

In 1908, Larkin moved south and organised workers in Dublin,Cork and Waterford, with considerable success. His involvement, against union instructions, in a dispute in Dublin resulted in his expulsion from the NUDL. The union later prosecuted him for diverting union funds to give strike pay to Cork workers engaged in an unofficial dispute. After trial and conviction for embezzlement in 1910, he was sentenced to prison for a year.[3] This was widely regarded as unjust, and the then Lord-Lieutenant, Lord Aberdeen, pardoned him after he had served three months in prison.

After his expulsion from the NUDL, Larkin founded the Irish Transport and General Workers' Union (ITGWU) at the end of December 1908. The organisation exists today as the Services Industrial Professional & Technical Union (SIPTU). It quickly gained the affiliation of the NUDL branches in Dublin, Cork,Dundalk and Waterford. The Derry and Drogheda NUDL branches stayed with the British union, and Belfast split along sectarian lines. Early in the new year, 1909, Larkin moved to Dublin, which became the main base of the ITGWU and the focus of all his future union activity in Ireland.

In June 1911, Larkin established a newspaper, The Irish Worker and People's Advocate, as a pro-labour alternative to the capitalist-owned press. This organ was characterised by a campaigning approach and the harsh denunciation of unfair employers and of Larkin's political enemies. Its columns also included pieces by intellectuals. The paper was produced until its suppression by the authorities in 1915. Afterwards, theWorker metamorphosed into the new Ireland Echo.

In partnership with James Connolly, Larkin helped form theIrish Labour Party in 1912. Later that year, he was elected to the Dublin Corporation. He did not hold his seat long, as a month later he was removed as he had a criminal record since his conviction in 1910.
Dublin Lockout 1913[edit]
Main article: Dublin Lockout

In early 1913, Larkin achieved some notable successes in industrial disputes in Dublin; these involved frequent recourse to sympathetic strikes and blacking (boycotting) of goods. Two major employers, Guinness and the Dublin United Tramway Company, were the main targets of Larkin's organising ambitions. Both had craft unions for skilled workers, but Larkin's main aim was to unionise the unskilled workers as well. He coined the slogan "A fair day's work for a fair day's pay'.[4]

Guinness staff were relatively well-paid, and enjoyed generous benefits from a paternalistic management that refused to join Murphy's lock-out.[5] This was far from the case on the tramways. The chairman of the Dublin United Tramway Company, industrialist and newspaper proprietor William Martin Murphy, was determined not to allow the ITGWU to unionise his workforce. On 15 August, he dismissed forty workers he suspected of ITGWU membership, followed by another 300 over the next week. On 26 August, the tramway workers officially went on strike. Led by Murphy, over four hundred of the city's employers retaliated by requiring their workers to sign a pledge not to be a member of the ITGWU and not to engage in sympathetic strikes.

The resulting industrial dispute was the most severe in Ireland's history. Employers in Dublin engaged in a sympatheticlock-out of their workers when the latter refused to sign the pledge, employing blackleg labour from Great Britain and elsewhere in Ireland. Guinness, the largest employer in Dublin, refused the employers' call to lock out its workers but it sacked 15 workers who struck in sympathy. Dublin's workers, amongst the poorest in the whole of Great Britain and Ireland, were forced to survive on generous but inadequate donations from the British Trades Union Congress (TUC) and other sources in Ireland, distributed by the ITGWU.

For seven months the lock-out affected tens of thousands of Dublin's workers and employers, with Larkin portrayed as the villain by Murphy's three main newspapers, the Irish Independent, the Sunday Independent and the Evening Herald. Other leaders in the ITGWU at the time were James Connollyand William X. O'Brien, while influential figures such as Patrick Pearse, Constance Markievicz and William Butler Yeatssupported the workers in the generally anti-Larkin Irish press.The Irish Worker published the names and addresses of strike breakers, Irish Independent published the names and addresses of men and women who attempted to send their children out of the city to be cared for in foster homes in Belfast and Britain.[4][6] But Larkin never resorted to violence. He knew it would play into the hands of the anti-union companies and knew he could not build a mass trade union by wrecking the firms where his members worked.[4]

The lock-out eventually concluded in early 1914 when the calls for a sympathetic strike in Britain from Larkin and Connolly were rejected by the British TUC. Larkin's attacks on the TUC leadership for this stance also led to the cessation of financial aid to the ITGWU, which in any case was not affiliated to the TUC. Although the actions of the ITGWU and the smaller UBLU were unsuccessful in achieving substantially better pay and conditions for the workers, they marked a watershed in Irish labour history. The principle of union action and workers' solidarity had been firmly established. Perhaps even more importantly, Larkin's rhetoric, condemning poverty and injustice and calling for the oppressed to stand up for themselves, made a lasting impression.
Larkin in the US (1914–23)[edit]

Jim Larkin at his 8 November 1919 booking for "criminal anarchism" in the state of New York.

Some months after the lock-out ended, Larkin left for the United States. He intended to recuperate from the strain of the lock-out and raise funds for the union. His decision to leave dismayed many union activists. Once there he became a member of the Socialist Party of America, and was involved in the Industrial Workers of the World union. He became an enthusiastic supporter of the Soviet Union and was expelled from the Socialist Party of America in 1919 along with numerous other sympathisers of the Bolsheviks.

Larkin was reported as having helped disrupt Allied munitions shipments in New York City during World War I. In 1937, he voluntarily assisted US lawyers investigating the Black Tom explosion by providing an affidavit from his home in Dublin. According to British Army Intelligence officer, Henry Landau:


Larkin testified that he himself never took part in the actual sabotage campaign but, rather, confined himself to the organising of strikes to secure both higher pay and shorter hours for workmen and to prevent the shipment of munitions to the Allies.[7]

Larkin's speeches in support of the Soviet Union, his association with founding members of the American Communist Party, and his radical publications made him a target of the "First Red Scare" that was sweeping the US; he was jailed in 1920 for 'criminal anarchy' and was sentenced to five to ten years in Sing Sing prison. In 1923, he was pardoned and later deported by Al Smith, Governor of New York.
Return to Ireland and communist activism[edit]

Upon his return to Ireland in April 1923, Larkin received a hero's welcome, and immediately set about touring the country meeting trade union members and appealing for an end to theIrish Civil War. However, he soon found himself at variance with William O'Brien, who in his absence had become the leading figure in the ITGWU and the Irish Labour Party and Trade Union Congress. Larkin was still officially general secretary of the ITGWU. The ITGWU leaders – Thomas Foran, William O'Brien, Thomas Kennedy: all colleagues of Larkin during the Lockout – sued him. Their counsel told the court that Larkin had justified the occupation by false and malicious attacks on their characters, to oust them and to gain sole control of the union. The Master of the Rolls, presiding, declared: "It is surprising that a man of Mr Larkin's intelligence should launch so desperate an invective against these people for irregularities, in the misapplication of funds and the falsification of documents, when I have before me a document which bears the name of James Larkin, which has been proved to be a mis-statement." Larkin's "mis-statement" asserted that the Transport Union had £1,746.69 in the Hibernian Bank in December 1913, whereas the union account was completely empty. Moreover, since all relevant union account books had mysteriously been destroyed, no explanation for the missing money was possible. The court duly found against Larkin, ordering him to pay the costs of both sides. The bitterness of the court case between the former organisers of the 1913 Lockout would last over twenty years.[6]

In September 1923 Larkin formed the Irish Worker League(IWL), which was soon afterwards recognised by the Cominternas the Irish section of the world communist movement. In 1924 Larkin attended the Comintern congress in Moscow and was elected to its executive committee. On his return Larkin announced that he had addressed some 20 million Russians, having been elected as one of "the 25 men to govern the world" and boasted that he had been appointed a Chief of Battalion of the Red Army, whose 2.5 million men had "pledged to come to the assistance of Irish workers". However, the League was not organised as a political party, never held a general congress and never succeeded in being politically effective. Its most prominent activity in its first year was to raise funds for imprisoned members of the Anti-Treaty IRA.

During Larkin's absence at the 1924 Comintern congress (and apparently against his instructions), his brother Peter took his supporters out of the ITGWU, forming the Workers' Union of Ireland (WUI). The new union quickly grew, gaining the allegiance of about two-thirds of the Dublin membership of the ITGWU and of a smaller number of rural members. It affiliated to the pro-Soviet Red International of Labour Unions.

Larkin launched a vicious attack on the Labour leader, Tom Johnston, who like Larkin, was Liverpool-born. But whereas Johnston had spent most of his life in Ireland, Larkin had been as long in the US as he had in Ireland. "It's time that Labour dealt with this English traitor," Larkin trumpeted. "If they don't get rid of this scoundrel, they'll get the bullet and the bayonet in reward. There's nothing for it, but a dose of the lead which Johnson promises to those who look for work." This incitement to murder Johnston in a still-violent post-Civil War country cost Larkin £1,000 in libel damages.[6]

In January 1925, the Comintern sent Communist Party of Great Britain activist Bob Stewart to Ireland to establish a communist party in co-operation with Larkin. A formal founding conference of the Irish Worker League, which was to take up this role, was set for May 1925. A fiasco ensued when the organisers discovered at the last minute that Larkin did not intend to attend. Feeling that the proposed party could not succeed without him, they called the conference off as it was due to start in a packed room in the Mansion House in Dublin.

At the September 1927 general election, Larkin ran (a huge surprise for all) in Dublin North and was elected.[8] However, as a result of a libel award against him won by William O'Brien, which he had refused to pay, he was an undischarged bankrupt and could not take up his seat.

Larkin was unsuccessful in his attempts in the following years to gain a position as a commercial agent in Ireland for theSoviet Union, and this may have contributed to his disenchantment with Stalinism. The Soviets, for their part, were increasingly impatient with what they saw as his ineffective leadership. From the early 1930s Larkin drew away from the Soviet Union. While in the 1932 general election he stood without success as a communist, in 1933 and subsequently he ran as "Independent Labour". In 1934 he gave important evidence on the 1916 Black Tom explosion to John J. McCloy,[9]allowing a case for damages against Germany to be reopened; presumably because of Germany's new Nazi government.[10]

During this period he also engaged in a rapprochement with the Catholic Church. In 1936 he regained his seat on Dublin Corporation. He then regained his Dáil seat at the 1937 general election but lost it again the following year.[11] In this period the Workers' Union of Ireland also entered the mainstream of the trade union movement, being admitted to the Dublin Trades Council in 1936, although the Irish Trade Union Congress would not accept its membership application until 1945.
Return to the Labour Party[edit]

Larkin's gravestone in Glasnevin Cemetery

In 1941 a new trade union bill was published by the Government. Inspired by an internal trade union restructuring proposal by William O'Brien, it was viewed as a threat by the smaller general unions and the Irish branches of British unions (known as the 'amalgamated unions'). Larkin and the WUI played a leading role in the unsuccessful campaign against the bill. After its passage into law he and his supporters successfully applied for admission to the Labour Party, where they were now regarded with more sympathy by many members. O'Brien in response disaffiliated the ITGWU from the party, forming the rivalNational Labour Party and denouncing what he claimed was communist influence in Labour. Larkin later served as a Labour Party deputy in Dáil Éireann from 1943–44.[11]

James Larkin died in his sleep on 30 January 1947. His funeral mass was celebrated by the Catholic Archbishop of Dublin, John Charles McQuaid, and thousands lined the streets of the city as the hearse passed through on the way to Glasnevin Cemetery.
Commemoration[edit]
Literature[edit]

Larkin has been the subject of poems by Brendan Behan,[12]Patrick Kavanagh,[13] Frank O'Connor and Lola Ridge; his character has been central in plays by Daniel Corkery, George Russell (Æ), and Sean O'Casey;[14] and he is a heroic figure in the background of James Plunkett's novel Strumpet City.[15]
Songs[edit]

James Larkin was memorialised by the New York Irish rock band Black 47, in their song The Day They Set Jim Larkin Freeand The Ballad of James Larkin was recorded by Christy Mooreand also the Dubliners. Paddy Reilly sings a song simply entitled Jim Larkin that describes the lot of the worker and their appreciation of the changes made by Larkin and Connolly .
Monument[edit]

Statue of James Larkin on O'Connell Street, Dublin (Oisín Kelly 1977)

Today a statue of "Big Jim" stands onO'Connell Street in Dublin. The inscription on the front of the monument is an extract in French, Irish and English from one of his famous speeches:


Les grands ne sont grands que parce que nous sommes à genoux: Levons-nous.
Ní uasal aon uasal ach sinne bheith íseal: Éirímis.
The great appear great because we are on our knees: Let us rise.

The slogan, first used on the 18th century French radical paper Révolutions de Paris,[16] also appeared on the masthead of the Workers' Republic, founded by James Connolly in Dublin in August 1898. Originally the organ of the Irish Socialist Republican Party, this periodical later became the official organ of the Communist Party of Ireland, which was founded in 1921. The original slogan is usually attributed to Camille Desmoulins (1760–1794), theFrench revolutionary;[citation needed] but it appears, only slightly modified, in an essay written by Étienne de La Boétie(1530–1563) and first published in 1576.[17]

On the west side of the base of the Larkin monument is a quotation from the poem Jim Larkin by Patrick Kavanagh:


And Tyranny trampled them in Dublin's gutter
Until Jim Larkin came along and cried
The call of Freedom and the call of Pride
And Slavery crept to its hands and knees
And Nineteen Thirteen cheered from out the utter
Degradation of their miseries.

On the east side of the monument there is a quotation fromDrums under the Windows by Seán O'Casey:


...He talked to the workers, spoke as only Jim Larkin could speak, not for an assignation with peace, dark obedience, or placid resignation, but trumpet-tongued of resistance to wrong, discontent with leering poverty, and defiance of any power strutting out to stand in the way of their march onward.

A road in Clontarf, North Dublin, is named after him.
James Larkin Way[edit]

A road in L4 1YQ, Kirkdale, in his home city of Liverpool, just off Scotland Road, is called James Larkin Way.
Liverpool Irish Festival 2008[edit]

To celebrate Liverpool's capital of culture, the Liverpool Irish Festival held a 'James Larkin Evening' at the 'Casa' bar-the Dockers pub in central Liverpool. This was attended by Francis Devine who wrote the general history of the Trade Union movement in Dublin and the formation of SIPTU, it was introduced by Liverpool/ Irish, Marcus Maher, who came over from Dublin to present a special commissioned painting by Finbar Coyle to James Larkin's last remaining Liverpool nephew, Tom Larkin. The painting reflects both Dublin, where Larkin would spend his remaining political career, and on the other side the 'Liver Birds' and his home city of Liverpool.
People[edit]

The Transport and General Workers' Union activist Jack Jones, whose full name was James Larkin Jones, was named in honour of his fellow Liverpudlian.