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Saturday, February 26, 2011

Meet the Assistant City Manager Bryan Day - City of Little Rock

You may be able to get away with that undercover & back-door racist shit everywhere else in the city of Little Rock but NOT here Mr. Bryan Day. You are in Creole Indian World now institutional racist.

Little Rock's Bryan Day: River Market cover-up's & crime

Bryan Day
RICO is coming after you corrupt red-taping

institutional racist












Meet the Corrupt & Institutional Racist Little Rock Assistant City Manager Bryan Day




Assistant City Manager

Bryan Day 
bday@littlerock.org
City of Little Rock logoOFFICE

Little Rock City Hall
500 West Markham, Room 203
Little Rock, AR 72201
(501) 371-4510
Staff
Stacia Butler, Office Assistant
sbutler@littlerock.org (501) 371-4788
Prior to his appointment as Assistant City Manager, Bryan served as the Director of Little Rock Parks and Recreation. Prior to his appointment in January 1999 as Director, Bryan served as the Assistant Director for three (3) years. Before coming to work for the City of Little Rock, Bryan was employed with the Arkansas State Park System for seven (7) years, and it was during this time that he served as the Superintendent of Old Washington State Park.


Bryan has served on the Arkansas Recreation and Parks Association Board of Directors, and served as president for two (2) consecutive terms. In addition, he is also active in the National Recreation and Park Association and is a past member of the National Board of Trustees. Bryan has served on several boards including; Riverfest; City Year; the University of Arkansas at Little Rock Alumni Board; and First Tee of Arkansas. In the Fall of 2003, he was elected to the Little Rock School Board for a three (3)-year term.
As Little Rock Parks and Recreation Director, Bryan developed an agenda that included the acquisition of additional open space throughout the community, the development of age segmented programming for all residents and the creation of new recreation opportunities through partnerships, while changing the Department’s dependence upon the City’s General Fund. For several years, he worked with local officials to develop State Legislation allowing the merger, or regionalism, of parks and recreation programs and services.
Bryan received his undergraduate degree from the University of Arkansas at Little Rock, where he also received his Masters of Public Administration. Bryan married his wife Betsy in 1997 and they have a daughter, a son and two dogs– all of whom enjoy camping, hiking, and traveling together.
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Thursday, February 24, 2011

What REALLY Happened at Willy D's last night?

Dirty LRPD cop Shannon Dewayne Cox & crooked
drunk-serving wife & manager of River Market's Willy D's,
Carla Farquhar-Cox, AKA COXLA
BTW Corruption Sucks Blog DOES know what happened at the Cheesy Piano Bar Willy D's "last night".

IT IS NEVER good when a manager of a Cheesy Piano Bar assaults a designated driver in her club.

It sucks worse when the cops do nothing about it because the assaulting criminal and wanna' be River Market Czar is married to a co-worker aka fellow cop. CORRUPTION SUCKS,  that's why we are here.



In one of their elitist Thursday River Market Meetings, in the presence of very credible individuals & lackey employees like Kitty Lane ( closes her eyes, plugs her ears & does her job-that's it) and documented illegal obstructionist like Carla Farquhar- Cox, Daman Hoffman, Shannon Jeffery-Light, Little Rock Assistant City Manager Bryan Day, documented assurances were made to this Cheesy piano bar Willy D's.


Bryan Day
Assistant City Manager
Little Rock
Corrupt City Official


They assured the wanna' be River Market Czar Carla Farquhar-Cox (married to dirty and formally SUSPENDED River Market cop "Wayne" Cox-reference LRPD Arrest Report #2009-90951-conduct unbecoming an officer) that they would aid & abet her & help her establishment, Cheesy Piano Bar Willy D's,  in illegally preventing Willy Dog USA, a Creole Indian owned international franchise, from establishing a formal & permanent business home within the River Market, even though we have served the Little Rock community for eight (8) years now.  

This is the Creole Indian Nations response to these blatent Jim Crow criminal bigots & racists. We have challenged these criminals, this River Market Axis of Evil, to formally refute our well documented allegations- they cannot, & will not.  They are toothless without their Illegal Jim Crow tactics. 


They are now exposed and in-the-open for all to see & judge.

Ean Lee Bordeaux, pro per
Chief Elder American Creole Indian Nation






American Creole Indian Aid Commission (ACIAC) | email: fraud101@gmail.com
PROJECT: E Pluribus Unum 










CHEESY PIANO BAR WILLY D's | Little Rock, Arkansas:



HINT: CITY OF LITTLE ROCK POLICE REPORT #2007-143797

Wanna' find out just how ugly it gets in the Little Rock River Market District?  
Well, All you have to do is click the corruption picture up above.  
It will lead you to a list of over 100 City of Little Rock Police Department 
incident reports DIRECTLY related to the Cheesy Piano Bar Willy D's located at
322 President Clinton Ave,  Little Rock Arkansas.

Willy Ds322 Little Rock, AR 72201(501) 244-9550


Category:
American Restaurant
Hours:
Today9am2am
Restaurant and Bar with live music including dueling pianos, acoustic acts and DJs downstairs. - From the owner
HINT: CITY OF LITTLE ROCK POLICE REPORT #2007-143797

DAY TIME @ WILLY D'S:

View Larger Map

NIGHT TIME @ CHEESY PIANO BAR WILLY D'S


PUBLISHER'S NOTE: Corrupt Little Rock Internal Affairs "cop", Sgt. Kyle King was aware of this mayhem when he was busy protecting his two dirty cop snitches.  He did nothing, now the City of Little Rock is responsible for his corrupt Jim Crow ass. More on this poison fruit later.   


A HINT to any wrongly accused cop of Kyle King: I would review every damn file or complaint that this damn dirty, cop snitch protecting, civil rights violating Internal Affairs "cop" has put his hands upon. BTW, I knew this guy when he was a street cop. How HE got to IAD, I've no idea. Here is the bottomline folks.  The Creole Nation Is Right.  If we are not, they are MORE THAN WELCOMED TO MAKE US PROVE IT!!

PLEASE MAKE US PROVE IT!


Until then, we shall remain content with "spillin' the beans" all over your corrupt asses.  

Leaving you to explain to the public WHY you "allow" us to do & say these things about you.  Maybe because we are right?  Yep, that be bad mojo on you, 'cus I have personally witnessed the way this City grinds a person into dust when they (perjuring bigots like Bryan Day, Asst. City Mgr., Little Rock) THINK they may have gotten the "upper-hand" upon you, what about now? Are you willing to bet a lie detector test on it? The American Creole Indian Aid Commission is even willing to pay for it, if you would PLEASE  Mr. Bryan Day, submit yourself for examination, sir...

Eugenic Institutional Racist, City of Little Rock Assistant City Manager Bryan Day, is keenly aware of what it is like to perjure himself in District Court, under oath, on the witness stand against a steward & member of the American Creole Indian Nation. 

Oh, it's a matter of public record, you should ask him sometime (before I publish it!) how he was caught committing a DOCUMENTED felony (perjury on the stand in OPEN court), on the illegal behalf of his friends and disgraced fired employees. "I do not recall, I do not recall, I do not recall...". What happened to your memory on the witness stand, under oath, loser?

NOTICE WHERE THIS GUY IS? HE'S RIGHT IN FRONT 
OF THE CHANNEL 7 STUDIO!

WHAT THE HELL ARE WILLY'S D' BOUNCER'S DOIN' 

KICKING SOMEONE'S ASS SO FAR AWAY FROM WILLY D'S?
HINT: CITY OF LITTLE ROCK POLICE REPORT #2007-143797

Monday, February 21, 2011

Our commitment to human rights:

We believe we can end poverty and injustice,
as part of a global movement for change.
Oxfam is an international confederation of 14 organizations working together in 99 countries and with partners and allies around the world to find lasting solutions to poverty and injustice.
We work directly with communities and we seek to influence the powerful to ensure that poor people can improve their lives and livelihoods and have a say in decisions that affect them.
Working with more than 3,000 local partner organizations, we work with people living in poverty striving to exercise their human rights, assert their dignity as full citizens and take control of their lives.

     

          

          

          

          

          

          

          

          

          

        

What we do

Find out how we work with others to end poverty and injustice, from campaigning to responding to emergencies.

Why we do it

We believe that respect for human rights will help lift people out of poverty.

Our history

Find out more about Oxfam.

Accountability

We strive to do what we say we will do. Read about our core values and operating principles against which we measure ourselves.
Until 2012, our work to achieve a just world without poverty will be guided by ourStrategic Plan, "Demanding Justice."

Work for Oxfam

Looking for a rewarding career? A fulfilling internship? Have time to volunteer?

     

          

          

          

          

          

          

          

          

          

        

Oxfam’s commitment to human rights

We believe that respect for human rights will help lift people out of poverty and injustice, allow them to assert their dignity and guarantee sustainable development. When we speak about having a rights-based approach, this is what we mean.
We believe that everyone should have the right to:

A livelihood

Oxfam works at many levels with partners and communities in support of their right to a decent living.
We argue for better working conditions and better protection of the natural resources on which poor communities depend. We campaign for fairer trade rules at the global level, and for better policies at the national level. We work with partners and communities to implement programs that lead to self-sustaining livelihoods, with a strong focus on women.

Basic services

Being healthy and educated is an essential step along the route out of poverty.
Yet millions of people have no access to health services, schooling or safe water. They are constantly at risk from illnesses that are easily prevented or treated, or are unable to read and write, which means exclusion from their society. We campaign for more and better aid, with a focus on basic services. At the program level, Oxfam provides health training and clean water supplies, as well as funding schools and teacher training.

Be safe from harm

War and natural disasters cause untold suffering for millions of people around the world and keep them locked in poverty.
In disasters, people are at greater risk of violence, disease and abuse. We save lives in emergencies by providing shelter, clean water and sanitation. And by working with local partners, we help communities to rebuild and to better prepare themselves for future disasters.

Be heard

People living in poverty often have little influence over decisions that affect their lives.
Oxfam supports partners and communities to understand their rights and to speak out about their needs and concerns. And, with others, we get people in power to listen and act.

Be treated as equal

People who are marginalized – because they are women, disabled or members of a religious or ethnic minority – are more likely to be poor.
We combat such discrimination, and work with these groups to ensure they have the means to enjoy equal access to jobs, essential services and influence

Racial Caste Schemes and Formation in the United States


Late Great Lena Horne
Michael Omi and Howard Winant, Racial Formation in the United States: From the 1960s to the 1980s (NY: Routledge, 1986/1989)

In 1982-83, Susie Guillory Phipps unsuccessfully sued the Louisiana Bureau of Vital Records to change her racial classification from black to white. The descendant of an eighteenth-century white planter and a black slave, Phipps was designated as "black" in her birth certificate in accordance with a 1970 state law which declared anyone with at least one-thirty-second "Negro blood" to be black. The legal battle raised intriguing questions about the concept of race, its meaning in contemporary society, and its use (and abuse) in public policy. Assistant Attorney General Ron Davis defended the law by pointing out that some type of racial classification was necessary to comply with federal record-keeping requirements and to facilitate programs for the prevention of genetic diseases. Phipp's attorney, Brian Begue, argued that the assignment of racial categories on birth certificates was unconstitutional and that the one-thirty-second designation was inaccurate. He called on a retired Tulane University professor who cited research indicating that most Louisiana whites have one-twentieth "Negro" ancestry. In the end, Phipps lost. The court upheld a state law which quantified racial identity, and in so doing affirmed the legality of assigning individuals to specific racial groupings.

The Phipps case illustrates the continuing dilemma of defining race and establishing its meaning in institutional life. Today, to assert that variations in human physiognomy are racially based is to enter a constant and intense debate. Scientific interpretations of race have not been alone in sparking heated controversy;religious perspectives have done so as well. Most centrally, of course, race has been a matter of political contention. This has been particularly true in the United States, where the concept of race has varied enormously over time without ever leaving the center stage of US history. (57)
...
The meaning of race is defined and contested throughout society, in both collective action and personal practice. In the process, racial categories themselves are formed, transformed, destroyed and re-formed. We use the term racial formation to refer to the process by which social, economic and political forces determine the content and importance of racial categories, and by which they are in turn shaped by racial meanings.

Crucial to this formulation is the treatment of race as acentral axis of social relations which cannot be subsumed under or reduced to some broader category or conception. (61-2)
...

Racialization: the historical development of race

Chief Elder Ean Lee Bordeaux
and Maximus Bordeaux
Ancient West Feliciana
Houma-Choctaws
Late Great Lena Horne
In the United States, the racial category of "black" evolved with the consolidation of racial slavery. By the end of the seventeenth century, Africans whose specific identity was Ibo, Yoruba, Fulani, etc., were rendered "black" by an ideology of exploitation based on racial logic -- the establishment and maintenance of a "color line." This of course did not occur overnight. A period of indentured servitude which was not rooted in racial logic preceded the consolidation of racial slavery. With slavery, however, a racially based understanding of society was set in motion which resulted in the shaping of a specific racial identity not only for the slaves but for the European settlers as well. Winthrop Jordan has observed: "From the initially common term Christian, at mid-century there was a marked shift towards the terms English and free. After about 1680, taking the colonies as a whole, a new term of self-identification appeared -- white."

We employ the term racialization to signify the extension of racial meaning to a previously racially unclassified relationship, social practice or group. Racialization is an ideological process, an historically specific one. Racial ideology is constructed from pre-existing conceptual (or, if one prefers, "discursive") elements and emerges from the struggles of competing political projects and ideas seeking to articulate similar elements differently. An account of racialization processes that avoids the pitfalls of US ethnic history remains to be written.

Particularly during the nineteenth century, the category of "white" was subject to challenges brought about by the influx of diverse groups who were not of the same Anglo-Saxon stock as the founding immigrants. In the nineteenth century, political and ideological struggles emerged over the classification of Southern Europeans, the Irish and the Jews, among other "non-white" categories. Nativism was only effectively curbed by the institutionalization of a racial order that drew the color line around, rather than within, Europe.

By stopping short of racializing immigrants from Europe after the Civil War, and by subsequently allowing their assimilation, the American racial order was reconsolidated in the wake of the tremendous challenge placed before it by the abolition of racial slavery. With the end of Reconstruction in 1877, an effective program for limiting the emergent class struggles of the later nineteenth century was forged: the definition of the working class in racial terms -- as "white." This was not accomplished by any legislative decree or capitalist maneuvering to divide the working class, but rather by white workers themselves. Many of them were recent immigrants, who organized on racial lines as much as on traditionally defined class lines. The Irish on the West Coast, for example, engaged in vicious anti-Chinese race-baiting and committed many pogrom-type assaults on Chinese in the course of consolidating the trade union movement in California. (64-5)
...
Racial formation: the creation of racial meanings

Much racial theory, we have argued, treats race as a manifestation or epiphenomenon of other supposedly more fundamental categories of sociopolitical identity, notably those of ethnicity, class and nation. In such accounts, race is not regarded as a continually evolving category in its own right; in fact, these approaches have often imagined that race would decline in importance, even disappear, as economic or political "progress" rendered "race-thinking" obsolete.

We hope to alter this situation by presenting the outlines of a theory of racial formation. In our view, racial meanings pervade US society, extending from the shaping of individual racial identities to the structuring of collective political action on the terrain of the state.

An approach based on the concept of racial formation should treat race in the United States as a fundamental organizing principle of social relationships. To give this notion some concreteness, let us distinguish between the micro-level and macro-level of social relations.

At the micro-level, race is a matter of individuality, of the formation of identity. The ways in which we understand ourselves and interact with others, the structuring of our practical activity -- in work and family, as citizens and as thinkers (or "philosophers") -- these are all shaped by racial meanings and racial awareness.

At the macro-level, race is a matter of collectivity, of the formation of social structures: economic, political and cultural/ideological. ... The racial order is organized and enforced by the continuity and reciprocity between these two "levels" of social relations. The micro- and macro- levels, however, are only analytically distinct. In our lived experience, in politics, in culture, in economic life, they are continuous and reciprocal. Racial discrimination, for example -- considered as a "macro-level" set of economic, political and ideological/cultural practices -- has obvious consequences for the experience and identities of individuals. It affects racial meanings, intervenes in "personal life," is interpreted politically, etc. Another example: racial identity -- considered as a "micro-level" complex of individual practices and "consciousness" -- shapes the universe of collective action. The panoply of individual attributes -- from one's patterns of speech or tastes in food or music to the economic, spatial, familial, or citizenship "role" one occupies -- provides the essential themes for political organization, the elements of economic self-reliance, etc.

The theory of racial formation, then, suggests that racial phenomena penetrate and link these two "levels" of social relationships. But this is only part of the story; the concept of race as an organizing principle of social relations provides a description, a classification of racial phenomena in the US, and also explains the continuity of these phenomena, but it does not yet offer a conception of the process of racial formation. To grasp this process we must understand the way in which the meaning of these phenomena is politically contested.

Contesting the social meaning of race

Once we understand that race overflows the boundaries of skin color, superexploitation, social stratification, discrimination and prejudice, cultural domination and cultural resistance, state policy (or of any other particular social relationship we list), once we recognize the racial dimension present to some degree in every identity, institution and social practice in the United States -- once we have done this, it becomes possible to speak of racial formation. This recognition is hard-won; there is a continuous temptation to think of race as an essence, as something fixed, concrete and objecive, as (for example) one of the categories just enumerated. And there is also an opposite temptation: to see it as a mere illusion, which an ideal social order would eliminate.

In our view it is crucial to break with these habits of thought. The effort must be made to understand race as an unstable and "decentered" complex of social meanings constantly being transformed by political struggle. It is imperative that we achieve this understanding for two reasons. First, because today as in the past racial minorities pay a heavy price in human suffering as a result of their categorization as "other" by the dominant racial ideology; this is true not only in the United States, but across the world. Second, because racial politics are emblematic, we believe, of a new stage of US politics as a whole, a new socially based politics.

The crucial task, then, is to suggest how the widely disparate circumstances of individual and group racial identities, and of the racial institutions and social practices with which these identities are intertwined, are formed and transformed over time. This takes place, we argue, through political contestation over racial meanings. Such contestation occurs today throughout American society: it takes place at the level of "personal" relationships (indeed it arises within individuals whose very identities and racial "beliefs" are necessarily contradictory); it exists in "objective" relationships such as work or political activity; and it occurs in cultural representation. (66-69)

Carl Gutierrez-JonesDepartment of English
University of California, Santa Barbara
e-mail: carlgj@humanitas.ucsb.edu

Susie Guillory Phipps
In 1977, at the age of 43, Susie Guillory Phipps applied for a passport. She hadn't needed one before, and she needed a copy of her birth certificate to obtain one. Susie Phipps went to New Orleans to obtain a copy of her birth certificate from the Division of Vital Records. The clerk took Mrs. Phipps aside and showed her that her birth certificate showed the race of both parents as "Col." - colored. Mrs. Phipps responded with disbelief, shock and later said that "she was sick for 3 days." Ms. Phipps

Susie Guillory Phipps insisted that an error had been made and wanted the birth certificate corrected. She contacted Jack Westholz Jr., state official, chief of the New Orleans section of the Office of the General Counsel of the Louisiana Department of Health and Human Resources.

This Division is the only office which is capable of correcting errors or changing a birth certificate.

Mr. Westholz asked Susie Guillory Phipps to provide the following information: Complete names of her parents; Place of birth of her brothers and sisters. After checking the records, Mr. Westholz informed 

Mrs. Phipps that no errors had been made on her birth certificate.
_____________________________________________



The noxious practice of pigeonholing people in narrow racial classifications is a deeply ingrained American habit that predates independence. It began with a desire to enforce firm distinctions between free citizens and slaves. In 1661, for example, Virginia decreed that the legal status of the mother would determine whether a black child was a slave or free. Three years later, Maryland went a step further, declaring that if either of a child's parents was a slave, the child would also be. The purpose of this law, its authors said, was to deter "divers freeborn English women" from marrying black slaves. But it did nothing to deter white male slave owners from trying to expand their human holdings by impregnating black female slaves.

Eventually, these pioneering efforts at codifying racial distinctions hardened into so-called miscegenation laws, which aimed to preserve the "purity" of the white race by making interracial sex a crime. Though upholding such laws required ever more tortured legal definitions of who was black and who wasn't, 16 states continued to ban interracial marriages until 1967, when the U.S. Supreme Court struck down such laws. In what was perhaps the most ridiculous example of racial pigeonholing, Louisiana ordained that anyone with a "trace" of black ancestry would be classified as black. Then, in an ostensibly "humane" 1970 reform, it enacted the "one thirty-second rule," by which anyone with a single black great-great-great-great-grandparent and 31 white great-great-great-great-grandparents was legally black. 

That regulation went unchallenged until Susie Guillory Phipps, the wife of a wealthy seafood importer who had always considered herself white, got a look at her birth certificate when applying for a passport and discovered that according to the state, she was black. In 1982 she sued the state, which hired a genealogist to delve into Phipps' ancestry. He dug up, among other ancestors, Phipps' great-great-great-great- grandmother--the black mistress of an Alabama plantation owner back in 1760--and concluded that Phipps was precisely three thirty-seconds black. The preposterous law stayed on the books until 1983.

For many decades, people on all sides of the color line chafed at these legal restraints on their ability to love and procreate. Even where black-white marriages were legal, these couples had to seek refuge in more tolerant black neighborhoods and raise their children as African Americans. But in the past 20 years, as the number of mixed-race marriages has increased dramatically, to more than 3 million by some estimates, attitudes among all racial groups have evolved. Tracey Mandell, 26, is an English instructor at Loyola Marymount University. Her partner Michael Bartley is a black man from Jamaica, and their son Noah is coming up on his first birthday. Mandell remembers last March, when she and members of her family were taking a get-acquainted tour of the maternity ward at Santa Monica Hospital. "There were about 50 couples on the tour," she says. "At least half of them were multiracial. My cousin, who lives in Minnesota, pointed it out to me. I hadn't even noticed. I think in L.A. there are so many multiracial people you don't even pay attention. But it's different when you leave Los Angeles."



His nickname notwithstanding, professional golfer Frank ("Fuzzy") Zoeller saw Tiger Woods quite clearly. He gazed upon the new king of professional golf, through whose veins runs the blood of four continents, and beheld neither a one-man melting pot nor even a golfing prodigy but a fried-chicken-and-collard- greens-eating Sambo. Zoeller saw Woods, in short, as just another stereotype, condemned by his blackness to the perpetual status of "little boy."

Fuzzy Zoller 2008 Senior Players Championship.jpgZoeller soon paid a price for saying openly what many others were thinking secretly. K Mart, the discount chain with a big African-American clientele, unceremoniously dumped him as the sponsor of a line of golf clothing and equipment, and he abjectly withdrew from the Greater Greensboro Open tournament. 
"People who know me know I'm a jokester. I just didn't deliver the line well," Zoeller tearfully explained. But his real crime was not, as he and his defenders seem to think, merely a distasteful breach of racial etiquette or an inept attempt at humor. The real crime was falling behind the times. The old black-white stereotypes are out of date, and Zoeller is just the latest casualty of America's failure to come to grips with the perplexing and rapidly evolving significance of racial identity in what is fast becoming the most polyglot society in history.
Tiger Woods drives by Allison.jpg

If current demographic trends persist, midway through the 21st century whites will no longer make up a majority of the U.S. population. Blacks will have been overtaken as the largest minority group by Hispanics. Asians and Pacific Islanders will more than double their number of 9.3 million in 1995 to 19.6 million by 2020. An explosion of interracial, interethnic and interreligious marriages will swell the ranks of children whose mere existence makes a mockery of age-old racial categories and attitudes. Since 1970, the number of multiracial children has quadrupled to more than 2 million, according to the Bureau of the Census. The color line once drawn between blacks and whites--or more precisely between whites and nonwhites--is breaking into a polygon of dueling ethnicities, each fighting for its place in the sun.


For many citizens the "browning of America" means a disorienting plunge into an uncharted sea of identity. Zoeller is far from alone in being confused about the complex tangle of genotypes and phenotypes and cultures that now undercut centuries-old verities about race and race relations in the U.S. Like many others, he hasn't got a clue about what to call the growing ranks of people like Woods who inconveniently refuse to be pigeonholed into one of the neat, oversimplified racial classifications used by government agencies--and, let's face it, most people. Are they people of color? Mixed race? Biracial? Whatever they like?


Read more: http://www.time.com/time/magazine/article/0,9171,986278-1,00.html#ixzz1EgOqegHA


Read more: http://www.time.com/time/magazine/article/0,9171,986278-4,00.html#ixzz1EgM5OiKR

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