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Black Aboriginals Visible Comprise One Nation Indivisible Black Indians + Smithsonian NMAI +African American Museum of History and Culture Principals of Collaboration By Angela Molette, Ph.D.
“Many African Americans Believe They Have Native American Heritage… Whether Real or Imagined…” (Dr. Ellison NMAI, Smithsonian IndiVisible Video)
Greetings To All Whom These Blessing May Come!      It is difficult deciding where to start on this occasion, but, for Corey Tye and Black Indians of the Americas, allow me to preface the discourse going forward by stating that it is easy to critique without seeming to take into account (or respecting) the tremendous amount of work undertaken and required to put on such programs. However, I have background history from the Black Indian point of view, which includes a perspective on bringing the entire Black Indian issue forward. I have been on the front lines of that push forward and it affords me the rare ability to speak on subjects like the IndiVisible Smithsonian Symposium and Video that I was innocently asked to review.
Truth be told, I am simply a vessel. If we are to call it collaboration, then the collaborators must be appropriately identified. Going back, we must acknowledge Hubert Howe Bancroft, John Wesley Powell and Malcolm J. Rogers (Caucasians trying to correctly identify America’s Aboriginal Population from a period of 1880-1958), in full acknowledgement of their skin color (despite imbedded American racism). Collaborators were also Black Aboriginal and Indigenous Cherokee, Chickasaw, Choctaw, Creek and Seminole Freedmen People (referred to as Lusa, Estelusti, Negro, Black, Mulatto, etc). Collaborators were also philanthropists like Katherine Drexel.
Chief among collaborators, includes all Black Indigenous People breaking with tradition to allow their sacred image to be carved, drawn, etched, photographed or memorialized in some way, Black Indian Nations (too numerous to mention), Moors and Creoles. Such acknowledgement would be wholly incomplete without mention of the bold undertaking of Afrigeneas (the seminal African Ancestored Genealogy Website), Valencia King Nelson, Angela Walton Raji, Bennie McRae, Jr., and Eiteljorg Museum (for putting Walton-Raji‘s Freedmen Documents on Public Display), Kansas University, Haskell Indian Nations University (forging a bridge between modern Natives and Black Indian Historians), Zanice Bond de Perez, Kenneth Porter, Joseph Opala, William Katz, William “Dub” Warrior, Don Davenport Davidson, Chief Jerry Eagle Feather, Sultan Abdul Latif, Creek Shrine Founders, Robert and Barbara Finley (who along with my husband and I) founded the Leona Mitchell Southern Heights Heritage Center and Museum, and Opera Singer Leona Mitchell lending her name and talent to the project (culminating in 8 million internet points of interest).
Any list made will be incomplete, because there are a litany of others known and unknown (some I will identify within this communication before I‘m done). All stepped out on faith when the world forgot about Black Indians and Freedmen, in order to lay important groundwork over the years as uncrowned collaborators for the Black Indian awareness, including productions that would become known as Smithsonian IndiVisible. And it is significant, maybe not to you, but within my living memory, I personally experienced speaking directly with Smithsonian Officials about excluding Black Indians from the Grand Procession of Native Americans during the Grand Opening of Smithsonian NMAI. I was told by a Smithsonian Representative that Descendants of Freedmen (whose ancestors walked the Trail of Tears) were not invited because the Smithsonian, “did not want to be involved in controversy.”
I was also involved in a conversation with another Smithsonian Representative at Kansas State University who burst into tears and rushed into the women’s bathroom, because she did not want to contend with my persistence regarding the utter failure of Smithsonian to push past oppression of Freedmen in order to interview or gain contributions from them as they traveled throughout the country gathering stories and exhibit materials for the Grand Opening of the Smithsonian’s Native American Museum. It had been all too easy to simply operate as if Freedmen were extinct, so they didn’t even ask Tribal Governments about contacting Descendants of Freedmen for exhibits to include in America’s aboriginal story.  I reminded her that it took the willful participation of ordinary people in oppressing Black Indian Culture, in much the same way good people stood by and watched Jews become targets for extermination by Nazis, and it was uncomfortable for her. The effect of our genocide has been no less devastating.
So, when I saw the video, it reminded me to remark upon the fact that they seemed to have “evolved” from their original closed mindset noted in our first voice-to-voice contacts and are now very self-congratulatory. Yet, I feel the same about African American Museums that fail to depict our aboriginal story, yielding instead to only occasionally discuss Black Indians from the period of Trans-Atlantic Slavery, instantly wiping our thousands of years of inhabitation and occupation in the Americas. It’s not their fault though. Although they do share our story from that point in history, they cannot tell the story of our pre-history.
As the Creator willed, with our talks, particularly with John Hope Franklin, Jr., I mentioned that there should also be some image of Black Indians depicted. After which, I heard that Penny Gamble Williams’ picture was selected to be featured in a collage of pictures depicting Native Americans. Black Indians United Legal Defense and Education Fund, Inc. and Freedmen Descendants of the 5 Civilized Tribes were officially invited to join the Smithsonian Grand Procession by Franklin, to represent Freedmen Peoples. Prophetically, we were seated on the same Smithsonian transportation vehicle that held Cherokee Principal Chief Chad Smith and lined up directly behind the Kumeyaay (Descendants of San Dieguitos). I hope you understand that my spiritual journey was never about me. It was about the story of my people and their condition that moved me, drove me and keeps me going. I know that it is easier for people to speak with more agreeable spirits, but I am me. I am going to bring the truth until I can’t anymore.
Corey, I am getting a headache right now as I recall these occasions, which also makes me think about another conversation years ago with the Regional Office of the Human Rights Commission, as I fussed about $50+ Million in funds withheld from Silvia Davis’ Band of Seminole Freedmen when she needed money to help her Dad after he fell through a hole in his dilapidated Freedmen Era Structure and she needed money at the same time to care for him and send her child to school. I was told that the U.S. Human Rights Commission would only respond if the issue “became newsworthy.” Lord Help! I cried for our people that day and asked the representative what was wrong with her? You mean the Human Rights Commission won’t help destitute Black Indian Seniors falling through crumbling structures or children needing to get to school while a mother juggles her life to help both, simply because you think the Freedmen story is not “Newsworthy?”
Sylvia’s Nation received $50+ Million in Congressional Appropriations as Reparations for Tribal Lands taken in Florida (but nobody could remember that Black Indians and Moors secured a Spanish Land Grant for St. Augustine and Fernandina Beach. Not one soul could remember that Micanopy was found in the Black Indian town of Pelikakaha (Abraham‘s Town), Chukachiatti, or even John Horse’s losses reported to the U.S. Army on his Florida Lands! None of the places cemented in Treaty Language was to be covered by Reparations paid to a tribe that would not share with its Black Members. Worse, Congress and the Courts did not stand up for Black Seminoles either---That wasn’t newsworthy? Black Indians needed somebody pushing from inside Indian Country. I guess it was going to be me. I consider all this Black Indian history to be an inextricable part of the “IndiVisible” story.
Aside from behind the scenes high jinx, persons working individually, apart and collectively were assembled together to comprise the essence of the last great Human Rights Movement to arise out of the Americas since “contact“. With that rise, came concurrent Research and Educational Programs. The words of one IndiVisible Presenter bears sentiment, which (I think) best sums up my feelings, “it took 500 years for this story to be told.” Despite our very public story, the American legal system continues to drag its feet in legal acknowledgement, due to the high dollar value of Freedmen Claims necessary to restore the shattered lives of Black Indian and Freedmen People in North America.
Smithsonian IndiVisible Project
Review: Most IndiVisible Symposium Scholars timidly avoid and/or walk around the issue of Aboriginal and Indigenous Black Indians (True Sovereigns). To ignore evidence of ancient Black Aboriginal Remains, including evidence of the Native settlements and history soaked in Nubian Egyptian, Ethiopian, Australian, New Guinean, Melanesian identities and DNA contributors to aboriginal America, thousands of years before the word “Africa” ever became the identity of the continent now bearing the same name. In light of this fact, it is difficult to entertain the insistence upon these scholars to paint Black Indians with the broad brush of “African” (a 15th Century construct). In fact evidence contends that different eras of Black Aboriginals were proto-Africans, and unique blends of proto-Africans with Australians, New Guineans, Melanesians (particularly so on the Pacific Coast and Aboriginal Interior of Indian Country, etc.)
Most Scholars tended during the symposium to adhere to formulaic study, articles and books based upon admixture of “African” Ancestry during the Trans-Atlantic Slavery Era, wiping out the possibility (in European mindset) of Sovereign, Free Black Aboriginal Nations, which did in fact exist.
There were no Freedmen from the 5 Civilized Tribes depicted visibly on the IndiVisible Symposium Video that I was asked to review and critique, despite the fact that Freedmen were there and participated elsewhere in the project. Freedmen were nowhere. Their image and essence are conspicuously absent, so the Public still does not know how large a roll Freedmen played in bringing forth the reality of a Smithsonian IndiVisible Symposium Project. Although excellent presentations were provided, it now represents a moment in time and history that can never be made up or given back. Jeers (thumbs down) to the Smithsonian editors for omitting Freedmen of the 5 Civilized Tribes from public view once again. They seized the public interest, newsworthy events and rise of Freedmen People and Black Indian Nations in general to entice them into contributing their items for Smithsonian publication promotions, slicing away--again, Freedmen and Black Indian opportunities to benefit economically from a similar or (like) project.
And my last point is to be what I started out with first, a quote from a Smithsonian IndiVisible Scholar. It set the tone for 2:59 minutes: 18 seconds of Smithsonian domination, which struck my ears and hung there in reverb;
“Many African Americans Believe They Have Native American Heritage… Whether Real or Imagined…” (Dr. Ellison NMAI, Smithsonian IndiVisible Video)
I was floored. Almost at the outset of the video something incredibly wrong comes from the mouth of a representative of the Smithsonian IndiVisible Project! “Native American Heritage Whether Real or Imagined” What are we to do with that?
At this point, I don’t want to rehash the fact that no other people on the planet find it necessary to prove whether their ancestry is real or imagined, except persons descended from the North American Tribes. Yet, a person can arrive upon these shores in a boat (even to the present day), state that they are from (wherever they say they are from) without papers, without a suitcase and without clothing, when their former residence is confirmed, their Nationality is set by that standard. Again, America needs to re-evaluate what it has done to our people and fix the problem.
Freedmen projects are not traditionally funded in the same ways Smithsonian Projects are. Opportunists have in the past seized our economic opportunities and turned them into marketing vehicles benefiting everyone but Black Indians and Freedmen. We are frequently left with nothing but gravity to hold us up. Of course, it would be nice to see the entire thing again, this time with Shifting Borders Workshop soul.
Headliners and Keynote Speakers like Dr. Claud Anderson, Percy Squire, Jon Velie, Dr. Mustafa Ansari, Ezrah Ahrone, High Profile Freedmen Advocates, Tribal and National Freedmen Advocacy Groups, Ambassadors, Organizations, Entertainment, Thunder Williams, Harambee Radio, Jay Winter Night Hawk, M.C. Richardson, Saeed Shabazz (Nation of Islam), Dr. Rosie, Jamia Shepard, Afrika Bambaataa and the Universal Zulu Nation and others bravely giving voice to Black Indians in the past and present (when it was not popular or economically feasible to do so).
Smithsonian Scholars associated with NMAI and the African American Museum of History and Culture could sponsor a super-Symposium or joint venture hosted by Leona Mitchell Southern Heights Heritage Center and Museum and/or Black Indians United Legal Defense and Education Fund, Inc., Harvest Institute Freedman Federation of Washington, D.C., to bring Dr. Anderson and others to Oklahoma City.
The initial Smithsonian IndiVisible Project came to my attention via discussions by panelists on the continuing programs conducted under a two-year Ford Foundation Grant to put on the groundbreaking Shifting Borders of Race and Identity Conference in Lawrence Kansas (2006). Zanice Bond de Perez ensured Oklahoma Freedmen Participation. The entire Smithsonian program seemed an outgrowth of works inspired by Gabrielle Tayac’s “IndiVisible: African-Native American Lives in the Americas,” whereas Shifting Borders Workshops centered around James F. Brooks' book “Confounding the Color Line: The (American) Indian-Black Experience in North America.” With them, I have no quarrel, just humble gratitude.
I was notified by way of a few “round the barn” requests to submit photo items from either the Leona Mitchell Southern Heights Heritage Center and Museum here in Enid, or from Black Indians United Legal Defense and Education Fund Archives that might be considered for inclusion in either Poster Development or the accompanying Smithsonian Travel Exhibit. Yet, I can say that I was never asked directly to participate in the Smithsonian symposium or panel discussions.
Happenings of the sort weren’t necessarily a cause for concern. Yet, I remember thinking (at the time) ‘certainly they secured the services of the handful of other Freedmen Representatives able to handle Symposiums and Panel Discussions‘.My Father was ill with Cancer and died that year, so it is easy to recall being emotional, physically tired and too busy to ever give the Smithsonian Symposium another thought, until I received communications from others regarding Smithsonian IndiVisible.
Each of my great-grandparents (on both my Father and Mother’s side) were born within the boundaries of Oklahoma Indian Territory and were in residence and occupation before Oklahoma became a State. My grandparents were born within 7 years of one half of Oklahoma becoming a State (not their half).
These Freedmen were really ½ Chickasaw and ½ Choctaw ceded Tribal Land (confirmed by the Dawes Commission on average between 1902 and 1908) with 21 years of Federal Protection attached. By 1910 (2 years later) in what can only be described as a notoriously Gangster move, Congress violated the Treaty by removing Federal Protection to lands of Full-Bloods and Freedmen (not mixed-Blood White/Indians). The idea was to go around the 1866 Treaties by rendering Full-Bloods and Freedmen Incompetent under U.S. Law and in order to deprive them of Legal standing in American Courts.
My Dad watched Chesapeake, Mustang Fuel Company and other outfits grow to become Billionaires extracting Coal, Oil and derivative products out of his Father’s inherited Freedmen Lands in Coal County. There are perhaps thousands of similar Freedmen claims criss-crossing Indian Country, beginning with undistributed lands or lands “losing“ their Treaty-mandated or Federally inscribed protections, as well as Lease and Annuity losses (Indian Trust Assets). It may seem that I have rambled off topic, but my point is that these, too, are part of the whole IndiVisible story of our people.
Professor Darnell Morehand-Olufade notified me that the image of a “Cheadle” cousin had been chosen for a Smithsonian IndiVisible Ad Flyer. A copy of the Ad Flyer image was forwarded to me by the “Cheadle” cousin (Robert Banks Cornelius (Eagle-Eye of the Cherokees) an artist living in New York. Notification was received from our friend Phil Wilkes “Pompey” Fixico that he too had also been chosen from California as another image selected by Smithsonian for the IndiVisible Exhibit. Fixico is another descendant of the John Horse Band of Seminoles. I received a visit in Enid from a representative of the Eiteljorg Museum seeking to compile its own comprehensive Black Indian Exhibit for the IndiVisible Project.
The last time I encountered anything regarding Smithsonian IndiVisible, was a request from Corey Tye asking me to critique the IndiVisible Symposium Video, wherein I found (conspicuous in their absence) that the symposium line-up did not include Freedmen of the 5 Civilized Tribes at all.
Freedmen had become Front-Page News by State and Federal Court Cases since the 1990s, most notably with Bernice Riggs (Cherokee), Sylvia Davis (2000, Seminole), Marilyn Vann (Cherokee, 2003-2004), Harvest Institute Freedmen Federation, William Warrior and Black Indians United Legal Defense and Education Fund, Inc. (Dec. 2005-Jan. 2006 to the present-day, with the addition of Leatrice Brown). Freedmen should have been granted at least an opening statement on the Video! That would have gone a long way towards ensuring some Justice For All!
I do not mean to suggest that Freedmen of the 5 Civilized Tribes were not participants on Smithsonian Panel Discussions or Events, just that they seemed to be persona non grata and DIVISIBLE after all. In fact, they were INVISIBLE. Here the Biggest Museum in North America talking about Black Indians, Native Americans, and the Indivisibility of the Collective and they “forgot” to make Freedmen VISIBLE!
From our view, the Smithsonian Institution has always left off information regarding Black Indians and Freedmen of the 5 Civilized Tribes, even from the most visible of their historic public projects beginning with items taken out of the Spiro Mounds in the 1930s. Spiro Mound items were extracted from Black Choctaw Rachel Brown’s Allotted Lands. Knowledge of which caused me to take the Smithsonian to  task with a stern critique of the “feigned inability” of that institution to push past the oppressive parent Tribes to gain more information about Rachel and her people still at the foot of the mounds.
The period of time I am discussing here precedes the Grand Opening of the Smithsonian’s NMAI, and before building began on the African American Museum in Washington, D.C.  For that matter, I took them all to task before the move of the Oklahoma Historical Society, through its Renovation, Relocation and Grand Opening of the Oklahoma Historical Society African American Exhibit, which now features a small area for Freedmen of the 5 Civilized Tribes! That is a lot of advocacy.
The Educators, their Research and response from Freedmen People, plus inclusion of Eastern Black Indian Tribes is what made that Symposium such a big deal. None of us are saying that any one entity could have provided everything on their own, but the impact of Black Advocacy was clearly palpable, yet, inadequately visible in the video.
So, for me, the self-congratulation exhibited by persons tied to the Smithsonian was still a little hard to take and certainly, those people have no idea what a struggle it’s been for many more people than me to bring our stories forward. It’s a hard habit for structures of power to break, primarily because we have been purposefully hidden from view by the weight and power of U.S. Federal Government and our remnant of the Confederate Factions of our parent Tribes (Cherokee, Chickasaw, Choctaw Creek and Seminole).
Perhaps, the Smithsonian opted to recognize resurrected Eastern Black Tribes, because they have had a much more success gaining State Support and Recognition, while one or perhaps two tribes acknowledged (after) attaining Federally Recognition that their members had African Ancestry. However, Freedmen of the 5 Civilized Tribes just don’t want to hide our ancestry for the sake Federal Recognition. If that turns out to indeed be the case, under those circumstances, when speaking with their mouth about “Indivisible,” it makes their actions run counter to the claim.
One of the presenters of the 2009 Symposium said on the video (regarding the title of the symposium) “it was inspired by Ralph Ellison’s Invisible Man.”
The protagonist in Ellison’s invisible man considered himself socially invisible, (though “educated, articulate and self-aware) a spokesman for African Ancestored Americans. Ralph Ellison has been considered a person “disillusioned with the Communist Party”, “for its betrayal of African Ancestored Americans and Marxist politics…” Invisible Man addressed the issues of “black nationalism, the relationship between black identity and Marxism, reformist racial policies of Booker T. Washington” and issues of individuality and personal identity.
In Ralph Ellison, An American Journey, August 2005, Anne Seidlitz wrote; “If Wright’s protest literature was a natural outcome of a brutal childhood spent in the deep South, Ellison’s more affirming approach came out of a very different background in Oklahoma. A “frontier” state with no legacy of slavery, Oklahoma in the 1910s created the possibility of exploring fluidity between the races not possible even in the North. Although a contemporary recalled that the Ellisons were “among the poorest” in Oklahoma City, Ralph still had the mobility to go to a good school, and the motivation to find mentors, both black and white, from among the most accomplished people in the city, Ellison would later say that as a child he observed that there were two kinds of people, those ‘who wore their everyday clothes on Sunday, and those who wore their Sunday clothes every day. I wanted to wear Sunday clothes every day.”
As you can see, people like Seidlitz (in 2005) believed that Oklahoma was a “frontier’ with “no legacy of Slavery.” Thus, I have no choice but to believe that Indian Freedmen are as “invisible” as Ralph Ellison’s character in the Invisible Man. Ours has been a many-faceted fight to break free from the blinding veil of invisibility still heaped upon Indian Freedmen as we worked feverishly to free ourselves. (Seidlitz Article appeared on the internet August 24th, 2005 PBS site featuring “American Masters”) http://www.pbs.org/wnet/americanmasters/episodes/ralph-ellison/an-american-journey/587/
Ralph Ellison is one of Oklahoma’s Native Sons. His name is emblazoned upon the Ralph Ellison Library at 2300 NE 23rd St, in Oklahoma City’s most diverse neighborhood. It served as the location for most Descendants of Freedmen of the 5 Civilized Tribes Association Meetings held in that city.
I could not have been more pleased to hear our friend Heniha Phil Wilkes “Pompey” Fixico arise as the first among the audience at the Smithsonian Symposium and stated proudly into the microphone that “This is a Great Day!”-to tumultuous applause! Again, he was not clearly visible, but his voice was heard. Again, we are proud that his image was among those selected for the IndiVisible Project.
__________
Aside from Smithsonian and Other Educators, Black Indians Should Remember (These and Others): Tushka, Luzia, Chimu (Lambayeque), Inca, Coya, Tupac Inca Yupanqui, Atahualpa, Olmec, Mixtec, Maya, Pericu, Hopi Mishong, Chief Tuscalusa, Tishomingo, Esteban, King Philip, Tuspaquin, Old Hop, Attakullakulla, Niani, French John, Crispus Attucks, York, Shawnee Prophet, Spring Frog, Abraham, John Horse, King Blue, Isaac Alexander, Betty Ligon, Mose Burris and Woody Strode (First Actor to Admit Black Indian Ancestry), Dr. Daniel Littlefield, Jr., Robert Littlejohn, Opio Toure, Sylvia Davis, Marilyn Vann, Eleanor “Gypsy” Wyatt, Eli Grayson, Ron Graham and the unsung.
*(Woodrow Wilson Woolwin “Woody” Strode)
Woody Strode was born July 25, 1914 and died, December 31, 1994. He was a Pioneering Actor and son of a Creek-Blackfoot-Father and Black Cherokee Mother. His first wife was Princess Luukialuana Kalaeloa (Luana Strode), a descendant of Lilliuokalani, the last queen of Hawaii. They were married until her death in 1980. Strode began his career as a part of the Los Angeles Rams (1946) and Calgary Stampeder (1948-1949).  The Calgary Stampeders are a professional football team based in Calgary, Alberta, Canada. Woody Strode was the first (and only) Black Indian to play a Native American Chief in Hollywood and is famous for his portrayal of “Stone Calf” in the movie Two Rode Together, 1961. Woody Strode also played an Ethiopian gladiator (Draba) in Spartacus. Strode then played an African Warrior in The Lion Hunters, and again in Ramar of the Jungle.
You may remember Woody Strode for his narration of the movie Posse (written by Sy Richardson and Dario Scardapane) and appearance in flashback of an unnamed old man.
*Don Cheadle
Among the latest to learn the truth about his ascent from Indian Country, is award-winning Actor, Producer, Philanthropist, Author Don Cheadle. I recently learned of common Indian Territory Ancestors shared between my family and Mr. Cheadle’s. Additionally, Cheadles are found throughout my Father and Mother’s ancestral lines. -Angela Finley Molette.
*Beyonce Knowles Carter (Experiencing Creole Vitriol)
If you ever wanted to gain at least a modicum of understanding about how much American Racism has permeated Indian Country and America in general, one story for the modern age has to be that of the rigid Creole Vitriol (bitter hatred) espoused against Beyonce Knowles, as she stepped forward to claim her complete ancestry. One angry commenter stated “Creole means you have to be French and Native American.”
The main problem in America is lack of correct education and willful ignorance. Beyonce’s Grandfather (her mother’s dad) was Acadian, meaning he was a descendant of the French settlers who colonized Acadia after 1604. Most of them were deported (by the British) to North America, especially Louisiana between 1755 and 1762 which references a period before the American Revolution in 1776. Their history was pre-U.S. History, hence Native American History. A poll of average Indians or U.S. Citizens having any knowledge at all about French Camp, Mississippi would probably yield a very low percentage of citizens knowing anything at all about the area.
Virtually none would have any idea at all that Choctaws resided in French-held territory right here in the United States and it seems a wicked plot for Educators, Scholars and Lawmakers to have allowed America to attack Beyonce Knowles Carter’s Human Right to embody a self-determined effort to be exactly, precisely what she says that she is.
For the record, my Dictionary, Encarta World English Dictionary contends that Creole means; “Peoples African descent born in Americas; somebody of African or mixed African descent born in the Americas”.
Therefore, Creole represents mixed descent persons indigenous to the Americas. The same Encarta Dictionary states that Indigenous means; “Belonging to a place: originating in and typical of a region or country” and “natural or inborn.” If that is not “Native” nothing is.
Our Nation IndiVisible __________
*Note: Bernice Riggs (Cherokee Freedmen)-Filed her claim in the 1990s. Outcome: 0
*Eloise Cobell (Montana Blackfeet) filed her class action claim in 1996. Outcome: $3.4 Billion
*Sylvia Davis (Seminole Freedmen) filed class action for equal share of $54 Million. Outcome: 0
Anyway, That’s My Take!

~

IndiVisible Video
Review
, ZULUSTAFF, 01/31/2013

 

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