subvert the global food paradigm!

There is a spate of recent films spilling the beans about the corporate takeover of the global food economy. Many are available online or through Amazon and Netflix.

Please watch some of these. Show your kids. Host a screening in your community. Donate a copy or two to the local library or public school system. Encourage teachers to show the films. Spread the word! Subvert the dominant food paradigm! Refuse to play along anymore!

Food, Inc., the first enviro-food movie to be screened in major theaters across the country, has brought food consciousness in the United States to a new level.

Fresh: The Movie is the perfect follow-up screening to Food, Inc. because it shows the flip side—positive change being created by farmers, students, thinkers, and business people in the U.S. today.

French Fries to Go documents Telluride, Colorado's quest to run city buses on recycled fryer oil.

Garden Cycles: Faces From the New Farm is the story of three women on a three-month bicycle-powered tour of urban gardens throughout the Northeast.

Polycultures: Food Where We Live looks at communities in Northeast Ohio that are coming together to grow a more sustainable, just, and local food system.

The Greening of Southie is about Boston's first LEED-certified residential green building and the way it affected a community.

Eating Alaska is a documentary by a vegetarian filmmaker who moves to Alaska and marries a hunter. The film looks at the ethics behind food choices and how politics, society, religion, and taste all play a role.

Sustainable Table: What's on Your Plate? traces West Coast food production from field to table.

To Market to Market to Buy a Fat Pig tours outstanding farmers' markets from Baltimore to Hawaii.

The Real Dirt of Farmer John looks at one man and his family farm. Farmer John and his story will have you reconsidering stereotypes about farmers.

The Garden examines the largest community garden in the U.S., 14 acres of green in South Central Los Angeles, and the fight to keep it there.

The World According to Monsanto looks at this behemoth of a multinational agricultural biotech corporation and their dominance of patents on genetically engineered seeds and pesticides.

Seeds of Deception focuses on how genetically engineered food is making its way into our daily diets.

Bad Seed: The Truth About Our Food looks at who is controlling the world's food supply and the consequences of genetically modified food on health.

The Future of Food examines the complex web of market and political forces that affect what we eat and what we will eat in the future.

Food Matters takes a look at the often overlooked connection between food and our nation's current state of health. With the health-care debate raging, watching this film feels extra-timely and important.

King Corn investigates the staggering scale of the corn related food economy in the U.S. in an entertaining way. While you're at it check out Carey's two part quest to go corn free.

Two Angry Moms shows two angry (and awesome) moms striving to improve school lunch with simple changes, like having fresh fruits and vegetables included on cafeteria trays.

Our Daily Bread is shot like a high end art-house film sand hows minute after minute of shocking footage of industrial food production and high-tech farming.

Super Size Me now feels like a classic among all these newer films. Watch as Morgan Spurlock spends 30 days eating nothing but McDonald's while investigating the companies' extremely long reach into school cafeterias and countries around the world.

Media That Matters: Good Food is a collection of 16 short films on food and sustainability.

The Greenhorns is an upcoming film on enterprising, hopeful, and young farmers that are bringing an infusion of youth and a wave of excitement to the one of the oldest professions of all.

The End of the Line chronicles how demand for cod off the coast of Newfoundland in the early 1990s led to the decimation of the most abundant cod population in the world, how hi-tech fishing vessels leave no escape routes for fish populations and how farmed fish as a solution is a myth.

Mondovino explores the impact of globalization on the various wine-producing regions. It pits the ambitions of large, multinational wine producers, in particular Robert Mondavi, against the small, single estate wineries who have traditionally boasted wines with individual character driven by their terroir.

We Feed the World is a film by Austrian filmmaker Erwin Wagenhofer about food and globalization, fishermen and farmers, long-distance truck drivers and high-powered corporate executives, the flow of goods and cash flow – a film about scarcity amid plenty.

McLibel is a story of two activists who took on McDonald's in the longest trial in English history. They won.

The Cove follows a team of activists and filmmakers as they infiltrate a heavily-guarded cove in Taiji, Japan where more than 20,000 dolphins and porpoises are being slaughtered each year and their meat, containing toxic levels of mercury, is being sold as food in Japan, often times labeled as whale meat.

The Power of Community - How Cuba Survived Peak Oil tells the story of the Cuban people's efforts to feed the population and create a low-energy society after losing access to Soviet oil in the 1990s.

Information from the Serious Eats website. Thank you, Serious Eats!

you can't hide your lyin' eyes, er ears

I’m sure you’ve seen the Sweet Surprise commercials. There are several to target different consumer groups, but all involve a person #1 expressing hesitation at the offer of a high fructose corn syrup-laden “treat” and a smug HFCS-pusher asking sneeringly, “Oh yeah? Well, what’s so bad about HFCS?”

In the ads, person #1 hems and haws and has trouble articulating a satisfactory reply. HFCS person pats person #1 on the head condescendingly and says, “I thought so. Don’t worry, high fructose corn syrup is just like sugar. In moderation, it’s part of a healthy diet.” Person #1 quietly accepts the offered Frankenfood while DDB Chicago, the creator of the ads, and the Corn Refiners Association, creator of the poison, high five at their clever game, played to the grave detriment of the confused end-consumer.

I’m going to enlist my fledgling filmmaker son to help me produce a commercial of my own. The script will look something like this:

Corporate Shill Cornelia: High fructose corn syrup is just like sugar. In moderation, it’s perfectly peachy for you.

Vigilant Consumer Veronica: Oh, no, Cornelia. Fortunately for you, I have a PhD in molecular biology and can help you understand how terribly you’ve been duped.

When an individual consumes sugar, the pancreas responds by increasing the production of insulin which enables the glucose in the bloodstream to be transported into cells and used as energy. The body also increases the production of leptin, a hormone that helps regulate the appetite and send a satiety signal to the body. This tells us that we’ve had enough to eat, a crucial component in the pursuit of “moderation.”

HFCS, in contrast, doesn’t cause insulin or leptin production nor increased cellular energy. You see, every cell in the body can metabolize glucose, but HFCS is only processed in the liver, like fats and alcohol, where it’s converted into triglycerides. The “energy” locked in HFCS stays largely inaccessible to the body, and most people know that elevated triglycerides — which we commonly refer to as high cholesterol — can lead to a whole host of health problems, including hardened arteries and heart attack. With HFCS, the moderation mechanism is never triggered; we never feel satisfied. Maybe this explains why 30% of American children are obese and sluggish, and why Lipitor, which is used to treat high cholesterol, is the best-selling drug in the country today. With approval by the American Academy of Pediatrics, doctors are now prescribing it to children as young as 8.

Cornelia, I know this is a lot to digest and, believe me, I've only begun to scratch the surface. The dangerous way HFCS is made, the genetically-modifed corn and enzymes that are used in its production, the fatty deposits and liver cirrhosis that may result from its over-consumption, the criminal complicity of the FDA, even the tale of interference with free-market mechanisms that led to its prevalence in the food supply, are all feature-length films in themselves.

Please, Cornelia, take my advice. Get educated about HFCS. Read labels. Protect yourself and your family from high fructose corn syrup. It truly is deadly, and there’s no smug satisfaction in that for me.

[hugs weepy Cornelia, hands her a tissue. children run into scene, grab offered apples, run off laughing and playing. pan to crushed box of Fudgsicles on picnic table, melting, chalk outline, puddle of congealed goo, like blood, surrounding] CUT.

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the spirit of revolt is upon us

There are periods in the life of human society when revolution becomes an imperative necessity, when it proclaims itself as inevitable. New ideas germinate everywhere, seeking to force their way into the light, to find an application in life. These ideas are opposed by the inertia of those whose interest it is to maintain the old order; they suffocate in the stifling atmosphere of prejudice and traditions. The accepted ideas of the constitution of the state, of the laws of social equilibrium, of the political and economic interrelations of citizens, can hold out no longer against the implacable criticism which is daily undermining them … Political, economic and social institutions are crumbling. The social structure, having become uninhabitable, is hindering, even preventing, the development of seeds which are being propagated within its damaged walls and being brought forth around them.

The need for a new life becomes apparent. The code of established morality, that which governs the greater number of people in their daily life, no longer seems sufficient. What formerly seems just is now felt to be a crying injustice. The morality of yesterday is today recognized as revolting immorality. The conflict between new ideas and old traditions flames up in every class of society … the popular conscience rises up against the scandals which breed amidst the privileged and leisured, against the crimes committed in the name of “the law of the stronger,” or in order to maintain these privileges. Those who long for the triumph of justice, those who would put new ideas into practice, are soon forced to recognize that the realization of their generous, humanitarian and regenerating ideas cannot take place in a society thus constituted. They perceive the necessity of a revolutionary whirlwind which will sweep away all this rottenness, revive sluggish hearts with its breath and bring to mankind that spirit of devotion, self-denial and heroism, without which society sinks through degradation and vileness into complete disintegration.

In periods of frenzied haste toward wealth, of feverish speculation and of crisis, of the sudden downfall of great industries and the ephemeral expansion of other branches of production, of scandalous fortunes amassed in a few years and dissipated as quickly, it becomes evident that the economic institutions which control production and exchange are far from giving to society the prosperity which they are supposed to guarantee. They produce precisely the opposite result. Instead of order they bring forth chaos; instead of prosperity, poverty and insecurity; instead of reconciled interests, war – a perpetual war of the exploiter against the worker, of exploiters and of workers among themselves. Human society is seen to be splitting more and more into two hostile camps, and at the same time to be subdividing into thousands of small groups waging merciless war against each other. Weary of these wars, weary of the miseries which they cause, society rushes to seek a new organization. It clamors loudly for a complete remodeling of the system of property ownership, of production, of exchange all economic relations which spring from it.

The machinery of government, entrusted with the maintenance of the existing order, continues to function, but at every turn of its deteriorated gears, it slips and stops. Its working becomes more and more difficult, and the dissatisfaction caused by its defects grows continuously. Every day gives rise to a new demand. “Reform this,” “Reform that,” is heard from all sides. “War, finance, taxes, courts, police, everything would have to be remodeled, reorganized, established on a new basis,” say the reformers. And yet all know that it is impossible to make things over, to remodel anything at all because everything is interrelated; everything would have to be remade at once. And how can society be remodeled when it is divided into two openly hostile camps? To satisfy the discontented would be only to create new malcontents.

Incapable of undertaking reforms, since this would mean paving the way for revolution, and at the same time too impotent to be frankly reactionary, the governing bodies apply themselves to half-measures which can satisfy nobody, and only cause new dissatisfaction. The mediocrities who, in such transition periods, undertake to steer the ship of state, think of but one thing: to enrich themselves against the coming debacle. Attacked from all sides they defend themselves awkwardly, they evade, they commit blunder upon blunder and they soon succeed in cutting the last rope of salvation. They drown the prestige of the government in ridicule, caused by their own incapacity.

Such periods demand revolution. It becomes a social necessity; the situation itself is revolutionary.

When we study in the works of our greatest historians the genesis and development of vast revolutionary convulsions, we generally find under the heading “The Cause of the Revolution” a gripping picture of the situation on the eve of events. The misery of the people, the general insecurity, the vexatious measures of the government, the odious scandals laying bare the immense vices of society, the new ideas struggling to come to the surface and repulsed by the incapacity of the supporters of the former regime – nothing is omitted. Examining this picture, one arrives at the conviction that the revolution was indeed inevitable, and that there was no other way out than by the road of insurrection … But, between this pacific arguing and insurrection or revolt, there is a wide abyss – that abyss which, for the greatest part of humanity, lies between reasoning and action, thought and the will to act. How has this abyss been bridged? … How was it that words, so often spoken and lost in the air like the empty chiming of bells, were changed in actions?

The answer is easy. Action. The continuous action, ceaselessly renewed, of minorities brings about this transformation. Courage, devotion, the spirit of sacrifice, are as contagious as cowardice, submission and panic.

What forms will this action take? All forms – indeed, the most varied forms, dictated by circumstances, temperament and the means at disposal. Sometimes tragic, sometimes humorous, but always daring; sometimes collective, sometimes purely individual, this policy of action will neglect none of the means at hand, no event of public life, in order to keep the spirit alive, to propagate and find expression for dissatisfaction, to excite hatred against exploiters, to ridicule the government and expose its weakness and above all and always, by actual example, to awaken courage and fan the spirit of revolt.

When a revolutionary situation arises in a country, before the spirit of revolt is sufficiently awakened in the masses to express itself in violent demonstrations in the streets or by rebellions and uprisings, it is through action that minorities succeed in awakening that feeling of independence and that spirit of audacity without which no revolution can come to a head.

Men of courage, not satisfied with words, but ever searching for the means to transform them into action – men of integrity for whom the act is one with the idea, for whom prison, exile and death are preferable to a life contrary to their principles, intrepid souls who know that it is necessary to dare in order to succeed – these are the lonely sentinels who enter the battle long before the masses are sufficiently roused to raise openly the banner of insurrection and to march, arms in hand, to the conquest of their rights … Whoever has a slight knowledge of history and a fairly clear head knows perfectly well from the beginning that theoretical propaganda for revolution will necessarily express itself in action long before the theoreticians have decided that the moment to act has come.

Nevertheless the cautious theoreticians are angry at these madmen, they excommunicate them, they anathematize them. But the madmen win sympathy, the mass of the people secretly applaud their courage and they find imitators … Acts of illegal protest, of revolt, of vengeance, multiply.

Indifference from this point on is impossible … By actions which compel general attention, the new idea seeps into people’s minds and wins converts … Above all, it awakens the spirit of the revolt: it breeds daring … The people observe that the monster is not so terrible as they thought; they begin dimly to perceive that a few energetic efforts will be sufficient to throw it down. Hope is born in their hearts, and let us remember that if exasperation often drives men to revolt, it is always hope – the hope of victory – which makes revolutions.

The government resists; it is savage in its repressions. But, though formerly persecution killed the energy of the oppressed, now, in periods of excitement, it produces the opposite result. It provokes new acts of revolt, individual and collective. It drives the rebels to heroism, and in rapid succession these acts spread, become general, develop. The revolutionary party is strengthened by elements, which up to this time were hostile or indifferent to it. The general disintegration penetrates into the government, the ruling classes, the privileged. Some of them advocate resistance to the limit; others are in favor of concessions; others, again, go so far as to declare themselves ready to renounce their privileges for the moment, in order to appease the spirit of revolt, hoping to dominate again later on. The unity of the government and the privileged class is broken.

The ruling class may also try to find safety in savage reaction. But it is now too late; the battle only becomes more bitter, more terrible, and the revolution which is looming will only be more bloody. On the other hand, the smallest concession of the governing classes, since it comes too late, since it has been snatched in struggle, only awakes the revolutionary spirit still more. The common people, who formerly would have been satisfied with the smallest concession, observe now that the enemy is wavering. They foresee victory, they feel their courage growing, and the same men who were formerly crushed by misery and were content to sigh in secret, now lift their heads and march proudly to the conquest of a better future.

Finally, the revolution breaks out, the more terrible as the preceding struggles were bitter.

The Spirit of Revolt, Pyotr Kropotkin, 1880.

Good fer you, Little Buffalo Billy!

"It was about ten o'clock and we were keeping very quiet and hugging close to the bank, when I happened to look up to the moon-lit sky and saw the plumed head of an Indian peeping over the bank. Instead of hurrying ahead and alarming the men in a quiet way, I instantly aimed my gun at his head and fired.

The report rang out sharp and loud on the night air, and was immediately followed by an Indian whoop, and the next moment about six feet of dead Indian came tumbling into the river. I was not only overcome with astonishment, but was badly scared, as I could hardly realize what I had done. I expected to see the whole force of Indians come down upon us. While I was standing thus bewildered, the men, who had heard the shot and the war-whoop and had seen the Indian take a tumble, came rushing back.

'Who fired that shot?' cried Frank McCarthy.

'I did,' replied I, rather proudly, as my confidence returned and I saw the men coming up.

From that time forward I became a hero and an Indian killer. This was, of course, the first Indian I had ever shot, and as I was not then more than eleven years of age, my exploit created quite a sensation."
--from Buffalo Bill's Own Story

I thought we were to revere Buffalo Bill Cody for his legendary ability to kill buffalo, not Indians! Apparently, he was an all-purpose killing machine.

Eric and I passed this lovely bronze sculpture while driving through Oakley, Kansas, yesterday evening. It was created by Charles Norton to commemorate the murderous heroics that took place on the surrounding plains and gave rise to the legend of Buffalo Bill.

Here, I'll let Buffalo Bill tell it:

"The construction of the Kansas Pacific railroad was pushed forward with great rapidity, and when track-laying began it was only a very short time before the road was ready for construction trains as far west as the heart of the buffalo country. Twelve hundred men were employed in the work, and as the Indians were very troublesome it became difficult to obtain sufficient fresh meat to feed such an army of workmen. This embarrassment was at length overcome by the construction company engaging hunters to kill buffaloes, the flesh of which is equal to the best corn-fed beef.

Having heard of my experience and success as a buffalo hunter, Messrs. Goddard Brothers, who had the contract for boarding the employees of the road, met me in Hays City one day and made me a good offer to become their hunter, and I at once entered into a contract with them. They said that they would require about twelve buffaloes per day; that would be twenty-four hams, as we took only the hind-quarters and hump of each buffalo. As this was to be dangerous work, on account of the Indians, who were riding all over that section of the country, and as I would be obliged to go from five to ten miles from the road each day to hunt the buffaloes, accompanied by only one man with a light wagon for the transportation of the meat, I of course demanded a large salary. They could afford to remunerate me well, because the meat would not cost them anything.

They agreed to give me five hundred dollars per month, provided I furnished them all the fresh meat required.

Leaving my partner, Rose, to complete our grading contract, I immediately began my career as a buffalo hunter for the Kansas Pacific railroad, and it was not long before I acquired considerable notoriety. It was at this time that the very appropriate name of "Buffalo Bill" was conferred upon me by the road-hands. It has stuck to me ever since, and I have never been ashamed of it.

During my engagement as hunter for the company a period of less than eighteen months I killed 4,280 buffaloes; and I had many exciting adventures with the Indians, as well as hair breadth escapes, some of which are well worth relating."
--from Buffalo Bill's Own Story

Wow! Colonel Cody killed more than 4,000 buffalo in eighteen months, taking only the hams and leaving the rest of the meat to the buzzards and the starving Indians.

However, if you do the math, Colonel Bill Cody fell considerably short of the required twelve buffalo per day. He was supposed to kill 360 majestic beasts every month but, by his own braggadocious account, he brought down fewer than 250. So, tell me, why the big kudos? Maybe he made up the shortfall by killing a couple hundred Indians. In any case, the man was a few humps shy of becoming a hero in my book.





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Shadow art in the French Quarter

Playing by Lake Dillon

do you blame them?

Phony Sedon-y

I mentioned in my last post that I'd had a visceral negative reaction to Sedona -- undeniably one of the most beautiful places on earth -- which surprised and dismayed me. I had a vague sense that I was offended by the opulence and pseudo-spiritualism of the place, but that didn't completely explain my snarky attitude which, I've come to understand, usually masks a deeper response to perceived injustice or dashed hopes.

I found an answer in the form of a book I happened to pull from my brother's bookshelf: An American Child Supreme -- the education of a liberation ecologist, by John Nichols. It's a memoir of sorts, and tries to decipher how any of us -- born into a culture that very nearly ensures that we become bigots, greedy consumers, warmongers, and environmental parasites -- develops a social conscience.

John Nichols tells of the life-changing -- often seemingly innocuous -- events, people and books that transformed him from a product of a privileged upbringing and Mayflower pedigree to a liberation ecologist (as opposed to naturalist or environmentalist), a more radical superstratum of social ecology.

I won't go into any of that, although it was fascinating to me. I'll just write the words that I scratched frantically into my little notebook so I'd not lose them or allow myself to forget them. I wasn't sure how they related to Sedona, but somehow they did.

Myself, I do not have the courage or the fanaticism that motivated Diana Oughton (of the Weather Underground) to build bombs, but I cannot envision the changes we need without some sort of apocalyptic reaction against the current levels of violence generated by the daily economic activities of the multinationals that feed and clothe us.

Territorial shooting wars are only a small fraction of the greater (and more horrific) violence of a world market that levels forests, pollutes the oceans, impoverishes people and toxifies topsoil in order to bring us our hamburgers, polyester golf slacks, and Marlboro cigarettes. "The human murder by poverty in Latin America is secret," writes Eduard Galeano. "Every year, without making a sound, three Hiroshima bombs explode over communities that have become accustomed to suffering with clenched teeth. This systemic violence is not apparent but is real and constantly increasing: its holocausts are not made known in the sensational press but in Food and Agricultural Organization statistics."

Environmental collapse is now universally caused by monopoly capital plundering earth's biological and human resources for profit. The profit is generated by the labor of those underdogs, whose energy is thus co-opted to destroy the environment. This means that our most destructive environmental problems are tied to their inequality. . . . That inequality is causing a downward social spiral on earth and eco-devastation. Profit requires demolition. The racism that deforms our nation (and the globe) is a tool used by a capitalist society to maintain class divisions for profit-making reasons, so racism is also a main component of biosystem toxicity.

John Nichols sums up the philosophy of a liberation ecologist when he quotes Tom Athanasiou's book Divided Planet: The Ecology of Rich and Poor, whose words are directed at environmentalists:

"The time for such political innocence is over. . . .it is past time for environmentalists to face their own history, in which they have too often stood not for justice and freedom, or even for realism, but merely for the comforts and aesthetics of affluent nature lovers. They have no choice. History will judge greens by whether they stand with the world's poor."

That must be it. I distrusted Sedona because it quite obviously doesn't stand with the world's poor, nor even the nation's middle class. It is an enclave for affluent nature lovers whose social consciences are buried in crystals and energy forces, $4 iced teas and expensive gauzy skirts.

Sedona seems to care not a whit about social or economic justice nor -- I'd wager a guess -- about wreaking environmental havoc in Utah and New Mexico to keep its own little slice of Eden energized and enflowered. There is no need for Sedona to worry about the larger world, neither liberation for its people nor the sustainability of its global environment. Sedona exists unto itself and its wealthy denizens -- to be owned, developed and distributed and enjoyed at their directive.

Ya'at'eeh from Tuba City

I'd envisioned myself hiking alone in Sedona for three magical days, vortexed into a frenzied energy, taken by wizened hippies to a hillside lair for impromptu meditation. Instead, in spite of the brazenly gorgeous Sedona landscape, I felt the whole place to be a pseudo-spiritual, wildly affluent, corporate-run and supremely phony tourist trap. I was dismayed to feel this way about such a beautiful place, and tried to lecture myself into giving further consideration, but to no avail. I got the hell out of Nirvana Dodge after a single (albeit lovely) hike.

That was yesterday. Today I headed north out of Flagstaff on Highway 89 with no particular plan. Shortly after the city faded from the rearview and I was facing the open road, I turned on the radio and heard "You're listening to Indian Public Radio." This heralded a perfect Tony Hillerman-esque adventure, I was sure of it, and I was flooded with good cheer.

From the radio came gentle Indian flute sounds, haunting-dancing-with-wolves-vision-quest sounds, which had the hair on my arms standing instantly at attention. Within thirty seconds, however, a techno track and a Navajo-accented rapper barged into the song, resulting in a somewhat bizarre Eminem/Kokopelli kind of thing. I was enthralled.

A retrospective about Harold Drake's radio show "The Church in Your Hogan" was next, followed by a short discussion of cultural taboos associated with Indian suicide, and an admonition to speak openly about such things. Fleetwood Mac, Peter Frampton, and then this song by some sweet-voiced Hopi girls:

Hey, Cousin! Nice to see you again!
Do you have any duck tape, Cousin? Because my muffler fell off again.
Duck tape. Sigh. Indian glue.

I was becoming giddy.

I took the Navajo Trail (Highway 160) east onto the Navajo reservation and soon came upon Tuba City, a dusty little town of 8,000 residents and seemingly little else. I drove down Main Street and saw house after house boarded up and nothing but dry dusty fields all around. I don't know where the actual people live, but the town seems reserved for ghosts. In front of the elementary school, at two in the afternoon, were twenty long yellow school buses awaiting what couldn't possibly be that many kids. In fact I didn't see any kids, yet one after another the buses pulled slowly away from the curb. Maybe each rural denizen has his or her own bus.

I went into the trading post/interactive Navajo museum ($9)/internet café hoping to find authentic Indian crafts. The store had some very nice moccasins which, on closer inspection, were made by Minnetonka Moccasins -- a big corporation headquartered in Minnesota. I tried on a cute black straw cowboy hat made by some beachwear company in Oregon. Then I spied a truly adorable backpack purse of Indian-patterned wool and leather, manufactured -- big sigh -- by Pendleton, the company responsible for the boiled wool jackets of my Junior League days.

I couldn't find anything else to do in Tuba City, so I ate some trail mix in the car, drank some warm water from my CamelBack, and did some research on Tuba City. Here are some fun facts:

1. It is the Navajo Nation's largest community.
2. It was founded by the Mormons in 1872.
3. It was a uranium boom town in the fifties, and regional headquarters for the Atomic Energy Commission.
4. Songwriter-musician Glenn Danzig got his ass kicked in a Tuba City nightclub. It was caught on tape and can be seen on YouTube.
5. SPC Lori Piestewa of Tuba City was the first woman killed in the current war against Iraq. She died in the same ambush that injured her best friend, Jessica Lynch.

Oh, how I love the unfettered soul!