Santo Domingo Quotes

You try every trick in the book to keep her. You write her letters. You drive her to work. You quote Neruda. You compose a mass e-mail disowning all your sucias. You block their e-mails. You change your phone number. You stop drinking. You stop smoking. You claim you’re a sex addict and start attending meetings. You blame your father. You blame your mother. You blame the patriarchy. You blame Santo Domingo. You find a therapist. You cancel your Facebook. You give her the passwords to all your e-mail accounts. You start taking salsa classes like you always swore you would so that the two of you could dance together. You claim that you were sick, you claim that you were weak—It was the book! It was the pressure!—and every hour like clockwork you say that you’re so so sorry. You try it all, but one day she will simply sit up in bed and say, No more, and, Ya, and you will have to move from the Harlem apartment that you two have shared. You consider not going. You consider a squat protest. In fact, you say won’t go. But in the end you do.

After graduation, due to special circumstances and perhaps also to my character, I began to travel throughout America, and I became acquainted with all of it. Except for Haiti and Santo Domingo, I have visited, to some extent, all the other Latin American countries. Because of the circumstances in which I traveled, first as a student and later as a doctor, I came into close contact with poverty, hunger and disease; with the inability to treat a child because of lack of money; with the stupefaction provoked by the continual hunger and punishment, to the point that a father can accept the loss of a son as an unimportant accident, as occurs often in the downtrodden classes of our American homeland. And I began to realize at that time that there were things that were almost as important to me as becoming famous for making a significant contribution to medical science: I wanted to help those people.

Happiness, when it comes, is stronger than all the jerk girls in Santo Domingo combined.

It might interest you that just as the U.S. was ramping up its involvement in Vietnam, LBJ launched an illegal invasion of the Dominican Republic (April 28, 1965). (Santo Domingo was Iraq before Iraq was Iraq.)

She is sixteen and her skin is the darkness before the black, the plum of the day’s light, her breasts like sunsets trapped beneath her skin, but for all her youth and beauty she has a sour distrusting expression that only dissolves under the weight of immense pleasure. Her dreams are spare, lack the propulsion of a mission, her ambition is without traction. Her fiercest hope? That she will find a man. What she doesn’t yet know: the cold, the backbreaking drudgery of the factorias, the loneliness of Diaspora, that she will never again live in Santo Domingo, her own heart. What else she doesn’t know: that the man next to her would end up being her husband and the father of her two children, that after two years together he would leave her, her third and final heartbreak, and she would never love again.

In her mind the U.S. was nothing more and nothing less than a país overrun by gangsters, putas, and no-accounts. Its cities swarmed with machines and industry, as thick with sinvergüencería as Santo Domingo was with heat, a cuco shod in iron, exhaling fumes, with the glittering promise of coin deep in the cold lightless shaft of its eyes.

And yet every so often, the heart of America, shuddering with indignation, sends a nervous spasm through the gentle back of the Andes, and tumultuous shock waves assault the surface of the land. Three times the cuppola of proud Santo Domingo has collapsed from on high to the rhythm of broken bones and its worn walls have opened and fallen too. But the foundations they rest on are unmoved, the great blocks of the Temple of the Sun exhibit their gray stone indifferently; however colossal the disaster befalling its oppressor, not one of its huge rocks shifts from its place.

the wilderness should be preserved for political reasons. We may need it someday not only as a refuge from excessive industrialism but also as a refuge from authoritarian government, from political oppression. Grand Canyon, Big Bend, Yellowstone, and the High Sierras may be required to function as bases for guerrilla warfare against tyranny...The value of wilderness, on the other hand, as a base for resistance to centralized domination is demonstrated by recent history. In Budapest and Santo Domingo, for example, popular revolts were easily and quickly crushed because an urbanized environment gives the advantage to the power with technological equipment. But in Cuba, Algeria, and Vietnam the revolutionaries, operating in mountain, desert, and jungle hinterlands with the active or tacit support of a thinly dispersed population, have been able to overcome or at least fight to a draw official establishment forces equipped with all of the terrible weapons of twentieth century militarism.

I was looking at Latin America and who was the richest guy in Venezuela? A brewer (the Mendoza family that owns Polar). The richest guy in Colombia? A brewer (the Santo Domingo group, the owner of Bavaria). The richest in Argentina? A brewer (the Bembergs, owners of Quilmes). These guys can’t all be geniuses...It’s the business that must be good.

Demons never die quietly, and a week ago the storm was a proper demon, sweeping through the Caribbean after her long ocean crossing from Africa, a category five when she finally came ashore at San Juan before moving on to Santo Domingo and then Cuba and Florida. But now she's grown very old, as her kind measures age, and these are her death throes. So she holds tightly to this night, hanging on with the desperate fury of any dying thing, any dying thing that might once have thought itself invincible.

Alice’s razor-thin blond hair is what people in Santo Domingo call bueno, but I don’t understand how that kind of hair can be good. It doesn’t move at all, or ripple like the water in Boca Chica when I throw shells at it.

She looks like an empty shell of a woman with her soul hovering above her. We believe in spiritual guías in Santo Domingo. Hers is her own self. I can see Mami’s soul desperately trying to find its way back into her small body.

mistaken. The Columbian Exchange had such far-reaching effects that some biologists now say that Colón’s voyages marked the beginning of a new biological era: the Homogenocene. The term refers to homogenizing: mixing unlike substances to create a uniform blend. With the Columbian Exchange, places that were once ecologically distinct have become more alike. In this sense the world has become one, exactly as the old admiral hoped. The lighthouse in Santo Domingo should be regarded less as a celebration of the man who began it than a recognition of the world he almost accidentally created, the world of the Homogenocene we live in today.

One thing you can count on in Santo Domingo. Not the lights, not the law. Sex.

(To be called boycrazy in a country like Santo Domingo is a singular distinction; it means that you can sustain infatuations that would reduce your average northamericana to cinders.)

It was hard at first. Once you've been fuera, Santo Domingo is the smallest place in the world. But if I've learned anything in my travels it's that a person can get used to anything. Even Santo Domingo.

In mid-1965, in McComb, Mississippi, young blacks who had just learned that a classmate of theirs was killed in Vietnam distributed a leaflet: No Mississippi Negroes should be fighting in Viet Nam for the White man’s freedom, until all the Negro People are free in Mississippi. Negro boys should not honor the draft here in Mississippi. Mothers should encourage their sons not to go. . . . No one has a right to ask us to risk our lives and kill other Colored People in Santo Domingo and Viet Nam, so that the White American can get richer.

Is your cheese this good? This wasn’t plain old housing projects “cheese food”; nor was it some smelly, curdled, reluctant Swiss cheese material snatched from a godforsaken bodega someplace, gathering mold in some dirty display case while mice gnawed at it nightly, to be sold, to some sucker fresh from Santo Domingo. This was fresh, rich, heavenly, succulent, soft, creamy, kiss-my-ass, cows-gotta-die-for-this, delightfully salty, moo-ass, good old white folks cheese, cheese to die for, cheese to make you happy, cheese to bet the cheese boss, cheese for the big cheese, cheese to end the world ...

I am a man and what I have to recapture is the whole past of the world, I am not responsible only for the slavery involved in Santo Domingo, every time man has contributed to the victory of the dignity of the spirit, every time a man has said no to an attempt to subjugate his fellows, I have felt solidarity with his act. In no way does my basic vocation have to be drawn from the past of peoples of color. In no way do I have to dedicate myself to reviving some black civilization unjustly ignored. I will not make myself the man of any past. My black skin is not a repository for specific values. Haven’t I got better things to do on this earth than avenge the blacks of the 17th century? I as a man of color do not have the right to hope that in the white man there will be a crystallization of guilt towards the past of my race. I as a man of color do not have the right of stamping down the pride of my former master. I have neither the right nor the duty to demand reparations for my subjugated ancestors. There is no black mission. There is no white burden. I do not want to be victim to the rules of a black world. Am I going to ask this white man to answer for the slave traders of the 17th century? Am I going to try by every means available to cause guilt to burgeon in their souls? I am not a slave to slavery that dehumanized my ancestors. It would be of enormous interest to discover a black literature or architecture from the 3rd century B.C, we would be overjoyed to learn of the existence of a correspondence between some black philosopher and Plato, but we can absolutely not see how this fact would change the lives of 8 year old kids working the cane fields of Martinique or Guadeloupe. I find myself in the world and I recognize I have one right alone: of demanding human behavior from the other.

Among the darker nations, Paris is famous for two betrayals. The first came in 1801, when Napoleon Bonaparte sent General Victor Leclerc to crush the Haitian Revolution, itself inspired by the French Revolution. The French regime could not allow its lucrative Santo Domingo to go free, and would not allow the Haitian people to live within the realm of the Enlightenment's " Rights of Man." The Haitians nonetheless triumphed, and Haiti became the first modern colony to win its independence. The second betrayal came shortly after 1945, when a battered France, newly liberated by the Allies, sent its forces to suppress the Vietnamese, West Indians, and Africans who had once been its colonial subjects. Many of these regions had sent troops to fight for the liberation of France and indeed Europe, but they returned home emptyhanded. As a sleight of hand, the French government tried to maintain sovereignty over its colonies by repackaging them as " overseas territories." A people hungry for liberation did not want such measly hors d'oeuvres.

Once when I asked a chieftain in a certain province if he was a Christian, he said "I am not yet quite one, but I am making a beginning." I asked him what he knew of being Christian, and he said: "I know how to swear to God, and play cards a bit, and I am beginning to steal.

North American LGBT activists, wedded to epistemologies of the closet, often implicitly or explicitly equate this culture of semivisibility with the Global South’s lack of progress. In Sirena Selena, the Puerto Rican novelist Mayra Santos-Febres parodies the North’s conflation of “developing” nations’ electrical power outages and their lack of sexual enlightenment through the words of a Canadian tourist in Santo Domingo. He sighs, “I don’t want to criticize, you know — with all the problems these islands have, it’s understandable that they’re less evolved. . . . You can’t compare our problems with the atrocities a gay man has to face in these countries. . . . It’s all hanky-panky in the dark, like in the fifties in Canada.

O som dos timorenses a rezar em coro Ave Maria em português, dentro de um cemitério e enquanto os indonésios os matavam, teve um efeito psique nacional.Não era já um povo distante, desconhecido e pouco familiar que os indonésios estavam a aniquilar. Era um povo que falava português, rezava como os portugueses aos domingos nas missas, parecia português. Eram portugueses sobretudo isso, eles eram portugueses. Os indonésios estavam a matar portugueses.

Felix Wenceslao Bernardino, raised in La Romana, one of Trujillo’s most sinister agents, his Witchking of Angmar. Was consul in Cuba when the exiled Dominican labor organizer Mauricio Báez was mysteriously murdered on the streets of Havana. Felix was also rumored to have had a hand in the failed assassination of Dominican exile leader Angel Morales (the assassins burst in on his secretary shaving, mistook the lathered man for Morales, and shot him to pieces). In addition, Felix and his sister, Minerva Bernardino (first woman in the world to be an ambassador before the United Nations), were both in New York City when Jesus de Galíndez mysteriously disappeared on his way home at the Columbus Circle subway station. Talk about Have Gun, Will Travel. It was said the power of Trujillo never left him; the fucker died of old age in Santo Domingo, Trujillista to the end, drowning his Haitian workers instead of paying them.

an unrestrained infatuation with ecstasy and other extraordinary phenomena developed. These experiences were thought of as something to be obtained at all costs. Among some noted but deceptive visionaries of the time was the stigmatic, María de Santo Domingo (1486-1524), known as the Beata of Piedrahita. Her monastery became a center of spirituality and high prayer; she herself wrote a book on prayer and contemplation. But soon the Master General of the Dominicans had to isolate her because of certain aberrations and prophetic revelations. No one in the order, with the exception of her confessor, was allowed to converse with her or administer the sacraments to her; nor was anyone allowed to speak about her prophecies, ecstasies, and raptures, except to the provincial. Another visionary, Magdalena de la Cruz, a Poor Clare with a reputation for holiness, severe fasts, and long vigils, also bearing the stigmata, let it be known that she no longer required any food except the consecrated Host in daily Communion. In an investigation by the Inquisition she confessed to being a secret devil worshiper. Inspired by two incubuses with whom she had made a pact, she became very skillful at all sorts of legerdemain. Through her success in fooling both bishops and kings, she brought the fear of being deceived to all of Spain.

Extraño como un pato en el Manzanares, torpe como un suicida sin vocación, absurdo como un belga por soleares, vacío como una isla sin Robinson, oscuro como un túnel sin tren expreso, negro como los ángeles de Machín, febril como la carta de amor de un preso…, Así estoy yo, así estoy yo, sin ti. Perdido como un quinto en día de permiso, como un santo sin paraíso, como el ojo del maniquí, huraño como un dandy con lamparones, como un barco sin polizones…, así estoy yo, así estoy yo, sin ti. Más triste que un torero al otro lado del telón de acero. Así estoy yo, así estoy yo, sin ti. Vencido como un viejo que pierde al tute, lascivo como el beso del coronel, furtivo como el Lute cuando era el Lute, inquieto como un párroco en un burdel, errante como un taxi por el desierto, quemado como el cielo de Chernovil, solo como un poeta en el aeropuerto…, así estoy yo, así estoy yo, sin ti. Inútil como un sello por triplicado, como el semen de los ahorcados, como el libro del porvenir, violento como un niño sin cumpleaños, como el perfume del desengaño…, así estoy yo, así estoy yo, sin ti. Más triste que un torero al otro lado del telón de acero. Así estoy yo, así estoy yo, sin ti. Amargo como el vino del exiliado, como el domingo del jubilado, como una boda por lo civil, macabro como el vientre de los misiles, como un pájaro en un desfile…, así estoy yo, así estoy yo, sin ti. Más triste que un torero al otro lado del telón de acero. Así estoy yo, así estoy yo, sin ti.

North American LGBT activists, wedded to epistemologies of the closet, often implicitly or explicitly equate this culture of semivisibility with the Global South’s lack of progress. In Sirena Selena, the Puerto Rican novelist Mayra Santos-Febres parodies the North’s conflation of “developing” nations’ electrical power outages and their lack of sexual enlightenment through the words of a Canadian tourist in Santo Domingo. He sighs, “I don’t want to criticize, you know — with all the problems these islands have, it’s understandable that they’re less evolved. . . . You can’t compare our problems with the atrocities a gay man has to face in these countries. . . . It’s all hanky-panky in the dark, like in the fifties in Canada.”5 But the “dark” or semivisibility of Caribbean same-sex sexuality can be something other than a blackout. It can also read as the “tender and beautiful” night that Ida Faubert imagines in “Tropical Night,” a space of alternative vision that nurtures both eroticism and resistance. The tactically obscured has been crucial to Caribbean and North American slave societies, in which dances, ceremonies, sexual encounters, abortions, and slave revolts all took place under the cover of night. Calling on this different understanding of the half seen, Édouard Glissant exhorts scholars engaging Caribbean cultures to leave behind desires for transparency and instead approach with respect for opacity: a mode of seeing in which the difference of the other is neither completely visible nor completely hidden, neither overexposed nor erased.6 The difference that Glissant asks us to (half ) look at is certainly not that of sexuality (since it is never mentioned) nor of gender (since he includes in his work a diatribe against feminism).

Antonio Olalla, me has dado indicio que tienes de bronce el alma y el blanco pecho de risco. Mas allá entre tus reproches y honestísimos desvíos, tal vez la esperanza muestra la orilla de su vestido. Abalánzase al señuelo mi fe, que nunca ha podido, ni menguar por no llamado, ni crecer por escogido. Si el amor es cortesía, de la que tienes colijo que el fin de mis esperanzas ha de ser cual imagino. Y si son servicios parte de hacer un pecho benigno, algunos de los que he hecho fortalecen mi partido. Porque si has mirado en ello, más de una vez habrás visto que me he vestido en los lunes lo que me honraba el domingo. Como el amor y la gala andan un mesmo camino, en todo tiempo a tus ojos quise mostrarme polido. Dejo el bailar por tu causa, ni las músicas te pinto que has escuchado a deshoras y al canto del gallo primo. No cuento las alabanzas que de tu belleza he dicho; que, aunque verdaderas, hacen ser yo de algunas malquisto. Teresa del Berrocal, yo alabándote, me dijo: \'\'Tal piensa que adora a un ángel, y viene a adorar a un jimio; merced a los muchos dijes 87 y a los cabellos postizos, y a hipócritas hermosuras, que engañan al Amor mismo\'\'. Desmentíla y enojóse; volvió por ella su primo: desafióme, y ya sabes lo que yo hice y él hizo. No te quiero yo a montón, ni te pretendo y te sirvo por lo de barraganía; que más bueno es mi designio. Coyundas tiene la Iglesia que son lazadas de sirgo; pon tú el cuello en la gamella; verás como pongo el mío. Donde no, desde aquí juro, por el santo más bendito, de no salir destas sierras sino para capuchino.

Lo que propongo es dar otro matiz al concepto feminista de la igualdad de derechos. Sugiero una nueva corriente del feminismo que bien podría denominarse: machismo por conveniencia. Una actitud más práctica, arribista, solapada y morronga (para qué negarlo), que se ajuste más a nuestra realidad de querer vivir en pareja.

South Carolina, the Tweed Ring, the New York City riots, and Santo Domingo fanned the fire of liberal rebellion; the only source of liberal outrage not yet prominent in the newspapers was the ubiquitous corruption of the Grant administration itself, which was as yet largely known only to insiders.

En otras ocasiones aprovechaban el día para ir a las iglesias. Era uno de los atributos de Tunja. Sus templos coloniales en los que sobresalían los cuadros de santos martirizados y los altares de madera dorada donde Dios se hacía rodear de ángeles mestizos, y unos armonios y órganos que habían sido tocados por última vez en los albores de la república. La aplicación de los ebanistas era señorial y el detalle abigarrado proliferaba en todas partes. Soles , estrellas, flores, peces ondeaban en las superficies y confluían en espacios de geometría rimbombantes. Los domingos la ciudad mostraba su esencia religiosa y las campanas no dejaban de llamar a sus misas, a las que acudía un pueblo obediente y trajeado de tonos fuscos.

A fines de agosto nuestra delegación, junto con la portorriqueña, que era más numerosa, subió a bordo de un carguero cubano en el que habríamos de cubrir la primera etapa de nuestro regreso, hasta las Antillas francesas, adonde el barco llevaba una carga de cemento. Al atardecer zarpamos de la bahía de Santiago. Cuando nos alejamos de la isla era ya noche cerrada, y no se veía la tierra ni el mar, pues no había luna. Nos instalamos y empezamos a orientarnos en el barco y, al igual que los portorriqueños que venían con nosotros, trabamos conversación con la tripulación. El capitán era un antiguo estudiante de Filosofía de veintiséis años, con quien me apresuré a hablar de nuestro común tema de estudio. Era su primer viaje al mando de aquel barco y, como nosotros, debía familiarizarse con él y con la tripulación. De pronto, cuando estábamos en alta mar, en plena oscuridad, un avión sobrevoló el barco a muy baja altitud y a gran velocidad. Antes de enterarme de lo que ocurría, el avión cruzó otra vez por encima de nosotros. Cuando Kendra y yo corríamos al puente para preguntar al capitán qué pasaba, un miembro de la tripulación nos explicó tranquilamente que se trataba de un acto hostil por parte de un portaaviones norteamericano de los que controlaban el bloqueo económico. Con sus luces, el portaaviones empezó a hacer señales a nuestro barco pidiéndole que se identificara y explicase su misión. Naturalmente, podían ver la bandera cubana; todo aquello no era más que el rutinario hostigamiento que habían de soportar los barcos cubanos cada vez que salían de sus aguas territoriales. Mediante señales, el barco cubano comunicó que, antes de identificarse, quería saber el nombre y la misión de quienes deseaban aquella información. Durante aquellos momentos una cierta diversión había acompañado al nerviosismo. Pero después, de pronto, no lejos del barco, un extraño y silencioso estallido de luz rompió la oscuridad de la noche. Al principio semejaba una nubecilla en forma de hongo, pero un segundo después pareció desplazarse directamente hacia nosotros. Yo me asusté tanto que no pregunté lo que ocurría; pensé que, si aquello era gas letal, no podríamos escapar. La nube de luz inundó el barco e iluminó toda la zona circundante como un sol de mediodía. Un miembro de la tripulación dijo entonces que seguramente se trataba de un nuevo proyectil luminoso que estaba siendo experimentado por Estados Unidos aprovechando el bloqueo. Por fin nos libramos de los militares norteamericanos y pudimos disfrutar durante unos días de la legendaria belleza del Caribe. Pasamos junto a Haití y Santo Domingo, países no tan hermosos desde el punto de vista político, y después el barco recibió instrucciones de atracar en Guadalupe. Aunque no me gustaba la idea de encargarme de las relaciones con los nativos de la isla, yo era la única persona a bordo que sabía francés, de modo que no tuve alternativa. Nuestra delegación llevaba muy poco equipaje, pero los portorriqueños traían varias cajas de libros que les habían regalado los cubanos para su librería de San Juan. Tuve la precaución de preguntar a los funcionarios de la aduana si se proponían inspeccionar todos los equipajes

The development of the sugar industry was to have a significant impact on the politics and culture of the island, since it lead to a huge increase in Cuba's slave population. This in turn helped to fuel the growth of the island's white racism, fueled by the migrants from Santo Domingo and Louisiana. The image of the Haitian revolution, and the inflated memory of its excesses — echoed not just in Cuba, but in the United States and Latin America as well — was to hover over Cuba throughout the nineteenth century and beyond, a permanent intimation of what might happen to the white population if faulty political or administrative decisions were made. Many whites in Cuba felt that they lived permanently in the shadow of a slave rebellion on the Haitian model.

La gala se llevaba a cabo en el “Fuerte de su Real Majestad Felipe V” una fortaleza de piedra situada en lo alto de un peñasco desde donde se podía tener una de las mejores vistas del Caribe. El camino estaba iluminado con brillantes antorchas de vivo fuego, estandartes de la corona española decoraban las paredes y soldados de la Armada resguardaban en cada esquina sin moverse ni un ápice. El motivo de la celebración era el ascenso de Don Fernando Constanzo y Ramírez como el gobernador de la Capitanía General de Santo Domingo que había sido semanas antes y él, había nombrado Comendador del “Puerto de la Cruz” a su amigo y allegado cercano Sebastián de la Cuenca, el mismo Sebastián amigo del capitán Heredia y quien había puesto su mirada en la joven que también podría ser su hija.

Aunque muchos hemos criticado las sucesivas intervenciones militares de los Estados Unidos en la región, no se ha tomado en cuenta el hecho irrebatible de que, en algunas ocasiones, pocas pero significativas, fueron los gobiernos latinoamericanos los que promovieron una acción unilateral norteamericana, para evitarse las molestias, costo y trabajo de una acción diplomática y militar conjunta. Considero penoso que cuando se produjo la invasión a Santo Domingo, el presidente Leoni de Venezuela fue el único jefe de Estado latinoamericano que protestó.

On November 27, 1493, when Columbus returned to Navidad, he found that the 39 crew members that he had left behind had been murdered, and instead of finding a peaceful settlement, he found their corpses bleaching on the beach. The local Taíno Indians had killed them all; because of the ignorant and cruel treatment they had received from the Spaniards. Little wonder that, from that time on, Columbus had problems with the Taínos. Columbus wisely decided to abandon Navidad and established La Isabela as the first capital of Hispaniola. La Isabela’s location was across a sand bar on a shallow river along the coast of what is now the Dominican Republic.

Spain laid the foundations of this great wealth and evil in the Americas, then quickly became distracted and forgot about it. After introducing the plants, the technology, and the slaves into Santo Domingo, the Spanish dropped the sugar business in favor of hunting for gold and silver. They moved on to Mexico and South America in search of the precious metals,

Page 72-73 All Jews who really want to extricate themselves from the tyranny of the totalitarian Jewish past must face the question of their attitude towards the popular anti-Jewish manifestations of the past, particularly those connected with the rebellions of enserfed peasants. … Do decent English historians, even when noting the massacres of Englishmen by rebellious Irish peasants rising against their enslavement, condemn the latter as ‘anti-English racists’? What is the attitude of progressive French historians towards the great slave revolution in Santo Domingo, where many French women and children were butchered? To ask the question is to answer it. But to ask a similar question of many ‘progressive’ or even ‘socialist’ Jewish circles is to receive a very different answer; here an enslaved peasant is transformed into a racist monster, if Jews profited from his state of slavery and exploitation.

In the face of unjust and premature death which poverty implies, “the noble combat for justice” (Pius XII) acquires dramatic and urgent characteristics. To be aware of this is a question of clarity and honesty. It is necessary, moreover, to overcome the mentality that places these facts in an exclusively political field in which faith has little or nothing to say; this attitude expresses the “divorce between faith and life,” which Santo Domingo sees still today as capable of “producing clamorous situations of injustice, social inequality, and violence” (24).

the thunderous clacking of hooves as the twelve beasts came crashing down Calle Santo Domingo, through Plaza Consistorial and Calle Mercaderes,

Guardate che paradosso avverrebbe: quanto più il Signore vi ha favorite e graziate di una compagnia intensa e bella, tanto più è proibito di chiedere a voi che qualcheduna vada missionaria. È giusto? È giusto?! Eh, non è giusto. «Ma allora perché mi ha fatto così legare alle mie compagne, se mi doveva mandare a Santo Domingo?» Tu non potresti fare nessuna missione a Santo Domingo, se non ti avesse fatto imparare un’intensità umana con le tue compagne. Se l’hai imparata con le tue compagne, questa intensità umana sarai capace di crearla anche a Santo Domingo. Leggete l’epistola della Madonna Addolorata; se andate a rileggere la Messa dell’altro ieri c’è un bellissimo pezzo della lettera agli Ebrei,9 quattro righe.

III. Lo que dice, lo que no dice la nueva ley ========== Aspectos salientes de la reforma a la Ley de Riesgos del Trabajo _ Thomson Reuters Latam (marcela.fenili@yahoo.com.ar) - Tu subrayado en la posición 85-89 | Añadido el domingo, 15 de junio de 2014 15:30:23 la cuestión del operador del sistema de riesgos del trabajo que tiene fin de lucro. Entre él y la víctima se desarrolla un juego de suma cero: lo que una parte gana, la otra lo pierde. Y si la correlación de fuerzas es absolutamente desigual, queda sellada la suerte de la más débil. La metáfora del lobo cuidando las gallinas encaja perfectamente, pero hasta ahora todos los gobiernos se hicieron los distraídos, aunque, lo confieso, del actual esperábamos otra cosa. ========== Aspectos salientes de la reforma a la Ley de Riesgos del Trabajo _ Thomson Reuters Latam (marcela.fenili@yahoo.com.ar) - Tu subrayado en la posición 89-91 | Añadido el domingo, 15 de junio de 2014 15:31:04 Además, mantener a las ART en el sistema viola el artículo 14 bis de nuestra Constitución, que claramente dice que es el Estado el que debe brindar los beneficios de la Seguridad Social. El proceso privatizador de la Seguridad Social de los ’90, va a contramano de este imperativo constitucional. ========== Aspectos salientes de la reforma a la Ley de Riesgos del Trabajo _ Thomson Reuters Latam (marcela.fenili@yahoo.com.ar) - Tu subrayado en la posición 85-89 | Añadido el domingo, 15 de junio de 2014 15:31:27 1. Ya me he referido a la cuestión del operador del sistema de riesgos del trabajo que tiene fin de lucro. Entre él y la víctima se desarrolla un juego de suma cero: lo que una parte gana, la otra lo pierde. Y si la correlación de fuerzas es absolutamente desigual, queda sellada la suerte de la más débil. La metáfora del lobo cuidando las gallinas encaja perfectamente, pero hasta ahora todos los gobiernos se hicieron los distraídos, aunque, lo confieso, del actual esperábamos otra cosa. ========== Aspectos salientes de la reforma a la Ley de Riesgos del Trabajo _ Thomson Reuters Latam (marcela.fenili@yahoo.com.ar) - Tu subrayado en la posición 91-94 | Añadido el domingo, 15 de junio de 2014 15:32:55 la Corte. No sólo cuestionó en severos términos la federalización que pretendió hacer, en el recordado caso “Castillo”, sino que extendió el reproche constitucional a los arts. 21 y 22 de la LRT, en el caso “Obregón”, reiterando que las Comisiones Médicas son órganos federales y que el trabajador puede evitarlas, tal como lo había hecho Angel Santos Castillo, en un comportamiento expresamente avalado por nuestro máximo tribunal en su sentencia. ========== Aspectos salientes de la reforma a la Ley de Riesgos del Trabajo _ Thomson Reuters Latam (marcela.fenili@yahoo.com.ar) - Tu subrayado en la posición 94-97 | Añadido el domingo, 15 de junio de 2014 15:33:33 La actual reforma no sólo ha ignorado esta importante cuestión, sino que, indirectamente, ha creado un procedimiento que tornaría obligatorio para la víctima recurrir a los tribunales médico-administrativos de la LRT.

Un hombre vio que uno de sus vecinos salía de una iglesia un domingo por la mañana y le preguntó: «¿Ya se acabó el sermón?» El vecino le respondió con sabiduría: «No. Ya lo predicaron, pero todavía falta que lo practiquemos». Si no aplicamos las revelaciones que Dios nos da, nos volveremos espiritualmente insensibles y desarrollaremos costras. Nos volvemos torpes a la obra de convencimiento del Espíritu Santo en nuestra vida. La aplicación de la Palabra de Dios es vitalmente necesaria para nuestra salud espiritual, crecimiento y madurez cristiana.

From the Bridge” by Captain Hank Bracker The Hurricane of 1502 In the time before hurricanes were understood or modern methods of detection and tracking were available, people were frequently caught off guard by these monstrous storms. One of these times was on June 29, 1502. What had started as another normal day in the Caribbean turned into the devastation of a fleet of 30 ships, preparing to sail back to Spain laden with gold and other treasures from the New World. Without the benefit of a National Weather Service, mariners had to rely on their own knowledge and understanding of atmospheric conditions and the sea. Sensing that one of these storms was approaching, Columbus sought shelter for his ships near the Capitol city of Santo Domingo along the southern coast of Hispaniola, now known as the Dominican Republic. The following is taken from page 61 of the author’s award winning book, The Exciting Story of Cuba. “Columbus was aware of dangerous weather indicators that were frequently a threat in the Caribbean during the summer months. Although the barometer had not yet been invented, there were definitely other telltale signs of an approaching hurricane. Had the governor listened to Columbus’ advice and given him some leeway, he could have saved the convoy that was being readied for a return trans-Atlantic crossing. Instead, the new inexperienced governor ordered the fleet of over 30 caravels, laden, heavy with gold, to set sail for Spain without delay. As a result, it is estimated that 20 of these ships were sunk by this violent storm, nine ran aground and only the Aguja, which coincidently carried Columbus’ gold, survived and made it back to Spain safely. The ferocity of the storm claimed the lives of five hundred souls, including that of the former governor Francisco de Bobadilla. Many of the caravels that sank during this hurricane were ships that were part of the same convoy that Ovando had traveled with from Spain to the West Indies. However he felt about this tragedy, which could have been prevented, he continued as the third Governor of the Indies until 1509, and became known for his brutal treatment of the Taíno Indians. Columbus’ ships fared somewhat better in that terrible storm, and survived with only minor damage. Heaving in their anchors, Columbus’ small fleet of ships left Hispaniola to explore the western side of the Caribbean.” Hurricanes and Typhoons, remain the most powerful and dangerous storms on our planet. Hurricane Matthew that is now raking the eastern coastline of Florida is no exception. Perhaps the climate change that we are experiencing has intensified these storms and perhaps we should be doing more to stabilize our atmosphere but Earth is our home and the only place where proven life exists. Perhaps the conclusion to this is that we should take the warning signs more seriously and be proactive in protecting our environment! This is not a political issue and will affect us, our children and grandchildren for centuries!

The Caribbean is still an exciting destination. I have been to just about every notable island surrounding this sea and have yet to be bored. Some of the islands are administered by other countries like Saint Martín; some are independent countries such as Cuba, Haiti and the Dominican Republic. The languages differ from island to island and include English, French, Spanish, Dutch Haitian Creole and Papiamento although English is understood on most islands. This time I returned to the Dominican Republic, an island nation that I first visited when Santo Domingo was called Ciudad Trujillo in 1955 and have returned numerous times. I have also been to Haiti the country that shares the Island of Hispaniola with the Dominican Republic and I have stood at the mountainous border dividing the two countries. Driving around the country offers magnificent views with every turn in the road. On this visit I enjoyed the northern Atlantic coast named the Amber Coast because of the amount of amber found there. The primary site along the northern coast is La Cordillera Septentrional. The amber-bearing stones named clastic rocks are usually washed down the steep inclines along with sandstone and other debris and are even found in deep water at the end of the run. The Amber Coast of the Dominican Republic has mostly low mountains and beautiful beaches. Overlooking the city of Puerto Plata is Mount Isabel de Torres, which is covered by dense jungles but can be ascended by a cableway. Some of these jungle areas were used as sites for the movie Jurassic Park. A new 30 acre tourist port for Carnival Cruise Lines has been constructed in Amber Cove at a cost of $85 Million. It is one of the newest destinations to visit in the Caribbean and well worth the effort.

También, desde el púlpito, don José había enseñado a los alumnos de diez años a decidir en situaciones límite: cuando un terrorista amenaza a la familia de un niño con una ametralladora y pide a ese niño que pise una Sagrada Forma para liberar a los suyos, el niño no tiene que pisarla, pues si el terrorista cumpliese su amenaza y disparase, su familia iría, entera y feliz, al cielo en santo martirio.

En el cielo, en las cuatro bandas aéreas de circulación local, los vehículos aéreos se entrecruzaban en rápidas intermitencias. Eran grandes sombras que cruzaban el cielo en todas direcciones, como enormes pájaros volando sobre los campos. Enormes pájaros. Porque los otros, los que se posaban en los árboles y le cantaban al sol, habían desaparecido.

El cielo es inmenso, y si se sabe mirar absorbe la tortura de los pensamientos.

There have been three major slave revolts in human history. The first, led by the Thracian gladiator Spartacus against the Romans, occurred in 73 BC. The third was in the 1790s when the great black revolutionary Touissant L'Ouverture and his slave army wrested control of Santo Domingo from the French, only to be defeated by Napoleon in 1802. But the second fell halfway between these two, in the middle of the 9th century AD, and is less documented than either. We do know that the insurgents were black; that the Muslim 'Abbasid caliphs of Iraq had brought them from East Africa to work, in the thousands, in the salt marshes of the delta of the Tigris. These black rebels beat back the Arabs for nearly ten years. Like the escaped maroons in Brazil centuries later, they set up their own strongholds in the marshland. They seemed unconquerable and they were not, in fact, crushed by the Muslims until 883. They were known as the Zanj, and they bequeathed their name to the island of Zanzibar in the East Africa - which, by no coincidence, would become and remain the market center for slaves in the Arab world until the last quarter of the 19th century. The revolt of the Zanj eleven hundred years ago should remind us of the utter falsity of the now fashionable line of argument which tries to suggest that the enslavement of African blacks was the invention of European whites. It is true that slavery had been written into the basis of the classical world; Periclean Athens was a slave state, and so was Augustan Rome. Most of their slaves were Caucasian whites, and "In antiquity, bondage had nothing to do with physiognomy or skin color". The word "slave" meant a person of Slavic origin. By the 13th century it spread to other Caucasian peoples subjugated by armies from central Asia: Russians, Georgians, Circassians, Albanians, Armenians, all of whom found ready buyers from Venice to Sicily to Barcelona, and throughout the Muslim world. But the African slave trade as such, the black traffic, was a Muslim invention, developed by Arab traders with the enthusiastic collaboration of black African ones, institutionalized with the most unrelenting brutality centuries before the white man appeared on the African continent, and continuing long after the slave market in North America was finally crushed. Historically, this traffic between the Mediterranean and sub-Saharan Africa begins with the very civilization that Afrocentrists are so anxious to claim as black - ancient Egypt. African slavery was well in force long before that: but by the first millennium BC Pharaoh Rameses II boasts of providing the temples with more than 100,000 slaves, and indeed it is inconceivable that the monumental culture of Egypt could have been raised outside a slave economy. For the next two thousand years the basic economies of sub-Saharan Africa would be tied into the catching, use and sale of slaves. The sculptures of medieval life show slaves bound and gagged for sacrifice, and the first Portuguese explorers of Africa around 1480 found a large slave trade set up from the Congo to Benin. There were large slave plantations in the Mali empire in the 13th-14th centuries and every abuse and cruelty visited on slaves in the antebellum South, including the practice of breeding children for sale like cattle, was practised by the black rulers of those towns which the Afrocentrists now hold up as sanitized examples of high civilization, such as Timbuktu and Songhay.

E lhe veio uma saudade de Deus. Saudade de entrar num domingo e acreditar que ninguém morria porque era dia santo. Pudesse ela reentrar nesse encantamento que experimentara na inauguração da primeira capela.” Mia Couto, 'O Outro Pé da Sereia

Así, por ejemplo, la alimentación también quedaba regulada por las normas templarias. Únicamente podían tomar carne tres veces por semana: los domingos, martes y jueves, además de las fiestas de Pascua de Resurrección, Navidad, la Virgen y Todos los Santos. Los lunes, miércoles y sábados debían consumir dos o tres platos de legumbres o cualquier otro alimento cocido. El viernes era día de ayuno para toda la comunidad, exceptuando a los que se encontraran enfermos o en un estado de debilidad considerable. La Regla no hace mención alguna al consumo o no de pescado, lo que permite intuir que este alimento no debía de ser habitual en la dieta de los hermanos templarios.

Vigi era amigo de Soraya, la reina solitaria que según las crónicas sociales de la época tuvo un romance con Santo Domingo.

That’s your town, Santo Domingo,” Ocampo saw the first organized settlement of the New World, capital not only of this island but of all Spain’s possessions in the lands Colón had discovered.

El aparato reproductor masculino no puede existir porque no existe como tal lo masculino. Lo masculino es una definición social y psicológica del entrenamiento discursivo y performativo del cuerpo. Lo masculino es un sistema de limitación social de lo contemporáneo. Regularmente se asocia el pene a lo masculino porque la ciencia no reconoce los pliegues y matices de la sexualidad, en la medida que selecciona y naturaliza la heterosexualidad como centro de su producción material y simbólica. Pene no es sinónimo de masculino. Masculino no es sinónimo de hombre.

Me faltan píxeles para traducir bien el país. Pero como dice un autor "la traducción es siempre una traición". Santo Domingo es un texto.

Van en el metro de Santo Domingo hablando sobre un amigo que estudió con ellos en la secundaria. Ejercitando su memoria, tratan de recordar anécdotas logrando que la alegría y la risa dominicana aparezca; transformando el calor en una sensación hermosa. Desde el asiento, a pocos pasos, los miro pensando en esto como un acontecimiento político. Leo homoerotismo en un contexto social homófobo y heterosexista. En la lectura rápida que hago, leo un acontecimiento político también, porque son cuerpos racializados que están ahí, vivos, a pesar de todo lo que ha pasado en la historia. Cuerpos no-blancos pertenecientes a una diáspora africana importante en el centro del Caribe donde partió el genocidio colonialista en Abya Yala. La conversación es una escena pública porque todos los cuerpos que estamos cerca participamos de la misma, vamos "comiendo boca" porque parece que lxs dominicanxs somos así.

Las relaciones interraciales no existen, lo que sí existe es el racismo y la trampa del amor romántico.

Huye amiga, despierta tu alma ancestral y cimarrona. Las relaciones interraciales no existen, lo que sí existe es el racismo.

Callarse y escuchar es también una forma de microreparación histórica.

Nosotras escribimos intentando proponer interrupciones a las lógicas hegemónicas de producción de sentido. Lo hacemos ejercitando pulsaciones escriturales que nieguen el triunfo de la heterosexualidad como forma de organización de la vida, lo hacemos intentando producir microfugas a las maneras de representación que ubican en realidades supremacistas unos cuerpos y rechazan otros.

Mi interior dice y se enuncia así: EN ESTA INCERTIDUMBRE IDENTITARIA LO ÚNICO QUE SÉ ES QUE HOMBRE NUNCA HE SIDO.

Que ser maricón no se trata, exclusivamente, de abrirle las piernas a alguien del mismo sexo, que hay ahí una forma de tomar posición sexopolítica.

Nos dicen que las medidas de seguridad tienen que ver con cerrar las fronteras. Nos dicen eso como si para nosotras hubieran estado algunas vez abiertas.

Las parias de la diferencia sexual tenemos décadas viviendo con un virus.

inteligentes, los ricos y los refinados y no la chusma. —Si puedes conseguir que la chusma comparta esa opinión —dijo Augustine—. Ellos se sublevaron una vez, en Francia. —Por supuesto hay que mantenerlos abajo, firme y consistentemente, tal como lo haría yo —dijo Alfred, poniendo el pie enérgicamente en el suelo como si pisoteara a alguien. —Y supone un resbalón tremendo cuando se alzan —dijo Augustine— como en Santo Domingo, por ejemplo. —¡Bah! —dijo Alfred— sabremos evitar eso en este país. Debemos oponernos a toda esta charla sobre la educación que se ha puesto de moda; no hay que educar a las clases inferiores.

We used to leave Santo Domingo to avoid Trujillo and his butchers, now I have to send my son home to avoid the gangs here.

My history, my family's past and my identity finally felt real. Santo Domingo wasn't just an illusion or a faded photograph anymore. IT was a real place with real people, and they all looked and sounded like me.

Cuando la Asamblea determinó que las monedas de plata llevasen las efigies de Bolívar y Sucre, el mariscal se opuso a que se grabase la suya. No fue escuchado. Pero el día en que se le señaló un sueldo de treinta y seis mil pesos anuales, lo rechazó y obtuvo que no se le pagaran sino veinte mil. Empezó así, a parecer, a hacer teatro, a traicionarse. Por suerte para él, se detuvo a tiempo. El teatralizar y la demagogia van juntos. Ya había dictado el Presidente varias disposiciones relativas al clero. Sucre era firme liberal y obraba dentro del criterio de una absoluta tolerancia religiosa para los pueblos. Así, los dineros destinados a obras pías los entregó a la educación pública; suprimió claustros menores; dio la ley del Patronato Eclesiástico, eliminó los conventos de San Agustín y Santo Domingo. Por ende, obra espontánea apareció, a los ojos de muchos, su célebre orden de exclaustración de las monjas y frailes que así lo quisieran. No que Sucre fuese anticatólico, sino que sus convicciones exigían esas vigencias ricas en amplitud. Una carta suya al Papa dejó constante que el Gobierno boliviano lo reconocía como jefe de la iglesia católica en el país. León XII correspondió con la bendición apostólica.

Históricos: Tobías, Judit, 1 Macabeos, 2 Macabeos, y parte de Ester     - Sapienciales: Sabiduría de Salomón, Eclesiástico de Ben Sirac.     - Proféticos: Profeta Baruc, y parte de Daniel.

The capital city of the Dominican Republic is Santo Domingo, founded in 1496 by Bartholomew Columbus, Christopher’s brother. Rafael Leónidas Trujillo served as President from 1930 to 1938 and again from 1942 to 1952, continuing to rule for the rest of the time as an unelected strongman using figurehead presidents. He renamed the capital city of the Dominican Republic to Ciudad Trujillo after himself. His régime lasted for over thirty years, until his assassination on May 30, 1961, while riding in his car on the outskirts of the city. After he was gunned down, his riddled body was taken to France and interred in the famous Père Lachaise Cemetery in Paris, bringing to an end “La Era de Trujillo.” Six years later Trujillo’s body was moved to the El Pardo Cemetery near Madrid, Spain, where it now rests.

El crecimiento de la radio coincidió con la década dorada del tango. Músicos como Pascual Contursi, Juan D’Arienzo, Juan Carlos Cobián, Julio De Caro y Osvaldo Fresedo; y cantantes como Ignacio Corsini, Sofía Bozán, Rosa Quiroga y Agustín Magaldi integraron la «nueva guardia» del tango de los años cuarenta. Las grandes orquestas de Osvaldo Pugliese, Aníbal Troilo o Carlos Di Sarli actuaban tanto en los cabarés del centro y salones barriales como en las emisoras radiales. Creció así la industria discográfica y se escribieron en esos años las mejores composiciones de tango con letristas como Enrique Santos Discépolo, Homero Manzi y Enrique Cadícamo. En los años cuarenta, la radio se politiza; tanto en el golpe militar de 1943 como en la campaña electoral de 1946 que llevó a Juan Domingo Perón a la presidencia del país, el papel de la radio fue decisivo. Por ejemplo, en 1944 se emitió el programa Hacia un futuro mejor, encabezado por Eva Duarte, que consistía en la difusión de la obra del gobierno; los libretos estaban escritos por Antonio Giménez y Francisco Muñoz Azpiri, quien, posteriormente, ocuparía el cargo de director de la Sección Propaganda de la Subsecretaría de Informaciones de la Presidencia. A finales de la década, Enrique Santos Discépolo —autor de emblemáticos tangos como Cambalache, Yira, yira y Qué vachaché— creó un personaje radial llamado Mordisquito que, en su programa político titulado ¿A mí me la vas a contar?, personificaba la figura del opositor recalcitrante al gobierno, incapaz de aceptar ninguno de los logros del peronismo. Entre luces y sonidos Con el estreno de las películas ¡Tango!, de Luis Moglia Barth, y Los tres berretines, de

The virtual extinction of the French expeditionary force, which had been scheduled to proceed to New Orleans after dispatching the blacks of Santo Domingo, was the immediate cause of Napoleon's decision to cut his losses in the Western Hemisphere. In that sense, Jefferson was not only extraordinarily lucky but also beholden to historical forces that he had actually opposed.

One third of free colored families in New Orleans owned slaves and 3,000 “free persons of color” joined the Confederate army during the Civil War. Charleston, another exception, had many slave-owning “free persons of color” from the British West Indies and Santo Domingo. (5 p.161) By

Destaca igualmente la política de universidades. En 1538 se fundó la Universidad de Santo Domingo, en 1551 la de Lima y en 1555 la de México, cuando ya existían varios colegios en el Nuevo Mundo. Es decir, los españoles tocaron tierra americana por primera vez en 1492 y en apenas cuarenta años ya habían fundado una universidad. Dejaron más de once universidades del primer nivel en Latinoamérica. ¿Saben los ingenuos cuántas dejaron otros por ejemplo en la India o en el Congo? Holanda creó en Indonesia los primeros colegios (abiertos a indígenas) y la primera universidad, bien entrado el siglo xx. Y ¿cuánto tardaron los ingleses en crear una universidad en los Estados Unidos? Los ingleses se asentaron en Norteamérica en 1583 por medio del pirata sir William Raleigh, mandado para esta misión por la reina. La primera universidad, una entidad privada sin ánimo de lucro, tuvo que esperar a 1740, la Universidad de Pensilvania ¡Dos siglos después de la primera española! Incluso con esta diferencia temporal los criterios de admisión no alcanzaban a los indios, a diferencia de las españolas que pronto los admitieron. A Humboldt de hecho no sólo le sorprendió la abundancia de universidades públicas, en comparación con el norte, sino que también reconoció que España había sido el Estado de su época que más gastó en la expansión de la cultura en sus colonias, y donde el trabajador indio en México vivía mejor que el aldeano europeo. Se calcula en más de 600.000 los cuadros pintados por la Escuela Cuzqueña en tres siglos de virreinato.

Several of the capitals in the cloister of the great Spanish Cluniac monastery of Santo Domingo de Silos are clearly Moorish in style, and sometimes seem to be Seljuk in their decorative vocabulary. Another Romanesque church just over the Spanish border at Atienza has a mysterious Kufic inscription reading al-Mulk lillah, ‘the Kingdom Belongs to God’.9 The Green Man, with vines emerging from his mouth, another staple of Romanesque art, also arrived in Europe at this time, ultimately deriving from the Hindu kirtimukha mask heads of Indian temples, transmitted westwards by Arab sculptors.10

+91-9636763351 LOST LOVE SPELL CASTER In Canada, Ottawa, Costa Rica, San José, Cuba, Havana, Dominica, Roseau, Dominican Republic, Santo Domingo +91-9636763351 LOST LOVE SPELL CASTER In Canada, Ottawa, Costa Rica, San José, Cuba, Havana, Dominica, Roseau, Dominican Republic, Santo Domingo+91-9636763351 LOST LOVE SPELL CASTER In Canada, Ottawa, Costa Rica, San José, Cuba, Havana, Dominica, Roseau, Dominican Republic, Santo Domingo+91-9636763351 LOST LOVE SPELL CASTER In Canada, Ottawa, Costa Rica, San José, Cuba, Havana, Dominica, Roseau, Dominican Republic, Santo Domingo+91-9636763351 LOST LOVE SPELL CASTER In Canada, Ottawa, Costa Rica, San José, Cuba, Havana, Dominica, Roseau, Dominican Republic, Santo Domingo+91-9636763351 LOST LOVE SPELL CASTER In Canada, Ottawa, Costa Rica, San José, Cuba, Havana, Dominica, Roseau, Dominican Republic, Santo Domingo+91-9636763351 LOST LOVE SPELL CASTER In Canada, Ottawa, Costa Rica, San José, Cuba, Havana, Dominica, Roseau, Dominican Republic, Santo Domingo+91-9636763351 LOST LOVE SPELL CASTER In Canada, Ottawa, Costa Rica, San José, Cuba, Havana, Dominica, Roseau, Dominican Republic, Santo Domingo+91-9636763351 LOST LOVE SPELL CASTER In Canada, Ottawa, Costa Rica, San José, Cuba, Havana, Dominica, Roseau, Dominican Republic, Santo Domingo+91-9636763351 LOST LOVE SPELL CASTER In Canada, Ottawa, Costa Rica, San José, Cuba, Havana, Dominica, Roseau, Dominican Republic, Santo Domingo

Start Your Journey To Financial Success With Illuminati+27790324557 In U.s.a, United Arab Emirates, Canada Guyana, Uruguay, Bahamas, Chile, Panama, Argentina, Argentina, Trinidad And Tobago, Brazil, Saint Kitts And Nevis, Costa Rica, Ecuador, Dominican Republic, Colombia, Mexico, Paraguay, Antigua And Barbuda, Suriname, Bolivia, Venezuela, Jamaica With Our Expert Guidance Contact Us Through Call/whatsapp. HOW TO JOIN ILLUMINATI IN UNITED STATES+27790324557, HOW TO JOIN ILLUMINATI IN GUYANA+27790324557, HOW TO JOIN ILLUMINATI IN CANADA+27790324557,HOW TO JOIN ILLUMINATI IN URUGUAY+27790324557,HOW TO JOIN ILLUMINATI IN BAHAMAS+27790324557, HOW TO JOIN ILLUMINATI IN CHILE+27790324557,HOW TO JOIN ILLUMINATI IN PANAMA+27790324557,HOW TO JOIN ILLUMINATI IN ARGENTINA+27790324557,HOW TO JOIN ILLUMINATI IN TRINIDAD AND TOBAGO+27790324557, HOW TO JOIN ILLUMINATI IN BRAZIL+27790324557, HOW TO JOIN ILLUMINATI IN SAINT KITTS AND NEVIS+27790324557,HOW TO JOIN ILLUMINATI IN COSTA RICA+27790324557, HOW TO JOIN ILLUMINATI IN ECUADOR+27790324557,HOW TO JOIN ILLUMINATI IN DOMINICAN REPUBLIC+27790324557, HOW TO JOIN ILLUMINATI IN COLOMBIA+27790324557,HOW TO JOIN ILLUMINATI IN MEXICO+27790324557,HOW TO JOIN ILLUMINATI IN PARAGUAY+27790324557,HOW TO JOIN ILLUMINATI IN ANTIGUA AND BARBUDA+27790324557,HOW TO JOIN ILLUMINATI IN SURINAME+27790324557, HOW TO JOIN ILLUMINATI INBOLIVIA+27790324557HOW TO JOIN ILLUMINATI IN VENEZUELA+27790324557,HOW TO JOIN ILLUMINATI IN JAMAICA+27790324557, HOW TO JOIN ILLUMINATI IN SÃO PAULO+27790324557, HOW TO JOIN ILLUMINATI IN LIMA+27790324557, HOW TO JOIN ILLUMINATI IN MEXICO CITY+27790324557, HOW TO JOIN ILLUMINATI IN NEW YORK+27790324557, HOW TO JOIN ILLUMINATI IN BOGOTÁ+27790324557, HOW TO JOIN ILLUMINATI IN RIO DE JANEIRO+27790324557, HOW TO JOIN ILLUMINATI IN SANTIAGO+27790324557, HOW TO JOIN ILLUMINATI IN LOS ANGELES+27790324557, HOW TO JOIN ILLUMINATI IN BUENOS AIRES+27790324557, HOW TO JOIN ILLUMINATI IN BRASÍLIA+27790324557, HOW TO JOIN ILLUMINATI IN SALVADOR+27790324557, HOW TO JOIN ILLUMINATI IN TORONTO+27790324557,HOW TO JOIN ILLUMINATI IN CHICAGO+27790324557, HOW TO JOIN ILLUMINATI IN FORTALEZA+27790324557, HOW TO JOIN ILLUMINATI IN SANTO DOMINGO+27790324557, HOW TO JOIN ILLUMINATI IN BELO HORIZONTE+27790324557, HOW TO JOIN ILLUMINATI IN MEDELLÍN+27790324557, HOW TO JOIN ILLUMINATI IN CALI+27790324557, HOW TO JOIN ILLUMINATI IN HOUSTON+27790324557, HOW TO JOIN ILLUMINATI IN GUAYAQUIL+27790324557, HOW TO JOIN ILLUMINATI IN MANAUS+27790324557, HOW TO JOIN ILLUMINATI IN HAVANA+27790324557, HOW TO JOIN ILLUMINATI IN CARACAS+27790324557, HOW TO JOIN ILLUMINATI IN CURITIBA+27790324557, HOW TO JOIN ILLUMINATI IN ECATEPEC+27790324557, HOW TO JOIN ILLUMINATI IN MARACAIBO+27790324557, HOW TO JOIN ILLUMINATI IN MONTREAL+27790324557, HOW TO JOIN ILLUMINATI IN PHOENIX+27790324557, HOW TO JOIN ILLUMINATI IN RECIFE+27790324557, HOW TO JOIN ILLUMINATI IN QUITO+27790324557, HOW TO JOIN ILLUMINATI IN PHILADELPHIA+27790324557, HOW TO JOIN ILLUMINATI IN PUEBLA+27790324557, HOW TO JOIN ILLUMINATI IN GUADALAJARA+27790324557, HOW TO JOIN ILLUMINATI IN SAN ANTONIO+27790324557, HOW TO JOIN ILLUMINATI IN GOIÂNIA+27790324557,HOW TO JOIN ILLUMINATI IN PORTO ALEGRE+27790324557, HOW TO JOIN ILLUMINATI IN BELÉM+27790324557,HOW TO JOIN ILLUMINATI IN CIUDAD JUÁREZ+27790324557, HOW TO JOIN ILLUMINATI IN CÓRDOBA+27790324557, HOW TO JOIN ILLUMINATI IN TIJUANA+27790324557, HOW TO JOIN ILLUMINATI IN SANTA CRUZ+27790324557, HOW TO JOIN ILLUMINATI IN SAN DIEGO+27790324557, HOW TO JOIN ILLUMINATI IN GUARULHOS+27790324557, HOW TO JOIN ILLUMINATI IN DALLAS+27790324557, HOW TO JOIN ILLUMINATI IN LEÓN+27790324557, HOW TO JOIN ILLUMINATI IN ROSARIO+27790324557, HOW TO JOIN ILLUMINATI IN ZAPOPAN+27790324557, HOW TO JOIN ILLUMINATI IN CALGARY+27790324557, HOW TO JOIN ILLUMINATI IN MONTERREY+27790324557, HOW TO JOIN ILLUMINATI IN BARRANQUILLA+27790324557, HOW TO JOIN ILLUMINATI IN NEZAHUALCÓYOTL+27790324557,