The 1st I heard about these protests - or the Desire for the 99% movement was from www.ampedstatus.com and david degraw who seems to be active in the NY protests.

http://ampedstatus.org/a-report-from-the-frontlines-the-long-road-to-occupywallstreet-and-the-origins-of-the-99-movement/

As far as I can tell David Degraw dislikes Both coopted, captured and corrupt political parties.

Memo to CD: why not reprint a few articles from globalresearch.ca and ampedstatus?

What do you expect from a "man" who thinks that the tides are a mystery that modern science just can't explain?

I'd also add that the dynamics of the scapegoat need to be deconstructed. O'Reilly and Beck are scapegoating experts. What follows is long and dense - but I think McKenna pulls back the veil on the core dynamic to which the vox populi is being subjected. This methodology of scrambling reason is ancient and can probably be better described, and someone out there will do so.

Violence and Difference by Andrew McKenna

The Cogito and the Demoniac
p.55

"Modern culture, which is synonymous with sacrificial crisis as the dissolution of differences (VS 188), translates religion unequivocally as poison, as an opiate that seeks to expel. The rationalist expulsion of religion is properly sacrificial, however, as the latter is defined by mistaking the effect of violence for its cause. According to Derrida’s reading, this is how philosophy treats (its own origin in) madness (the parenthetical phrase designating just what is expelled and veiled at once). Reason operates sacrificially, exposing madness to view while concealing its resemblance to it. It is just this paradoxical structure that Girard discovers in the narrative of the Gerasene demoniac in the synoptic Gospels (Mark 5; Luke 8; Matt.8).

Jesus is confronted by Geresenes who complain of a madman who is possessed by demons and inhabits the tombs, existing between the living and the dead. His indifference to living and dead, to the difference between them, constitutes the difference of this creature from the rest of the community. The demoniac is a phantom creature whose structural resemblance to writing as portrayed by Derrida is noteworthy: neither living nor dead, the madness of the demoniac embodies indifferentiation, the same crisis of difference that Derrida portrays when he invokes “the sense of krinein, the choice and division between the two ways separated by Parmenides in his poem, the palintrope in which logos is lost; the way of meaning and the way of non-meaning; of Being and of non-Being (PP 62).

Girard identifies this demoniac as a sacrificial victim: he is given to autolapidation, imitating in his own person the sacrificial practice of the community towards its victims; that is, he simulates the destiny allotted to victims, whose stoning incarnates the violence at a distance on which every community depends. He gives his name as “Legion”, whereby he bears witness to the unanimous, mimetic violence of the crowd: “In describing the unity of the multiple, the Legion symbolizes the social principle itself, the type of organization that rests not on the final expulsion of demons but on the sort of equivocal and mitigated expulsions that are illustrated by our demoniac, expulsions which ultimately end in the co-existence of men and demons” (The Scapegoat 182). When the demons ask Jesus that they not be expelled from the country, they are permitted to invade a flock of pigs, which subsequently hurl themselves over a cliff. The cliff symbolizes a classical locus of ritual execution; like Rome’s Tarpeian rock, it offers violence at a distance. The gregarious, that is, the unanimous, self-destruction of the pigs symbolizes the mimetic violence of the community. The demoniac is consequently found to be sane by the Gerasenes, who ask Jesus to leave their territory. The demons ask not to be expelled from the country for the same reason that the Gerasenes ask Jesus, on curing the demoniac, to leave the country: the community relies on the proximity of the demons for the perpetuation of its sacrificial order.

It is ordinary human reason, still mimetically dependent on the incarceration of its other, its double, still in the grips of mimesis, that expels Jesus: “Since all coexistence between Jesus and the demons is impossible, to beg him not to chase away the demons, when one is a demon, is the same as begging him to depart, if one is from Gerasa” (The Scapegoat 182). In the eyes of the community, Jesus replaces the madman as indifferent to the difference on which the community is founded: “These unfortunate people fear that their precarious balance depends on the demoniac, on the activities they share periodically and on the kind of local celebrity their demoniac had become” (181). In this “espece de celebrite locale qu’est devenue leur posede” we recognize “le fou de jour” cited by Derrida, “the madman of the day” (WD 61), whose enclosure, whose attenuated expulsion, is necessary to the life of philosophy. The madman is the truth of the community, though not so as to warrant the romantic celebration of madness that runs from Dumas per (Kean ou Desordre et genie) through the contemporary Nietzcheans, whose latter-day praise of folly holds up madness as a sort of countercultural (i.e. metaphysical) ideal. This is the superior sense that Derrida detects in Foucault’s vision of the insane as “true bearers of the true and good sense hidden and oppressed” (WD 57) – and before whose “confessed terror” (WD 62) Derrida somewhat quixotically flourishes his pen as well.

continued

reposted below for continuity

Response to Siouxrose:
I was gonna say something like that: it is so 80's to assume that socialism is such a bad bad thing. People in socialist countries don't wake up and say, "Oh crap, I'm living in a socialist country! How do I get out of here?" Those people are allowed to get on with their lives instead of being expected to scrape and claw to achieve the next rung of "success" in a game that few people actually want to play.

I would rather focus on making music rather than making money, but that's not an option in the USA. How much are we missing out on by requiring every individual to play the money game instead of developing their gifts and talents?

I don't want to have to spend my life striving for more, more, more. But that's the only game here in America. You win or you lose. Not playing makes you a loser. American style is losing its appeal worldwide and hate-filled "Christians", I am sorry to say, are the basis of this demonic social Darwinism. Ironic, no?

And I mean I am literally sorry to say. This is my apology for my RW past and my RW church "friends" who think Christianity means being a Right-wing a**-hole.

This guy O'reilly is by definition correct in everything he says. He might as well be the Bible, as far as how many people take his words for gospel. One of the main issues underlying the whole mess is the confusion that results from being a Christian (literally a "follower of Christ") but thinking that RW ideology is the manifestation of such a belief system.

It should be obvious that I am not popular in my church community, but I am close enough to the periphery that I can and do influence some of them. It is imperative that at least some of these people wake up and see the matrix.
How much hatred and ill-will can be spread in Christ's name? Sigh.

I think you have done well in commenting on a phenomenon that is so hard to get our heads around. I will find the book.

We KNOW what they would tell us about Limpballs. Oxy, Viagra, ect.
I would be embarrassed if I got caught with that amount of Viagra. I guess that means he can't get it up without help from the pills.
He is so fat, you have to roll him in flour to find the wet spot.
I just can not believe the stupidity of those that listen to fox.
Ok, MSNBC, CNN, HLN, ect too.

He's likely to be an alcoholic, the worst of the druggies. Booze doesn't show up on a drug test.

"Another possible positive side-effect of OWS could be the blunting of media sociopaths like Bildo, and begin their slide to the sort of irrelevance that Bildo's spiritual predecessor, Father Charles Coughlin, endured for nearly 40 years after Coughlin's period of prominence in the 30's."

Couldn't happen to a better guy.

As always, Shadow Dancer, spot on. I would only add the words of the Bard (Paul McCartney): "Ob-La-Di, Ob-La-Da"