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  • Table covered with various items at a Freegan dinner made entirely with food recovered from dumping sites around the island of Manhattan, New York, NY., on Friday, June 23, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • Green beans recovered from dumping sites around the island of Manhattan, New York, NY., being cooked during a Freegan dinner, on Friday, July 7, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • Table covered with the delicacies cooked at a Freegan dinner, made entirely with food recovered from dumping sites around the island of Manhattan, New York, NY., on Friday, June 23, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • The food recovered from dumping sites around the island of Manhattan, New York, NY., is ready to be eaten at Freegan dinner, on Friday, July 7, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • Broccoli recovered from dumping sites around the island of Manhattan, New York, NY., being cooked during a Freegan dinner, on Friday, July 7, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • Christian, 35, dumpster diving since more than eight years is cookins some mushrooms in the kitchen at a Freegan dinner made entirely with food recovered from dumping sites around the island of Manhattan, New York, NY., on Friday, June 23, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • Members of the Freegan community in New York cutting apples and peppers at a dinner cooked entirely with food recovered from dumping sites around the island of Manhattan, New York, NY., on Friday, June 23, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • Christian, 35, dumpster diving since more than eight years is looking at the food to be cooked at a Freegan dinner made entirely with food recovered from dumping sites around the island of Manhattan, New York, NY., on Friday, June 23, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • Janet, 43, one of the founders of the Freegan community in New York, holding some bananas found in the rubbish during a trash tour along groceries on 3rd Avenue in Manhattan, New York, NY., on Wednesday, June 21, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • Janet, 43, one of the founders of the Freegan community in New York, looking for some edible food in the rubbish during a trash tour along groceries on 3rd Avenue in Manhattan, New York, NY., on Wednesday, June 21, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • Stephanie, 21, (left) Rachel, 22, (centre left) and other two members of the Freegan community enjoying a dinner cooked entirely with food recovered from dumping sites around the island of Manhattan, New York, NY., on Friday, June 23, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • Christian, 35, (left) dumpster diving since more than eight years is having some fun with another member of the Freegan community while taking some time away from the kitchen at a dinner cooked entirely with food recovered from dumping sites around the island of Manhattan, New York, NY., on Friday, June 23, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • Stephanie, 21, member of the Freegan community in New York, walking along 3rd Avenue in Manhattan with two bags full of food recovered from damps sites along the road, in New York, NY., on Wednesday, June 21, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • Stephanie, 21, (left) and Rachel, 22, members of the Freegan community in New York, dumpster diving on 3rd Avenue in Manhattan to recover edible food, in New York, NY., on Wednesday, June 21, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • Part of the food recovered from one place only, during a Freegan trash tour to dump sites alond 3rd Avenue in Manhattan, New York, NY., on Wednesday, July 19, 2006...Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • Adam, 28, (right) one of the founders of the Freegan community in New York, and Stephanie, 21, a member looking for edible food on a dump site along 3rd Avenue in Manhattan, New York, NY., on Wednesday, July 5, 2006.Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • Part of the food recovered during a Freegan trash tour to dump sites alond 3rd Avenue in Manhattan, New York, NY., on Wednesday, July 19, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • Sima, 27, member of the Freegan community in New York looking at part of the food recovered from one place only, during a Freegan trash tour to dump sites alond 3rd Avenue in Manhattan, New York, NY., on Wednesday, July 19, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • Janet, 43, one of the founders of the Freegan community in New York, and other Freegans recovering edible food from the rubbish during a trash tour along groceries on 3rd Avenue in Manhattan, New York, NY., on Wednesday, July 5, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • Stephanie, 21, member of the Freegan community in New York, standing by the food recovered from dump sites along 3rd Avenue in Manhattan, New York, NY., on Wednesday, July 5, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • Sima, 27, (right) Janet, 43, centre, and another member of the Freegan community searching for edible food from one of the numerous damp sites in Manhattan, New York, NY., on Wednesday, July 19, 2006.  Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • A bag full of bagels and bread just before the arrive of the Freegans in one of the numerous dump sites in Manhattan, New York, NY., on Wednesday, July 19, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
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  • The food recovered from dumping sites around the island of Manhattan, New York, NY., is ready to be eaten at Freegan dinner, on Friday, July 7, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
    Freegans32.JPG
  • Peppers filled with rice have been just cooked at a Freegan dinner made entirely with food recovered from dumping sites around the island of Manhattan, New York, NY., on Friday, June 23, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
    Freegans28.JPG
  • Rachel, 22, is taking some vegetables to cook from the fridge at a Freegan dinner made entirely with food recovered from dumping sites around the island of Manhattan, New York, NY., on Friday, June 23, 2006...Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
    Freegans25.JPG
  • Members of the Freegan community in New York cutting apples at a dinner cooked entirely with food recovered from dumping sites around the island of Manhattan, New York, NY., on Friday, July 7, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
    Freegans20.jpg
  • Members of the Freegan community in New York grabbing bagels left in a large bag in front of one of the numerous groceries along 3rd Avenue in Manhattan,  New York, NY., on Wednesday, June 21, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
    Freegans15.JPG
  • Part of the food recovered from one place only, during a Freegan trash tour to dump sites alond 3rd Avenue in Manhattan, New York, NY., on Wednesday, July 19, 2006..Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
    Freegans10.JPG
  • Stephanie, 21, (left) and another member of the Freegan community in New York, recovering edible food from dump sites along 3rd Avenue in Manhattan, New York, NY., on Wednesday, July 19, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
    Freegans05.JPG
  • Stephanie, 21, (centre) Sima, 27, (right) and another member of the Freegan community are preparing bread and vegetables at a dinner made entirely with food recovered from dumping sites around the island of Manhattan, New York, NY., on Friday, June 23, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
    Freegans26.JPG
  • Mushrooms and rice recovered from dumping sites around the island of Manhattan, New York, NY., being cooked during a Freegan dinner, on Friday, June 23, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
    Freegans24.JPG
  • Stephanie, 21, (right) and another member of the Freegan community in New York, searching for edible food in one of the dump sites along 3rd Avenue in Manhattan, New York, NY., on Wednesday, June 21, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
    Freegans09.jpg
  • Janet, 43, one of the founders of the Freegan movement in New York is preparing a cake at a dinner cooked entirely with food recovered from dumping sites around the island of Manhattan, New York, NY., on Friday, June 23, 2006. Freegans are a community of people who aims at recovering wasted food, books, clothing, office supplies and other items from the refuse of retail stores, frequently discarded in brand new condition. They recover goods not for profit, but to serve their own immediate needs and to share freely with others. According to a study by a USDA-commissioned study by Dr. Timothy Jones at the University of Arizona, half of all food in the United States is wasted at a cost of $100 billion dollars every year. Yet 4.4 million people in the United States alone are classified by the USDA as hungry. Global estimates place the annual rate of starvation deaths at well over 8 million. The massive waste generated in the process fills landfills and consumes land as new landfills are built. This waste stream also pollutes the environment, damages public health as landfills chemicals leak into the ground, and incinerators spew heavy metals back into the atmosphere. Freegans practice strategies for everyday living based on sharing resources, minimizing the detrimental impact of our consumption, and reducing and recovering waste and independence from the profit-driven economy. They are dismayed by the social and ecological costs of an economic model where only profit is valued, at the expense of the environment. In a society that worships competition and self-interest, Freegans advocate living ethical, free, and happy lives centred around community and the notion that a healthy society must function on interdependence. Freegans also believe that people have a right and responsibility to take back control of their time.
    Freegans27.JPG
  • The participants of the World Naked Bike Ride, an event organised in central London, England on Saturday, June 9, 2007, are riding their bike happily undressed. Today hundreds of cyclists and skaters have participated at the ride, protesting against oil dependency and car culture. **Italy Out**
    NakedBikeRide02.JPG
  • Portrait of one of the exhibitor at the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_20.JPG
  • Skull tattooed on the back of the head of one visitor at the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_15.JPG
  • The participants of the World Naked Bike Ride, an event organised in central London, England on Saturday, June 9, 2007, are riding their bike happily undressed. Today hundreds of cyclists and skaters have participated at the ride, protesting against oil dependency and car culture. **Italy Out**
    NakedBikeRide16.JPG
  • The participants of the World Naked Bike Ride, an event organised in central London, England on Saturday, June 9, 2007, are riding their bike happily undressed. Today hundreds of cyclists and skaters have participated at the ride, protesting against oil dependency and car culture. **Italy Out**
    NakedBikeRide15.JPG
  • The participants of the World Naked Bike Ride, an event organised in central London, England on Saturday, June 9, 2007, are riding their bike happily undressed. Today hundreds of cyclists and skaters have participated at the ride, protesting against oil dependency and car culture. **Italy Out**
    NakedBikeRide11.JPG
  • The participants of the World Naked Bike Ride, an event organised in central London, England on Saturday, June 9, 2007, are riding their bike happily undressed. Today hundreds of cyclists and skaters have participated at the ride, protesting against oil dependency and car culture. **Italy Out**
    NakedBikeRide10.JPG
  • The participants of the World Naked Bike Ride, an event organised in central London, England on Saturday, June 9, 2007, are riding their bike happily undressed. Today hundreds of cyclists and skaters have participated at the ride, protesting against oil dependency and car culture. **Italy Out**
    NakedBikeRide09.JPG
  • The participants of the World Naked Bike Ride, an event organised in central London, England on Saturday, June 9, 2007, are riding their bike happily undressed. Today hundreds of cyclists and skaters have participated at the ride, protesting against oil dependency and car culture. **Italy Out**
    NakedBikeRide08.JPG
  • The participants of the World Naked Bike Ride, an event organised in central London, England on Saturday, June 9, 2007, are riding their bike happily undressed. Today hundreds of cyclists and skaters have participated at the ride, protesting against oil dependency and car culture. **Italy Out**
    NakedBikeRide07.JPG
  • The participants of the World Naked Bike Ride, an event organised in central London, England on Saturday, June 9, 2007, are riding their bike happily undressed. Today hundreds of cyclists and skaters have participated at the ride, protesting against oil dependency and car culture. **Italy Out**
    NakedBikeRide05.JPG
  • The participants of the World Naked Bike Ride, an event organised in central London, England on Saturday, June 9, 2007, are riding their bike happily undressed. Today hundreds of cyclists and skaters have participated at the ride, protesting against oil dependency and car culture. **Italy Out**
    NakedBikeRide04.JPG
  • The participants of the World Naked Bike Ride, an event organised in central London, England on Saturday, June 9, 2007, are riding their bike happily undressed. Today hundreds of cyclists and skaters have participated at the ride, protesting against oil dependency and car culture. **Italy Out**
    NakedBikeRide03.JPG
  • The participants of the World Naked Bike Ride, an event organised in central London, England on Saturday, June 9, 2007, are riding their bike happily undressed. Today hundreds of cyclists and skaters have participated at the ride, protesting against oil dependency and car culture. **Italy Out**
    NakedBikeRide01.JPG
  • Japanese tattoo artist at work on a stage at the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_24.JPG
  • Portrait of one of the visitors of the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_22.JPG
  • A man is exposing his tattoos while another man is being tattooed sitting on the nearby stall at the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_11.JPG
  • High view of a floor at the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_07.JPG
  • Portugese tattoo artist sitting by her stall at the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_06.JPG
  • Portrait of a tattoo artist selling tattoo machines at the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_03.jpg
  • The participants of the World Naked Bike Ride, an event organised in central London, England on Saturday, June 9, 2007, are riding their bike happily undressed. Today hundreds of cyclists and skaters have participated at the ride, protesting against oil dependency and car culture. **Italy Out**
    NakedBikeRide13.JPG
  • The participants of the World Naked Bike Ride, an event organised in central London, England on Saturday, June 9, 2007, are riding their bike happily undressed. Today hundreds of cyclists and skaters have participated at the ride, protesting against oil dependency and car culture. **Italy Out**
    NakedBikeRide12.JPG
  • A young woman is being tattooed at one of the artists' stalls at the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_19.JPG
  • Tattoo on the back of one of the visitors of the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_18.JPG
  • At one of the stalls two tattoo artists are at work during the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_17.JPG
  • Statue of Jesus Christ at one of the stalls at the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_14.JPG
  • Groups of tatooed girls posing in front of their stall at the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_10.jpg
  • One of the visitors at the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_05.jpg
  • A couple of Indonesian tattoo artists are working using traditional methods at the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_04.JPG
  • Artist tattoing the neck of a client during the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_01.JPG
  • The participants of the World Naked Bike Ride, an event organised in central London, England on Saturday, June 9, 2007, are riding their bike happily undressed. Today hundreds of cyclists and skaters have participated at the ride, protesting against oil dependency and car culture. **Italy Out**
    NakedBikeRide14.JPG
  • Portrait of one of the visitors of the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_23.jpg
  • A child is walking through the stands by a poster at the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_21.JPG
  • Tattoo artist at work by his stall at the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_16.JPG
  • A tattoo artist is working by his stand while curious visitors are looking at tattoo magazines during the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
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  • High view of a floor at the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_09.JPG
  • High view of a floor at the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_08.JPG
  • One of the stalls selling components of tattoo machines at the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_02.JPG
  • Portrait of one of the Tattoo artists while working on an ankle during the 2nd International Tattoo Convention in London on Saturday, Oct. 7, 2006, in London, UK. With over 15.000 visitors in three days during the 2005 edition, the event placed London in a central position in the tattoo world.  This year about 150 artists ,representing all the tattoo styles, are ticking away with their machines in a very exciting atmosphere. **ITALY OUT**....
    Tattoo_Convention_London_13.JPG
  • The participants of the World Naked Bike Ride, an event organised in central London, England on Saturday, June 9, 2007, are riding their bike happily undressed. Today hundreds of cyclists and skaters have participated at the ride, protesting against oil dependency and car culture. **Italy Out**
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  • A girl is being examined by a member of The Bhopal Medical Appeal during a community meeting near the abandoned Union Carbide (now DOW Chemical) factory in Bhopal, Madhya Pradesh, India, site of the infamous 1984 gas disaster.
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  • A young boy suffering from a severe neurological disorder is taking part to a community meeting organised by The Bhopal Medical Appeal near the abandoned Union Carbide (now DOW Chemical) factory in Bhopal, Madhya Pradesh, India, site of the infamous 1984 gas disaster.
    101_Bhopal_Second_Disaster.JPG
  • Jeffrey Jr., 7, member of the Hip Hop Church Choir, is dancing in front of the altar at the beat of the music during a Mass Service at the Hip Hop Church in Harlem, New York, NY., on Thursday, June 22, 2006. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ëGodí is worshipped not according to religious dogmatisms and rules, but where the ëHoly Spirití is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ëSpirit of Godí moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ëHip-Hop Homileticsí, a preaching and worship technique designed to reach the children in their language and highlight their sensibilities, while bringing forth Christianity. This ëKeep It Realí evangelism style is the centrepiece
    HipHopChurch15.jpg
  • Hip Hop legend, Kurtis Blow, 47, playing on the mixer during a Mass Service at the Hip Hop Church in Harlem, New York, NY., on Thursday, June 29, 2006. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ?God? is worshipped not according to religious dogmatisms and rules, but where the ?Holy Spirit? is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ?Spirit of God? moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ?Hip-Hop Homiletics?, a preaching and worship technique designed to reach the children in their language and highlight their sensibilities, while bringing forth Christianity. This ?Keep It Real? evangelism style is the centrepiece of Rev. Ferguson?s ministry, one that speaks the plain l
    HipHopChurch03.jpg
  • Child being blessed by Rev. Stephen W. Pogue, the Pastor, while a young woman (right) has fell on the floor crying and invoking the Lord, after having being filled by the Holy Spirit, at the Hip Hop Church in Harlem, New York, NY., on Thursday, July 21, 2006. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ?God? is worshipped not according to religious dogmatisms and rules, but where the ?Holy Spirit? is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ?Spirit of God? moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ?Hip-Hop Homiletics?, a preaching and worship technique designed to reach the children in their language and highlight their sensibilities, while bringing forth Christianity. This
    HipHopChurch29.jpg
  • Members of the public invoking the Lord and praying for the Holy Spirit to descend on them during a Mass Service at the Hip Hop Church in Harlem, New York, NY., on Thursday, July 6, 2006. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ?God? is worshipped not according to religious dogmatisms and rules, but where the ?Holy Spirit? is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ?Spirit of God? moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ?Hip-Hop Homiletics?, a preaching and worship technique designed to reach the children in their language and highlight their sensibilities, while bringing forth Christianity. This ?Keep It Real? evangelism style is the centrepiece of Rev. Ferguson?s m
    HipHopChurch28.jpg
  • The Hells Most Wanted, a Christian Hip Hop group, and other members of the Hip Hop Church Choir, are singing and dancing in front of the altar during a Mass Service at the Hip Hop Church in Harlem, New York, NY., on Thursday, June 29, 2006. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ?God? is worshipped not according to religious dogmatisms and rules, but where the ?Holy Spirit? is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ?Spirit of God? moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ?Hip-Hop Homiletics?, a preaching and worship technique designed to reach the children in their language and highlight their sensibilities, while bringing forth Christianity. This ?Keep It Real? eva
    HipHopChurch19.jpg
  • A young girl worshipper is dancing at the hip hop beat during a Mass Service at the Hip Hop Church in Harlem, New York, NY., on Thursday, June 22, 2006. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ëGodí is worshipped not according to religious dogmatisms and rules, but where the ëHoly Spirití is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ëSpirit of Godí moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ëHip-Hop Homileticsí, a preaching and worship technique designed to reach the children in their language and highlight their sensibilities, while bringing forth Christianity. This ëKeep It Realí evangelism style is the centrepiece of Rev. Fergusonís ministry, one that speaks the plain
    HipHopChurch11.JPG
  • A girl is being examined by a member of The Bhopal Medical Appeal during a community meeting near the abandoned Union Carbide (now DOW Chemical) factory in Bhopal, Madhya Pradesh, India, site of the infamous 1984 gas disaster.
    124_Bhopal_Second_Disaster.JPG
  • A woman's hand decorated with henna is touching the red brick wall, during a community meeting organised by the Bhopal Medical Appeal near the abandoned Union Carbide (now DOW Chemical) factory in Bhopal, Madhya Pradesh, India, site of the infamous 1984 gas disaster. Copyright: Alex Masi / Focus For Humanity
    100_Bhopal_Second_Disaster.JPG
  • Pooja, 14, a student from the village of Pathpuri, Hoshangabad, Madhya Pradesh, India, taking part to the children's journal, a project launched by Dalit Sangh, an NGO which has been working for the uplift of scheduled castes for the past 22 years, is engaging in a meeting and discussion with the project teacher and other young members. Dalit Sangh is working in collaboration with Unicef India to promote education and awareness within backward communities.
    Child_Reporter_MP_India_Alex_Masi_24.jpg
  • Rev. Stephen W. Pogue, the Pastor, embracing an exited  devotee after the blessing, while a young woman (left) has fainted on the floor in ecstasy, after having being filled by the Holy Spirit, at the Hip Hop Church in Harlem, New York, NY., on Thursday, July 21, 2006. Other devotees are waiting in line. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ëGodí is worshipped not according to religious dogmatisms and rules, but where the ëHoly Spirití is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ëSpirit of Godí moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ëHip-Hop Homileticsí, a preaching and worship technique designed to reach the children in their language and highlight their sensibil
    HipHopChurch31.JPG
  • Family of devotees praying while awaiting to be blessed by the Holy Spirit during a Mass Service at the Hip Hop Church in Harlem, New York, NY., on Thursday, June 22, 2006. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ëGodí is worshipped not according to religious dogmatisms and rules, but where the ëHoly Spirití is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ëSpirit of Godí moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ëHip-Hop Homileticsí, a preaching and worship technique designed to reach the children in their language and highlight their sensibilities, while bringing forth Christianity. This ëKeep It Realí evangelism style is the centrepiece of Rev. Fergusonís ministry, one th
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  • Donovan, 17, a member of the Hells Most Wanted, a Christian Hip Hop group, is dancing, Rev. Ferguson, of the Music Ministry, and co-founder of the Hip Hop Church NY, is playing music from the background,  during a Mass Service at the Hip Hop Church in Harlem, New York, NY., on Thursday, June 22, 2006. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ëGodí is worshipped not according to religious dogmatisms and rules, but where the ëHoly Spirití is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ëSpirit of Godí moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ëHip-Hop Homileticsí, a preaching and worship technique designed to reach the children in their language and highlight their sensibiliti
    HipHopChurch23.jpg
  • Rev. Stephen W. Pogue, the Pastor, preaching from the altar during a Mass Service at the Hip Hop Church in Harlem, New York, NY., on Thursday, June 29, 2006. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ?God? is worshipped not according to religious dogmatisms and rules, but where the ?Holy Spirit? is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ?Spirit of God? moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ?Hip-Hop Homiletics?, a preaching and worship technique designed to reach the children in their language and highlight their sensibilities, while bringing forth Christianity. This ?Keep It Real? evangelism style is the centrepiece of Rev. Ferguson?s ministry, one that speaks the p
    HipHopChurch22.JPG
  • Hip Hop legend, Kurtis Blow, 47, is singing while Christian devotees are dancing at his beat, during a Mass Service at the Hip Hop Church in Harlem, New York, NY., on Thursday, June 29, 2006. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ?God? is worshipped not according to religious dogmatisms and rules, but where the ?Holy Spirit? is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ?Spirit of God? moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ?Hip-Hop Homiletics?, a preaching and worship technique designed to reach the children in their language and highlight their sensibilities, while bringing forth Christianity. This ?Keep It Real? evangelism style is the centrepiece of Rev. Ferguson
    HipHopChurch16.jpg
  • As one of the invited guests of the week, a woman is singing a praise song to God during a Mass Service at the Hip Hop Church in Harlem, New York, NY., on Thursday, July 21, 2006. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ?God? is worshipped not according to religious dogmatisms and rules, but where the ?Holy Spirit? is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ?Spirit of God? moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ?Hip-Hop Homiletics?, a preaching and worship technique designed to reach the children in their language and highlight their sensibilities, while bringing forth Christianity. This ?Keep It Real? evangelism style is the centrepiece of Rev. Ferguson?s ministry,
    HipHopChurch14.JPG
  • Christian devotees dancing Hip Hop music during a Mass Service at the Hip Hop Church in Harlem, New York, NY., on Thursday, July 21, 2006. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ?God? is worshipped not according to religious dogmatisms and rules, but where the ?Holy Spirit? is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ?Spirit of God? moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ?Hip-Hop Homiletics?, a preaching and worship technique designed to reach the children in their language and highlight their sensibilities, while bringing forth Christianity. This ?Keep It Real? evangelism style is the centrepiece of Rev. Ferguson?s ministry, one that speaks the plain language of th
    HipHopChurch09.JPG
  • Donovan, 17, a member of the Hells Most Wanted, a Christian Hip Hop group, is singing lyrics during a Mass Service at the Hip Hop Church in Harlem, New York, NY., on Thursday, June 22, 2006. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ëGodí is worshipped not according to religious dogmatisms and rules, but where the ëHoly Spirití is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ëSpirit of Godí moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ëHip-Hop Homileticsí, a preaching and worship technique designed to reach the children in their language and highlight their sensibilities, while bringing forth Christianity. This ëKeep It Realí evangelism style is the centrepiece of Rev. Fergusoní
    HipHopChurch06.JPG
  • Darious Bryan, 10, member of the Hip Hop Church Choir, is dancing during a Mass Service at the Hip Hop Church in Harlem, New York, NY., on Thursday, June 22, 2006. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ëGodí is worshipped not according to religious dogmatisms and rules, but where the ëHoly Spirití is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ëSpirit of Godí moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ëHip-Hop Homileticsí, a preaching and worship technique designed to reach the children in their language and highlight their sensibilities, while bringing forth Christianity. This ëKeep It Realí evangelism style is the centrepiece of Rev. Fergusonís ministry, one that speaks
    HipHopChurch05.jpg
  • Tykym, 18, (centre) and Michael, 17, (right) members of the Hells Most Wanted, a Christian Hip Hop group, are singing while a young member of the Hip Hop Church Choir, Ivan Bryan, 12, (left) is dancing in front of the altar, during a Mass Service at the Hip Hop Church in Harlem, New York, NY., on Thursday, June 29, 2006. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ëGodí is worshipped not according to religious dogmatisms and rules, but where the ëHoly Spirití is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ëSpirit of Godí moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ëHip-Hop Homileticsí, a preaching and worship technique designed to reach the children in their language and highlig
    HipHopChurch04.jpg
  • Rev. Ferguson, of the Music Ministry, and co-founder of the Hip Hop Church NY, is singing passionately along the Hip Hop Church Choir during a Mass Service at the Hip Hop Church in Harlem, New York, NY., on Thursday, June 22, 2006. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ëGodí is worshipped not according to religious dogmatisms and rules, but where the ëHoly Spirití is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ëSpirit of Godí moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ëHip-Hop Homileticsí, a preaching and worship technique designed to reach the children in their language and highlight their sensibilities, while bringing forth Christianity. This ëKeep It Realí evangelism s
    HipHopChurch02.JPG
  • Pooja, 14, a student from the village of Pathpuri, Hoshangabad, Madhya Pradesh, India, taking part to the children's journal, a project launched by Dalit Sangh, an NGO which has been working for the uplift of scheduled castes for the past 22 years, is engaging in a meeting and discussion with the project teacher and other young members. Dalit Sangh is working in collaboration with Unicef India to promote education and awareness within backward communities.
    Child_Reporter_MP_India_Alex_Masi_23.jpg
  • Woman being blessed by Rev. Stephen W. Pogue, the Pastor, while other devotees are praying in silence in front of the altar, during a Mass Service at the Hip Hop Church in Harlem, New York, NY., on Thursday, July 21, 2006. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ëGodí is worshipped not according to religious dogmatisms and rules, but where the ëHoly Spirití is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ëSpirit of Godí moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ëHip-Hop Homileticsí, a preaching and worship technique designed to reach the children in their language and highlight their sensibilities, while bringing forth Christianity. This ëKeep It Realí evangelism style is t
    HipHopChurch27.JPG
  • Rev. Ferguson, of the Music Ministry, and co-founder of the Hip Hop Church NY, is preaching to those attending the Mass Service at the Hip Hop Church in Harlem, New York, NY., on Thursday, June 22, 2006. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ëGodí is worshipped not according to religious dogmatisms and rules, but where the ëHoly Spirití is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ëSpirit of Godí moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ëHip-Hop Homileticsí, a preaching and worship technique designed to reach the children in their language and highlight their sensibilities, while bringing forth Christianity. This ëKeep It Realí evangelism style is the centrepiece of R
    HipHopChurch26.JPG
  • Tykym, 18, member of the Hells Most Wanted, a Christian Hip Hop group, is singing in front of the devotees during a Mass Service at the Hip Hop Church in Harlem, New York, NY., on Thursday, July 21, 2006. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ëGodí is worshipped not according to religious dogmatisms and rules, but where the ëHoly Spirití is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ëSpirit of Godí moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ëHip-Hop Homileticsí, a preaching and worship technique designed to reach the children in their language and highlight their sensibilities, while bringing forth Christianity. This ëKeep It Realí evangelism style is the centrepiece of
    HipHopChurch18.jpg
  • Christian devotees dancing Hip Hop music during a Mass Service at the Hip Hop Church in Harlem, New York, NY., on Thursday, July 6, 2006. A new growing phenomenon in the United States, and in particular in its most multiethnic city, New York, the Hip Hop Church is the meeting point between Hip Hop and Christianity, a place where ?God? is worshipped not according to religious dogmatisms and rules, but where the ?Holy Spirit? is celebrated by the community through young, unique, passionate Hip Hop lyrics. Its mission is to present the Christian Gospel in a setting that appeals to both, those individuals who are confessed Christians, as well as those who are not regularly attending traditional Services, while helping many youngsters from underprivileged neighbourhoods to feel part of a community, to make them feel loved and to help them not to give up when problems arise. The Hip Hop Church is not only forward-thinking but it also has an important impact where life at times can be difficult and deceiving, and where young people can be easily influenced for the worst purposes. At the Hip Hop Church, members are encouraged to sing, dance and express themselves in any way that the ?Spirit of God? moves them. Honours to students who have overcome adversity, community leaders, church leaders and some of the unsung pioneers of Hip Hop are common at this Church. Here, Hip Hop is the culture, while Jesus is the centre. Services are being mainly in Harlem, where many African Americans live; although the Hip Hop Church is not exclusive and people from any ethnic group are happily accepted and involved with as much enthusiasm. Rev. Ferguson, one of its pioneer founders, has developed ?Hip-Hop Homiletics?, a preaching and worship technique designed to reach the children in their language and highlight their sensibilities, while bringing forth Christianity. This ?Keep It Real? evangelism style is the centrepiece of Rev. Ferguson?s ministry, one that speaks the plain language of the
    HipHopChurch17.JPG
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