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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.
    Freegans17.JPG
  • 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.
    Freegans31.JPG
  • 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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  • 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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  • 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.
    Freegans07.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
  • 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
  • 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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  • 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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  • 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.
    Freegans16.JPG
  • 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.
    Freegans13.jpg
  • 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.
    Freegans11.jpg
  • 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.
    Freegans06.JPG
  • 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.
    Freegans04.JPG
  • 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.
    Freegans03.JPG
  • 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.
    Freegans02.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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  • 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
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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
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  • 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
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  • 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
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  • 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
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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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  • 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.
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  • 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.
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  • 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.
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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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  • 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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  • 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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  • 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.
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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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  • 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
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  • 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
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  • 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
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  • 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
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  • 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,
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  • 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
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  • Tykym, 18, member of the Hells Most Wanted, a Christian Hip Hop group, is singing 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 ?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,
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  • 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
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  • 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
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  • 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
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  • Cross sign outside the Hip Hop Church in Harlem, New York, NY., on Thursday, July 21, 2006. The Church is overlooked by enormous house estates. 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 language
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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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  • 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.
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  • 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.
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  • 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.
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  • A young woman devotee is praying 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 people,
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  • Christian woman dancing Hip Hop music while the Hells Most Wanted, a Christian Hip Hop group, are singing in the background, 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 th
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  • Hip Hop legend, Kurtis Blow, 47, mixing music 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 language
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  • 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
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  • 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
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  • Ivan Bryan, 12, member of the Hip Hop Church Choir, is sitting at 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 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 t
    HipHopChurch13.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
    HipHopChurch10.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, 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 Rev. Ferguson
    HipHopChurch07.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
  • 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
  • Michael, 17, (left) and Tykym, 18, (centre), members of the Hells Most Wanted, a Hip Hop Christian group, singing lyrics for the dancing devotees 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
    HipHopChurch20.JPG
  • Tykym, 18, (back left), Donovan, 17 (back centre) and Michael, 17, (back right), members of the Hells Most Wanted, a Christian Hip Hop group, are singing behind two young member of the Hip Hop Church Choir, Darious Bryan, 9, (left front) and Ivan Bryan, 12, 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 child
    HipHopChurch12.JPG
  • A view of Tilak Vihar, also known as the 'Widows' Colony', in New Delhi, India. Many of the women living here have become widowed during the anti-Sikh riots erupted in New Delhi in 1984 in the light of Indira Gandhi's assassination by her Sikh bodyguards.
    Tilak_Vihar_Delhi_India_Alex_Masi_17.jpg
  • Swaran Kaur, 80, is portrayed in Tilak Vihar, New Delhi, India. She has lost her husband and other members of her family during the anti-Sikh riots erupted in New Delhi in 1984 in the light of Indira Gandhi's assassination by her Sikh bodyguards.
    Tilak_Vihar_Delhi_India_Alex_Masi_15.jpg
  • Harjinder Kaur, 57, (right) is cooking in her home in Tilak Vihar, New Delhi, India. She has lost her husband and other members of her family during the anti-Sikh riots erupted in New Delhi in 1984 in the light of Indira Gandhi's assassination by her Sikh bodyguards.
    Tilak_Vihar_Delhi_India_Alex_Masi_14.jpg
  • Harbans Kaur, 43, in front of her home in Tilak Vihar, New Delhi, India. She has lost her husband and other members of her family during the anti-Sikh riots erupted in New Delhi in 1984 in the light of Indira Gandhi's assassination by her Sikh bodyguards.
    Tilak_Vihar_Delhi_India_Alex_Masi_05.jpg
  • .Harjinder Kaur, 57, (right) is sitting in her home in Tilak Vihar, New Delhi, India. She has lost her husband and other members of her family during the anti-Sikh riots erupted in New Delhi in 1984 in the light of Indira Gandhi's assassination by her Sikh bodyguards.
    Tilak_Vihar_Delhi_India_Alex_Masi_11.jpg
  • A Sikh man in portrayed at a tea shop near Tilak Vihar, also known as the 'Widows' Colony', in New Delhi, India. Many of the women living here have become widowed during the anti-Sikh riots erupted in New Delhi in 1984 in the light of Indira Gandhi's assassination by her Sikh bodyguards.
    Tilak_Vihar_Delhi_India_Alex_Masi_18.jpg
  • Inside the home of Harjinder Kaur, 57, in Tilak Vihar, New Delhi, India. She has lost her husband and other members of her family during the anti-Sikh riots erupted in New Delhi in 1984 in the light of Indira Gandhi's assassination by her Sikh bodyguards..
    Tilak_Vihar_Delhi_India_Alex_Masi_13.jpg
  • Harjinder Kaur, 57, (right) and Nirmal Kaur, 32, (second from left) are portrayed in Harjinder's home in Tilak Vihar, New Delhi, India. They have lost their husbands and other members of their family during the anti-Sikh riots erupted in New Delhi in 1984 in the light of Indira Gandhi's assassination by her Sikh bodyguards.
    Tilak_Vihar_Delhi_India_Alex_Masi_10.jpg
  • Harbans Kaur, 43, in front of her home in Tilak Vihar, New Delhi, India. She has lost her husband and other members of her family during the anti-Sikh riots erupted in New Delhi in 1984 in the light of Indira Gandhi's assassination by her Sikh bodyguards.
    Tilak_Vihar_Delhi_India_Alex_Masi_06.jpg
  • Harbans Kaur, 70, is sitting in her home in Tilak Vihar, New Delhi, India. She has lost her husband, four sons and two son-in-laws during the anti-Sikh riots erupted in New Delhi in 1984 in the light of Indira Gandhi's assassination by her Sikh bodyguards.
    Tilak_Vihar_Delhi_India_Alex_Masi_01.jpg
  • Harjinder Kaur, 57, (right) is showing an old photograph of herself and her husband before his assassination by Hindu mobs, in Tilak Vihar, New Delhi, India. She has lost her husband and other members of her family during the anti-Sikh riots erupted in New Delhi in 1984 in the light of Indira Gandhi's assassination by her Sikh bodyguards.
    Tilak_Vihar_Delhi_India_Alex_Masi_16.jpg
  • Surinder Kaur, 65, (right) is portrayed in another widow's home in Tilak Vihar, New Delhi, India. She has lost her husband and other members of her family during the anti-Sikh riots erupted in New Delhi in 1984 in the light of Indira Gandhi's assassination by her Sikh bodyguards.
    Tilak_Vihar_Delhi_India_Alex_Masi_08.jpg
  • Gurdeep Kaur, 52, is portrayed discussing animatedly in Tilak Vihar, New Delhi, India. She has lost her husband and other members of her family during the anti-Sikh riots erupted in New Delhi in 1984 in the light of Indira Gandhi's assassination by her Sikh bodyguards.
    Tilak_Vihar_Delhi_India_Alex_Masi_04.jpg
  • Harbans Kaur, 70, is sitting in her home in Tilak Vihar, New Delhi, India. She has lost her husband, four sons and two son-in-laws during the anti-Sikh riots erupted in New Delhi in 1984 in the light of Indira Gandhi's assassination by her Sikh bodyguards.
    Tilak_Vihar_Delhi_India_Alex_Masi_03.jpg
  • Members of the Patriot Guard Riders holding US flags while standing in front of the Bedsford Central Presbyterian church, during the passage of LCpl. Nicholas J. Whyteís coffin, in Brooklyn, New York, NY., on Friday, June 30, 2006. LCpl. Nicholas J. Whyte, a 21-year-old American serviceman died  on June 21, 2006, while conducting combat operations in Al Anbar province, Iraq. The Patriot Guard Riders is a diverse amalgamation of riders from across the United States of America. Besides a passion for motorcycling, they all have in common an unwavering respect for those who risk their lives for the country's freedom and security. They are an American patriotic group, mainly but not only, composed by veterans from all over the United States. They work in unison, calling upon tens of different motorcycle groups, connected by an internet-based web where each of them can find out where and when a 'Mission' is called upon, and have the chance to take part. This way, the Patriot Guard Riders can cover the whole of the United States without having to ride from town to town but, by organising into different State Groups, each with its own State Captain, they are still able to maintain strictly firm guidelines, and to honour the same basic principles that moves the group from the its inception. The main aim of the Patriot Guard Riders is to attend the funeral services of fallen American servicemen, defined as 'Heroes' by the group,  as invited guests of the family. These so-called 'Missions' they undertake have two basic objectives in particular: to show their sincere respect for the US 'Fallen Heroes', their families, and their communities, and to shield the mourners from interruptions created by any group of protestors. Additionally the Patriot Guard Riders provide support to the veteran community and their families, in collaboration with the other veteran service organizations already working in the field.   **ITALY OUT**
    Patriot_Guard_Riders_22.JPG
  • Swaran Kaur, 80, (3rd from right) Harjinder Kaur, 57, (right) Nirmal Kaur, 32 (third from left) and   Surinder Kaur, 65,  (second from left) are talking in Harjinder's home in Tilak Vihar, New Delhi, India. They have all lost their husbands and other members of their families during the anti-Sikh riots erupted in New Delhi in 1984 in the light of Indira Gandhi's assassination by her Sikh bodyguards.
    Tilak_Vihar_Delhi_India_Alex_Masi_12.jpg
  • Surinder Kaur, 65, (centre) is portrayed in another widow's home in Tilak Vihar, New Delhi, India. She has lost her husband and other members of her family during the anti-Sikh riots erupted in New Delhi in 1984 in the light of Indira Gandhi's assassination by her Sikh bodyguards.
    Tilak_Vihar_Delhi_India_Alex_Masi_09.jpg
  • Harbans Kaur, 70, is sitting in her home in Tilak Vihar, New Delhi, India. She has lost her husband, four sons and two son-in-laws during the anti-Sikh riots erupted in New Delhi in 1984 in the light of Indira Gandhi's assassination by her Sikh bodyguards.
    Tilak_Vihar_Delhi_India_Alex_Masi_02.jpg
  • Members of the Patriot Guard Riders standing in front of the Bedsford Central Presbyterian church, while awaiting the passage of LCpl. Nicholas J. Whyteís coffin, in Brooklyn, New York, NY., on Friday, June 30, 2006. LCpl. Nicholas J. Whyte, a 21-year-old American serviceman died  on June 21, 2006, while conducting combat operations in Al Anbar province, Iraq. The Patriot Guard Riders is a diverse amalgamation of riders from across the United States of America. Besides a passion for motorcycling, they all have in common an unwavering respect for those who risk their lives for the country's freedom and security. They are an American patriotic group, mainly but not only, composed by veterans from all over the United States. They work in unison, calling upon tens of different motorcycle groups, connected by an internet-based web where each of them can find out where and when a 'Mission' is called upon, and have the chance to take part. This way, the Patriot Guard Riders can cover the whole of the United States without having to ride from town to town but, by organising into different State Groups, each with its own State Captain, they are still able to maintain strictly firm guidelines, and to honour the same basic principles that moves the group from the its inception. The main aim of the Patriot Guard Riders is to attend the funeral services of fallen American servicemen, defined as 'Heroes' by the group,  as invited guests of the family. These so-called 'Missions' they undertake have two basic objectives in particular: to show their sincere respect for the US 'Fallen Heroes', their families, and their communities, and to shield the mourners from interruptions created by any group of protestors. Additionally the Patriot Guard Riders provide support to the veteran community and their families, in collaboration with the other veteran service organizations already working in the field.   **ITALY OUT**
    Patriot_Guard_Riders_06.jpg
  • Members of the Patriot Guard Riders arriving to the Bedsford Central Presbyterian church on their bike, to honour LCpl. Nicholas J. Whyte, whose funeral is to be held today in Brooklyn, New York, NY., on Friday, June 30, 2006. LCpl. Nicholas J. Whyte, a 21-year-old American serviceman died  on June 21, 2006, while conducting combat operations in Al Anbar province, Iraq. The Patriot Guard Riders is a diverse amalgamation of riders from across the United States of America. Besides a passion for motorcycling, they all have in common an unwavering respect for those who risk their lives for the country's freedom and security. They are an American patriotic group, mainly but not only, composed by veterans from all over the United States. They work in unison, calling upon tens of different motorcycle groups, connected by an internet-based web where each of them can find out where and when a 'Mission' is called upon, and have the chance to take part. This way, the Patriot Guard Riders can cover the whole of the United States without having to ride from town to town but, by organising into different State Groups, each with its own State Captain, they are still able to maintain strictly firm guidelines, and to honour the same basic principles that moves the group from the its inception. The main aim of the Patriot Guard Riders is to attend the funeral services of fallen American servicemen, defined as 'Heroes' by the group,  as invited guests of the family. These so-called 'Missions' they undertake have two basic objectives in particular: to show their sincere respect for the US 'Fallen Heroes', their families, and their communities, and to shield the mourners from interruptions created by any group of protestors. Additionally the Patriot Guard Riders provide support to the veteran community and their families, in collaboration with the other veteran service organizations already working in the field.   **ITALY OUT**
    Patriot_Guard_Riders_01.JPG
  • Kevin Federline, husband of the famous singer Britney Spears, is using his Virgin mobile phone moments before signing a petition in collaboration with Virgin, during a Virgin Mobile promotion event at Time Square, New York, on Wednesday, June 21, 2006. The petition against the abolition of the Penny coin, sponsored by Virgin Mobile, will be then sent over to lawyers in Washington. After this extraordinary event, Virgin Mobile will allow customers to buy 1000 text messages a month for only $9.99, just one humble penny per text.  **ITALY OUT**
    Penny10.JPG
  • Kevin Federline, (left)  husband of the famous singer Britney Spears, is signing a petition in collaboration with Virgin, during a Virgin Mobile promotion event at Time Square, New York, on Wednesday, June 21, 2006. The petition against the abolition of the Penny coin, sponsored by Virgin Mobile, will be then sent over to lawyers in Washington. After this extraordinary event, Virgin Mobile will allow customers to buy 1000 text messages a month for only $9.99, just one humble penny per text.  **ITALY OUT**
    Penny06.JPG
  • Member of the Patriot Guard Riders seen through the rear mirror of his motorbike in front of the Bedsford Central Presbyterian church, while awaiting the passage of LCpl. Nicholas J. Whyteís coffin, in Brooklyn, New York, NY., on Friday, June 30, 2006. LCpl. Nicholas J. Whyte, a 21-year-old American serviceman died  on June 21, 2006, while conducting combat operations in Al Anbar province, Iraq. The Patriot Guard Riders is a diverse amalgamation of riders from across the United States of America. Besides a passion for motorcycling, they all have in common an unwavering respect for those who risk their lives for the country's freedom and security. They are an American patriotic group, mainly but not only, composed by veterans from all over the United States. They work in unison, calling upon tens of different motorcycle groups, connected by an internet-based web where each of them can find out where and when a 'Mission' is called upon, and have the chance to take part. This way, the Patriot Guard Riders can cover the whole of the United States without having to ride from town to town but, by organising into different State Groups, each with its own State Captain, they are still able to maintain strictly firm guidelines, and to honour the same basic principles that moves the group from the its inception. The main aim of the Patriot Guard Riders is to attend the funeral services of fallen American servicemen, defined as 'Heroes' by the group,  as invited guests of the family. These so-called 'Missions' they undertake have two basic objectives in particular: to show their sincere respect for the US 'Fallen Heroes', their families, and their communities, and to shield the mourners from interruptions created by any group of protestors. Additionally the Patriot Guard Riders provide support to the veteran community and their families, in collaboration with the other veteran service organizations already working in the field.   **ITALY OUT**
    Patriot_Guard_Riders_21.JPG
  • Members of the Patriot Guard Riders standing in front of the Bedsford Central Presbyterian church, while mourners from the family of LCpl. Nicholas J. Whyte are walking out after his funeral service, in Brooklyn, New York, NY., on Friday, June 30, 2006. LCpl. Nicholas J. Whyte, a 21-year-old American serviceman died  on June 21, 2006, while conducting combat operations in Al Anbar province, Iraq. The Patriot Guard Riders is a diverse amalgamation of riders from across the United States of America. Besides a passion for motorcycling, they all have in common an unwavering respect for those who risk their lives for the country's freedom and security. They are an American patriotic group, mainly but not only, composed by veterans from all over the United States. They work in unison, calling upon tens of different motorcycle groups, connected by an internet-based web where each of them can find out where and when a 'Mission' is called upon, and have the chance to take part. This way, the Patriot Guard Riders can cover the whole of the United States without having to ride from town to town but, by organising into different State Groups, each with its own State Captain, they are still able to maintain strictly firm guidelines, and to honour the same basic principles that moves the group from the its inception. The main aim of the Patriot Guard Riders is to attend the funeral services of fallen American servicemen, defined as 'Heroes' by the group,  as invited guests of the family. These so-called 'Missions' they undertake have two basic objectives in particular: to show their sincere respect for the US 'Fallen Heroes', their families, and their communities, and to shield the mourners from interruptions created by any group of protestors. Additionally the Patriot Guard Riders provide support to the veteran community and their families, in collaboration with the other veteran service organizations already working in the field.   **ITALY OUT**
    Patriot_Guard_Riders_04.jpg
  • Member of the Patriot Guard Riders holding a US flag while standing in front of the Bedsford Central Presbyterian church, during the passage of LCpl. Nicholas J. Whyteís coffin, in Brooklyn, New York, NY., on Friday, June 30, 2006. LCpl. Nicholas J. Whyte, a 21-year-old American serviceman died  on June 21, 2006, while conducting combat operations in Al Anbar province, Iraq. The Patriot Guard Riders is a diverse amalgamation of riders from across the United States of America. Besides a passion for motorcycling, they all have in common an unwavering respect for those who risk their lives for the country's freedom and security. They are an American patriotic group, mainly but not only, composed by veterans from all over the United States. They work in unison, calling upon tens of different motorcycle groups, connected by an internet-based web where each of them can find out where and when a 'Mission' is called upon, and have the chance to take part. This way, the Patriot Guard Riders can cover the whole of the United States without having to ride from town to town but, by organising into different State Groups, each with its own State Captain, they are still able to maintain strictly firm guidelines, and to honour the same basic principles that moves the group from the its inception. The main aim of the Patriot Guard Riders is to attend the funeral services of fallen American servicemen, defined as 'Heroes' by the group,  as invited guests of the family. These so-called 'Missions' they undertake have two basic objectives in particular: to show their sincere respect for the US 'Fallen Heroes', their families, and their communities, and to shield the mourners from interruptions created by any group of protestors. Additionally the Patriot Guard Riders provide support to the veteran community and their families, in collaboration with the other veteran service organizations already working in the field.   **ITALY OUT**
    Patriot_Guard_Riders_02.JPG
  • Ashley Tisdale posing before entering the 'The Devil Wears Prada' premiere at the AMC LOEWS in Lincoln Square, New York, USA, on Monday, June 20, 2006. **ITALY OUT**
    Prada10.JPG
  • Ashley Tisdale posing before entering the 'The Devil Wears Prada' premiere at the AMC LOEWS in Lincoln Square, New York, USA, on Monday, June 20, 2006. **ITALY OUT**
    Prada09.JPG
  • Kevin Federline, husband of the famous singer Britney Spears, is signing a petition in collaboration with Virgin, during a Virgin Mobile promotion event at Time Square, New York, on Wednesday, June 21, 2006. The petition against the abolition of the Penny coin, sponsored by Virgin Mobile, will be then sent over to lawyers in Washington. After this extraordinary event, Virgin Mobile will allow customers to buy 1000 text messages a month for only $9.99, just one humble penny per text.  **ITALY OUT**
    Penny04.JPG
  • A golden Bold Eagle, symbol of the USA, on top of a military pole in front of the Bedsford Central Presbyterian church, where the funeral of LCpl. Nicholas J. Whyte is to be held, in Brooklyn, New York, NY., on Friday, June 30, 2006. LCpl. Nicholas J. Whyte, a 21-year-old American serviceman died  on June 21, 2006, while conducting combat operations in Al Anbar province, Iraq. The Patriot Guard Riders is a diverse amalgamation of riders from across the United States of America. Besides a passion for motorcycling, they all have in common an unwavering respect for those who risk their lives for the country's freedom and security. They are an American patriotic group, mainly but not only, composed by veterans from all over the United States. They work in unison, calling upon tens of different motorcycle groups, connected by an internet-based web where each of them can find out where and when a 'Mission' is called upon, and have the chance to take part. This way, the Patriot Guard Riders can cover the whole of the United States without having to ride from town to town but, by organising into different State Groups, each with its own State Captain, they are still able to maintain strictly firm guidelines, and to honour the same basic principles that moves the group from the its inception. The main aim of the Patriot Guard Riders is to attend the funeral services of fallen American servicemen, defined as 'Heroes' by the group,  as invited guests of the family. These so-called 'Missions' they undertake have two basic objectives in particular: to show their sincere respect for the US 'Fallen Heroes', their families, and their communities, and to shield the mourners from interruptions created by any group of protestors. Additionally the Patriot Guard Riders provide support to the veteran community and their families, in collaboration with the other veteran service organizations already working in the field.   **ITALY OUT**
    Patriot_Guard_Riders_25.JPG
  • Member of the Patriot Guard Riders arriving to the Bedsford Central Presbyterian church on his bike, to honour LCpl. Nicholas J. Whyte, whose funeral is to be held today in Brooklyn, New York, NY., on Friday, June 30, 2006. LCpl. Nicholas J. Whyte, a 21-year-old American serviceman died  on June 21, 2006, while conducting combat operations in Al Anbar province, Iraq. The Patriot Guard Riders is a diverse amalgamation of riders from across the United States of America. Besides a passion for motorcycling, they all have in common an unwavering respect for those who risk their lives for the country's freedom and security. They are an American patriotic group, mainly but not only, composed by veterans from all over the United States. They work in unison, calling upon tens of different motorcycle groups, connected by an internet-based web where each of them can find out where and when a 'Mission' is called upon, and have the chance to take part. This way, the Patriot Guard Riders can cover the whole of the United States without having to ride from town to town but, by organising into different State Groups, each with its own State Captain, they are still able to maintain strictly firm guidelines, and to honour the same basic principles that moves the group from the its inception. The main aim of the Patriot Guard Riders is to attend the funeral services of fallen American servicemen, defined as 'Heroes' by the group,  as invited guests of the family. These so-called 'Missions' they undertake have two basic objectives in particular: to show their sincere respect for the US 'Fallen Heroes', their families, and their communities, and to shield the mourners from interruptions created by any group of protestors. Additionally the Patriot Guard Riders provide support to the veteran community and their families, in collaboration with the other veteran service organizations already working in the field.   **ITALY OUT**
    Patriot_Guard_Riders_20.JPG
  • Detail of the leather jacket worn by a member of the Patriot Guard Riders standing in front of the Bedsford Central Presbyterian church, while awaiting the passage of LCpl. Nicholas J. Whyteís coffin, in Brooklyn, New York, NY., on Friday, June 30, 2006. LCpl. Nicholas J. Whyte, a 21-year-old American serviceman died  on June 21, 2006, while conducting combat operations in Al Anbar province, Iraq. The Patriot Guard Riders is a diverse amalgamation of riders from across the United States of America. Besides a passion for motorcycling, they all have in common an unwavering respect for those who risk their lives for the country's freedom and security. They are an American patriotic group, mainly but not only, composed by veterans from all over the United States. They work in unison, calling upon tens of different motorcycle groups, connected by an internet-based web where each of them can find out where and when a 'Mission' is called upon, and have the chance to take part. This way, the Patriot Guard Riders can cover the whole of the United States without having to ride from town to town but, by organising into different State Groups, each with its own State Captain, they are still able to maintain strictly firm guidelines, and to honour the same basic principles that moves the group from the its inception. The main aim of the Patriot Guard Riders is to attend the funeral services of fallen American servicemen, defined as 'Heroes' by the group,  as invited guests of the family. These so-called 'Missions' they undertake have two basic objectives in particular: to show their sincere respect for the US 'Fallen Heroes', their families, and their communities, and to shield the mourners from interruptions created by any group of protestors. Additionally the Patriot Guard Riders provide support to the veteran community and their families, in collaboration with the other veteran service organizations already working in the field.   **ITALY OUT**
    Patriot_Guard_Riders_19.JPG
  • Detail of the leather jacket worn by a member of the Patriot Guard Riders standing in front of the Bedsford Central Presbyterian church, while awaiting the passage of LCpl. Nicholas J. Whyteís coffin, in Brooklyn, New York, NY., on Friday, June 30, 2006. LCpl. Nicholas J. Whyte, a 21-year-old American serviceman died  on June 21, 2006, while conducting combat operations in Al Anbar province, Iraq. The Patriot Guard Riders is a diverse amalgamation of riders from across the United States of America. Besides a passion for motorcycling, they all have in common an unwavering respect for those who risk their lives for the country's freedom and security. They are an American patriotic group, mainly but not only, composed by veterans from all over the United States. They work in unison, calling upon tens of different motorcycle groups, connected by an internet-based web where each of them can find out where and when a 'Mission' is called upon, and have the chance to take part. This way, the Patriot Guard Riders can cover the whole of the United States without having to ride from town to town but, by organising into different State Groups, each with its own State Captain, they are still able to maintain strictly firm guidelines, and to honour the same basic principles that moves the group from the its inception. The main aim of the Patriot Guard Riders is to attend the funeral services of fallen American servicemen, defined as 'Heroes' by the group,  as invited guests of the family. These so-called 'Missions' they undertake have two basic objectives in particular: to show their sincere respect for the US 'Fallen Heroes', their families, and their communities, and to shield the mourners from interruptions created by any group of protestors. Additionally the Patriot Guard Riders provide support to the veteran community and their families, in collaboration with the other veteran service organizations already working in the field.   **ITALY OUT**
    Patriot_Guard_Riders_16.jpg
  • Bill Michell, 61, long time member of the Patriot Guard Riders standing in front of the Bedsford Central Presbyterian church, while awaiting the passage of LCpl. Nicholas J. Whyteís coffin, in Brooklyn, New York, NY., on Friday, June 30, 2006. LCpl. Nicholas J. Whyte, a 21-year-old American serviceman died  on June 21, 2006, while conducting combat operations in Al Anbar province, Iraq. The Patriot Guard Riders is a diverse amalgamation of riders from across the United States of America. Besides a passion for motorcycling, they all have in common an unwavering respect for those who risk their lives for the country's freedom and security. They are an American patriotic group, mainly but not only, composed by veterans from all over the United States. They work in unison, calling upon tens of different motorcycle groups, connected by an internet-based web where each of them can find out where and when a 'Mission' is called upon, and have the chance to take part. This way, the Patriot Guard Riders can cover the whole of the United States without having to ride from town to town but, by organising into different State Groups, each with its own State Captain, they are still able to maintain strictly firm guidelines, and to honour the same basic principles that moves the group from the its inception. The main aim of the Patriot Guard Riders is to attend the funeral services of fallen American servicemen, defined as 'Heroes' by the group,  as invited guests of the family. These so-called 'Missions' they undertake have two basic objectives in particular: to show their sincere respect for the US 'Fallen Heroes', their families, and their communities, and to shield the mourners from interruptions created by any group of protestors. Additionally the Patriot Guard Riders provide support to the veteran community and their families, in collaboration with the other veteran service organizations already working in the field.   **ITALY OUT**
    Patriot_Guard_Riders_03.JPG
  • Kris Kristofferson posing before entering the 37th Annual Songwriters Hall of Fame Induction Ceremony at the Marriott Marquis Hotel in New York, USA, on Thursday, June 15, 2006. **ITALY OUT**
    Song16.JPG
  • Cheyenne Kimball posing before entering the 37th Annual Songwriters Hall of Fame Induction Ceremony at the Marriott Marquis Hotel in New York, USA, on Thursday, June 15, 2006. **ITALY OUT**
    Song08.JPG
  • Portrait of Stevie Woder before entering the 37th Annual Songwriters Hall of Fame Induction Ceremony at the Marriott Marquis Hotel in New York, USA, on Thursday, June 15, 2006. **ITALY OUT**
    Song06.JPG
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Alex Masi Documentary Photography

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