J.R.’s Zaphne Blog News for 10-15-2018

Compassionate Capitalist Coffee Break – Type 2 CrowdFunding – 506c

Eight Myths Americans Need to Unlearn About America

I’m someone who wants better lives for Americans - but is also quite critical, sometimes unsparingly so, of America. If we are to ever suggest Americans should be doing better, then we must be critical of America too, and examine why it hasn’t flourished and developed. Either these strange and foolish myths can be true, or America can be where it is - but you can’t have both. America does have a high rate of charitable giving - but that is because contributions are tax deductible, and the ultra-rich use them as a way to shield themselves from taxes. Virtue is a thing which results in the public good - and yet America has no public goods, from healthcare to retirement to childcare to elderly care. 

America doesn’t make the best stuff - it doesn’t make stuff anymore at all, really. In America, these things are mostly left to billionaires to fund, and so Americans have Tesla and weird startups that let people buy teenagers’ blood - but Europeans have cleaner energy grids and advanced public healthcare. America is full of people trying to do the right thing!! Maybe it is. If your bar for collapse is Mad Max meets the Strain sure, America hasn’t collapsed yetto that point. 

Just go away!! We don’t need to listen to people who are critical of America! They’ll never help us!! Listen. There are not many people in America who observe it in that way, which is the way that I do - because not many have a lens that isn’t just made of the same old American myths. 

Mostly, American commentary is made by people who’ve only ever lived, studied, worked, played in America. 

Keywords: [“America”,”American”,”people”]
Source: https://eand.co/eight-myths-americans-need-to-unlearn-about-america-560fa10ddba6

Why capitalism is like a broken down car

Professor Muhammad Yunus was at his provocative best here at the World Economic Forum annual meeting in Davos. In a special one to one debate with Rana Foroohar from Time magazine, he claimed that the current capitalist system simply had to be replaced altogether. He likened the current capitalist system to an old car. When you have an old car, he said, it starts to break down and you have to repair it. This starts to happen more and more frequently until it is only logical to replace the old car with a brand new model. 

Logic dictates, he maintained, that as the current capitalist system keeps breaking down it must be replaced with a completely new economic system. There was a glint is his eye when he said this because he knew that he caught everyone’s attention but he went on describe what a new economic system might look like. Yunus was full of ideas about what a sustainable economic system might look like in a world where poverty no longer existed. There has been a great deal of discussion in Davos this year about how to change the current economic model. As the engine of the current economic system seems to be straining and spluttering with high unemployment, so the idea of having a completely new car to deal with the challenges of today seems quite appealing. 

Pictured: A man repairs a car on a street in Havana in this September 22, 2010 picture. The views expressed in this article are those of the author alone and not the World Economic Forum. 

Keywords: [“Economic”,”system”,”new”]
Source: https://www.weforum.org/agenda/2012/02/yunus-ditch-capitalism-for-a-new-car/

Compassionate Capitalism With David Meltzer

You’re one of those people that every time I’m with I feel like I’m at home. Part of the reason people are so curious about other people’s pivots is that the word pivot has a connotation of something went wrong and something went bust. One of the most famous pivots that I sometimes share with people that people don’t know is that YouTube was originally a video dating site. Sometimes we didn’t have food, but the only time there was any awareness of unhappiness in my home was when I’d catch my mom crying because the car broke down or the dishwasher didn’t work or she couldn’t afford me to go to a camp and she was worried about how she was going to pay for college with all these bright children. I’m going to be rich because when I graduate law school from Tulane and I studied really hard, top of my class, I had two job offers. 

That’s my first prayer every day, that God put ten people in front of me I can help. Most people go the whole day and they don’t get the car back to center where you can just have one finger on it. For a lot of people, it’s really important what you’re talking about, something that’s pragmatic in the spiritual realm. We’re getting into some fun things here with people who visit. Most people are not making time for themselves and for their own self-care. 

I’m going to ask you the final question, David. You can get there by going to PivotFB.com, a really simple shortcut to get to that spot. 

Keywords: [“going”,”people”,”know”]
Source: https://www.adammarkel.com/podcasts/compassionate-capitalism-david-meltzer/

J.R.’s Zaphne Blog News for 07-28-2018

The vegan movement split, and now the disruptor has the meat industry on high alert

The American vegan movement was always its own worst enemy. The vegan movement’s brain finally outgrew its heart, and in less than two decades the pragmatic vein of the movement has morphed into one of the biggest disruptors of the American food system. Friedrich leads The Good Food Institute, a lobbying shop in DC that represents the interests of meat-alternative food products; Shapiro helped mastermind a cage-free ballot initiative in Massachusetts that will reshape how food animals are produced across the country; Prescott has made inroads into major investment banks; Meier leads undercover investigation efforts to expose the poor living conditions of many farm animals; and Tetrick, who as a college student would travel from West Virginia to DC to hang out with the pragmatists, was a founder of Hampton Creek, the well-known eggless condiments company. By picking on farm animal production techniques that appeal to consumer emotions, the group forced companies with so-called factory farms into the difficult position of defending practices that can seem draconian. Voters who empathize with farm animals were much more likely to buy into Shapiro’s measure. 

If sales data show consumers care about animal welfare, Matthew Prescott can use-and has used-it to convince investment banks to pressure companies, such as McDonald’s, to change their practices. Companies such as Perfect Day, Beyond Meat, and Hampton Creek are developing meat and dairy products marketed as better for the environment and the animals. Despite the broad reach and proven efficacy of the vegan pragmatism, not everyone in the larger vegan movement is impressed. The 2001 split in the vegan movement was painful, leaving behind feelings of resentment that never healed. From the absolutist point-of-view, the pragmatists diminished the importance of fighting for animal lives by concentrating their energies on farm animal welfare. 

A commitment to reducing animal suffering, argues Gary Francione, a Rutgers University law professor, was an abdication of the bigger mission of freeing animals altogether. The absolutist tactics estrange the vegan movement from mainstream culture, the pragmatists argue. 

Keywords: [“animal”,”farm”,”movement”]
Source: https://qz.com/829956/how-the-vegan-movement-broke-out-of-its-echo…

MARXISM ALLIANCE

Its primary mission is to emphasise the similarity and compatibility of the Buddhist teachings with those of Classical Marxism, and to assert that both systems of thought are motivated by compassion for the suffering of humanity, and emphasises a radical method of escape from that suffering. Buddhism and Marxism share a common philosophical grounding that is dynamic, ingenious, and transformative. Buddhism and Marxism arrive at exactly the same conclusions, but through diverse and yet complimentary pathways. The ancient Indian spiritual seeker Sakyamuni Buddha, and the modern German academic Karl Marx, were not only outstanding intellectuals of their day, but the powerful influence of their respective systems of thought has continued to influence world thinking into the post-modern period of human development. The BMA exists to provide free education about Buddhist and Marxist thought, and encourages and supports any individual or group who is endeavouring to better their understanding through the development of the mind. 

As a result of these changes in Asia, the Buddhist Sangha has led the way in making clear the fundamental compatibility of the Dharma with Marxist thought, and in so doing has made Communist education freely available to ordinary people. Through the Buddhist Sangha embracing Marxist-Leninism, Buddhism has become an important element in maintaining the stability of the Communist State. The BMA is of the opinion that many facets of Buddhism in the West have been corrupted and hijacked by the bourgeoisie, and used in its habit of continuously justifying predatory capitalism. The BMA firmly rejects this ‘pseudo-Buddhism’ and advises all the genuine seekers interested in the study of Buddhism, to find authentic teachers and reliable sources of information. Do not bring emotional or intellectual immaturity into this thought community. 

The bourgeois system claims to extol ‘freedom of thought’ – so exercise it. By all means, have your own thoughts and live your own life – but do not ‘infect’ this sacred psycho-physical space with bourgeois delusion, fetishism, and excess. 

Keywords: [“thought”,”Buddhist”,”BMA”]
Source: https://buddhistsocialism.weebly.com

The Real Reason for the Growing Gap Between Rich and Poor

The tasks most people used to do can now be done more cheaply by lower-paid workers abroad or by computer-driven machines. As a result, Americans pay more for broadband Internet, food, airline tickets and banking services than the citizens of any other advanced nation. Bankruptcy laws have been loosened for large corporations-airlines, automobile manufacturers, even casino magnates like Donald Trump-allowing them to leave workers and communities stranded. The largest banks and auto manufacturers were bailed out in 2008, shifting the risks of economic failure onto the backs of average working people and taxpayers. Today, nearly one out of every three working Americans is in a part-time job. 

The portion of workers with any pension connected to their job has fallen from just over half in 1979 to under 35 percent today. Fifty years ago, when General Motors was the largest employer in America, the typical GM worker, backed by a strong union, earned $35 an hour in today’s dollars. Now America’s largest employer is Wal-Mart, and the typical entry-level Wal-Mart worker, without a union, earns about $9 an hour. The underlying problem is not just globalization and technological changes that have made most American workers less competitive. The more basic problem is that the market itself has become tilted ever more in the direction of moneyed interests that have exerted disproportionate influence over it, while average workers have steadily lost bargaining power-both economic and political-to receive as large a portion of the economy’s gains as they commanded in the first three decades after World War II. 

Reversing the scourge of widening inequality requires reversing the upward pre-distributions within the rules of the market, and giving average people the bargaining power they need to get a larger share of the gains from growth. It will be between a majority of Americans who have been losing ground, and an economic elite that refuses to recognize or respond to its growing distress. He has written 13 books, including the best-sellers Aftershock and The Work of Nations. 

Keywords: [“Work”,”American”,”more”]
Source: http://www.newsweek.com/real-reason-growing-gap-between-rich-and-poor-377662

J.R.’s Zaphne Blog News for 07-23-2018

Inequality, Race, and Remedy

The value of equality, democratic voice, physical and economic security, social mobility, a shared sense of responsibility for one another, and a chance to start over after misfortune or missteps – what many Americans call redemption – are the moral pillars of the American ideal of opportunity. Many Americans of goodwill who want to reduce poverty believe that race is no longer relevant to understanding the problem, or to fashioning solutions for it. In 2000, after a decade of remarkable economic prosperity, the poverty rate among African Americans and Latinos taken together was still 2.6 times greater than that for white Americans. From 2004 to 2005, while the overall number of poor Americans declined by almost 1 million, to 37 million, poverty rates for most communities of color actually increased. An analysis by The Opportunity Agenda and the Poverty & Race Research Action Council found that while the percentage of Americans of all races living in high-poverty neighborhoods declined between 1960 and 2000, the racial gap grew considerably. 

Similar research in California found that Asian American and, especially, Arab American résumés received the least-favorable treatment compared to other groups. In addition to identifying barriers facing African Americans and Latinos, this research found significant levels of discrimination against Asian Americans, and that Native American renters may face the highest discrimination rates of all. In the case of Native Americans, a quarter of whom are poor, our government continues to play a more flagrant role in thwarting pathways out of poverty. High levels of Native American poverty derive not only from a history of wars, forced relocations, and broken treaties by the United States but also from ongoing breaches of trust – like our government’s failure to account for tens of billions of dollars that it was obligated to hold in trust for Native American individuals and families. While the Asian American poverty rate mirrored that of the country as a whole, Southeast Asian communities reflected far higher levels. 

Americans’ complex attitudes and emotions about race are crucial to understanding the public discourse about poverty and the public’s will to address it. In a more detailed analysis of TV newsmagazines in particular, Gilens found a generally unflattering framing of the poor, but the presentation of poor African Americans was more negative still. 

Keywords: [“American”,”poverty”,”poor”]
Source: http://prospect.org/article/inequality-race-and-remedy

The Trouble With Wilderness; or, Getting Back to the Wrong Nature

Wilderness fulfills the old romantic project of secularizing Judeo-Christian values so as to make a new cathedral not in some petty human building but in God’s own creation, Nature itself. The trouble with wilderness is that it quietly expresses and reproduces the very values its devotees seek to reject. Only people whose relation to the land was already alienated could hold up wilderness as a model for human life in nature, for the romantic ideology of wilderness leaves precisely nowhere for human beings actually to make their living from the land. To the extent that we celebrate wilderness as the measure with which we judge civilization, we reproduce the dualism that sets humanity and nature at opposite poles. To do so is merely to take to a logical extreme the paradox that was built into wilderness from the beginning: if nature dies because we enter it, then the only way to save nature is to kill ourselves. 

The tautology gives us no way out: if wild nature is the only thing worth saving, and if our mere presence destroys it, then the sole solution to our own unnaturalness, the only way to protect sacred wilderness from profane humanity, would seem to be suicide. From such a starting place, it is hard not to reach the conclusion that the only way human beings can hope to live naturally on earth is to follow the hunter-gatherers back into a wilderness Eden and abandon virtually everything that civilization has given us. Without our quite realizing it, wilderness tends to privilege some parts of nature at the expense of others. Any way of looking at nature that encourages us to believe we are separate from nature-as wilderness tends to do-is likely to reinforce environmentally irresponsible behavior. To the extent that wilderness has served as an important vehicle for articulating deep moral values regarding our obligations and responsibilities to the nonhuman world, I would not want to jettison the contributions it has made to our culture’s ways of thinking about nature. 

The romantic legacy means that wilderness is more a state of mind than a fact of nature, and the state of mind that today most defines wilderness is wonder. If wilderness can do this-if it can help us perceive and respect a nature we had forgotten to recognize as natural-then it will become part of the solution to our environmental dilemmas rather than part of the problem. 

Keywords: [“wilderness”,”nature”,”place”]
Source: http://www.williamcronon.net/writing/Trouble_with_Wilderness_Main.html

The End of Charity: How Christians are to ‘Remember the Poor’

Longenecker’s careful analysis of the ambiguities surrounding Paul’s commitment to the care of the poor is not meant to challenge the general presumption that Paul and the early church in general did not assume that Christians had an obligation to care for the poor. One of the reasons I am intent to address questions surrounding what it means to remember the poor – or, in other terms, why charity is at the heart of Christian living – is I do not think I have adequately dealt with the challenge that Christians must be a community of the poor that cares for the poor. The poor are poor for numerous reasons, but the bottom line is the poor got left out of the development of advanced economies and there is little one can do to rectify that reality. One of the most interesting questions raised by Lupton – a question, as I noted, also explored by Longenecker – is how the poor are identified as well as what makes them poor. To be with the poor means one must first learn to listen to the poor and, by listening, to discover that the poor are not without resources for survival. 

Rather than focusing of individual acts of charity, now Christians tried to imagine social policies that would make the poor no longer poor. There is nothing wrong with thinking it important to be on the right political side, but lost in that way of trying to fulfil our obligation to the poor is how we find in the face of the poor the face of Christ. To listen to the poor is an exercise of great discipline, but such listening surely is what is required if charity is not to become a hatred of the poor for being poor. Of course, listening, being with and working with the poor are not mutually exclusive activities, but I fear we often want to help the poor without getting to know who the poor may be. I suspect we do so, not from some ideology against the poor, but rather I suspect we prefer to do for the poor rather than be with the poor because the poor scare the hell out of us. 

As an alternative, I think as Christians we need to know how to be with the poor in a manner that the gifts that the poor receive do not make impossible friendship between the giver and the recipient. Charity so understood surely has some chance of being with the poor in a manner that avoids the dishonesty and dependency associated with charity aimed at doing something for the poor. 

Keywords: [“poor”,”charity”,”Christian”]
Source: http://www.abc.net.au/religion/articles/2014/02/10/3941760.htm

J.R.’s Zaphne Blog News for 07-21-2018

Organizations Funded by George Soros and His Open Society Foundations

The lower portion of the page focuses on organizations which do not receive direct funding from Soros and OSF, but which receive money from one or more groups that do get direct OSF funding. Organizations that, in recent years, have received direct funding and assistance from George Soros and his Open Society Foundations include the following. America Votes: Soros also played a major role in creating this group, whose get-out-the-vote campaigns targeted likely Democratic voters. Association of Community Organizations for Reform Now: This group conducts voter mobilization drives on behalf of leftist Democrats. Human Rights First: This group supports open borders and the rights of illegal aliens; charges that the Patriot Act severely erodes Americans’ civil liberties; has filed amicus curiae briefs on behalf of terror suspect Jose Padilla; and deplores the Guantanamo Bay detention facilities. 

Joint Victory Campaign 2004: Founded by George Soros and Harold Ickes, this group was a major fundraising entity for Democrats during the 2004 election cycle. Media Fund: Soros played a major role in creating this group, whose purpose was to conceptualize, produce, and place political ads on television, radio, print, and the Internet. Mexican American Legal Defense and Education Fund: This group advocates open borders, free college tuition for illegal aliens, lowered educational standards to accommodate Hispanics, and voting rights for criminals. National Committee for Responsive Philanthropy: This group depicts the United States as a nation in need of dramatic structural change financed by philanthropic organizations. National Lawyers Guild: This group promotes open borders; seeks to weaken America’s intelligence-gathering agencies; condemns the Patriot Act as an assault on civil liberties; rejects capitalism as an unviable economic system; has rushed to the defense of convicted terrorists and their abettors; and generally opposes all U.S. 

foreign policy positions, just as it did during the Cold War when it sided with the Soviets. Shadow Democratic Party: This is an elaborate network of non-profit activist groups organized by George Soros and others to mobilize resources – money, get-out-the-vote drives, campaign advertising, and policy iniatives – to elect Democratic candidates and guide the Democratic Party towards the left. These include organizations which do not receive direct funding from Soros and OSF, but which are funded by one or more organizations that do. 

Keywords: [“group”,”organization”,”American”]
Source: http://www.discoverthenetworks.org/viewSubCategory.asp?id=1237

CAPITALISM IS OVER IF YOU WANT IT

In a city that is rapidly changing to cater to the one-percent at every level, Clarion Alley Mural Project is one of the last remaining truly punk venues in San Francisco, organized by a core and revolving group of individuals who have collectively volunteered tens of thousands of hours throughout its history over the past 21 years. As part of CAMP’s mission to be a force for those who are marginalized and a place where culture and dignity speak louder than the rules of private property or a lifestyle that puts profit before compassion, respect, and social/economic/environmental justice, CAMP artists/organizers Megan Wilson, Christopher Statton, and Mike Reger have just completed Clarion Alley Mural Project’s Wall of Shame and Solutions to address the current crisis of displacement and the dismantling of our city’s historic culture. Wilson herself was evicted in 2008 through the Ellis Act from her home of 13 years. In 2013 she was evicted from her studio at 340 Bryant Street, along with 150 other artists, by developer Joy Ou of Group i to make way for new tech offices. 340 Bryant Street was one of the last remaining affordable industrial spaces for artists’ studios in San Francisco. San Francisco is experiencing a massive displacement of its residents, its communities, and its diverse culture – as the high tech industry and its workers continue to move into our City and to recruit more and more of its employees from outside of the Bay Area. 

High numbers of foreigners are buying up property in San Francisco as second or third homes, contributing to the shortage of affordable housing. Those being forced out of their homes and neighborhoods include longtime residents, local businesses, and non-profit social service and arts organizations – agencies that act as integral parts to the neighborhoods they live in and serve. It’s been truly heartbreaking to watch so many people who have spent many years creating and contributing to our communities be forced to leave because, while they have plenty of creativity, energy, and love for their neighborhoods, they don’t have enough money to keep their homes, small businesses, and community-based organizations. This is an epidemic rooted in a systemic war being forged by politicians and for-profit interests across the world. All eyes throughout the world are now on San Francisco and watching as the city that was once known for its progressive free-love counterculture is rapidly being dismantled by free-market capitalism on steroids. 

Keywords: [“Francisco”,”San”,”city”]
Source: http://capitalismisover.com

Post-prohibition Cannabis Education for a Drug War Free World

Where does the legal cannabis industry fit, is the question at hand. In the U.S., cannabis culture comes from the 1960s, associated with two very particular forms of social movement: counterculture and the antiwar left. It’s even an open question whether it was the hippies or the soldiers that really brought cannabis consumption into Western culture, given the extent to which Vietnam soldiers and vets adopted cannabis use as way to cope with existing in the middle of a war that didn’t make sense as well as the trauma of living through it and coming home – yes, often with suitcases of hash and opium for entrepreneurial reasons. The existence of a cultural market for cannabis led, eventually, to the commercialization of that market when the U.S. government got the Mexican government to use Paraquat to eradicate the fields supplying urban veterans of the counterculture and foreign wars. 

That’s when the modern cannabis cultural economy was mixed, when producing cannabis for profit slid in – fairly easily – with the rural spaces inhabited by the remnants of the counterculture that were already hybridizing with rural values and people. This was an alliance that protected cannabis production and consumption for everyone, not just hippies, vets, and people that rejected the characterization of cannabis as a threat to society. The wave of legislation behind the creation of regulated cannabis markets has certainly crippled the prospects of total cannabis prohibition around the world. We are facing a split that was really there all along, between the value of those for whom cannabis markets are an end to themselves; and the value of cannabis markets as a means for creating a more just and peaceful world. Libertarian entrepreneurialism has a problem with over-regulation that constructs new barriers between the cannabis haves and have-nots, for different reasons than the progressive peaceniks. 

Corporate cannabis interests support artificial, non-market-derived barriers to protect their returns on investment, while progressive liberals support regulations to protect consumers and non-cannabis culture stakeholders whose support was necessary to accomplish legalization-with-prohibition. The realist in me says that regulated cannabis markets are likely to be dominated by the former value, exchange value, rather than other values like compassion and restorative justice. The cultural economy of cannabis is evolving, and we are too. 

Keywords: [“cannabis”,”value”,”social”]
Source: http://cannabisandsocialpolicy.org/tag/capitalism

J.R.’s Zaphne Blog News for 07-04-2018

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City as canvas new york city graffiti from the martin wong collection. City on a hill testing the american dream at city college. City trilogy five jade disks defenders of the dragon city and tale of a feather. City tourism 2002 proceedings of european cities tourisms international conference in vienna austria 2002.city on the edge the transformation of miami. City of london past present a pictorial record of the city of london. 

City of edinburgh includes city centre map and recommended walk pitkin guide. City of chester include city centre map and recommended walk visitors guide. City of eros new york city prostitution and the commercialization of sex 1790 1920.city school expenditures the variability and interrelations of the principal items. City of the poor city of the rich politics and policy in new york city de gruyter studies on north america 7.city planning and aerial information harvard city planning studies. City upon a hill testing the american dream at city college. 

City tripping new york city a guide for nighthawks foodies culture vultures fashion fetishists downtown addicts and the generally style obsessed. City within a city how kids live in new yorks chinatown. 

Keywords: [“City”,”solution”,”answer”]
Source: http://lillyk.de/compassionate/capitalism/compassionate_capitalism_people…

comparative religion final paper

In capitalism, commodities regulate social relations and religious interactions. Consequences of capitalism in the realm of religion are loss of meaning, loss of morality via. Thus, there is a loss of meaning that capitalism attributes to religion occurs due to the. Apparent effects of capitalism on religion are witnessed. For the observation of religion in the context of capitalism, as America is home to one of the. 

The Bible has already been fetishized in the previous economic model, and thus becomes commoditized in capitalism, losing religious. Adopted religion of a group’s oppressors; the plantation workers more readily rebel against a. religion by appealing to devil-forces when the basis of the religion is inferring their own. The religious appeal to malignant forces that arises in capitalism can also be seen in the. The combination of bureaucraft and capitalism working together to define a society’s. 

The instillation of these economies does not eliminate the issues that capitalism creates: financial inequality and bureaucracy. Benefitted off of capitalism and the compassion economy. Tinge to religion in the capitalist context as to succeed in capitalism it is necessary to be immoral. 

Keywords: [“Capitalism”,”religious”,”Bible”]
Source: https://www.scribd.com/document/381555678/comparative-religion…

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Source: http://bedave.de/compassionate/capitalism/compassionate_capitalism…

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Latin violin how to play salsa charanga and latin jazz violin. Latin book 2 answers so you really want to learn latin. Latin american studies in the non western world and eastern europe a bibliography on latin america in the languages of africa asia the middle east and eastern europe. Latin for lawyers containing i a course in latin with legal maxims phrases. Latin for americans second book progress tests teachers annotated edition latin for americans second book. 

Latin thinking sensing and doing in latin american dancing. Latins not so tough a classical latin worktext level 1.latina lite cooking 200 delicious lowfat recipes form all over the americas. Latin dictionary founded on andrews edition of freunds latin dictionary. Latin american political yearbook 2003 latin american political yearbook. Latin american spanish phrase book berlitz phrase books s.latin for americans first book workbook teachers annotated edition latin for americans first book. 

Latin inscriptions in the kelsey museum the dennison and de criscio collections. Latin spirit 365 days the wisdom landscape and peoples of latin america. 

Keywords: [“Latin”,”American”,”manual”]
Source: http://rbzell.de/beadwranglers/hands/beadwranglers_hands_on_bead…

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Keywords: [“manual”,”answer”,”guide”]
Source: http://farbax.de/compassionate/capitalism/compassionate_capitalism_how…

J.R.’s Zaphne Blog News for 06-29-2018

Atmosphere, Attitude, and Action by Rich DeVos

Journal of Prisoners on Prisons

General Information For 25 years, the Journal of Prisoners on Prisons has been a prisoner written, academically oriented and peer reviewed, non-profit journal, based on the tradition of the penal press. It brings the knowledge produced by prison writers together with academic arguments to enlighten public discourse about the current state of carceral institutions. This is particularly important because with few exceptions, definitions of deviance and constructions of those participating in these defined acts are incompletely created by social scientists, media representatives, politicians and those in the legal community. These analyses most often promote self-serving interests, omit the voices of those most affected, and facilitate repressive and reactionary penal policies and practices. As a result, the JPP attempts to acknowledge the accounts, experiences, and criticisms of the criminalized by providing an educational forum that allows women and men to participate in the development of research that concerns them directly. 

In an age where `crime` has become lucrative and exploitable, the JPP exists as an important alternate source of information that competes with popularly held stereotypes and misconceptions about those who are currently, or those who have in the past, faced the deprivation of liberty. Below, you can download individual articles from the issue via our new Open Journal Systems website that we will be migrating all our back issues to in 2018. You can also purchase printed copies of the issue via the University of Ottawa Press. To subscribe or purchase hard copies of the journal that sustain the publication and allow us to send issues to prisoners, please visit the University of Ottawa Press website. The JPP is currently accepting submissions for VOLUME 27, which will include at least one general issue. 

For more details about the project, please download the call for papers. Coinciding with the 20th anniversary of Convict Criminology, Andreas Aresti and Sacha Darke – both of the University of Westminster in the United Kingdom – will be editing a special issue of the JPP featuring contributions on a variety of topics, including, but not limited to the coproduction of knowledge, auto-ethnography, action research, supporting current and former prisoners in higher education, and the internationalisation of CC. For more details about the project, please download the call for papers. 

Keywords: [“issue”,”Journal”,”prisoner”]
Source: http://jpp.org

New Study on Rising Suicide Rates in the US Suggests Capitalism Is Quite Literally Killing Americans

A study released late last week showed that suicide rates have risen significantly across the country. Mental Health America estimates that 30 to 70 percent of Americans who end their own lives are suffering from either severe depression or bipolar disorder. According to a study conducted by the Centers for Disease Control and Prevention, 54 percent of Americans who committed suicide in 27 states in 2015 had no known mental health condition. The CDC study, which examined suicide rates in all 50 states between 1999 and 2016, found that the rate of Americans taking their own lives increased by an alarming 38 to 58 percent in 12 states, 31 to 37 percent in another 12 states, and 19 percent to 30 percent in another 12 states. The CDC found that on average, suicide rates jumped by more than 30 percent for all 50 states. 

In 2011, The Federal Reserve Bank of New York published a report showing that student debt had risen by 511 percent over a 12-year period. Student debt continued to increase at a catastrophic rate, with the New York Fed finding that the average American household has roughly 828 percent more student debt in 2017 than in 1999. The Kaiser Family Foundation found that between 1999 and 2017, health insurance premiums increased by more than 200 percent. In the meantime, wage growth for the bottom 90 percent of American workers has been at a standstill since the start of the 21st century. Even though workers saw an average 15 percent increase in wages during the 1990s, data from the Economic Policy Institute shows that the vast majority of wage earners saw no cumulative growth in real annual wages between 1999 and 2013 despite worker productivity increasing by approximately 71 percent. 

When the troubling rise in American suicide rates is taken in context with the relentless redistribution of wealth from the bottom 90 percent to the top 1 percent that took place over the same period, the culprit behind the wave of suicides is abundantly clear. If local, state, and federal governments don’t take drastic steps to correct the inequality plaguing society, the trend of rising suicide rates will only continue. 

Keywords: [“percent”,”American”,”suicide”]
Source: https://off-guardian.org/2018/06/13/new-study-on-rising-suicide…

John Berger, Enemy of Neoliberal Capitalism

Berger also directs his anger at the lying and hypocrisy that permeated. The only reason I’m not naming some of the notables who signed the letter is because Berger chose not to. In 1945 and 2002, the cynical and opportunistic misuse of both language and history for Berger was directly complicit in the perpetuation of violence on a mass scale, in which non-Western peoples are destroyed without remorse and the identity of the victims is irrelevant to the perpetrators or to American consumers of dominant media outlets. Berger concurs with the overview of the Zapatista leader Marcos that the end of the Cold War is the start of the 4th World War, meaning a struggle between a reconfigured field of global agents for markets and resources amid which the logic of financialization is extended to all aspects of life. One of Berger’s key essays here is Against the Great Defeat of the World from 1997 with its extraordinary recuperation of Bosch’s Garden of Earthly Delights. 

One can imagine what must have been Berger’s impatience or irritation with post-modern notions of a borderless rhizomatic global surface of flows and seamless circuits that somehow had leveled established hierarchies and redistributed power to the multitude. Perhaps most important is Berger’s refusal of the enforced invisibility of the immense global underclass, its desperation, and its hopes. Berger’s own work was never an application of Marxist theory. One repeatedly encounters the consonance between Berger’s thinking and crucial sections in the German Ideology and the 1844 Manuscripts. I’ll conclude with one of the many instances in which Berger reclaims a work from the past for its value as an opening onto the chaos of our own time. 

Berger here turns to Simone Weil for her avowal that the one of hardest tasks we face is the recognition of affliction, the recognition that the sufferer exists. For Berger, what Gericault’s portrait retains for us in the present is simply a trace of the fragile human faculty of compassion. 

Keywords: [“Berger”,”art”,”work”]
Source: http://politicsslashletters.org/john-berger-enemy-neoliberal-capitalism

J.R.’s Zaphne Blog News for 06-12-2018

Article about Global capitalism by The Free Dictionary

Although many large companies have globalized for decades, the Web, more than any other phenomenon, has enabled the smallest company to have a global presence. Globalization A mulifaceted process in which the world is becoming more and more interconnected and communication is becoming instanteneous. Aspects of this process include: the transformation of the spatial arrangement and organization of social relations involving ‘action at a distance’, a stretching of social relations and transactions, including instantaneous communications across time-space;. The increasing extensity, intensity, velocity and impact of global social relations and transactions;. The creation of new networks and nodes – the ‘network society’ – associated with the new levels of dependence on knowledge/ information and ‘expert systems – the ‘information’ or ‘knowledge society’ – as well as the new risks associated with this – RISK SOCIETY;. 

A dialect between the global and the local in which the outcome is not a simple triumph of the centre over the periphery, mere Americanization’, or suchlike. ‘hyperglobalizers’ for whom global marketization is the main driver;. ‘S ceptics’, who play down the level and distinctiveness of the change;. ‘transformationalists’, including GIDDENS, for whom globalization is a distinctive new phase such that societies and states across the globe are experiencing profound social as well as economic changes – a ‘massive shake-out’ of social relations, economies, governance and politics – as they seek to adapt to an increasingly interconnected but also unpredictable and uncertain world. 

Keywords: [“social”,”global”,”society”]
Source: https://encyclopedia2.thefreedictionary.com/Global+capitalism

Compassion, Privilege, and Spiritual Practice

Ram Dass showered us with love from his own open heart, and we melted into it. Spending time with satsang only deepened the love, and much of the magic occurred during the free time between sessions. All of us, I’m sure, sincerely hope that our time in love together will help us to be a little softer, a little more caring, and a little more present and loving in our daily lives. It is important to be in touch with our own inner well of compassion, presence and love. The inequality gap is so wide that I fear that the love, compassion, and kindness gained from spiritual practices by privileged Americans like me might be disproportionately benefiting other privileged people. 

Inevitably this means sharing love with other people like me who live a life of privilege. Love that is shared only with the privileged is not the deepest love. If we are to truly love everyone, as the great spiritual traditions implore, then a deep pain must inevitably arise from the realization that we are complicit in the world’s suffering. I want to hold both grief and love in my being at the same time. I want to honor the way spiritual practices and retreats have shaped my life, the way that they have allowed me to hold this seeming paradox, while also acknowledging that the reason I have been able to engage in them has largely been because of my privilege. 

If I’m sitting in a hot tub in the tropics while dissolving into love, then I also want to be smacked with the pangs of grief. Its a calling to rest in an even deeper truth and a more expansive love. 

Keywords: [“love”,”privilege”,”time”]
Source: https://sitaramdass.com/2016/05/18/compassion-privilege-and…

Commentary: Slavery alive and well in U.S.

Americans spend months at a time at sea fishing for crab or drilling for oil; two of the most dangerous jobs in the world. Americans clean bathrooms, subway stations and crime scenes. Americans man toll booths, pave roads, embalm bodies and inspect sewers. How capitalism does NOT work is when we collectively look the other way as companies exploit illegal labor for their own benefit. The unspoken truth is that these businesses don’t hire illegal aliens because they can’t find American workers, they hire illegal aliens because they don’t want American workers. 

Illegal aliens mean no workers’ comp claims, no age, race or sex discrimination lawsuits, no healthcare premiums, no unions, and no demands for raises, vacations or bigger offices. Illegal immigrants are the perfect employees because they’re not employees at all; they’re corporate slaves. Many Americans believe that cracking down on the businesses that hire illegal aliens would hurt these hardworking people too much. In Southampton officials found immigrants living in sheds with no plumbing or heat. The problem with the debate over illegal immigration right now is that special interests have been successful in making us think with our hearts instead of our brains. 

If you really want to be compassionate, then help immigrants get jobs here the right way. Help put crippling fines on the employers who knowingly hire illegal workers, help expand and simplify the visa process, and, most importantly, help get people to start thinking with their brains again. 

Keywords: [“illegal”,”work”,”American”]
Source: http://www.cnn.com/2008/US/05/28/beck.immigrantworkers/index.html

Religion, capitalism and compassion « Truth on the Market

I’ve been traveling for a lot of that time in Israel. Given my recent travels to the Holy Land I thought it might be appropriate for my first post on returning be about religion. The villain, in Felten’s summary is capitalism. According to Armstrong, capitalism drives people to greed and self-seeking from which they need to be rescued by religion. Felten notes that Milton Friedman sees capitalism as embodying something like Christianity’s golden rule that we should allow others to do what we want to do. 

Those nasty old capitalists, with their vigor, risk-taking, animal spirits and reptilian brains, have created so much wealth for so many societies over so many centuries-and have raised the standard of living for so many people who would otherwise live in grinding poverty-that their efforts, easily considered merely selfish, begin to look downright compassionate. I would add that compassion is not only a product of capitalism but at its core. Business is about helping others to express themselves by buying things. Businesspeople sacrifice their souls to make our lives happier by making products or providing jobs that enrich our leisure or give us more of it. While religions preach brotherly love, they seem to create a lot of enmity with their claims of exclusive paths to God. 

Capitalists’ pursuit of gains from trade makes friends out of would-be enemies. Maybe she’d be better off, instead of rejecting capitalism, using it to sell compassion to people as they exist today. 

Keywords: [“capitalism”,”Felten”,”Armstrong”]
Source: https://truthonthemarket.com/…/28/religion-capitalism-and-compassion

J.R.’s Zaphne Blog News for 05-21-2018

Why are Tibetan Buddhists so Compassionate?

In the 21st century, compassion can often be perceived as weakness. Compassion is the ability to display genuine concern for the suffering of others. One of the greatest examples of compassion in today’s world is the nation of Tibet. The old monk replied that on one occasion, he had allowed his anger to overcome his love, kindness, and compassion for his oppressors. The answer is rooted in the Buddhist principles of compassion loving-kindness, and non-harming. 

In other words, the highest virtue is to become a bodhisattva, loving every being as a mother loves their only child, and living in harmony with the supreme jewel of compassion, bodhicitta. Last year, a Buddhist nun told me several stories about Lama Zopa Rinpoche, the master of Kopan Monastery in Nepal, who truly embodies this universal compassion and maternal love for all living beings. We don’t all have the chance to live in the Himalayan foothills as we explore the way of compassion. For those of us who work in high street shops and office blocks, sending emails to disgruntled clients and dealing with dissatisfied customers and spending hours commuting at rush hour, Rinpoche’s level of universal compassion seems like an impossible goal. No. 

The way to compassion is simply a matter of switching perspective, from self-cherishing to universal compassion. For them, a life committed to compassion makes much more sense than a life dedicated to ourselves. Just one act of genuine compassion can leads to positive results immediately-not just for others, but for ourselves. 

Keywords: [“compassion”,”suffered”,”Lama”]
Source: https://www.elephantjournal.com/2018/03/why-are-tibetan-buddhists…

Capitalism Archives

Popular media paints a bleak picture of capitalism and touts the benefits of socialist values. Many benefits available to you and the American way of life are only possible in a capitalistic economic system. I want you to take away a viewpoint that capitalism is a positive, compassionate system. Seek out, read and become informed about the fundamentals of Capitalism. Realize how the application of the principles will benefit you and then decide to engage the system to your benefit. 

An article by Sarah Kendzior in Foreign Policy magazine details many reasons that young Americans are believed to be giving up on capitalism. While that article was a gut punch, it exposes many of the maladies of the past eight years or so that have caused young Americans to begin doubting our system. They have begun to feel like our system might not be the best, despite not having personal exposure to a longstanding socialist economic system. As you read the Paladin About page, you will find that this blog is all about promoting Capitalism. One of the blessings that I have enjoyed in my life is the opportunity to travel the world and gain first-hand knowledge of political-economic systems different from my own. 

This exposure has reinforced the belief that America has The Best Economic System at its core. It is my belief that if the principles of capitalism were studied and employed by every American, many of the maladies mentioned in Kendzior’s article would have self-corrected. 

Keywords: [“system”,”capitalism”,”American”]
Source: https://paladin4prosperity.com/category/financial-wisdom/capitalism

Do you think capitalism can be compatible with the beliefs in equality and compassion?

That would be Marxism you are searching for, where each man performs only to the level of his ability; he then receives from what is taken from other men, according to his needs and according to their ability. The man of greater ability soon begins to realize that he is being cheated, and he feigns a lower level of competency, raising his level of incompetency. Now, he too is receiving more from people who perform more, and is giving less to people who perform more incompetently–or who perform not at all. Eventually, all the greater achievers shrug, feign a higher level of incompetency, and all men are thus equal–finally! It doesn’t matter to the social engineers that everyone is now using candles because the men of high competency are pretending to be equals with the men of low competency. 

It cannot hurt anyone anymore, because no one is willing to risk his capital if the rewards that are equal to his effort are judged the same as the rewards of those who do not risk rising to higher level of competency. Capitalism is not compatible with that kind of equality and compassion. Capitalism is the only economic system that rewards men for raising their level of competency. Sometimes a man reaches his level of incompetency simply because he is unwilling to gain either more education or more experience. This is perfectly in keeping with his equal rights to achieve only what he wishes to achieve. 

Keywords: [“man”,”level”,”equal”]
Source: https://answers.yahoo.com/question/index?qid=20100404050808AAZZDJU

The Great Philosophers 9: Max Weber

Max Weber is one of the three philosophers best able to explain to us the peculiar economic system we live within called Capitalism. Born in Erfurt in Germany in 1864, Weber grew up to see his country convulsed by the dramatic changes ushered in by the Industrial Revolution. Weber senior died the next day and the son believed he might inadvertently have killed him. Weber had to give up his university job and lay more or less mute on a sofa for two years. Max Weber had the sort of life that his contemporary, Freud, was born to address. 

Weber alleged, Protestants are left with heightened feelings of anxiety as well as life-long guilty desires to prove their virtue before a severe, all-seeing but silent God. In this analysis, Weber was in direct disagreement with Karl Marx, for Marx had proposed a materialist view of Capitalism, whereas Weber now advanced an idealist one. The argument between Weber and Marx pivoted around the role of religion. Weber didn’t believe that the only way to be a successful Capitalist country was actually to convert to Protestantism. Today Weber would counsel those who wish to spread Capitalism to concentrate on our equivalent of religion: culture. 

Weber is pessimistic about all such hopes, for they are misaligned with the reality of how the modern world works. Weber encourages us to see that change is not so much impossible as complicated and slow. 

Keywords: [“Weber”,”Capitalism”,”work”]
Source: http://thephilosophersmail.com/perspective/the-great-philosophers-9-max-weber

J.R.’s Zaphne Blog News for 05-19-2018

Doing Good through Government

In fact the good created by these governments far exceeds all the good accomplished by churches and charities in our society. When we think about some of the greatest moral achievements in our history, it is often the American people acting through their government that brought them about. It is government that has saved millions of lives through public health programs to eradicate diseases. On any measure, the good works accomplished by government have far eclipsed those of churches and other charities. In contrast, the federal government alone spends over $200 billion a year on programs aimed at poor and low-income families, including welfare, food stamps, Medicaid, and housing subsidies. 

Government also funds much of the anti-poverty and anti-hunger work done by charitable groups and non-profit human service organizations. Catholic Charities USA, which provides emergency food and shelter to the poor, gets 65% of its budget from the government. 2 So it is clearly the government that is carrying the bulk of the load in caring for the neediest people in our society. So while most of us do not think of it this way, government is actually one of the main ways that we act as good people in the world. Our contributions to government in the form of taxes go to fund a wide variety of programs and services that have eliminated enormous amounts of suffering and vastly improved millions of people’s lives. Democratic government is in part a manifestation of our desire to be responsible moral people, and it is the primary institutional mechanism that we use to make the world a better place. 

One of the best examples of government as a moral instrument is the way we use it to express compassion and caring toward one another. 

Keywords: [“government”,”program”,”people”]
Source: http://governmentisgood.com/articles.php?aid=11

Survival of the fittest?

After so many years of Social Darwinism, Hurricane Katrina could reawaken the American people’s appetite for compassion in government. In my view, it is likely to have as traumatic an impact on American political life as the Great Depression of the 1930s. So Social Darwinism has remained in the American psyche, sometimes submerged in the current, sometimes coming to the surface like a log in a fast-flowing river. Never before had government so directly shored up the lives of individual Americans at every social level and class. These days, we Americans are totally ignorant of our own political and social history. 

American tax payers have spent 4 trillion that’s Trillion dollars on social welfare programmes over the past 35 years. Sarc, New York, USA. Amen! Though in the short term I am not so certain, there are many Americans rather satisfied with the status quo and not too keen on asking serious questions about the role of the individual, the responsibility of the state, the meaning of public policy in a new millennium that will require dialogue and cooperation if mankind is able to survive. J. 

Young, Atlanta, USA. From one so entrenched in American journalism reading the BBC is a breath of fresh air. Greg Burton, Atlanta, GA USA. The question is, do Americans want it differently. With jobs now being outsourced by American companies and the resurgence of other worldwide industries to supply to the USA the prognosis for the American is not good. 

You are correct that American society rests on a foundation of social Darwinism. Millions of Americans are deeply convinced that the federal government is a bloated, ineffective and culturally alien institution. 

Keywords: [“American”,”Social”,”government”]
Source: http://news.bbc.co.uk/2/hi/uk_news/magazine/4230372.stm

Engaging the Other

Edgewood College joins the Common Bond Institute in hosting Engaging the Other: The Power of Compassion, a participatory conference addressing the toxic polarization around social and political issues in the United States. Facilitators representing the socio-political spectrum from right to left will guide opportunities for deep listening and compassionate dialogue, as well as practical action planning to increase civility in public discourse. In addition to immigration and violence, conference participants will determine many of the specific topics to be addressed through interactive roundtables. The conference is free and open to the public, but registration is required. Bonnie Carroll, military veteran, 2015 recipient of the Presidential Medal of Freedom, former staffer in the Reagan and Bush White Houses, and founding president of Tragedy Assistance Program for Survivors Farha Abbasi, founder, Muslim Mental Health Conference and the Mental Health First Responder Training for Faith and Community Leaders; Managing editor of the Journal of Muslim Mental Health, and Assistant Professor of Psychiatry at Michigan State University. 

John Steiner, Bridge Alliance board member and trans-partisan activist. Barbara Simonetti, past board chair, National Coalition for Dialogue and Deliberation. Registration will begin in the Predolin lobby at 3pm. Conference sessions, including opening remarks, round-table discussions, a World Café, and a plenary session will occur from 4p-8:30pm. Lunch is provided to all registered conference participants. 

For driving directions to the College during the Monroe Street Construction, please visit: Directions to Main Campus. 

Keywords: [“conference”,”Health”,”Mental”]
Source: http://diversity.edgewood.edu/Engaging-the-Other

J.R.’s Zaphne Blog News for 02-23-2018

Compassion and the Real Meaning of the Golden Rule – Brain Pickings

The principle of compassion lies at the heart of all religious, ethical and spiritual traditions, calling us always to treat all others as we wish to be treated ourselves. Compassion impels us to work tirelessly to alleviate the suffering of our fellow creatures, to dethrone ourselves from the centre of our world and put another there, and to honor the inviolable sanctity of every single human being, treating everybody, without exception, with absolute justice, equity and respect. We urgently need to make compassion a clear, luminous and dynamic force in our polarized world. Rooted in a principled determination to transcend selfishness, compassion can break down political, dogmatic, ideological and religious boundaries. Born of our deep interdependence, compassion is essential to human relationships and to a fulfilled humanity. Compassion can’t be enacted without first grasping its essence in a way that reclaims it from the realm of abstraction and makes it an actionable quality. Compassion is aptly summed up in the Golden Rule, which asks us to look into our own hearts, discover what gives us pain, and then refuse, under any circumstance whatsoever, to inflict that pain on anybody else. Compassion can be defined as an attitude of principled, consistent altruism. The immense public veneration of Mahatma Gandhi, Martin Luther King Jr., Nelson Mandela, and the Dalai Lama shows that people are hungry for a more compassionate and principled form of leadership But in many ways compassion is alien to our modern way of life. Armstrong laments – and I wistfully agree – that compassion has slipped woefully low in our hierarchy of cultural priorities.

Keywords: [“compassion”,”treat”,”human”]
Source: https://www.brainpickings.org/2015/01/08/karen-armstrong-compassion

‘Compassionate’ Conservatism Was a Mistake

Today there is a categorical difference between what Republicans stand for and the principles of individual freedom. Too often the policy agenda was determined by short-sighted political considerations and an abiding fear that the public simply would not understand limited government and expanded individual freedoms. The modern Republican Party has risen above its insecurities to achieve political success. Small government conservatism was, by definition, compassionate – offering every American a way up to self-determination and economic prosperity. Republicans lost control of Congress in 2006 because voters no longer saw Republicans as the party of limited government. Their failure to do so must not be misconstrued as a rejection of principles of individual liberty by the American people. The evidence suggests we are still a nation of pocketbook conservatives most happy when government has enough respect to leave us alone and to mind its own business. Of course, FDR’s election ushered in the New Deal, the most dramatic expansion of government power in American history, together with policy changes and economic uncertainty that inhibited investment and growth and locked in massive unemployment for nearly a generation. In 1992, Republican backbenchers including Newt Gingrich, myself, Bob Walker and John Boehner rose up to challenge the Clinton administration’s agenda on taxes, spending and government-run health care. We captured control of Congress in 1994 because we had confidence in our principles, and in the American people’s willingness to understand and reward a national vision based on lower taxes, less government and more freedom.

Keywords: [“government”,”Republican”,”American”]
Source: https://www.wsj.com/articles/SB122602742263407769

Better World Quotes

“Democracy” is one of the most important principles for a better world. Economic freedom – not democracy, and not ecological stewardship – is the defining metaphor of the WTO and its central goal is humanity’s mastery of the natural world through its total commodification. Democracy needs support and the best support for democracy comes from other democracies. The real world of American society is one which it is very misleading to call simply a democracy. “If our modern world should be able to recapture this power, the earth’s natural resources and web of life would not be irrevocably wasted within the Twentieth century.True democracy founded in neighborhoods and reaching over the world become the realized heaven on earth. And living peace, not just an interlude between wars, would be born and would last through the ages.” – John Collier. The modern infrastructures that exists in the world all contribute to the advancement of human rights and democracy. As a people, we need to rise to the level of forcing our leaders to abide by our stated principles – really exercise democracy, not only on our behalf but on behalf of the world. “Peace cannot exist without justice, justice cannot exist without fairness, fairness cannot exist without development, development cannot exist without democracy, democracy cannot exist without respect for the identity and worth of cultures and peoples. Democracy is a device that ensures we shall be governed no better than we deserve. Most of the poverty and misery in the world is due to bad government, lack of democracy, weak states, internal strife, and so on.

Keywords: [“Democracy”,”people”,”Democratic”]
Source: http://www.betterworld.net/quotes/democracy-quotes.htm

Henderson Hallway

Canada is a perplexing concept; our country can often be conceptualized in shimmering positivity, and then, upon closer inspection can be dragged through the dusty and bloody streets of reality. MacLennan’s Two Solitudes is an obvious example of cultural paradoxes within the “Narrative” of Canada, as is the the story of the Winnipeg General Strike. In recent weeks, I have also been struck by an increasingly larger divide in Canada that is often left unarticulated – that is our image as a massive expanse of natural beauty contrasted with our 400 year history of resource exploitation. What follows in the film is a shocking barrage of the treatment of the first peoples of Canada and the land itself. The fellow in the coffee shop who works for Suncor, is part of a system of resource exploitation that destroys these vast and wild lands. As Canada delves further into oil sands development, pipeline construction, and dependence on fossil fuels, so too continues the dichotomy of Canada. No, Canada’s sick duality can only be synthesized into a sustainable vision through social and political action. Canada’s reputation in the global community has soured as of late; we no longer lead in peacekeeping, we rank first in deforestation, and our record on treating our indigenous peoples speaks for itself. I would reckon that we have an opportunity to build a better Canada – one that is sustainable, innovative, compassionate, and inclusive. First we need to take the collective action necessary to shed the dichotomies of the past and create one singular and positive vision based on respect for the land and each other.

Keywords: [“Canada”,”first”,”land”]
Source: https://hendersonhallway.wordpress.com/category/capitalism