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Friday, July 30, 2010

Obama Doubling Down on War, with Not Enough Votes to Stop Him Yet

Despite WikiLeaks Revelations,

Congress Votes for War Funding

By Tom Hayden

July 29, 2010 - Never was the case so weak for throwing another $33 billion into the Afghanistan sinkhole, but that's what a defensive US Congress did anyway on Tuesday evening, July 27. The vote was 308-114, with Republicans supplying most of the prowar votes.

Washington-based peace groups, after weeks of e-mailing messages to Congress, put the best face possible on the vote, claiming a "significant" gain of fourteen additional antiwar votes over the 100 cast for a similar amendment by Representative Barbara Lee two weeks ago. (The new Democratic votes were cast by Corrine Brown, Kathy Castor, John Conyers, Rosa Delauro, Lloyd Doggett, Anna Eshoo, Chaka Fattah, Eddie Bernice Johnson, Hank Johnson, Marcy Kaptur, Carolyn Cheeks Kilpatrick, Gregory Meeks, James Moran, Christopher Murphy, Carol Shea-Porter, Mike Thompson, Lynn Woolsey and David Wu; while five Republicans joined the opposition: Paul Broun, Vernon Ehlers, Jeff Flake, Phil Gingrey and John Linder.)

Those casting prowar votes from safe liberal districts included Lois Capps, James Clyburn, Susan Davis, John Hall, Patrick Kennedy, Nita Lowey, Lucille Roybal-Allard, John Sarbanes and Joe Sestak. Significantly, Speaker Nancy Pelosi abstained from voting, which meant retreating from the chance to draw an antiwar line more firmly.

Thursday, July 29, 2010

Note to Liberals at the Top: No More Shilly-Shallying on the Racist Right

Enough right-wing propaganda

By E.J. Dionne Jr.

Washington Post
Monday, July 26, 2010; A13

The smearing of Shirley Sherrod ought to be a turning point in American politics. This is not, as the now-trivialized phrase has it, a "teachable moment." It is a time for action.

The mainstream media and the Obama administration must stop cowering before a right wing that has persistently forced its propaganda to be accepted as news by convincing traditional journalists that "fairness" requires treating extremist rants as "one side of the story." And there can be no more shilly-shallying about the fact that racial backlash politics is becoming an important component of the campaign against President Obama and against progressives in this year's election.

The administration's response to the doctored video pushed by right-wing hit man Andrew Breitbart was shameful. The obsession with "protecting" the president turned out to be the least protective approach of all.

Thursday, July 22, 2010

Tom Hayden on Sherrod's Heroic Roots -- and Cowardice in the Face of Today's Racist Right

Shirley Sherrod, center

Sherrod, Obama, and

the Strength of Roots

By Tom Hayden

How would members of the Obama administration have reacted to racist pressure from the Deep South in the early 60s? Would they have fired Justice Department civil rights monitors who antagonized hard-line segregationists?

For those of us with long memories, this is one of the key questions posed by the firing of Shirley Sherrod in a fit of official over-reaction to the shameful right-wing blogger Andrew Breitbart. It is true that the administration reversed course quickly after the true story was revealed, but that the Obama administration can be spooked so easily by Glen Beck and FOX News raises a serious question: if they are so tough on national defense, drugs and crime, where is their resolve against the deceitful attack dogs of the right?

My introduction to virulent southern racism came in 1961 when I ventured to Albany, Georgia, first to write an article about the Deep South organizing done by the Student Nonviolent Coordinating Committee [SNCC] and, second, to become a freedom rider on a train to Albany that December.

Tuesday, July 20, 2010

Conservatism's Gulf Blindspot: When Markets Fail, Blame Obama

Conservatism's Death Gusher

By George Lakoff

Huffington Post, July 16 2010

The issue is death -- death gushing at ten thousand pounds per square inch from a mile below the sea, tens of thousands of barrels of death a day. Not just death to eleven human beings. Death to sea birds, sea turtles, dolphins, fish, oyster beds, shrimp, beaches; death to the fishing industry, tourism, jobs; and death to a way of life based on the beauty and bounty of the Gulf.

Many, perhaps a majority, of the Gulf residents affected are conservatives, strong right-wing Republicans, following extremist Governors Bobby Jindal and Haley Barbour. What those conservatives are not saying, and may be incapable of seeing, is that conservatism itself is largely responsible for what happened, and that conservatism is a continuing disaster for conservatives who live along the Gulf. Conservatism is an ideology of death.

Monday, July 19, 2010

Leo Gerard on The GOP 'No!' Party: Kissing the Rich, Dissing the Jobless

Republicans Kiss the Rich; Diss the Jobless

Leo W. Gerard

Leo W. Gerard

International President, United Steelworkers

Posted: July 19, 2010 11:09 AM

A brutal competition pits worker against worker continually now in this country. Five unemployed people vie with each other for each available job. It's like a cruel game of musical chairs, with five desperate competitors for one seat.

Workers who've lost cars to repossession and homes to foreclosure run around frantically trying to get that one job. When the music stops, four disheartened, still-unemployed people move to other viscous cycles of five struggling to win one available job.

Republicans watching this blame the 14.6 million unemployed Americans for the inadequate number of chairs. They've called the unemployed lazy and refused to extend unemployment compensation. Meanwhile, the GOP is demanding an extension of Bush's tax cuts for the rich.

To the GOP, the rich are deserving. Republicans see the unemployed as leeches -- not as victims of filthy-rich, banksters who destroyed the economy, not as the stalwart citizens whose tax money Bush used to bail out Wall Street. To Republicans, the unemployed - along with the un-rich - deserve only disrespect.

Friday, July 16, 2010

Note to Obama: Digging Deeper is Not the Way Out

America: Hooked on War

and Getting Poorer

By Clancy Sigal
The Guardian, July 15, 2010
There's plenty of good money to be made /
Supplyin' the army with tools of the trade …
– Country Joe and the Fish

I hallucinate easily, a hangover from time spent in an acid-rock commune in London in the fevered 60s. Most evenings when I switch on the television 6.30 news with its now cliched pictures of deep sea oil spurting from BP's pipe rupture, I see not bleeding sludge but human blood surging up into the Gulf of Mexico.

I've learned to trust my visions as metaphors for reality. The same news programmes, often as a dutiful throwaway item, will show a jerky fragment of Afghan combat accompanied by the usual pulse-pounding handheld shots of snipers amid roadside bomb explosions, preferably in fiery balls. My delusional mind converts this footage into a phantasmagoria where our M60 machine guns are shooting ammunition belts full of $1,000 bills.

Monday, July 12, 2010

Using Race for a 2010 Center-Right Majority

Black Power's Gonna Get You Sucka:

Right-Wing Paranoia and the

Rhetoric of Modern Racism

By Tim Wise
Daily KOS, July 12, 2010
Prominent white conservatives are angry about racism.
Forget all that talk about a post-racial society. They know better than to believe in such a thing, and they’re hopping mad.
What is it that woke them up finally, after all these years of denial, during which they insisted that racism was a thing of the past?
Was it the research indicating that job applicants with white sounding names have a 50 percent better chance of being called back for an interview than their counterparts with black-sounding names, even when all qualifications are the same?
Was it the study that found white job applicants with criminal records have a better chance of being called back for an interview than black applicants without one, even when all the qualifications are the same?

How About A Bail-Out for Young People?

Students in Dire Need of Debt Relief:

Government Vastly Undercounts Defaults

Many More Students Are Defaulting Than Official Tallies Show 1

Photo illustration by Ron Coddington

By Kelly Field

Chronicle of Higher Education

July 11, 2010 - The share of borrowers who default on their student loans is bigger than the federal government's short-term data suggest, with thousands more facing damaged credit histories and millions more tax dollars being lost in the long run.

According to unpublished data obtained by The Chronicle, one in every five government loans that entered repayment in 1995 has gone into default. The default rate is higher for loans made to students from two-year colleges, and higher still, reaching 40 percent, for those who attended for-profit institutions.

The numbers represent thousands of students like Lourdes Samedy, of Boston, who ended up defaulting on about $7,000 in student loans after completing a nine-month-long medical-assistant program at Corinthian Colleges Inc. Everest College, and now cannot get a job.

Thursday, July 1, 2010

Message to Congress: Vote 'No' on War Funds!

A Defining Vote on Afghanistan

By Katrina vanden Heuvel
The Nation, July 1, 2010

More than six months after the implementation of the Obama/McChrystal strategy, and with one year to go before the beginning withdrawal of US forces, it's clear that the strategy in Afghanistan is failing on nearly all fronts. [1]

It’s critical that we now turn to a more fundamental exit debate: How do we change course and craft a responsible strategy to end the war?

Tonight the House will have an opportunity to do just that with two votes--on the $33 billion Afghanistan war supplemental and an amendment introduced by Congressman Jim McGovern that would require, at long last, an exit strategy including a timetable for the completion of the redeployment of US troops.

Although Obama has said he will begin to drawdown troops in July 2011, McGovern observed earlier this year [2], “It’s not only important to know when the first soldier is to be redeployed or brought home, it’s important to know when the last soldier is as well.”

On a conference call with reporters yesterday--organized by Tom Andrews of Win Without War--McGovern and Congresswoman Chellie Pingree outlined the case for an exit strategy and a vote against the supplemental as well as the political significance of this moment.

Last year, McGovern’s exit strategy amendment garnered 138 votes, including 131 Democrats--the majority of the Democratic Caucus.

“My hope is that we’ll get a good vote on the vote to strike the military aid,” said McGovern. “And we are hoping to get a good vote on the exit strategy and that will be a signal to the White House to rethink it’s policy.”

Pingree said she hoped for a “lively debate” and said that the war is “increasingly unpopular.” She cited the death toll of US troops climbing over 1000.

“Every time we get a call as I did this week about another soldier lost in Afghanistan,” said Pingree, “just the very thought of making the call to that family is really unthinkable when it seems like we don’t have a winning strategy and we’re asking our young people to do something--some of them redeployed over and over again--for a failed strategy.”

She also spoke to the war’s cost--$7 billion per month.

“There is no question in this economy we can’t afford it,” she said. “We spend a lot of our time today arguing about whether or not we can pass aid to the states, or unemployment insurance. It’s just unthinkable to me that when we spend money on this war, we don’t require ourselves to pay for it, and every other thing that comes through hear we have these big arguments about whether it’s paid for. So, I think the politics is there, the American people are really done [3] with us doing this. It’s our job as Members of Congress to increase the debate and let the White House know this isn’t the thing that we should be doing.”

Other progressive legislators are also urging conservatives to vote against the continued funding of the war based on its cost. In a statement circulated by Representatives John Conyers, Raúl Grijalva, Michael Honda, and Alan Grayson, the legislators call Obama on his broken promise to “stop funding the wars with emergency supplemental appropriation bills that avoid budgetary restriction. They describe the supplementals as “gimmicks to hide the cost of war.”

The statement continues, “Our challenge: if you oppose deficit spending, debt dependency on China, cuts to Social Security, and are concerned about a debt-threat to our national security, then oppose this supplemental war funding request.”

The four Congressmen will be joined by House Committee on Veterans Affairs Chairman Bob Filner and bipartisan members of the Out of Afghanistan Caucus at a press conference [4] this morning to urge a vote against the supplemental and call for an exit strategy.

In his post [5] yesterday, Nation editorial board member Tom Hayden notes that--depending on this vote--the Obama Administration faces the grim prospect of the Afghanistan war being “supported primarily by Republicans and opposed by Democrats in Congress as well as Democrats and independents” in the opinion polls.

That’s a message that needs to be made loud and clear. Now is the time to burn the phone lines with calls to your representatives [6]. Tell them to vote for the McGovern exit strategy amendment and oppose the $33 billion “emergency” war supplemental--it does nothing but dig us deeper into a failed strategy and makes our own national emergency worse.

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Is there any point to attending an atheist church?
February 6, 2013 — 12:58

Author: Helen De Cruz  Category: Uncategorized  Tags: , , , ,   Comments: 29

[X-posted at NewApps] These reflections are inspired by my reading of Howard Wettstein’s book “The significance of religious experience” (OUP), Gutting’s piece in the Stone on agnosticism, and a recent BBC report on an atheist church in London.
I am deeply intrigued by atheist religious practice. An atheist church in North London has opened last month. It proves to be very popular; as a matter of fact, vastly outstripping the neighboring Anglican evangelical church in congregation size. The ca. 300 members of this church congregate to sing secular songs, celebrate life and the natural world, have readings from secular texts, like Alice in Wonderland, and have secular sermons, on topics like “life is all too brief and nothing comes after it.” The atheist church fits in a broader tendency of atheists to incorporate aspects of religious practice, including Alain de Botton’s temples for atheists. Is there any point for an atheist who is attracted to religious practice to attend atheist ceremonies, structured in ways similar to traditional religions?

When discussing the matter with a friend, who is a member of the Episcopal church, she thought it was pointless (and verging on the ridiculous) for atheists or agnostics to attend such a church. Couldn’t an atheist who likes ritual and religious practice just make use of the structures that already exist, bracketing or privately denying the doxastic elements? In fact, as Gutting observed, many religious people (I suspect many religious academics, for instance) are agnostic at best about the doxastic aspects of their faith.

Wettstein, who emphasizes the importance of religious practice, has taken this attitude to Judaism. According to him, we can enjoy the benefits of religious practices like ritual blessings, for human flourishing without taking its metaphysical baggage on board. As a limiting case, he argues that one can be a metaphysical naturalist, and yet be in awe of God. However, Wettstein acknowledges that metaphysics is not wholly unimportant to religious practice. In chapter 2 (aptly named man thinks, God laughs), he chronicles his own spiritual journey from Judaism to atheism to religiosity without metaphysics. He writes: “The relation between religious life and supernaturalist metaphysics, already mentioned in the Introduction, is for me a very delicate business, one that constantly lurks behind the scenes in this book and in my life…[w]hen I reflect on religious commitment, I neither want to claim that such metaphysical views are irrelevant nor that they are crucial. A much lighter touch is needed, one that is extremely difficult to achieve.”

I agree with this. I think metaphysics, while seldom crucial to why people adopt, maintain or abandon religion, is nevertheless important. We aim for some consistency of our actions with our beliefs, and lack of such consistency seems to require an explanation for the discrepancy. For instance, if I am passionate about animal welfare, member about animal welfare groups, and yet eat meat of animals I know suffered, there seems to be some inconsistency of my behavior to my beliefs, and I need to offer at least some reason why they don’t align. Similarly, someone with a completely naturalist ontology might feel uncomfortable reciting the Nicene creed and singing religious hymns on a regular basis, even if she enjoys doing so.

So if one wants to achieve this alignment of practice with beliefs, there are other options. For instance, the atheist who likes religious practice could try to align her beliefs with her practices by changing her beliefs, aligning them with, say Judaism, Calvinism or any other belief set corresponding to the practices she is attracted to.  If one takes that route one could look for arguments, such as those offered by Plantinga and Craig, which not only want to establish some thin form of theism, but a much richer package deal of specific religious beliefs (e.g., not just warranted theism, but warranted Christian beliefs). Given that philosophy of religion often is a form of apologetics anyway, this is a useful route for the atheist or agnostic who likes the aspects of religion but does not (yet) accept its doxastic elements. Tim Keller, who writes about his Presbyterian congregation in New York city, tells about this strategy in detail in his The reason for God. Many of his congregation members are sophisticated college-educated, professional, young New Yorkers. Yet, Keller has chosen to adopt a fairly conservative ideology for his church, which include a commitment biblical inerrancy. By careful argumentation in his sermons and visits to congregation members, he seems to get them on board with this. It is quite possible that a number of his congregation would, in London, be attracted to the atheist church.

Another way to align one’s practices with beliefs is what the atheist churches do, which is to tailor typical practical elements of religious life (like sermons, hymns, readings from scripture) to secular purposes. This seems to be appealing to some, although we don’t know whether such communities can survive in the longer term. So it does seem that being part of an atheist church has a point for the atheist who is attracted to some elements of the religious life – it brings one’s beliefs in line with one’s practices, and allows one to embrace at least some elements of the religious life.

  • Eric Steinhart

    It’s nice to see the theistic community start to discover atheist spirituality. (But it’s odd to hear talk of atheistic religion – most atheists would reject that outright. And I don’t know of many atheists who would endorse the notion of a “church” or “temple”.)
    Atheists, being social animals, have all sorts of desires for social activities. And, since atheism competes in the same social niche as religion, atheists have been developing many institutional structures and practices that are non-theistic, yet perform similar social and psychological functions.
    There are all manner of atheistic holidays, ceremonies, rituals, and group activities. There are atheist parenting groups; kids groups and summer camps; grief support groups; charities; and this list can be elaborated as much as you like. There are atheistic meditation groups, etc. etc. etc. Much of this, of course, overlaps with humanism. But much of it is new.
    Why would any of this require belief in God? It would not, and does not. The spiritual atheist will argue that God is not required to live a fully spiritual life. And perhaps some would argue that God is not needed for religion – note that “religion” is not being used here as merely a synonym for “Abrahamism”.
    It would be absurd for an atheist to adopt Abrahamic practices. (To go to a Christian church while privately denying the beliefs.)
    Atheists are starting their own practices. One, which is popular enough, is the Winter Solstice celebration. I went to a very nice atheist Winter Solstice in 2012 in NYC. It was a large crowd at a big bar, with food and music. We drank and talked, and took up a collection of money to donate to victims of Hurricane Sandy.
    It wasn’t a church. There wasn’t much metaphysics involved. Atheistic sociality is likely to evolve in a non-church direction.

    February 6, 2013 — 22:36
  • “It would be absurd for an atheist to adopt Abrahamic practices. (To go to a Christian church while privately denying the beliefs.)”
    I don’t know about that. An atheist might think: “I know there is no God, but of course I could be wrong. In case I am wrong, given how there is infinite utility at stake for myself and those that my beliefs influence, I need to give God as good an opportunity to influence my heart as I can. I will thus go to the church that looks least unlikely to be in tune with God. And if I am lucky they will at least have beautiful music.”
    Of course, it would be dishonest for the atheist to engage in some of the expressive activities in the church such as saying the creed. But many other activities will be perfectly fine. For instance, there is nothing wrong in addressing requests to a being that one takes to be very likely nonexistent. For instance, suppose I am a presentist who doesn’t believe in an afterlife and am in a car. The driver has just had what looks like a fatal heart attack and the car is veering into traffic. There is nothing wrong with yelling to the driver: “Stop!” even though if I am a presentist and don’t believe in an afterlife, then I believe I am most likely yelling to a nonexistent person (and if I do believe in an afterlife, then I believe I am most likely yelling to a person who isn’t there, which isn’t much better). But I might be wrong, in which case it’s worth trying.

    February 7, 2013 — 10:11
  • Helen De Cruz

    I do not think, ultimately, that the church model will be a success for atheists in the long run. Past experience indicates it is hard for atheists to keep non-religious movements with elements of religious practice going. But I don’t know what would turn out to be a successful direction. Perhaps some form of supernaturalism will have to be involved to ensure long-term success (is this the case for the Winter Solstice? I have no knowledge about the motivations of the participants in NYC. In the UK, such events are often attended by Wicca members and other religious, but non-Abrahamic people).
    I am not sure about whether going to church while not being a believer is pragmatically or morally problematic (the dishonesty Alex referred to). On the face of it, it seems insincere to say the Creed while not believing it. On the other hand, I am wondering how high the percentage of the typical congregation, in say, a Catholic church congregation wholeheartedly endorse everything they are supposed to believe. I know many Christians (Catholics and mainline protestants) who doubt some of the Creed’s main tenets, such as the virginity of Mary, yet consider themselves good Catholics! Are these people insincere when they say the Creed? I don’t think this is necessarily the case. They might regard saying the Creed as a vital part of practice, compatible with private doubt.
    Of course, there is still a qualitative gap between this and an atheist who unwaveringly does not believe *anything* from the Nicene creed. Suppose an atheist who values aspects of liturgy independent from their connections to doctrine, such as reading Scripture, singing hymns and reciting the Creed. In that case, he doesn’t even have to be a Pascalian wagerer as described by Alex. He can simply get the this-worldly benefits of liturgy (e.g., meditation-like relaxation) without buying into the doxastic elements. This is something a bit along the lines of what Wettstein proposes in his book, and I think it could also work for Christianity, even though Christians place a high emphasis on doxastic belief. But it might not work for everyone, for reasons I described in my original blogpost (a discrepancy between beliefs and practices, even if not dishonest, may feel too dissonant).
    Finally, I think that from a theistic point of view, it may also be worth emphasizing liturgy more than is now the case. A God who loves his creatures may not only want to communicate with them through instilling doxastic attitudes (by some sensus divinitatis) or through private religious experience, but also through the communal practice of church experience. If God can appeal to the atheist this way, the atheist might achieve some non-doxastic form of faith, while not having any doxastic faith.

    February 7, 2013 — 11:17
  • Matthew Mullins

    I don’t know that it would be absurd or dishonest for an atheist to engage in these practices. My friend and former professor, Andrew Eshleman, has for years attended Episcopal services while being agnostic/atheist. He’s even defended the practice in print in Can Atheist Believe in God?. There is, of course, a bit of shift in what he takes God to refer, but it isn’t obvious that you’d notice it in a conversation.

    February 7, 2013 — 15:17
  • “Are these people insincere when they say the Creed?”
    If they’re using something like the previous English-language Catholic version of the Nicene Creed which had “We believe”, they might very well be sincere. It seems not insincere to say “We (Americans) like baseball” even if one knows oneself not to like baseball. (Do Americans still like baseball? I don’t know the statistics, but suppose that one justifiably believes they do.)
    But our English translations of the Nicene Creed have recently shifted to have the first person singular that the official Latin has. (The Apostles’ Creed already had “I”.) It’s harder to defend “I like baseball” when one doesn’t. That may have been a part of the reason for the Vatican’s insistence on the shift.

    February 7, 2013 — 15:58
  • Eric Steinhart

    @Alex – You wrote:

    An atheist might think: “I know there is no God, but of course I could be wrong. In case I am wrong, given how there is infinite utility at stake for myself and those that my beliefs influence, I need to give God as good an opportunity to influence my heart as I can. I will thus go to the church that looks least unlikely to be in tune with God. And if I am lucky they will at least have beautiful music.”

    Just replace “God” with “Flying Spaghetti Monster”, and I wager you don’t take your own advice. Or perhaps, more seriously, replace “God” with “Allah” and “church” with “mosque”. So, yes, it would be absurd (or at least just deeply self-deceived).
    @Matthew – Yes, there are some atheists who attend Christian churches, in some cases privately and in at least one case publicly. A pastor friend reports the belief that many who attend her church are probably atheists/agnostics, tho of course the church in question is a very liberal Protestant church. There are plenty of atheists who believe in various non-theistic Gods (or gods). So there is an possibility. But the Bible-talk would be pretty tough to handle.
    @Helen – I’m not aware of any supernaturalism at any of the atheistic events I’ve attended. I would not say that the Winter Solstice event was religious.
    Atheist prosociality and solidarity is likely to be radically different from religion. What form it will take is presently very far from clear. (On a sociological note, it’s been argued here and there that the types of networking that can be done via the internet are replacing the types of networking that used to be done via religion. But I don’t know how to assess those claims.)
    – Eric

    February 7, 2013 — 17:11
  • Eric:
    It depends on the particular atheist’s credence assignments. There will be atheists for whom Christianity is the least unlikely view on which there are afterlife benefits. There will be atheists for whom Islam is the least unlikely view on which there are afterlife benefits. I doubt there are any atheists for whom the flying spaghetti monster is the least unlikely view on which there are afterlife benefits, but maybe there are.
    Now, it may sometimes be rational to ignore very unlikely theories. But as we know, that’s a risky business in general (e.g., Parfit’s arguments in Reasons and Persons).
    Moreover, presumably there is a continuum among atheists as to their credence in various religions. Thus, surely, there will be atheists who do something like assigning credence 0.95 to atheism, 0.03 to Christianity, 0.01 to Judaism, etc. But 0.03 needs to be taken pretty seriously when the utilities involved are large. (I certainly wouldn’t fly to a conference if I thought that the plane had a chance 0.03 of crashing. Even if it was a once-in-a-lifetime kind of conference.) There will likewise be people, who assign 0.75 to atheism, 0.15 to Islam, and so on. Such people, by their lights, had better take Islam very seriously.

    February 7, 2013 — 19:08
  • Eric Steinhart

    Well, this is far off topic, and I’d really like to stay on Helen’s question, but, dear Alex, you tempt me with math. I can’t resist. Thus I set
    Pr(Christianity is true) to almost zero.
    But what about the infinite utility of heaven and infinite disutility of hell?
    Well, I also set the following probabilities:
    Pr(Heaven is infinitely good | Christianity is true) = almost zero;
    Pr(Hell is infinitely bad | Christianity is true) = almost zero.
    But how is this possible, you ask? Because, given that Christianity says that God is omni-perfect, and the designer-creator of our universe, it should follow that
    Pr(Earth is infinitely good | Christianity is true) = 1.
    And yet…

    February 7, 2013 — 20:14
  • That’s odd, because the claims of Christianity seem to entail that heaven is infinitely good: it lasts for an infinite amount of time, and contains constant great joy, and has no evils. Normally, when one knows that A entails B, one sets P(B|A) high (at least as high as the degree of belief in the entailment).
    I am inclined to think the earthly life has infinite value, actually. Here one has to have an appropriate calculus for working with different infinities, like hyperreals.

    February 9, 2013 — 9:58
  • Eric Steinhart

    And the claims of Christianity entail the same about the earth (or our universe). It was designed and created by an omni-perfect God who cares especially about humans (the crowning glory of earthly creation, at least). And, as Genesis 1:31 tells me, “Then God saw everything that He had made, and indeed it was very good.” But somehow, it all went wrong. And I’m told even that there was a rebellion in Heaven.
    All in all, I suspect it is entirely reasonable to say that Heaven is as much of a mess, as deeply infected by the problem of evil, as earth (or our universe). God couldn’t keep it together down here, why think He can keep it together up there?
    The converse goes for Hell: Christianity claims its infinitely bad; yet the Christian God is, looking at the stories in the OT, exactly as Dawkins says: a moral monster, a tyrant, the apex of wickedness. Thus Lucifer, indeed, had the right idea: to get away from that hideous strength. Hell, it is reasonable to suppose, is in fact a democracy, a socialist utopia. Only those in Hell are saved. (And, since it would appear that only selfish motives, based on personal pleasure and an infinite love of one’s own ego, motivate Christians to want to go to Heaven, one suspects that Hell is filled with those who have morally good wills. Hell is populated with holy people.)
    Of course, this is pretty close to the Marcionite version of Christianity, which was suppressed. (Tho, clearly enough, it’s not entirely Marcionite.)

    February 9, 2013 — 11:07
  • “And the claims of Christianity entail the same about the earth (or our universe). It was designed and created by an omni-perfect God who cares especially about humans (the crowning glory of earthly creation, at least).”
    No, they don’t entail that the earth is infinitely good. It might entail that infinite life on earth would be infinitely good.

    February 9, 2013 — 15:10
  • Eric Steinhart

    My recollection is that, before the Fall, Adam and Eve were immortal.
    Thus my claim stands.

    February 9, 2013 — 16:29
  • Eric Steinhart

    But we’ve drifted way off Helen’s query.
    The argument is that atheists generally find Christianity to be both contrary to truth and contrary to goodness; this contrariness rarely derives from abstract metaphysics, but more from the concrete particularities of the Biblical texts as wells the details of Christian activism (e.g. in politics); thus it would be not merely cognitively inconsistent, but morally perverse, for an atheist to attend a Christian church.
    Thus atheists seek to construct their own sociality, and it may include some behaviors that resemble established religious practices; but the meaning and practice is radically different.

    February 9, 2013 — 17:01
  • PluviÃ´se

    “We don’t know yet whether such communities can survive in the long term.”
    Really? I’m not all that familiar with this aspect of history of religion but my understanding was that there have been atheist churches and/or temples going at least back to the 19th century. I have no idea what the actual numbers are like. I’m curious!
    Is it just that this new church happened to jog her memory, or does the author think this new church to depart from previous forms of atheist religiosity? (Or what euphemism should we use for “religion” in this case?)

    February 9, 2013 — 22:10
  • Helen De Cruz

    While the success of atheist religious communities is in general lower than those of theist ones, there is variability. In Belgium, I know quite a few people who are members of freemason “loges”, which are atheist (I know freemasons aren’t atheist everywhere). They seem to be going pretty strong, and have been around since the 19th century.

    February 10, 2013 — 2:55
  • Dianelos Georgoudis

    I think it is fair to say that in the typical religious life the doxastic element is not fundamental. People absorb the religious beliefs of their environment because they make sense of the religious path they choose, and not the other way around. There is an interesting dialectic between belief and experience, but certainly experience is the fundamental part. And in religion the path and not the belief system is fundamental. It seems to me quite clear that a person who follows Christâs path without even believing in God is closer to Christ than one does not follow Christâs path but holds all the true Christian beliefs.
    Now on theistic metaphysics, all goodness and all value and all beauty are grounded in God. Thus all experience of whatâs good draws people towards its source. The great beauty of self-transcending love of course, but also the beauty of nature, the beauty of art, the beauty of sex, the beauty of being with friends, the beauty of raising children â they all draw one towards God, whether one is aware of it or not. And one of the most beautiful experiences of life is that of celebration. Religious life is full of great celebrations such as at baptism and marriage, but also the regular ones at Sunday service. Now on Sundays in Church one celebrates God, but there is much in creation one might celebrate too. So I see much sense for atheists to unite and celebrate all that is lovely in the world.
    Or let me put it in Pascalian terms. If theism is true then when atheists come together to celebrate the beauty of creation, they are also celebrating its creator. If atheism is true then there is still profit in celebrating the beauty of the world and in partaking in the beauty of the celebration itself. One way or the other it looks like a great idea.

    February 10, 2013 — 15:59
  • This poses the question of what the point of attending a non-atheist church is. Is the purpose to affirm one’s metaphysical beliefs? To learn about theological issues? To provide opportunities for do-good work? Or what? What do we think church-going is or is for?
    I suggest the contrarian view that churches are semi-public facilities, like restaurants, theaters and supermarkets and that the core purpose of going to church is to participate in ceremonies. Ceremonies are enjoyable in and of themselves, even if they have no further significance. Participants can use church in any way they please–as an expression of their theological commitments or simply as a fantasy–like a historical reenactment.
    Re-enactors pretending to fight the American Civil War say things that they don’t believe, but that’s the nature of the game. And when atheists say the Creed, of course they don’t believe it. But why should that be an issue? Why should they feel uncomfortable about that, any more than Civil War re-enactors should feel uncomfortable about speaking in the personae of historical characters? Do they have the idea that others expect them to believe it? Or would disapprove if they discovered that they didn’t? Would we? I wouldn’t.
    The problem with atheist churches is that they’re earnest: people who go take their participation to be an expression of their “values” and commitments rather than ceremonies that are enjoyable in and of themselves, which participants and use as they please. And that means they’ll never be popular. Popular religion, folk religion, is a collection of ceremonies which participants can take in any way they want–investing them with commitment and value, or just participating for the pleasure of playing the game and enjoying the show.

    February 15, 2013 — 13:59
  • Ron

    If there is a market for an atheist church, someone will figure out a way to create it and make it financially viable. But I think atheist tastes are too varied for a one size fits all or even a ten sizes to fit all solution.

    February 16, 2013 — 11:08
  • Ron

    I think a church of any sort only makes sense if there is a critical mass of atheists in your vicinity. Driving 30 miles to meet up with other atheists is not going to make for a viable atheist congregation. Does anyone have a contrary experience?

    February 17, 2013 — 11:13
  • I’m going to go ahead and skip over the inevitable debate taking place above, but, to chime in on the idea of atheist churches, I think it a generally useless thing. On the other hand, it does present an opportunity for those who currently find themselves outside of a given social flock a place of their own to connect with their neighbours.

    February 25, 2013 — 17:02
  • Helen De Cruz

    Ron & Primism:
    I think that the lack of social security in the US explains to a large extent why it is such a religious country compared to other industrialized nations. Plenty of sociological studies indicate that religious communities are effective in increasing prosociality among its members (often also accompanied by a decreased trust and more hostility towards those who are outsiders). The US’ expensive and inadequate health care system, lack of paid maternity leave (as one of the new countries in the world) etc make it important to be part of a group. So it makes sense to be part of a religious community. Whether atheist communities can achieve the same goals is a matter of debate. Perhaps belief in God is important to achieving group cohesion (as, for instance, Jesse Bering suggests, it would help people obey moral norms if they thought someone was watching them).

    February 26, 2013 — 3:30
  • “This poses the question of what the point of attending a non-atheist church is.”
    To receive the supernatural effects of grace, whether from prayer or from sacraments, and to worship our creator as a community?

    February 26, 2013 — 13:53
  • That’s a very good point – one that simply must be true, on some level. Still, the rate of religiosity here in Canada is also high, and we’ve got free healthcare!
    There’s a distinct difference between religiosity in Canada and that in the United States, though, and I’m not sure of the cause. It’s seen most easily in the lack of widespread fervent belief here; fundamentalism just isn’t an issue.

    February 26, 2013 — 15:44
  • overseas

    Religious groups do not provide maternity leave or healthcare for their members, nor do they provide effective substitutes for these. So your point must be that they provide consolation for or means to cope with the consequences of, not having them. But they would also provide consolation for or means to cope with the consequences of many other things equally present in countries whose social security arrangements you approve of: approaching death, divorce, death of loved ones, incurable illness, etc. These things seem rather more traumatic than lacking maternity leave or even lacking the money to see a doctor. So if the consolation/coping explanation is correct, it should be the case that the difference in religiosity between the US and (say) Europe is rather less than we find. So I rather doubt that your point about social security really gets at what’s going on. Difference in responses to the broader cultural changes of the ’60s might be a more promising place to look.

    February 27, 2013 — 3:49
  • Helen De Cruz

    Overseas: thanks – I did not say they do provide these things (that would be rather a strong incentive to join them, wouldn’t it), but was providing a sociological observation. Churches may provide informal social safety networks, e.g., raise money for some member of the congregation who has cancer but cannot afford treatment. I doubt that people make a dispassionate analysis (what are the odds of getting cancer, my congregation fellows helping me etc). And churches are not very effective at providing these things; or rather, they are less effective than secular governments. But still, the US is a society with high levels of insecurity (high levels of homicide, large income inequality, lack of basic security for the poor) where being part of communities can provide a sense of security that people do not have from state-organized forms of social security. Perhaps the effect is indeed more psychological rather than utilitarian (as you suggest). The correlations between good social security/low religiosity are quite strong. Societies that are effective in providing their citizens have, on average, lower levels of religiosity. The Scandinavian countries are a good example.
    Here is a source:

    February 27, 2013 — 5:01
  • overseas

    I accepted that there is a correlation. YOur claim above, however, was that there is causation: that higher levels of state provision *explain* lower religiosity. You propose a psychological mechanism to provide the causation: we seek security by being part of a community. If that were the whole story, though, there’d be no reason for levels of US church participation to far outstrip (as they do) levels of participation in other entities that provide significant communities given suitable commitment, e.g. political parties (which can promise, in some cases, increases in state security) or hobbyist groups. (As a side-point, US religiosity doesn’t neatly correlate with strong community participation: many firmly believe but attend services only occasionally, let alone take a more active congregational role.) For your story to work, then, there has to be something about a specifically religious community that satisfies a desire for security better. Now there are preachers who hawk a sort of “prosperity gospel,” but they are a small minority. Any religious person with a modicum of sense notices that people in churches get sick and well, are poor or rich, at about the same rate as others. Any religious person with some theological sophistication acknowleges that God may have reasons to let us get sick and not make us well. So it’s not a sense of worldly security that’s being provided, at least unless those involved are pretty dumb. The most a religious person could reasonably expect might be a slight raising of the odds of worldly good (God may answer my prayers; He won’t answer if I don’t try praying). That’s not enough to produce a sense of worldly security. And it might be good not to build a theory on the expectation that most believers are stupid, ignorant or irrational. Religion may provide a more ultimate sort of security- whatever happens is meant for my good, etc.- but if that’s what’s being sought and provided, the state would not be able to provide any sort of substitute for it. So to me the security story doesn’t really add up. It supposes either large-scale stupidity, ignorance or irrationality on the part of believers (false, in my experience) or something for which the state would not in fact substitute (in which case we don’t get an explanation for the correlation between high state security and lower religiosity) or both.

    February 28, 2013 — 4:12
  • No thank you. Being a Protestant, I can get grace anywhere. And I’m not clear why there is any benefit in worshipping in “community.”
    In any case, it’s in the interests of Christians to promote my view of churches as belief-optional public facilities. We need churches to keep open and functioning, but there are too few religious believers to maintain the buildings and keep the ceremonies organized and financed. So we need to make it clear to others that churches provide secular benefits they can enjoy–music, art, architecture, “community,”–and that they’re welcome to participate, regardless of what they believe or how they behave.

    March 2, 2013 — 12:26
  • Eric Steinhart

    James Croft (at the Harvard Humanist Community Project) has a nice blog post about atheist communities:

    March 2, 2013 — 13:26
  • Helen:
    “I think that the lack of social security in the US explains to a large extent why it is such a religious country compared to other industrialized nations.”
    That line of thought would predict greatest religiosity among those least well off in the US. I do not think we find this. Or do we?

    March 18, 2013 — 13:31
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Hoka Hey – Free Font

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Download Hoka Hey – Free Font Use this PSD in your own upcoming projects. You are welcome to download and it’s totally free to use and share. Thanks for your interest. Hope you like it. Enjoy!

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Wednesday, February 1, 2017

Fishy wishes

For this non traditional card shape challenge, made a card that looks like a fishing vest.  I used brown  cardstock to create the card. I used  a lighter brown to make the collar and pockets and used 3 brown  buttons. Inside each pocket I put fishes tackle pieces.

  1. How totally cute! I love all the little details! Always glad when you join in with us at PIP Challenges!

  2. Thank you for sharing your lovely crafting for Penny’s challenge 314 – hope to see you again soon – Hazel DT x

  3. Any Man who like fishing will love your card
    my dad love fishing and he will thrilled if I make like this
    but I dont have the DIES to make similar like this
    I love your idea
    Great manly card
    many thanks for joining with us at ATSM this time
    Monika (ATSM DT)

  4. (Gasp!) oh I love, love, love your card! And I know someone else who will love it even more!!😃😃 Great accents in the pockets as well as overall design! Thanks so much for sharing with us at PIP Challenge.

  5. This is marvelous! I am always searching for guy card ideas and I hope I remember this one. Thanks for joining us at the PIP challenge.

  6. Oh wow what a great idea. Loving this card very unique.
    Thanks for joining us over at Penny's.
    Jean DT xxx

  7. Okay, I know you cut hair but, seriously, you cut that card yourself?!!! Love it! I don't know a fisherman who wouldn't be "hooked" getting this. Great use of details and color choices. So happy you joined us on the PIP challenge blog. I'm ready for your next creation.

  8. Too darn much wonderful detail. Thank you so much for playing along with us ATSM!


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Wednesday, November 17, 2004

US Election

Yes, I think we all know that the election was a total flop but a brilliant way for the American people to demonstrate just what the Europeans, and most of the rest of the world, have been saying for about 4 years: 51% of them are witless simpletons deserving nothing short of eradication. At least now we can all put a more exact figure on it.

"Forgive them, Father, for they know not what they do."

And I can only hope that the above applies to the 58-odd million people in the US who voted for Bush. Doubtful.

When Kerry conceded with, what seemed to us over here in Old Europe, conspiracy-theory speed, I walked through my house and consoled the panicked Germans, many of whom seemed more concerned about the turnout than the Americans, and spoke just the above words, "Forgive us, forgive them," and tried to appear, myself, calm and subdued.

I pointed them to the interesting (and humorous) apologies offered on behalf of those who voted for Kerry, and even for those who did not, archived at I switched the computer on and began to do the same with my network of online friends in the US and around the world as we all screamed silently in our heads and wondered just what the world would be like in four years time.

I, an American who currently lives in Germany, will have to return to the United States to another 3 years and some odd months of Bush's reign of terror, round 2.

I began considering my options. Stay and fight. Marry and move. Transfer to a foreign university. That's all still to be decided...

Not to say that Kerry would have been a perfect alternative. He would not have, to be sure. But better is better and in a two-party system that most seem happy enough with to leave alone those there are rarely choices.

As a result of Bush's winning, I have joined two organizations I've been meaning to join for awhile now: the ACLU and the HRC. We'll need them.

So... who's to say what the world will look like in four years. Surely, not I since I don't even want to begin thinking about it.

I voted for Kerry and I'm sorry fewer of my country(wo)men didn't do the same. Forgive them, because I know I sure cannot.

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Three Dead in Tulsa Crash

Tulsa, OK – The Tulsa Police Report:

On Saturday, September 5, 2009 at 5:37 a.m. officers were dispatched to the area of the rock quarry at 12900 E. 46th Street North, to check for an injury collision in the area. EMSA had received a cell phone call from one of the victims who said that she and her friends were involved in an injury collision at or near the quarry. Officers located a Nissan Titan pick-up truck at the bottom of a mining pit just north of the intersection of 4600 N. 129th E. Avenue. The collision resulted in the deaths of three of the four occupants of the vehicle.

At about 3:35 a.m. officers had received a call in the same area reference to a vehicle involved in a possible injury collision, however they were unable to locate anything due to darkness and no visible signs of a vehicle or a collision.

The sole survivor of this fatality collision called 911 at 5:33 a.m. which resulted in officers and EMSA locating the collision on the floor of one of the mining pits inside the quarry.

The preliminary investigation reveals that the driver (deceased) of the pick-up truck and the other three passengers had been drinking and were travelling at a very high rate of speed northbound on North 129th East Avenue. As they approached the intersection they drove through the stop sign and continued north onto the quarry site . The truck drove through a gate located on the north side of the intersection then travelled up a slight incline which catapulted the truck over two boulders , striking them. The boulders were being used as barricades to prevent vehicles from driving into the mining pit. The truck then travelled through the air for over approximately 200 feet where it landed and struck two more boulders that were being used as barriers on the east side of the mining pit. The truck eventually landed at the bottom of the pit. It appears that all the occupants were ejected from the vehicle at that time.

Three of the occupants were pronounced dead at the scene. Troy Adams, dob: 11-30-84, Mark Gaches, dob: 09-07-80 and Andrea Merriman, dob:06-13-88. The sole survivor of the collision Amanda Stone, dob: 08-19-90 was taken St. John's hospital in serious condition. At the time of this report she is expected to recover.

All four occupants of the vehicle were from the Cleveland, Oklahoma area. .


text:
September 24, 2010

        Can you picture this inside your head or is there not enough details? What would you recommend to make this better?
        My clothes are out to get me. Everything I look at in my closet has a face . And it's not like a friendly smiley face, its a scary face. There's paint all over its face, sharp teeth hanging from its mouth like a shark; its eyes are black with a tint of red. When you look at my shirt you can't help but see a face that wants to eat you and pants that say 'if you put me on I will eat your legs.' Socks that will cut off your feet.
         I don't want any of those on me so I make clothes out of paper bags and trash bags. That way I'm not running around naked. But when I walk around on the streets, I look around and everyone's elses clothes have faces too. So I trap myself in my house and all you can see is clothes all over my front yard.

  1. I like the details.
    A bit longer would be nice. Maybe a fight with the clothes? The red/black eyes is really creepy and made me do a double take of my own clothes. Perhaps you should discuss how the fear of the clothes is making the main character feel?

  2. The clothes the people are wearing should have a little more descriptive. The trash bag and paper outfit had to be uncomfortable, maybe you should describe that a little bit?

  3. If you were to add some backgroung information that could be helpful. Maybe a bit more detailed. I like the concept though. Maybe you could make it longer, and try to stretch it out a bit more


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RDVT: The Business Technology Alliance

By PEDRO VALLE JAVIER of Caribbean Business

August 25, 2005
Copyright © 2005 CARIBBEAN BUSINESS. All Rights Reserved.

Technically speaking, Retail & Distribution Vertical Team (RDVT) isn’t a company. It is a strategic alliance among four technology firms that joined forces to benefit their clients and their businesses. The four companies that make up the alliance are JT Consulting, sales leaders in Great Plains software; DevNet Systems, a Microsoft Gold Partner; Business Computer POS Inc., vendors of the Retail Management Systems and member of Microsoft Presidential Club 2004; and IT Group, Microsoft Partner and providers of mobile-technology solutions.

According to Rafael Burgos, president of DevNet Systems & an RDVT team member, the alliance was forged at the urging of Microsoft. "The original concept of RDVT came from Microsoft. We have a good friend there, Héctor Negrón, who proposed the idea of creating a group of companies that could offer complete solutions to clients," Burgos said.

The idea was to have diverse companies each specialized in their own products that together could offer a complete suite of software and hardware solutions. "Each company has its own focus; there is little overlapping between the products each company offers. By helping each other out, all four companies can provide better services to their clients."

The alliance was launched officially in March, but the four companies have been working together since last year. Burgos said the alliance has been a great success. He foresees the team expanding in the future, seeking strategic alliances with other software companies to provide even better services to clients.

A diverse team

The four companies that make up RDVT offer a wide spectrum of services to their clients. DevNet Systems Corp., founded in 1997, is divided into three divisions: business consulting, business solutions, and technology services. The company helps clients with Microsoft Business Software, Symantec Business Software, Help Desk Business Software, and Fax Business Software. DevNet Systems not only installs the software, it also trains users in using, configuring, and troubleshooting the applications. The company has a concept called "Knowledge Transfer." This concept seeks to transfer the company’s working knowledge of the software to the client to make the client’s company self-sufficient.

Business Computer POS Inc. is a company specialized in the sale, implementation, installation, and support of Microsoft Business Solutions. The firm provides point-of-sale (POS) software solutions to its customers. Its main product is the Retail Management System Store Operations software. Business Computer is also a provider of software-development services for small to midsize companies in the Caribbean and Latin America that use the Microsoft Business Solutions Retail Management System. Other than helping businesses run more efficiently, Business Computer offers services in network administration, security, and design.

JT Consulting was founded in February 1994. It also provides POS software solutions to its clients. The company offers complete retail-sales-systems implementation, including computer hardware, software, conversion, configuration, training, communication-equipment setup, and postimplementation support. JT Consulting is a leading company in the sale, installation, and implementation of Microsoft’s Great Plains software. Great Plains is a comprehensive business-management solution built on the highly scalable and affordable Microsoft technologies platform. It offers a cost-effective solution for managing and integrating finances, e-commerce, supply chain, manufacturing, project accounting, field service, customer relationships, and human resources.

IT Group is an information-technology-consulting company specializing in four areas. First, the company offers analysis, design, development, and implementation of business-information systems. The company also specializes in the development of Mobile Systems Solutions. IT Group develops applications for intranet / extranet and client / server to be used on such platforms as Windows NT / 2000 / 2003 Servers, Novell Netware, and AS/400. Finally, the company offers systems integration, process re-engineering, and process automation.

A common link

A major advantage for clients is that all companies base their service on Microsoft technology. This means all products offered by each company are compatible and can be successfully integrated with each other. "In many ways, the center of our service is Great Plains. Other applications, such as POS and other business-management solutions connect to it," Burgos said.

For example, a client can have JT Group install and implement Great Plains while DevNet Systems and Business Computer provide software such as Retail Management solutions to increase the business efficiency. IT Group can provide that client with the mobility solutions to keep its sales team in contact, informed, and on track. All of this is done using Microsoft technology, which gives the client a sense of reliability and complete support, Burgos said.

RDVT’s client base is as diverse as its members. According to Burgos, the RDVT alliance has clients in industries such as finance, transportation, insurance, and service. One of the advantages RDVT has for its members is client referral. According to the DevNet president, since there is a great deal of trust between each team member, they feel comfortable referring their clients to their fellow teammates. This means each company’s client base is greatly expanded. "If a client asks for something one of us can’t do but the other can, we are confident that by referring them to another RDVT company they will get the best service," he explained.

For Burgos, this alliance is based on trust. This includes the trust the partners have in each other and the trust the client places in the companies. "The basis of RDVT is the unconditional trust we have in each other. We are based on the promise that we are all going to help each other in the business," he explained. This means a client who comes to one of the four companies that make up RDVT can have the added value of a trusted partner that will make certain the services the client is receiving from any of the team members is of the best quality, Burgos added.

With so much technology and expertise at their disposal, clients can get four distinct benefits from doing business with RDVT, Burgos commented. RDVT can help clients solve their major problems and achieve their strategic objectives. The alliance also can help clients maximize their investment by implementing software and hardware that converge over various business areas. RDVT also can help clients align their business goals with the adequate technological resources. Finally, the partnership brings clients easy access to four companies with vast experience and knowledge in the development and implementation of business technology.

This Caribbean Business article appears courtesy of Casiano Communications.
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Orlando Sentinel

Hispanics Not Chump Change For GOP Team

By Myriam Marquez

March 30, 2005
Copyright © 2005 Orlando Sentinel. All rights reserved.

President Bush's job-approval ratings are in the tank, partly because of what most Americans see as his inappropriate meddling in the Terri Schiavo case and the public's growing concern about spiraling-out-of-control gas prices.

So what's the big whoop if Bush's latest Gallup Poll job rating, at 45 percent, is the lowest of his presidency? That's yesterday's news, and Ken Mehlman is looking to the future.

He's working to get Hispanics securely in the GOP camp and, with the help of faith-based initiatives, make inroads in the black Democratic community, too.

"Crazy Ken" -- as Sen. Mel Martinez calls the Republican National Committee's new workaholic 24/7 chairman -- made his pitch to the predominantly Hispanic business crowd Tuesday packed at Habana Joe's restaurant in College Park. Of course, he was preaching to the converted. He talked up the GOP agenda for education vouchers, more tax-cutting, growing homeownership and starting personal investment accounts through Social Security. (Schiavo wasn't on the agenda, and Bush's job-approval rating may indicate why.)

Judging from the political glitterati in attendance (from Florida Chief Financial Officer Tom Gallagher, who's eyeing the governor's seat, to Orange County Mayor Rich Crotty), GOP politicos aren't taking their party's prominence for granted. Aside from Martinez, there was Orange County Commissioner Mildred Fernandez, whose Puerto Rican background can only help the local GOP court the area's largest Hispanic group. Brevard County Commissioner Jackie Colon came all the way from Melbourne.

Tico Perez, who decided Monday not to run for the interim post of Orlando mayor while Buddy Dyer fights his indictment, put in an appearance. Martinez hailed Perez for "putting the best interest of the community" ahead of his own political aspirations and encouraged him to run in the future.

For his part, Mehlman got a feel for the perennial Puerto Rican question. The issue of status -- whether the island should remain a U.S. commonwealth or seek statehood -- continues to dominate island politics. The GOP's platform supports statehood for Puerto Rico, so it was inevitable that several people, including former state Rep. Tony Suarez, would try to press Martinez and Mehlman to commit on the issue, though neither did.

If there's one thing the GOP has learned, thanks to the Bush brothers' connections with Latino communities in Texas and Florida, it's how to sell the party to family-values, business-oriented Hispanics without getting stuck in the muck of the status question. Central Florida's Puerto Ricans, particularly those who have moved here from the island, where there's no strong allegiance to the Democratic or Republican parties, are swing voters. Fernandez and state Rep. John Quiñones, both Republicans, gained Democratic Puerto Rican voters' support thanks to their island roots.

But ethnic pride will only go so far, as Angel Baez-Camacho of the Florida Association of Truckers illustrated. He pleaded with Martinez for the GOP-run Congress to find a way to help independent truckers, many of them Hispanics, hard-hit with the skyrocketing price of diesel. Ethnic pride and the GOP's pull-yourself-up-by-the-bootstraps philosophy, it seems, don't substitute for a pocketful of change -- even for the converted.

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Beauty Tip of The Day

Sunday, July 10, 2011

Motivated Monday

It's that time again, time to get back to work and that means picking out what to wear.  What will say "I'm Motivated" when you get to work?

Easily motivate yourself Monday morning with a crisp white trouser topped with a bright and fresh green origami top accessorized with cornflower blue belt and hand bag. Throw on the airy white blazer for the power suit that brings the power to you! Ice the cake on this fashion look with these blue gray, vintage, modern owl earrings and streamlined bangle. Don't forget to walk out the door with the fantastic pop of yellow on the striped sling back wedges!  Take individual pieces or the whole set and GET MOTIVATED!

*** My Look For Less Secret: For jewelry and accessories, is Charming Charlie.  They are popping up all over the states and the selection of every size, style and color jewelry is AMAZING!  If you haven't checked them out, I recommend that you go, they don't sell products online but they do have a website.

  1. I absolutely LOVE those earrings. I'm very into owls lately. I never thought of getting accessories with them, I'll have to look into getting these.
    Also, I can't wait to visit Charmin Charlie! I always love the accessories you're wearing from there :o)

  2. AnonymousJuly 15, 2011

    Charming Charlie is THE BEST!!! It's like a candy store for grown up women (and men too!) :-)


text:
NC Budget and Tax Center, Poverty and Policy Matters

The North Carolina Fund’s 1966 Manpower Program: Training and connecting jobless workers with employers in the state’s rural and underserved areas

As we noted in this space on Monday, the North Carolina Fund served as a template for President Johnson’s ambitious—and effective—national “War on Poverty” that was launched 50 years ago.  While such efforts began long ago, the policy prescriptions administered by these efforts remain relevant today. Case in point: the North Carolina Fund established a manpower development program aimed at helping to improve the employability of workers in rural parts of eastern North Carolina. Formed as the state’s economy was undergoing structural changes, this program provided jobless workers with on-the-job training, direct job placement, employment counseling, and much more.

With only one job available for nearly every two jobless workers in the state today, policymakers should give serious consideration to a modern version of this program that will fit today’s needs as Tar Heels continue to struggle with elevated rates of unemployment and long-term unemployment. Highlighting the North Carolina Fund’s Manpower Program, below is a second excerpt from “Everybody’s Problem”: Whites, Blacks, and the Fight Against Poverty in Eastern North Carolina, 1963-1969,” written by Karen M. Hawkins and currently under review with the University of Florida Press.

Manpower Program attracts community support in Eastern North Carolina, January 1966

An experimental program developed and supervised by the North Carolina Fund, Manpower Improvement Through Community Effort (MITCE) promised to reach at least five thousand unemployed rural persons in its first year, including adults from farm families earning less than $1,200 a year. The ways that MITCE intended to reach this population included on-the-job training, direct job placement, employment counseling, vocational guidance, and all other means approved by the Manpower Development and Training Act (MDTA) of 1962 to secure steady employment or enhance future employability.[i] Most of the funding for the demonstration phase of MITCE was provided by the U.S. Department of Labor under the Office of Manpower, Automation, and Training (OMAT) and was originally limited to the area of three North Carolina Fund Community Action Programs (CAPs) in Eastern North Carolina, one of which was Craven Operation Progress (COP).[ii] As outlined by the North Carolina Fund, one of the key purposes of MITCE was to validate that on-the-job training is “a realistic and desirable training device in rural areas” and is “the most efficient way of meeting the needs of the small employers who exist in these areas,” in hopes that similar projects could be funded in rural communities across the state and throughout the nation.[iii] Prior to the War on Poverty, programs funded under the MDTA had been essentially limited to the unemployed who lived in urban centers where large private employers with nationwide operations, which were the most willing and able to efficiently train vast numbers of potential employees, were relatively abundant.

The North Carolina Fund and the Department of Labor encouraged the expansion of manpower in North Carolina’s predominately rural communities, such as Craven County, for many of the same reasons that MITCE would be so readily accepted by local employers, potential employees, and community leaders. By the mid-1960s, at the same time that service-type jobs were on a historic rise, the nation’s number of skilled and semi-skilled manufacturing jobs was also growing exponentially due to new consumer demands and technological advances that boosted efficient plant production. As a result, unskilled workers, who would represent less than 10 percent of the manufacturing production worker total in 1965, would become even further marginalized in the American economy.[iv] At least six MITCE field representatives, several of whom were Eastern North Carolinians themselves, were assigned to conduct door-to-door surveys in target areas of heavy unemployment, underemployment, and high incidence of poverty to discover the reasons for individuals’ unemployment or lack of income as well as their families’ employment needs. These field representatives’ ultimate goal was to persuade the unemployed individuals to begin the screening and testing process that would presumably match them with an obliging local employer either through direct job placement or on-the-job training. If individuals could not be matched with an employer, because they were underage, lacked experience, or had educational deficiencies, or health issues, MITCE staff could refer them to NYC, Adult Basic Education classes, institutional training at the Craven IEC, the local health or welfare departments, or counseling provided by MITCE.

In addition to the efforts of the field representatives and counselors, two training supervisors within MITCE each contacted at least one new local employer per week to learn about their labor needs and any immediate opportunities for placement of unemployed persons in jobs or on-the-job training. Sometimes a local employer would agree to sign a contract with Craven MITCE for direct placement but employers more often preferred the lower-risk option of on-the-job training, which also functioned as a trial period. Moreover, the training supervisors informed the employers that agreeing to contract with MITCE meant not only that they would be in charge of the requirements and the number of weeks of the training but also that they would receive a certain amount of reimbursement to defray the costs of training. These offers of reimbursement were crucial in winning over employers to MITCE. Because many business owners in Craven County ran small operations of twenty-five workers or less, few could afford either the time or the money expense of training new workers, which placed inexperienced young persons at a particular disadvantage in finding employment. Yet employers may have been won over just as much, if not more, by the fact that MITCE supervisors pre-screened the potential trainees, thereby weeding out those not genuinely committed to a five-day work week or prepared for the jobs in which they might be placed. Jack Jones was one of a growing number of businessmen in Craven who found that MITCE suited their needs and preferences, as seen by training supervisor field reports between October 1965 and January 1966. Even those who were not hiring at the time expressed approval of the manpower program. “I was surprised and pleased with the reception I got,” Dave Sasser wrote after interviewing potential employers in Havelock. “All of the businessmen I contacted were overwhelmingly in favor of the program.”[v] MITCE supervisor Charlie Boyd received the same type of positive feedback from local businessmen, many of whom agreed to a manpower contract for trainees. One of those employers told Boyd that “matching men with jobs were the right move” while another affirmed that “this program is great for the employees and employer.”[vi] Boyd and other Craven MITCE representatives heard similar statements from many more businessmen in terms of how the manpower program helped both employer and employee and, in turn, the overall community.

The positive reception that Craven MITCE received from local businessmen so early in its demonstration phase was rather remarkable given that many of these businessmen, most of whom were small businessmen and politically conservative, had made it clear in the past that they were not strongly in favor or were even directly opposed to COP and the War on Poverty. Although many of the employers contacted by MITCE never had anyone explain the manpower concept to them before, almost all who needed workers became open to the idea, including an employer at New Bern’s WNBE radio station who had originally told Charlie Boyd that he wanted “nothing to do with any affiliate of the poverty program.”[vii] This apparent disconnect did not necessarily mean, however, that these businessmen were behaving as hypocrites. Their dislike for COP was based in part on of a lack of knowledge of the programs as well as a sense that either manpower was a “give-away program,” overly wasteful of tax payer money, or interested primarily in bestowing preferences upon blacks, or all three. These men certainly participated largely out of their own financial self-interest; however the program’s philosophy that with a new job the unemployed who “had once been a drag on the local economy” could become “useful, tax-paying citizen[s]” also fit their worldview.[viii] Many advocated the program from a similar belief to COP director Robert Monte’s that “There is dignity and satisfaction for every person that does a job or performs a service that is done well—both to the employee and employer.”[ix]

Businessmen who may have originally believed that funding for the program was excessive became convinced that this was not so; moreover, they saw its tangible results first- hand. In addition, many of these businessmen, particularly those affiliated with larger and well-respected employers such as Belk’s, Tryon Palace, and Commodore Boats, had long been expected to contribute to the well-being of their community by volunteering their time or money including becoming involved in a civic group or donating to the local Red Cross.[x] Because of the direct assistance manpower brought them and their feeling that by participating in it they were helping to alleviate the local unemployment problem, conservative businessmen could and did widely support MITCE in spite of its origins as a government-backed program.

But MITCE did not just match employees with the interests and needs of employer. It also served the interests of the poor and unemployed, most of who desired the benefits of steady employment. MITCE reduced some of the ways, both intentional and unintentional, that employers discriminated in their hiring processes; these included preferring to hire kin (at least within family-operated establishments) and relying on word of mouth and current employee recommendations. These and other methods  tended to exclude job applicants who were not of employers’ race and social class. Whether or not Craven employers—most of whom were white—understood the changes that were happening around them, MITCE offered them never-before-seen incentives to be more open to training or hiring those they might not have considered or those they might have feared giving a chance to before, most notably blacks. “Many fears disappear when you get to know a person,” Sarah Herbin of the North Carolina Good Neighbor Council once told a group of Wake County Democratic Women in 1964. “And the best way to get to know a person is to work with him.”[xi]

Local blacks throughout Craven, both the poor and the middle-class, were just as willing to recognize the necessity for greater training and education for black advancement. Black school principal and COP board member John R. Hill lamented, for instance, the case of seven former NYC enrollees, all high school graduates, who remained unemployed and unable to find jobs because of their low skills as well as the lack of industry in the area.[xii] Fellow COP board member David Whitfield, a fifty-seven-year-old janitor at New Bern’s Christ Episcopal Church, concurred that higher-paying jobs were of paramount importance for blacks and added his belief that COP and the poor would be better served by putting at least as much emphasis on education as on neighborhood organizing.[xiii] Catherine Berry, a housewife and president of the James City PTA, who like Whitfield had been appointed to the COP board in August 1965 to represent the black poor, agreed with Hill and Whitfield that “the major need of local Negroes is for job training to enable them to gain better employment,” since it was difficult “for a Negro to get a job in Craven County.” Despite Berry’s belief that “a White is always hired before an equally well-qualified Negro,” she admitted that MITCE was attempting to reverse this trend.[xiv] New Bern mortician Oscar Dove also concluded that since “Craven Negroes have never had many job opportunities open to them” that the “best thing COP could do [is] to provide increased education and job training.”[xv]

[i] “Excerpt from: A Rural Manpower Program in North Carolina” in National Association for Community Development, Community Programs on Employment and Manpower (Washington, D.C.: NACD, April 1966), 253.

[ii] The other two CAPs that received funding for MITCE under its demonstration phase were Nash-Edgecombe Economic Development (NEED) and Tri-County Community Action (TCCA), which included Richmond, Scotland and Robeson counties.

[iii] Ibid., 246.

[iv] Charles E. Silberman, “The Comeback of the Blue-Collar Worker,” Fortune, February 1965, 216. Much of this manufacturing growth occurred in spite of continued technological change and automation in the nation. In fact, the introduction of advanced machines could require more workers and open up new jobs since the machines were able to accomplish tasks not done before by men. See Charles E. Silberman, “The Real News About Automation,” Fortune, January 1965, 124-125, 222, 227.

[v] Report by Dave Sasser, November 11, 1965, folder 5512, NCFR.

[vi] Report by Charlie Boyd, October 28, 1965; Report by Charlie Boyd, November 16, 1965, folder 5503, NCFR.

[vii] Report by Charlie Boyd, November 19, 1965, folder 5503, NCFR.

[viii] Vaughn, Manpower Improvement Through Community Effort background paper, folder 5525, NCFR.

[ix] Notes of Bob Monte, folder 5038, NCFR.

[x] Theodore Levitt, “The Dangers of Social Responsibility,” Harvard Business Review 36, no. 5 (September-October 1958): 41-50.

[xi] “Speaker Discusses North Carolina Good Neighbor Council,” News & Observer, May 1, 1964.

[xii] John R. Hill, interview by John Miller, Vanceboro, NC, July 28, 1966, transcript, folder 7093, NCFR.

[xiii] David Whitfield, interview by John Miller, New Bern, NC, July 28, 1966, transcript, folder 7093, NCFR.

[xiv] Catherine Berry, interview by John Miller, James City, NC, April 15, 1966, transcript, folder 7091, NCFR.

[xv] Oscar Dove, interview by John Miller, New Bern, NC, July 26, 1966, transcript, folder 7093, NCFR.

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Sudip Thakor
Managing Partner

Sudip is the Founder and Managing Partner of Pumori Capital. He is a senior banking and asset management executive with over 20 years of experience sourcing and structuring deals, while managing top-tier teams and risk positions in Emerging Markets (EM). Sudip founded Pumori Capital soon after leaving Credit Suisse (CS) in 2013, in order to take advantage of very attractive discounts available to investors in the secondary PE space in India and SE Asia.

At Credit Suisse, Sudip was a Managing Director, member of the Operating Committee, and Head of EM Products within the Asset Management Division (AMD).  He was responsible for building out the Firm’s EM Alternatives platform, either organically or through partnerships with established GPs with main areas of focus India, Brazil, and Mexico. Prior to joining the AMD in 2010, Sudip was a member of the Fixed Income Operating Committee, co-head of Global EM and Investment Grade Credit, and head of Global Structuring within the Fixed Income Division (FID) from 2002-2009.

Sudip has lived and worked in Mumbai, New York, Tokyo, Hong Kong, Singapore and Greenwich, CT. Prior to his 16 years at CS, Sudip was an MD at Bankers Trust Company, and received his MBA from Columbia Business School and his BA from Cornell University.

Ashish Kapur

Ashish is the Co-Founder and Partner of Pumori Capital. He has over 12 years of experience in advisory, emerging markets investing, financing and asset management. Ashish was previously a Director within the Asset Management Division (AMD) of Credit Suisse (CS) in Hong Kong where he was responsible for developing new PE funds for CS in Asia as well as monitoring existing CS PE investments in the region.

Prior to working with CS AMD in Hong Kong, Ashish spent 8 years as an investment banker with CS in its New York and London offices focused on healthcare and consumer transactions. Ashish has significant deal experience and structuring expertise, having completed transactions in excess of US$75b across M&A, debt and equity financings globally.

Ashish has lived and worked in New York, London and Hong Kong. He relocated to Mumbai with Pumori Capital in 2014 to develop a ground-level network and leverage existing relationships across Asia. Prior to CS, he was an analyst at Goldman Sachs in the Credit Derivatives Group, and received his BA from Ohio Wesleyan University.

Copyright © 2016 Pumori


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Gold Member Since 2015
Audited Supplier
Guangzhou Ruier Clothing Co., Ltd.

Coat, Winter Coat, Red Winter Coat manufacturer / supplier in China, offering Punk Rave Gothic Women Winter Long Red Winter Coat (Y-401/RD), 2016 Hot Sale Punk Rave Lq-072 Lolita Black and Red Two-Wear Mini Skirts, Hot-Sale Punk Rave Chinese Plain Black Stretch Collar Shirts (T-310) and so on.

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Supplier Homepage Product GOTHIC Female Coat & Jacket Punk Rave Gothic Women Winter Long Red Winter Coat (Y-401/RD)

Punk Rave Gothic Women Winter Long Red Winter Coat (Y-401/RD)

FOB Price: US $55.83-56.99 / Piece
Min. Order: 3 Pieces
Min. Order FOB Price
3 Pieces US $55.83-56.99/ Piece
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Production Capacity: 1000PCS/Week
Transport Package: 1PCS/OPP Bag, More in Standard Export Carton
Payment Terms: T/T, Western Union, Paypal

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Basic Info
  • Model NO.: Y-401/RD-Woman
  • Age Group: Adults
  • Season: Winter
  • Model: Medium
  • Feature: Contrast Color
  • Sleeve Length: Long Sleeve
  • Supply Type: in-Stock Items
  • Soft Index: Fit
  • Thickness Index: Thick
  • Trademark: PUNK RAVE
  • Material: Polyester
  • Gender: Women′s
  • Length: Long
  • Style: Wild
  • Thickness: Normal
  • Brand: Punk Rave
  • Ingredient: 100% Polyamide
  • Elestic Index: Inelastic
  • Version: Fitted
  • Origin: Guangzhou, China
Product Description
Punk Rave Gothic Women Winter Long Red Winter Coat (Y-401/RD)

The gothic fake-two-pieces Court dress coat
1. Use high grade black velveteen fabric with gorgeous embossed worsted fabric,
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4. On the front placket and cuffs display a very strong sense of court , let whole looks so gorgeous.
5. Black color
6. 100% Polyamide
7. Fitted version
8. Fit and inelastic material

100% Polyamide

Punk Gothic, Fashion

60 pieces, mixed design acceptable

Trade term

You mix with our other items for CHEAPER combine shipping cost, pls. Contact us for photos

Pls note:
Actual fabric colors may vary slightly from online colors due to variations in screen color settings.
Measurements size on size table above for your reference. All size about subject to +/-0.5-1 inches tolerance.

Company Information:
Guangzhou Rui'er Clothing Limited Company is an attractive enterprise which integrates research, design and manufacture. We have two great brands now, PUNK RAVE & PYON PYON which are popular known both in domestic and overseas. Our main clothing fashion styles are: Punk, Gothic and Lolita.

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B: Small MOQ request for wholesale or retail both accept.
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D: Fast delivery.
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Packaging Ways: 1PC/OPP bag, more in standard export carton or as customer's request.
Shipping Ways:  Normally by Express for small order, by sea or by air for mass order.

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1. Before the cooperation, what information we would like to know from you?
(1) Basic information about Your name, company detailed address, company registration number/tax number.
(2) What is your sales way: retail or wholesale? Entity shop or do you also have online store?
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(4).Have you ever purchase our product before? Buy retail or wholesale? Where to buy?
2. How to order in wholesale if you are our right customer?
(1) Visit our website and send us the style code (or the name), size and quantity of each style you want.
(2) We check the stock system and quote the best price for you for the stocking iterm.
(3) Confirming order, we will make PI with bank information and email you.
(4) After confirming payment, we will send order and provide tracking number after getting from the shipping forwarder.

3. Q: What's your MOQ?
    A: Each iterm MOQ are 3PCS, 60pcs in all. you will get related discount if you order more.

4. Q: What's your payment ways?
    A: Normally by T/T, West Union, Paypal etc. Bank charges will be taken by customer. The exchange rate is  calculated by the day of the remittance.

5. Q: What's your shipment ways?
     A: Normally by express for small order, 5-7 working days. Mass order can delivery by sea or air as request.

For more information on our available products and services, please don't hesitate to contact us.  Looking Forward for the further discussion sincerely.
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Suzanne & Maizie

Suzanne has loved horses since the age of four years which was when she first started having riding lessons after being encouraged by her Mum, who also loved horses when she was a young girl.

Suzanne had riding lessons every weekend and since that early age her ambition was always to own her own horse.

Even on holiday Suzanne had to go horse riding!

Suzanne would enter shows on any horse she could beg, streal or borrow !

After leaving school and getting a full-time job Suzanne saved up every penny she earned her ambition of owning her own horse was realised on July 6th 2003. After months of searching advertisments in news papers Suzanne went to see a horse which was kept at a farm in Cwmbran.

Suzanne fell in love with Maizie the first time she saw her and after several rides out with Maizie's previous owner she decided to take the plunge and buy her.

After a hair raising trot from one side of Cwmbran to the other, Suzanne settled her horse in her new home at some livery stables not far from Sor brook near Coed-y-Paen.

Part 2
The move to Court Farm

(coming soon)