Tag Archives: Capitalism

State capitalism and climate emergency

A continued look at {Why capitalism massively intensified the climate crisis, and why only collective action can solve it}

Continuation of

Capitalism and relevance to climate change

Capitalism and The environmental record of the communist world

In his article “Why capitalism massively intensified the climate crisis, and why only collective action can solve it” Gezwin Stanley confirms that the climate emergency couldn’t have happened without fossil fuel driven industrialisation. But there is more:

human technology plus the very human inclination towards short termism tends to result in environmental degradation. It isn’t just capitalism that caused the climate crisis. But it is clear that capitalism, or rather the different varieties of capitalism, meaning any system where the few both control and benefit from the engines of wealth creation, the very same productive forces that can damage the environment, while also being best able to use their position to shield themselves against any environmental side effects, did and will dramatically exacerbate environmental damage. And, comparing state capitalism with private capitalism, it isn’t markets or consumerism that appeared to make the difference: the West had those in abundance, but the Communist world did not, and the outcomes were similar: critical environmental crises. The implication is that mass-scale industrial technology, combined with the control of that economy by a few who are compelled to strive for growth at all costs and to disregard, even deliberately hide, all externalities, is sufficient to cause environmental collapse, even if consumerism and insufficiently democratically regulated markets really don’t help. {Why capitalism massively intensified the climate crisis, and why only collective action can solve it}

We must remember that important pressures contributing to current and future ecological collapse include habitat loss, habitat degradation, and habitat fragmentation, monocultures, overgrazing, overexploitation of ecosystems by humans, human industrial growth and overpopulation. The Soviet Union sinned against the respectful use of the earth by the practice of growing the same crop each year on a given acreage. The Soviet government found out, to its shame, that their large-scale plan of mass production or to produce huge quantities of cereals, vegetables and fruit, impoverished the country and did not produce good harvests. This because nonlegume crops usually exhaust the nitrogen in the soil, with a resulting reduction in yields. When they wanted to make the fertility level of the soil higher, they introduced fertilisers that poisoned the soil. The idea of greater flexibility in planning the system to meet year to year changes in the need for various crops, failed dramatically with food shortages and starvation as a result.

That environmental damage will be even more extreme if the masters of the economy, under private or state capitalism, are actively competing with each other whether for profit or to hit targets mandated by some dictator’s latest five year plan. {Why capitalism massively intensified the climate crisis, and why only collective action can solve it}

writes Gezwin Stanley, admitting that

 the vital experiment, of a technologically advanced society that combines political and economic democracy, hasn’t as yet really been tried, perhaps because it is so offensive to the powerful and power-hungry.

Would such a society be able to better balance environmental and economic concerns? It certainly seems likely in theory, but in practice all we have to go on are smaller scale examples, often embattled and created despite huge challenges, such as the Zapatistas in Mexico or Rojava in Kurdistan. While environmentalism is a core thread of the ideology of both these movements (see for example: “What the Zapatistas can teach us about the climate crisis” or “Rojava is trying to build a green society”), how that would play out in the long term, in more stable conditions and at scale, has still to be determined. Though social democracy may be precarious, because the super-rich often buy politicians, parties and media influence, the historically more thorough-going social democracies may offer a clue as to what would be possible environmentally if economic control was more democratic, with (again according to the World Bank figures here: https://data.worldbank.org/indicator/EN.ATM.CO2E.PC) per capita carbon dioxide emissions in 2018 for Denmark being 5.8 tonnes, for Norway 7.0 tonnes and for Sweden 3.5 tonnes, compared to the USA at 15.2 tonnes, though the Nordic countries are at a similar level of technological advancement and average prosperity and overall have a colder climate. The same figure for the Russian Federation is 11.2 tonnes per capita and for considerably poorer China 7.4 tonnes. It may also be worth contrasting how Scandinavia confronted the problem of acid rain from the 1970s with how the former Soviet Union attempted to “bury” its multiple environmental crises. {Why capitalism massively intensified the climate crisis, and why only collective action can solve it}

For him, it is no wonder that the state-capitalist communist countries of the past or the present were the cause of environmental calamities.

There have been more human generated greenhouse gas emissions since 1990 than in the rest of history (see this excerpt from “The Uninhabitable Earth”, published in 2019). Nor should we ever forget the whole corporate funded global disinformation campaign of climate change denial , and now “greenwashing”. For example, Exxon knew of climate change in 1981, but it funded climate change denial for 27 more years. None of this is surprising as the richest have an incentive to care least about climate change, because they can most easily escape its effects, from basing themselves in less affected countries, through being able to afford air conditioning, coastal defences and other protections to participating in the growing market for elite bunkers and safe havens (see “‘Billionaire bunkers’ that could shelter the superrich during an apocalypse”).

COP15 Logo.svgIf the economies of at least the most technologically advanced and richest nations had been run along lines of distributed economic power, of economic democracy as described here: https://gezwinstanley.wordpress.com/what-is-economic-justice-and-how-can-we-create-it/ , then there would most likely still have been a climate crisis. We are not angels. But without hugely powerful billionaires willing to conspire to deny climate change, and able to rig the political debate in many countries such as the USA, we would have acted a decade or two, possibly three, sooner. For example, the climate change deniers’ “Climategate” conspiracy in 2009 sabotaged the Copenhagen COP15 Conference and alone may have set back progress a decade, while none of the conspirators or those enlisted to help with the subsequent public relations have ever been brought to book. All that lost time could prove to have been crucial.

To resolve this conflict of interest we need to place everyone in control of the things they need to live and make a living. Then no one can disproportionately reap the economic benefits while disproportionately avoiding the environmental costs. That ensures everyone has an incentive to co-operate to create environmental regulations, pricing, taxes and subsidies, that avoid collective catastrophe, because no one can rig the deadly serious economic “game” of balancing economic output against environmental costs by largely reaping the economic benefits while passing most of the environmental impact onto someone else. {Why capitalism massively intensified the climate crisis, and why only collective action can solve it}

 

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Filed under Ecological affairs, Economical affairs, History

Capitalism and relevance to climate change

Gezwin Stanley (if that is the name of the writer of the WordPress site gezwinstanley) does a small attempt to hold back the dark and summon the dawn, and seems to tackle some interesting points,though sometimes wanders off too far and presents too long articles, which better would have been divided in chapters or sub-articles.

For us today his article “Why capitalism massively intensified the climate crisis, and why only collective action can solve it.” receives our interest and has some points we find interesting to share.

He looks at the relevance to climate change which is (according to him) likely already obvious. He writes:

Insane as it may be, even if collectively it threatens the extinction of human civilisation, singly, as individuals, organisations, businesses and countries, it might make sense for each not to worry too much about climate change. {Why capitalism massively intensified the climate crisis, and why only collective action can solve it}

Such an attitude of ignoring what is happening in nature does not show much compassion for other living beings in nature. He then poses some questions, as:

Why, for example, pay for a more expensive carbon-neutral energy supply when a fossil fuel one is cheaper?
Why not let others make the sacrifice, allowing us to be richer? {Why capitalism massively intensified the climate crisis, and why only collective action can solve it}

For him

It is therefore clear that the “sinks” for our carbon emissions, the atmosphere and the oceans, are really just another “commons” liable to “tragedy”, and that we are all trapped in a giant “prisoner’s dilemma” but one where, if we take the selfish course, we end up not with a custodial sentence, but a sentence of death. {Why capitalism massively intensified the climate crisis, and why only collective action can solve it}

He continues:

This is why addressing the issue cannot be left to individual action. Action cannot be entirely voluntary, because then the selfish will just try and freeload on the altruistic. Collective action is essential, from subjecting entities that don’t change their ways to peer pressure or “socialised sanctions” such as boycotts, through public measures such as regulations, carbon pricing and green subsidies, to directly taking control of key industries in order to force rapid decarbonisation. {Why capitalism massively intensified the climate crisis, and why only collective action can solve it}

We can agree with the fact that:

Coordinated efforts are needed all the way up to the global level: carbon dioxide is no respecter of borders. Individual actions alone won’t work, and the extremity of the emergency means that only the more rigorous measures towards the end of the preceding list are likely to be effective enough quickly enough to avoid catastrophe. {Why capitalism massively intensified the climate crisis, and why only collective action can solve it}

He looks at the tonnes per capita of carbon dioxide emissions and notes:

The 2020 Oxfam “Confronting Carbon Inequality” report estimates that “from 1990 to 2015, a critical period in which annual emissions grew 60% and cumulative emissions doubled… the richest 10% of the world’s population (c.630 million people) were responsible for 52% of the cumulative carbon emissions – depleting the global carbon budget by nearly a third (31%) in those 25 years alone,” while “the richest 1% (c.63 million people) alone were responsible for 15% of cumulative emissions, and 9% of the carbon budget – twice as much as the poorest half of the world’s population.” {Why capitalism massively intensified the climate crisis, and why only collective action can solve it}

And remarks:

This shades into another discussion. If greenhouse gas emissions are associated with inequality, especially when the rich get even richer, because wealth begets wealth, and then end up consuming more and more, and if capitalism exacerbates inequality, and ruthlessly strives for economic growth, to what extent is capitalism itself responsible for climate change? Or is the crisis just an inevitable consequence of human technological development, coupled with easily accessible, energy-rich fossil fuels and an understandable desire for a better life, especially during the prolonged period when the full import of greenhouse gas emissions was unknown, and with a large helping of human short termism added into the mix to make matters even worse? {Why capitalism massively intensified the climate crisis, and why only collective action can solve it}

That question brings us to another chapter, facing capitalism versus communism and Marxism.

Continue reading:  Capitalism and The environmental record of the communist world

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Death to the GOP! Or not.

Most Americans consider everything that smells social as socialist and/or communist and something to avoid or the Left being inherently self-destructive, wherever they might get this from. Probably they think so because of them blinded by several dictatorial states which preached they were so-called communist, though went totally against the spirit of the communist flag.

Some of them look at those left countries in the same way as they think the Grand Old Party (GOP) would be the same as the present Republican party, which during the 20th and 21st centuries became a more selfish directed party, to be associated with laissez-faire capitalism, low taxes, and conservative social policies.

What we still can see today is the selfish attitude of those Americans who only want to think of themselves first and who do not want to contribute or pay for others, nor for the general wellbeing of the whole state. It is still strongly committed to protectionism and is very supportive of free trade no matter at what cost, not interested in which damage pollution may cause for example.

In Europe, we mainly see those white Americans, who would prefer not having coloured people around them, though they call themselves evangelical Christians, they do not worship the God of Christ nor witness the peace Jesus Christ wanted all his followers to spread all over the world.

In the U.S.A. we also see that in many other capitalist countries there is a time of overcorrection, trying to do away with history. To remove the bust of the Confederate cavalry commander in the American Civil War (1861–65), Nathan Bedford Forrest from the Tennessee State Capitol is making it possible that this most controversial figures from the Civil War era will after some years be forgotten, instead of being spoken about, what he did wrong. It allows also that this figure, who joined the Ku Klux Klan in 1867 (two years after its founding) and was elected its first Grand Wizard,  in certain groups shall be honoured sacredly or in private as their mistaken hero.

Look Away...


Governor Lee’s recent vote to remove the bust of Nathan Bedford Forrest from the Tennessee State Capitol is yet more proof of the old adage that there is a not a dime’s worth of difference between the Democratic and Republican Parties. I for one contend that this is true in part because the two parties are representative of the split personality of Old New England.

Both parties and other mutually supporting institutions certainly did appear to circle the wagons against Trump from 2016 on, and this is noteworthy considering how the GOP has been considered over the course of my lifetime the Conservative party and also considering how passionately so many Conservatives support Trump.

In fact the parties, Establishment, or Deep State do not hate that New York City Yankee just because he is flamboyant, brash, arrogant or just plain rude. They hate him because they first and foremost hate…

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Filed under Activism and Peace Work, Political affairs, Re-Blogs and Great Blogs

It’ s not me. It’s the monster

Globalization and neoliberalism. They’ve become the explanations du jour for the decimation of industries and the devastation of lives, for falling wages and slashed public spending. And there is, of course, truth to the claim. But capitalism was chewing up and spitting out its victims long before the market was globalised or liberalism became neo’d.

One of the great novels of the Great Depression, of the wretchedness of poverty in 1930s America, was written half a century before those words were invented. John Steinbeck’s The Grapes of Wrath.  It tells the story of one family, the Joads, tenant farmers from Oklahoma, who are forced off their land by the banks, pushed into migrating to the promised land of California, and the even greater wretchedness they find in their Utopia. It is a story of the pitilessness of capitalism, the dignity of work, the horrors of migration, the disintegration of a family. It is in turns angry and tender, polemical and poetic, allegorical and melodramatic. Steinbeck does not ignore the history of the land and how it was acquired (‘Grampa took up the land, and he had to kill the Indians and drive them away’), but he unquestioningly stands with the farmers in their bewilderments and in their battles. There are times, especially in the second half of the book, where the anger seems to overwhelm the writing. But, given the subject, and given what Steinbeck set out to do – to ‘rip a reader’s nerves to rags ‘, as he himself put it – that is, perhaps, both inevitable and necessary.

– Kenan Malik

This is an extract from Chapter 5, that tells of how those responsible for evicting the farmers justified their actions. ‘We have to do it. We don’t like to do it. But the monster’s sick. Something’s happened to the monster’. A passage and a book that feels as meaningful and vital today as it did when first published almost a century ago.


From The Grapes of Wrath by John Steinbeck,
Chapter 5

John Steinbeck The Grapes of Wrath

The owners of the land came onto the land, or more often a spokesman for the owners came. They came in closed cars, and they felt the dry earth with their fingers, and sometimes they drove big earth augers into the ground for soil tests. The tenants, from their sun-beaten dooryards, watched uneasily when the closed cars drove along the fields. And at last the owner men drove into the dooryards and sat in their cars to talk out of the windows. The tenant men stood beside the cars for a while, and then squatted on their hams and found sticks with which to mark the dust.

In the open doors the women stood looking out, and behind them the children – corn-headed children, with wide eyes, one bare foot on top of the other bare foot, and the toes working. The women and the children watched their men talking to the owner men. They were silent.

Some of the owner men were kind because they hated what they had to do, and some of them were angry because they hated to be cruel, and some of them were cold because they had long ago found that one could not be an owner unless one were cold. And all of them were caught in something larger than themselves. Some of them hated the mathematics that drove them, and some were afraid, and some worshiped the mathematics because it provided a refuge from thought and from feeling. If a bank or a finance company owned the land, the owner man said, The Bank – or the Company – needs – wants – insists – must have – as though the Bank or the Company were a monster, with thought and feeling, which had ensnared them. These last would take no responsibility for the banks or the companies because they were men and slaves, while the banks were machines and masters all at the same time. Some of the owner men were a little proud to be slaves to such cold and powerful masters. The owner men sat in the cars and explained. You know the land is poor. You’ve scrabbled at it long enough, God knows.

The squatting tenant men nodded and wondered and drew figures in the dust, and yes, they knew, God knows. If the dust only wouldn’t fly. If the top would only stay on the soil, it might not be so bad.

The owner men went on leading to their point: You know the land’s getting poorer. You know what cotton does to the land; robs it, sucks all the blood out of it.

The squatters nodded – they knew, God knew. If they could only rotate the crops they might pump blood back into the land.

Well, it’s too late. And the owner men explained the workings and the thinkings of the monster that was stronger than they were. A man can hold land if he can just eat and pay taxes; he can do that.

Yes, he can do that until his crops fail one day and he has to borrow money from the bank.

But – you see, a bank or a company can’t do that, because those creatures don’t breathe air, don’t eat side-meat. They breathe profits; they eat the interest on money. If they don’t get it, they die the way you die without air, without side-meat. It is a sad thing, but it is so. It is just so.

Alexandre Hogue The Crucified Land

The squatting men raised their eyes to understand. Can’t we just hang on? Maybe the next year will be a good year. God knows how much cotton next year. And with all the wars – God knows what price cotton will bring. Don’t they make explosives out of cotton? And uniforms? Get enough wars and cotton’ll hit the ceiling. Next year, maybe. They looked up questioningly.

We can’t depend on it. The bank – the monster has to have profits all the time. It can’t wait. It’ll die. No, taxes go on. When the monster stops growing, it dies. It can’t stay one size.

Soft fingers began to tap the sill of the car window, and hard fingers tightened on the restless drawing sticks. In the doorways of the sun-beaten tenant houses, women sighed and then shifted feet so that the one that had been down was now on top, and the toes working. Dogs came sniffing near the owner cars and wetted on all four tires one after another. And chickens lay in the sunny dust and fluffed their feathers to get the cleansing dust down to the skin. In the little sties the pigs grunted inquiringly over the muddy remnants of the slops.

The squatting men looked down again. What do you want us to do? We can’t take less share of the crop – we’re half starved now. The kids are hungry all the time. We got no clothes, torn an’ ragged. If all the neighbors weren’t the same, we’d be ashamed to go to meeting.

And at last the owner men came to the point. The tenant system won’t work any more. One man on a tractor can take the place of twelve or fourteen families. Pay him a wage and take all the crop. We have to do it. We don’t like to do it. But the monster’s sick. Something’s happened to the monster.

But you’ll kill the land with cotton.

We know. We’ve got to take cotton quick before the land dies. Then we’ll sell the land. Lots of families in the East would like to own a piece of land.

The tenant men looked up alarmed. But what’ll happen to us? How’ll we eat?

You’ll have to get off the land. The plows’ll go through the dooryard.

Clyfford Styll Gleaners

And now the squatting men stood up angrily. Grampa took up the land, and he had to kill the Indians and drive them away. And Pa was born here, and he killed weeds and snakes. Then a bad year came and he had to borrow a little money. An’ we was born here. There in the door – our children born here. And Pa had to borrow money. The bank owned the land then, but we stayed and we got a little bit of what we raised.

We know that – all that. It’s not us, it’s the bank. A bank isn’t like a man. Or an owner with fifty thousand acres, he isn’t like a man either. That’s the monster.

Sure, cried the tenant men, but it’s our land. We measured it and broke it up. We were born on it, and we got killed on it, died on it. Even if it’s no good, it’s still ours. That’s what makes it ours – being born on it, working it, dying on it. That makes ownership, not a paper with numbers on it.

We’re sorry. It’s not us. It’s the monster. The bank isn’t like a man.

Yes, but the bank is only made of men.

No, you’re wrong there – quite wrong there. The bank is something else than men. It happens that every man in a bank hates what the bank does, and yet the bank does it. The bank is something more than men, I tell you. It’s the monster. Men made it, but they can’t control it.

The tenants cried, Grampa killed Indians, Pa killed snakes for the land. Maybe we can kill banks – they’re worse than Indians and snakes. Maybe we got to fight to keep our land, like Pa and Grampa did.

And now the owner men grew angry. You’ll have to go.

But it’s ours, the tenant men cried. We –

No. The bank, the monster owns it. You’ll have to go.

We’ll get our guns, like Grampa when the Indians came. What then?

Well – first the sheriff, and then the troops. You’ll be stealing if you try to stay, you’ll be murderers if you kill to stay. The monster isn’t men, but it can make men do what it wants.

But if we go, where’ll we go? How’ll we go? We got no money.

We’re sorry, said the owner men. The bank, the fifty-thousand-acre owner can’t be responsible. You’re on land that isn’t yours. Once over the line maybe you can pick cotton in the fall. Maybe you can go on relief. Why don’t you go on west to California? There’s work there, and it never gets cold. Why, you can reach out anywhere and pick an orange. Why, there’s always some kind of crop to work in. Why don’t you go there? And the owner men started their cars and rolled away.

James Edward Allen Praying for Rain

The tenant men squatted down on their hams again to mark the dust with a stick, to figure, to wonder. Their sunburned faces were dark, and their sun-whipped eyes were light. The women moved cautiously out of the doorways toward their men, and the children crept behind the women, cautiously, ready to run. The bigger boys squatted beside their fathers, because that made them men. After a time the women asked, What did he want?

And the men looked up for a second, and the smolder of pain was in their eyes. We got to get off. A tractor and a superintendent. Like factories.

Where’ll we go? the women asked.

We don’t know. We don’t know.

And the women went quickly, quietly back into the houses and herded the children ahead of them. They knew that a man so hurt and so perplexed may turn in anger, even on people he loves. They left the men alone to figure and to wonder in the dust.

After a time perhaps the tenant man looked about – at the pump put in ten years ago, with a goose-neck handle and iron flowers on the spout, at the chopping block where a thousand chickens had been killed, at the hand plow lying in the shed, and the patent crib hanging in the rafters over it.

The children crowded about the women in the houses. What we going to do, Ma? Where we going to go?

The women said, We don’t know, yet. Go out and play. But don’t go near your father. He might whale you if you go near him. And the women went on with the work, but all the time they watched the men squatting in the dust – perplexed and figuring.

Georgia O'Keeffe Bones and Red Hills

The tractors came over the roads and into the fields, great crawlers moving like insects, having the incredible strength of insects. They crawled over the ground, laying the track and rolling on it and picking it up. Diesel tractors, puttering while they stood idle; they thundered when they moved, and then settled down to a droning roar.

Snubnosed monsters, raising the dust and sticking their snouts into it, straight down the country, across the country, through fences, through dooryards, in and out of gullies in straight lines. They did not run on the ground, but on their own roadbeds. They ignored hills and gulches, water courses, fences, houses.

The man sitting in the iron seat did not look like a man; gloved, goggled, rubber dust mask over nose and mouth, he was a part of the monster, a robot in the seat. The thunder of the cylinders sounded through the country, became one with the air and the earth, so that earth and air muttered in sympathetic vibration. The driver could not control it – straight across country it went, cutting through a dozen farms and straight back. A twitch at the controls could swerve the cat’, but the driver’s hands could not twitch because the monster that built the tractors, the monster that sent the tractor out, had somehow got into the driver’s hands, into his brain and muscle, had goggled him and muzzled him – goggled his mind, muzzled his speech, goggled his perception, muzzled his protest. He could not see the land as it was, he could not smell the land as it smelled; his feet did not stamp the clods or feel the warmth and power of the earth. He sat in an iron seat and stepped on iron pedals. He could not cheer or beat or curse or encourage the extension of his power, and because of this he could not cheer or whip or curse or encourage himself. He did not know or own or trust or beseech the land. If a seed dropped did not germinate, it was nothing. If the young thrusting plant withered in drought or drowned in a flood of rain, it was no more to the driver than to the tractor.

He loved the land no more than the bank loved the land. He could admire the tractor – its machined surfaces, its surge of power, the roar of its detonating cylinders; but it was not his tractor. Behind the tractor rolled the shining disks, cutting the earth with blades – not plowing but surgery, pushing the cut earth to the right where the second row of disks cut it and pushed it to the left; slicing blades shining, polished by the cut earth. And pulled behind the disks, the harrows combing with iron teeth so that the little clods broke up and the earth lay smooth. Behind the harrows, the long seeders – twelve curved iron penes erected in the foundry, orgasms set by gears, raping methodically, raping without passion. The driver sat in his iron seat and he was proud of the straight lines he did not will, proud of the tractor he did not own or love, proud of the power he could not control. And when that crop grew, and was harvested, no man had crumbled a hot clod in his fingers and let the earth sift past his fingertips. No man had touched the seed, or lusted for the growth. Men ate what they had not raised, had no connection with the bread. The land bore under iron, and under iron gradually died; for it was not loved or hated, it had no prayers or curses.

At noon the tractor driver stopped sometimes near a tenant house and opened his lunch: sandwiches wrapped in waxed paper, white bread, pickle, cheese, Spam, a piece of pie branded like an engine part. He ate without relish. And tenants not yet moved away came out to see him, looked curiously while the goggles were taken off, and the rubber dust mask, leaving white circles around the eyes and a large white circle around nose and mouth. The exhaust of the tractor puttered on, for fuel is so cheap it is more efficient to leave the engine running than to heat the Diesel nose for a new start. Curious children crowded close, ragged children who ate their fried dough as they watched. They watched hungrily the unwrapping of the sandwiches, and their hunger- sharpened noses smelled the pickle, cheese, and Spam. They didn’t speak to the driver. They watched his hand as it carried food to his mouth. They did not watch him chewing; their eyes followed the hand that held the sandwich. After a while the tenant who could not leave the place came out and squatted in the shade beside the tractor.

Mervin Jules Dispossessed

‘Why, you’re Joe Davis’s boy!’

‘Sure’, the driver said.

‘Well, what you doing this kind of work for – against your own people?’

‘Three dollars a day. I got damn sick of creeping for my dinner – and not getting it. I got a wife and kids. We got to eat. Three dollars a day, and it comes every day.’

‘That’s right,’ the tenant said. ‘But for your three dollars a day fifteen or twenty families can’t eat at all. Nearly a hundred people have to go out and wander on the roads for your three dollars a day. Is that right?’

And the driver said, ‘Can’t think of that. Got to think of my own kids. Three dollars a day, and it comes every day. Times are changing, mister, don’t you know? Can’t make a living on the land unless you’ve got two, five, ten thousand acres and a tractor. Crop land isn’t for little guys like us any more. You don’t kick up a howl because you can’t make Fords, or because you’re not the telephone company. Well, crops are like that now. Nothing to do about it. You try to get three dollars a day someplace. That’s the only way.’

The tenant pondered. ‘Funny thing how it is. If a man owns a little property, that property is him, it’s part of him, and it’s like him. If he owns property only so he can walk on it and handle it and be sad when it isn’t doing well, and feel fine when the rain falls on it, that property is him, and some way he’s bigger because he owns it. Even if he isn’t successful he’s big with his property. That is so.’

And the tenant pondered more. ‘But let a man get property he doesn’t see, or can’t take time to get his fingers in, or can’t be there to walk on it – why, then the property is the man. He can’t do what he wants, he can’t think what he wants. The property is the man, stronger than he is. And he is small, not big. Only his possessions are big—and he’s the servant of his property. That is so, too.’

The driver munched the branded pie and threw the crust away. ‘Times are changed, don’t you know? Thinking about stuff like that don’t feed the kids. Get your three dollars a day, feed your kids. You got no call to worry about anybody’s kids but your own. You get a reputation for talking like that, and you’ll never get three dollars a day. Big shots won’t give you three dollars a day if you worry about anything but your three dollars a day.’

‘Nearly a hundred people on the road for your three dollars. Where will we go?’

‘And that reminds me’, the driver said, ‘you better get out soon. I’m going through the dooryard after dinner.’

‘You filled in the well this morning.’

‘I know. Had to keep the line straight. But I’m going through the dooryard after dinner. Got to keep the lines straight. And – well, you know Joe Davis, my old man, so I’ll tell you this. I got orders wherever there’s a family not moved out – if I have an accident – you know, get too close and cave the house in a little – well, I might get a couple of dollars. And my youngest kid never had no shoes yet.’

Clare Leighton Bread Line

‘I built it with my hands. Straightened old nails to put the sheathing on. Rafters are wired to the stringers with baling wire. It’s mine. I built it. You bump it down—I’ll be in the window with a rifle. You even come too close and I’ll pot you like a rabbit.’

‘It’s not me. There’s nothing I can do. I’ll lose my job if I don’t do it. And look – suppose you kill me? They’ll just hang you, but long before you’re hung there’ll be another guy on the tractor, and he’ll bump the house down. You’re not killing the right guy.’

‘That’s so’, the tenant said. ‘Who gave you orders? I’ll go after him. He’s the one to kill.’

‘You’re wrong. He got his orders from the bank. The bank told him, ‘Clear those people out or it’s your job.’

‘Well, there’s a president of the bank. There’s a board of directors. I’ll fill up the magazine of the rifle and go into the bank.’

The driver said, ‘Fellow was telling me the bank gets orders from the East. The orders were, ‘Make the land show profit or we’ll close you up.’‘

‘But where does it stop? Who can we shoot? I don’t aim to starve to death before I kill the man that’s starving me.’

‘I don’t know. Maybe there’s nobody to shoot. Maybe the thing isn’t men at all. Maybe like you said, the property’s doing it. Anyway I told you my orders.’

‘I got to figure’, the tenant said. ‘We all got to figure. There’s some way to stop this. It’s not like lightning or earthquakes. We’ve got a bad thing made by men, and by God that’s something we can change.’ The tenant sat in his doorway, and the driver thundered his engine and started off, tracks falling and curving, harrows combing, and the phalli of the seeder slipping into the ground. Across the dooryard the tractor cut, and the hard, foot-beaten ground was seeded field, and the tractor cut through again; the uncut space was ten feet wide. And back he came. The iron guard bit into the house-corner, crumbled the wall, and wrenched the little house from its foundation so that it fell sideways, crushed like a bug. And the driver was goggled and a rubber mask covered his nose and mouth. The tractor cut a straight line on, and the air and the ground vibrated with its thunder. The tenant man stared after it, his rifle in his hand. His wife was beside him, and the quiet children behind. And all of them stared after the tractor.

The images are all paintings and etchings from, and of, the Great Depression in America. They are from top down, Maynard Dixon, ‘Shapes of Fear’ (1930-32); Alexandre Hogue, ‘The Crucified Land’ (1939); Clyfford Still, ‘Gleaners’ (1936);  James Allen Lane, ‘Prayer for Rain’ (1938); Georgia O’Keefe, ‘Red Hills and Bones’ (1941); Mervin Jules, ‘Dispossessed’ (1938); Clare Leighton, ‘Bread Line’, (1932).

The image of The Grapes of Wrath is of the first edition in 1939.

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Filed under Being and Feeling, Economical affairs, Food, Lifestyle, Quotations or Citations, Re-Blogs and Great Blogs, Social affairs

Francis Fukuyama and ‘The End of History?’

image from BloggingHeads.tv podcast

American political scientist, political economist, and author Yoshihiro Francis Fukuyama in 2015

The American writer and political theorist Francis Fukuyama wrote

“Human beings never existed in a pre-­social state. The idea that human beings at one time existed as isolated individuals is not correct.”

In his seminal 1989 essay ‘The End of History?’ he also wrote

‘What we may be witnessing is the end point of mankind’s ideological evolution and the universalization of Western liberal democracy as the final form of human government.’

Fukuyama trying to convey silent messages through stories about the evolution of democratic societies he continued

‘With the fall of the Soviet Union the struggle for recognition, the willingness to risk one’s life for a purely abstract goal, the worldwide ideological struggle that called forth daring, courage, imagination, and idealism will be replaced by economic calculation, the endless solving of technical problems, environmental concerns, and the satisfaction of sophisticated consumer demands.’

The End of History and the Last Man.jpg

The End of History and the Last Man is a 1992 book by Francis Fukuyama, expanding on his 1989 essay “The End of History?”, published in the international affairs journal The National Interest.

Fukuyama did not suggest that the end of history meant the end of wars or conflicts, but rather that capitalism and Western-style liberal democracy were the culmination of human political development and would not, and could not, be transcended. He beliefs that the triumph of liberal democracy at the end of the Cold War marked the last ideological stage in the progression of human history. The initial political challenge having to escape beyond tribalism and the “tyranny of cousins”.

For Fukuyama, tribal organisation responds to structural imperatives in social evolution but also blocks the path to further development. The early account of the origins of state-like forms relies heavily on Lawrence Keeley’s military-focused argument in War Before Civilisation (1996) and does not consider the evidence assembled by Keith Otterbein in How War Began (2004): that warfare greatly declined in importance following the hunting to extinction of the larger mammals. Keeley himself grants that early settlement cultures, such as the Natufian,

“furnish no indication of warfare at all”. {Robin BlackburnThe Origins of Political Order: From Pre-Human Times to the French Revolution, By Francis Fukuyama}

We can see that in the West the majority prefers a capitalist system and in several industrialised countries people are a lot afraid of what smells social or communist. Fukuyama thinks that all states are going to adopt a form of capitalist liberal democracy. It was an argument contested from almost the moment he finished writing his essay.
The rise of Islamism, the unleashing of ethnic conflicts, the challenge posed by China – a myriad developments, his critics suggested, questioned the presumption of an end of history.

Donald Trump’s Presidential victory was one of the signs how politicians would easily be able to lure people in false ideas, by their words. The last few years we have seen a seemingly unstoppable rise of populist forces throughout Europe.

Many will probably see how in the quarter of a century since Fukuyama wrote his essay, politics, particularly in the West, has indeed shifted away from ‘ideological struggle’ towards

‘the endless solving of technical problems’.

The broad ideological divides that characterized politics for much of the past two hundred years have been eroded. Politics has become less about competing visions of the kinds of society people want than a debate about how best to manage the existing political system, a question more of technocratic management rather than of social transformation.

What might more come to an end is the believe of people in political systems and in politicians. Lots of people are convinced that politicians are not listening to them and are mostly just working for themselves and trying to get the best paid job.
The majority of politicians have lost connection with the ordinary people who want to feel as if they are justly recognised and that their voice can be heard. The last few years they feel more they are mocked at, nobody taking their voice seriously. Politicians should come to know that this desire to experience both personal and collective recognition is inescapable to the modern human condition.

Liberal democratic states that Fukuyama so vigorously defended in “The End of History” have not responded well to the challenges of pluralism.

After the collapse of the Soviet Union, few believed in an alternative to capitalism, not seeing that the Soviet Union was not really the best representative of communism, because it had more dictators than real communist leaders. Communist parties crumbled, while social democratic parties remade themselves, cutting ties to their traditional working class constituencies while reorienting themselves as technocratic parties. Trade unions weakened and social justice campaigns eroded.

It seemed that not only in Europe social movements and political organizations eroded,  and the far-right movements gained space. Local people wanted to become recognised and wanted to look upon social change through the lens of their own cultures, identities, goals and ideals.

Many sections of the working class have found themselves politically voiceless at the very time their lives have become more precarious, as jobs have declined, public services savaged, austerity imposed, and inequality risen. Many also came to see all those immigrants as a danger for their own position, their jobs and income as well as being afraid of loosing their culture.

Having their world coming to an end.

Lots of people in charge of the working of society did not see the discontent many their votes expressed.

Prominent alt-rightists were instrumental in organising the “Unite the Right” rally in Charlottesville, Virginia in August 2017. Here, rally participants carry Confederate battle flags, Gadsden flags and a Nazi flag.

In Europe and America, people have become disaffected with the old order and felt more attraction for those who promised heaven on earth and for them “a great nation” again. Many of the opposition movements that give voice to that disaffection of the labourers, are shaped not by progressive ideals but by sectarian politics, and rooted in religious or ethnic identity. The Islamist AKP in Turkey or the Hindu nationalist BJP in India are the equivalents of the Front National in France or the alt right, far-right, white supremacist, white nationalist, white separatist, anti-immigration and antisemitic movement in America and Europe.

Those growing right-wing and far- or extreme-right-wing groups should make us aware of the severity of the present political situation. We are witnessing a globally disinformation movement which is creating more hatred and racism as well setting up people against others for wrong reasons.

The current tumult is the result of struggles for recognition that remain unshaped by progressive movements, of ideological struggles in a post-ideological world.

Demand for recognition of one’s identity is a master concept that unifies much of what is going on in world politics today. In his new book: Identity: The Demand for Dignity and the Politics of Resentment Francis Fukuyama looks at the new layers of meaning of the voters or citizen’s identity.

Fukuyama believes that the focus on self separates people from their communities. The demand for identity cannot be transcended and therefore people must begin to shape identity in a way that supports rather than undermines democracy.
When coming to know the self one can not ignore the connection with religious feelings. One aspect of wisdom is recognizing your need for The One Being outside man.

Christianity succeeds in diminishing family ties when the Church takes a strong stand against practices which enhanced the power of lineages such as cousin marriage, divorce, adoption and marriage to the widows of dead relatives. The looser family pattern favoured by the practices of Latin Christianity have the effect of channelling assets to the Church itself (eg through widows’ bequests). Fukuyama further urges that “contrary to Marx, capitalism was the consequence rather than the cause of a change in social relationships”. Yet he soon acknowledges that

“the most convincing argument for the shift has been given by the social anthropologist Jack Goody“,

an authority whose work could be seen as a distinctive fruit of Cambridge Marxism. {Robin BlackburnThe Origins of Political Order: From Pre-Human Times to the French Revolution, By Francis Fukuyama}

Fukuyama has the idea that the individualistic sense of identity comes to the fore during periods of modernisation in which people fled from rural areas into the cities and were confronted with a mass of different dialects or languages, religions and cultures and were aware of a sense of the difference between where they were and where they are now. Today in some way many people seem to be lost or are so much afraid of such confrontation they do hope their politicians can solve that problem of difference between the inhabitants of their villages, cities and countries.

Fukuyama notes the ways in which questions of identity politics have come to be regarded as synonymous with the right. Donald Trump supporters are animated around the removal of Confederate statues and the president’s lack of defence to political correctness is a significant mobilising force on the right.

Intimidation and efforts to control people have become the present day norm for many politicians, who gain a lot of popularity because many fall for their lies. That virus threatening democracy has not only infected the United States but also the European Union. As such we may see that identity politics has become the political form of cultural fragmentation of these days, and is corrosive of some features of an effective democracy – social cohesion, talking with strangers and working across the aisle.

According to me the politicians do have to give an identity to the people again and have to show them that we all have more in common with each other than what divides us.

It is a “we” who are the same, and not a “we” who are strangers dwelling together despite our differences. {Jeff RichIdentity Crisis – some theses on identity politics}

The End of the End of History?

History shall continue and show how man tries to find different political solutions and ways to govern a country. Man shall have to find a way to make it that by the globalisation more and more people would be going to see the richness of a multicultural society, instead of fearing it.

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Read also

  1. Our political systems and juggling with human laws
  2. Declaration of war against Islam and Christianity
  3. Declining commitment to democracy : What’s going on around the world ?
  4. Collision course of socialist and capitalist worlds
  5. Subcutaneous power for humanity 2 1950-2010 Post war generations
  6. The Free Market (and all that) did not bring down the Berlin Wall
  7. Common Goods, people and the Market
  8. Pushing people in a corner danger for indoctrination and loss of democratic values
  9. Populism endangering democracy
  10. An European alliance or a populist alliance
  11. British Parliament hostage its citizens for even more months
  12. American social perception, classes and fear mongering
  13. United in an open society relying not on command and control but on freedom
  14. Capitalism and economic policy and Christian survey

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Further related

  1. The Origins of Political Order: From Pre-Human Times to the French Revolution, By Francis Fukuyama
  2. What Do We Mean When We Say Something Is Political? — Recommended Readings
  3. The Sisyphean Task at the Core of Identity Politics
  4. Fukuyama has a new book on identity
  5. Little Theories
  6. The Decline of Liberalism
  7. Identity
  8. Identity Crisis – some theses on identity politics
  9. We’re in This Together Now 
  10. Two Books by Francis Fukuyama
  11. What Fukuyama got right.
  12. From ‘End Of History’ To ‘End Of Democracy’ – Why Fukuyama Now Likes China
  13. “Echoing Margaret Thatcher’s dictum that ‘there is no alternative’ …
  14. Social Psychology and Religious Behavior
  15. Francis Fukuyama and technology
  16. Eurasianism: The Struggle For The Multi-Polar World

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Filed under Being and Feeling, History, Knowledge & Wisdom, Lifestyle, Political affairs, Religious affairs, Social affairs, Welfare matters, World affairs

Modern Slavery

Too many people close their eyes for products which are so cheap they could not be produced under normal conditions. But there are also companies which do not mind to sell their products at a very high price, but had them made in cheap labour countries.

In this capitalist system there is too much slavery going on and not enough people reacting against it.
The capitalist system has made many working people into slaves of a company, and more and more workers have to work for less income, whilst a a minor group of happy few can make themselves very rich by (mis)using all those ‘poor folks’.

Lots of multi-billion dollar companies which make money from our hard work even do not have to pay taxes whilst the workers have to pay a lot of taxes and can only dream of having a better world.

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To remember

Slavery =  practice or system of owning slaves” + evolved to be a part of social norms.

slavery to a job, slavery to society, female domestic slavery, child slavery, slavery to live, slavery to abide by law, slavery to family and many many more.

live in a society > merely puppets with strings

age of retirement in UK = 66 for women and men. By 2026 = 67 or more.

exploit > work to make others richer

YesRickyThings

So this is a series of blog post that I have been meaning to start for a while now. I will be uploading content about controversial topics from different ends of the spectrum. I am merely trying to express my thoughts on certain topics looking at things from all different angles. In this aspect I hope to create a discussion to see what people think. This goes along with my interest of psychology and trying to understand how different people think and what their cognitive processes are.

This post is about modern day slavery. I would like all readers to read this with an open mind and be open for discussion. First, we must define what is slavery. There are many definitions for it however I will be taking oxford dictionary as a base definition. Slavery is defined as “the practice or system of owning slaves”. Now, when you ask…

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Filed under Activism and Peace Work, Being and Feeling, Crimes & Atrocities, Economical affairs, Headlines - News, Lifestyle, Political affairs, Re-Blogs and Great Blogs, Social affairs, Welfare matters, World affairs

To the Freeworlders

With pleasure we want to let you know that we have been busy with building a place where people want to share with each other. For more than 27 years Marcus Ampe tried to bring the idea of sharing into our capitalist society. In 1995 he got a computer and started writing on the internet under different pen names, to spout his ideas and to ventilate his criticism on our squandering society. In the 1990ies, with some political activists it was tried to get some ideas in the Belgian political and economical system (further presented by Roland Duchâtelet his political movementVivant logo Vivant), like a standard income for every adult citizen and to bring more awareness about ecological matters. Logo Groen.svgOn that part he continued in the lines of the “Kabouters” (the Gnomes), the political green-party of the 1960ies of which he was an active member in the late 1960ies early 1970ies, and which promoted already the idea of sharing goods with each other to lessen the waste of consumption goods [long before Agalevfounded in 1979 and transformed into Groen (Green) in 2003].

A famous and controversial 1971 election poster, reading “Disarming”, giving a good impression for what the movements of which Marcus Ampe was involved with stood for and why their actions in the conservative Roman Catholic country got them and Marcus Ampe so much in trouble.

Because of his ideas of people having to share with each other and helping each other to build a peaceful multicultural society in an ecological respected environment, Mr. Ampe, as a flower-power person or hippie, was many times attacked and considered to be a communist, though he always claimed to promote the ways of Christ and considering his expressing disagreement with the principles and particular outcomes of capitalism plus considering himself more as utopist or by some called Utopian socialist. Because of his non-violence attitude, e.g. on animal rights, some considered him as pacifist,  a “politically homeless“, as progressive liberal (charismatic) Christian having contacts and friends with leftwing socialists, orthodox Marxists, anti-Stalinist Trotskyists, left communists, liberal pacifists and some anarchists, to be a weak and to naive stargazer to avoid. Mr. Ampe was clearly very much influenced by one of his favourite thinkers, Charles Fourier, and reformers as Robert Owen, going for utopian socialism, even when he got so much adverse wind of socialists, drawing from early communist and socialist ideas.

Today he is still convinced that our current systems of monetary, social, ideological and border divisions are not working and endangering our species. Having come aware that too many of his ideals are perhaps not for this world he still keeps to many of his old ideals and hopes once there may come a new generation again prepared to oppose our war-machine and consumer society. He is still looking at mankind as people allowed (by the Most High Power) to live on this planet as attenders who have to come to show their mutual respect for each other and our planetary home.

For him it must not be that every single one of us, rich or poor, born into life-long slavery and bondage from which there would be no escape under the current system. There is still to do a lot of work to have more people come to see that we can liberate ourselves. Most of us may know that the system we are born into does not serve humanity, but very few of us know what to do to change it or are even willing to look for some change which brings more peace in the hearts of the people.

We can no longer sit idly, watching the destruction of our people, our communities, our countries, and our human potential, by greedy corporations supported by governments with no remorse for their actions, or accountability to the people they are supposed to serve. It should not be allowed that certain people earn 300% more than those who do the dirty job.

Along all sites there are certain groups and movements trying to bring fear and restriction of liberty, freedom of speech and freedom of religion. If we are not careful a lot fro what so many fought in the previous centuries will be lost again soon.

We can no longer sit silently, hoping that someone will do something to stop the assault on our liberties and future prosperity. It has fallen on the shoulders of the common people, to unite and create a new way … a new system … a future filled with abundance and prosperity for ourselves, our children and our grandchildren. The individualist centralist ego has to be silenced.

We should go for creating a totally new system free from economic slavery … where we turn competition into collaboration …  a new social structure where we all benefit from our collective efforts and individual talents …  a new world where people are put before profits, and the resources & materials are used to enrich all our lives.

Every single one of us is born in the image of the Divine Creator with valuable and unique gifts and talents and should be happy that he or she can have such talents.  Tat what we received for nothing we also should share with others and should use it for those who do not have such talents. When each individual uses his own talents to improve the lives of everyone around them, these gifts would not be wasted in mundane week-long positions of servitude making profits for those wealthier than ourselves.

Everything you see around you are things which came into being by people who used their hands and brains, and should all be articles created by people for people. Therefore it can not be that there are many who have so little.

The people are the gifts, the people are the power, the genius, the brilliance, and the vision that has created everything we see around us. Without the workers no factory can produce. So why should the society receive most of the gains, the bricks do not need the money.

We are told all the problems facing us are inevitable, that war, hunger and poverty are symptoms of the human condition and we need governments to protect us from ourselves. As many of us now realize, this is simply a lie to disempower us! All the decay, hunger, fear, and lack surrounding us are the direct results of the parasites profiteering off of us, which includes the governments we are told are there to serve us, but just do not come to protect and help the citizens of their country.

Mr. Ampe says.

In the meantime all over the world we could find like-minded figures willing to promote the sharing of knowledge and materials.

In 2014 Robert Chatwin (robito) founded Wake Up World Education (WUWE) trying to collaborate with the world’s biggest global movements for change to help bring solutions into everyone’s life.  WUWE is contributing to this global movement for positive change by switching people on (or waking people up) to this solutions-focused reality so they feel energised, inspired and excited about the world we live in. They take Solutions Education into schools, workplaces, homes and communities, as well as providing a Free online course and offering the world’s biggest solutions to meet-up via their Weekly Circle.

The author of F-Day: The Second Dawn Of Man, a fictional account of humanity’s evolution into a society beyond money, and several video’s on YouTube, created a few years ago a Free World Charter, a social reform initiative that proposes 10 founding principles on which to grow an alternative moneyless society that is fair and sustainable, which Marcus Ampe also endorsed.

Colin Turner his work also includes the Freeworlder Free Sharing Network and HonorPay, a moneyless public awards system for expressing appreciation and gratitude. Many of the underlying concepts of his charter were originally inspired by Jacque Fresco’s Venus Project and Peter Joseph’s Zeitgeist film series – visionaries who, no doubt, would attribute their inspiration to many other historical influences too.

Freewolder Founder Colin Turner states:

“Imagine the power of billions of acts of unconditional free-sharing and the positive effect that could have both on our society and the environment. Imagine how much more peaceful and abundant our world could be without the limitations and injustices of trade.”

Freeworlder: the world’s first truly free sharing network! No exchange. No credits. No barter. Just everyone sharing their excess items and skills!

Can you imagine the power of free, unconditional sharing, mulitplied by millions and billions of people? What kind of world would that be?

Can you imagine the problems we could solve if we didn’t need to trade in order to survive?

Can you imagine if the only thing that governed people’s behaviour was not the money they had nor the laws they obeyed, but rather the knowledge, respect and appreciation they had for each other and their environment?

This is why we built Freeworlder.com – to facilitate online what we all do every day – except to bring that trust outside our immediate circles, friends and family and around the world.

We are changing the world in baby steps. Today, we can share our small excess items, skills and knowledge easily. Soon we will build enough trust and confidence in the idea of unconditional sharing, that we can begin to truly re-organise our society for the mutual benefit of all.

“The Freeworlder Network” will go online this coming May. (We’ll let you know when the site is ready)

Welcome to the world’s first free-sharing network!

Please join. Please support. Please share.

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Freeworlder Features

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Find also to read

  1. The Free World
  2. Freeworlder – Free Sharing Network
  3. The Free World Charter – A New Story
  4. Our World Is Free
  5. Ubuntu contrubitonism
  6. Pulling The Gum Out Of The Rug
  7. Free The Economy
  8. Universal Basic Serfdom – Freeworlder.com
  9. The Free World Charter: Let’s make everything free
  10. The Freeworlder Wall – see who’s here!
  11. Life In The Open Economy – Freeworlder.com
  12. The Flower of Life
  13. Access to a New Dream
  14. The mindful approach to animal connection
  15. Socialentrepreneurialism project. Collaborators wanted
  16. WUWE, can be contacted by email or signed up here to get involved and stay informed.
  17. Blogging In The Free World
  18. A Call to Calm, A Call to Reset

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Filed under Activism and Peace Work, Announcement, Ecological affairs, Economical affairs, Headlines - News, History, Lifestyle, Social affairs, Video, Welfare matters, World affairs

Seeds to be planted soon

Last month was perhaps cold for many, but when we look at the calendar to plant things we can see that it is a great time to start planning what vegetable varieties will be grown in the garden. Having the flue now I am remembered of those who should have planted them end of January. Loving lots of green and colours in the garden I also know that now is a great time to get your spring flowers germinating and ready for spring! There are many different varieties of annuals and perennials with different grow times, which need your attention to grow times so that your flowers are ready to be planted after last frost. Below are some good varieties to start in January for a last frost in March and April!

For those who want to plant vegetables February is the month, though the cold does not seem to invite us to come outdoors.

Beans at the CIAT gene bank in Colombia, which...

Beans at the CIAT gene bank in Colombia, which has just sent its latest consignments of seeds for conservation at the Global Seed Vault in Svalbard, Norway. (Photo credit: Wikipedia)

When we choose our seeds or plants it is important that we look at them not being ‘festered’ with. Man has come to love to play for god and to create all new sorts of plants. Genetically manipulated plants are something we should avoid at all cost.

When people muddle with the plants we can see the disastrous consequences.  Last Summer the harvest did show her grim face in Dunklin County where conveyor belts teem with peaches inside the packing facility at Bader Farms, where fruit is prepared for shipment from its Bootheel source to stores across a nearly 500-mile radius were seriously worried.

Of the 900 acres of peach trees that fill Bill Bader his orchards, some have limbs that are almost entirely defoliated, while countless others have tufts of leaves that are crinkled and yellow, or remain green but are full of holes.

“That’s why you come out here and look at them early in the morning, ’cause you don’t wanna think about them at night,”

Bader said, surveying a field of peach trees.

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Preceding

Seeds of promise

A bird’s eye and reflecting from within

Commemorating the escape from slavery

You’re Lighter Than Air~

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Additional reading

  1. World Agenda for Sustainability
  2. Forbidden Fruit in the Midst of the Garden 4
  3. Necessity of a revelation of creation 5 Getting understanding by Word of God 3
  4. Engaging the culture without losing the gospel
  5. Picking Stones
  6. Testify of the things heard
  7. Chemical warsite and Pushing king of the South

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Further reading

  1. Missouri Peach Farmers Threatened by Pesticide Drift
  2. Dicamba may threaten Missouri peach farm
  3. When to Start Your Seeds
  4. Seed calendar – What to plant now
  5. Seeds… how do they grow?
  6. Vegetable Gardening Know-How : Germination Temperatures & Times
  7. How to grow heirloom tomatoes from seed
  8. The Secret of germination That No One is Talking
  9. AboutGermination shelf
  10. Germination table coming together
  11. Inventory of WIP seeds
  12. Efficient planting, or notEffects of plant growth regulators and NaCl on early developmental stages of Striga hermonthica -IJAAR
    Don’t bother washing the hatPerfect Partners: Oaks & SquirrelsTime to Bloom!
  13. Beautiful yellow daffodils
  14. Hoping against hope
  15. Lightness of being
  16. The perfect soil!
  17. Good Soil (by Gail Ramesh)
  18. Good Soil (by Table Field Farm)
  19. Good soil (by Tokyo Purple girl)
  20. Good Ground, Bad Ground
  21. The Forty-Second Letter: The Basil Metaphor
  22. Success
  23. The Little Things
  24. sometimes the seed falls into good soil…
  25. Ungrateful Me
  26. Organic Fruit: Sermon for June 26, 2016
  27. Produce a Huge Harvest
  28. Sowed on Good Soil—Parable of the Sower
  29. Thorny ground
  30. Die to sin and grow: Analogy between you and a seed
  31. Longing to Stay Thirsty
  32. Women are important to Jesus

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Filed under Ecological affairs, Headlines - News, Health affairs, Nature, Religious affairs

The Sensual World – Mission & Vision

Though humankind is daily confronted with people around each other, man often does not manage to communicate. In this world were everything has to go so fast and where every one expects to receive something for something, real communication does not always go so fluently and easy as it should be.
Our capitalist system made it that sharing ideas, knowledge and wisdom are not real goals of many. What is shared on social media is not really of consistent value and not many are really willing to show their own ideas.

To have people sharing ideas and helping each other to know more proves not so easy. On the lifestyle magazine From Guestwriters we promote a peaceful world where people will love to share with each other.

Since 2014, when we started the site we are looking for different writers in different fields to share their knowledge and to build up a positive thought lifestyle magazine.
I must confess this does not goes easily. Not many acted positively on our call. Most of the people contacted wanted to get paid, something we cannot afford. (In case many would contribute and make something successful of it it could become lucrative. But that demands energy and patience.)

We can only hope many pore people would come to see that not always money should be given in return to bring something positive to the world and to the benefit of future generations.

Hopefully there are enough positivists and world loving people who can see that with the advent of Capitalism, the human spirit of mutual sharing began its slow decline and erosion, but that when we fight against it there is still hope for a better world.

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Preceding article

People of different cultures, beliefs and political convictions fraternal together

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