This is a really good movie about the religion, culture and music of the south.
"I was looking for the gold tooth in God's crooked smile"
2009-02-26
NonGovernmental Politics: Governance and Policies in Nongovernmental Organizations
This chapter discusses the issues of “governance” in non-governmental organizations. This can mean a variety of things, but predominantly how the organization is run. Frequently, these organizations are directed laterally, and numerous people with experience who are active in the organization direct its engagements on a case-by-case basis. The article deals with issues of transparency and the idea of executive governance; this is the use of full-time directors and organizers to enable the organization function more smoothly. The article discusses possible conflicts in the choices of having unrelated or fully involved people direct the organization. The article finally discusses the possibility of using a celebrity personality to raise awareness for the organization, depending on its needs.
NonGovernmental Politics: Bhopal: Unending Disaster, Enduring Resistance
In this article, Hanna discusses the multiple effects of a disaster at the Union Carbide chemical plant in
The response to this situation has been a remarkable show of independent groups. Numerous NGOs have interpreted the disaster within their own specialty; for example, Greenpeace seeks restoration purely on an environmental basis. Many citizen groups have sprung up in protest; frequently women’s groups, these societies maintain government support of occupational alternative for disabled women. They also stage mass protests to raise awareness and to intimidate officials into supporting favorable legislation.
2009-02-24
Non-Governmental Politics: The Consumer Dimension of Stakeholder Activism-- The Antisweatshop Movement in the United States
This chapter in Non-Governmental politics uses the example of the antisweatshop movement to speak to "ethical consumerism" (215), or the idea that the market can be a crucial weapon in fighting for social change. When governments are not powerful enough to keep corporations in line, the market can be an avenue that rallies the power of consumer choice to enact change. Until the state takes up the regulatory role, the market seems to be the best avenue. The markets are not without their challenges, however, and things like economic nationalism ("Buy American" [215]) are intertwined with social justice issues. Also, real change could require quite a drastic restructuring of factories. For example, factories could transition to "worker-owned cooperatives" (212) so that they are more democratically run.
Non-Governmental Politics: The Closing of American Society
This piece in Non-Governmental Politics talks about the Open Society Institute (OSI), an organization started by George Soros (philanthropist) who directs his investments towards "open society, civil society, independent media, independent academy." (622)
They have previously worked in countries that are in the middle of a transition to democracy, but now work very actively in the United States also. They counter the threat to "an open society", a threat which is initiated by the "desire to sap government of its capacity to serve human needs." (625) Soros specifically sought to fight the "growing inequalities produced by market fundamentalism" (the idea that all problems can be solved by using the market as the sole solution). (626)
Ultimately, OSI seeks to build "an infrastructure for progressive advocacy". (633)
They have previously worked in countries that are in the middle of a transition to democracy, but now work very actively in the United States also. They counter the threat to "an open society", a threat which is initiated by the "desire to sap government of its capacity to serve human needs." (625) Soros specifically sought to fight the "growing inequalities produced by market fundamentalism" (the idea that all problems can be solved by using the market as the sole solution). (626)
Ultimately, OSI seeks to build "an infrastructure for progressive advocacy". (633)
EVENTS: 090302/The Impact of Fair Use on Scholarship and Free Expression
EVENTS: 090302/The Impact of Fair Use on Scholarship and Free Expression
"From James Joyce to Harry Potter and John Lennon: The Impact of Fair
Use on Scholarship and Free Expression"
Date: Monday, March 2, 2009
Time: 5:00 pm
Location: Schiciano Auditorium A, Fitzpatrick CIEMAS building, Duke
University
Reception to follow
You are invited to an upcoming lecture on Monday, March 2, at 5:00 p.m.
by Anthony Falzone, the Executive Director of Stanford University*s
Fair Use Project. It will take place in Schiciano Auditorium A, in Duke
University's Fitzpatrick CIEMAS building.
As Executive Director of Stanford University's Fair Use Project,
Anthony Falzone has fought to clarify, and extend, the boundaries of
"fair use" in order to enhance creative and academic freedom.
Mr. Falzone has been involved in several fascinating and high-profile
fair use cases, including the current lawsuit seeking a ruling that
artist Shepard Fairey's iconic Barack Obama HOPE poster is protected by
the fair use doctrine and does not infringe copyrights asserted by the
Associated Press in a news photograph of Obama. Mr. Falzone also
represented the publishers of the Harry Potter Lexicon in the highly
publicized lawsuit by J.K. Rowling, successfully defended Professor
Carol Shloss's right to use copyrighted materials in connection with her
scholarly biography of Lucia Joyce, and vindicated the right to use a
short fragment from the John Lennon song "Imagine" in the controversial
documentary "Expelled: No Intelligence Allowed."
"From James Joyce to Harry Potter and John Lennon: The Impact of Fair
Use on Scholarship and Free Expression"
Date: Monday, March 2, 2009
Time: 5:00 pm
Location: Schiciano Auditorium A, Fitzpatrick CIEMAS building, Duke
University
Reception to follow
You are invited to an upcoming lecture on Monday, March 2, at 5:00 p.m.
by Anthony Falzone, the Executive Director of Stanford University*s
Fair Use Project. It will take place in Schiciano Auditorium A, in Duke
University's Fitzpatrick CIEMAS building.
As Executive Director of Stanford University's Fair Use Project,
Anthony Falzone has fought to clarify, and extend, the boundaries of
"fair use" in order to enhance creative and academic freedom.
Mr. Falzone has been involved in several fascinating and high-profile
fair use cases, including the current lawsuit seeking a ruling that
artist Shepard Fairey's iconic Barack Obama HOPE poster is protected by
the fair use doctrine and does not infringe copyrights asserted by the
Associated Press in a news photograph of Obama. Mr. Falzone also
represented the publishers of the Harry Potter Lexicon in the highly
publicized lawsuit by J.K. Rowling, successfully defended Professor
Carol Shloss's right to use copyrighted materials in connection with her
scholarly biography of Lucia Joyce, and vindicated the right to use a
short fragment from the John Lennon song "Imagine" in the controversial
documentary "Expelled: No Intelligence Allowed."
PRESENTATION: Thuggee
Thuggees were a group of people actively involved in the robbery and murder of travelers in India. Their presence has been recorded in the Indian sub-continent as early as the 13th century and lasting all the way through the 19thth century. The modern use of the word "thug" is derived directly from this Sanskrit original sthaga (meaning scoundrel).
Particular groups of thuggees developed methods of crime that helped them evolve from simple fraternity like organizations in the beginning to large crime families, preserving their secrets and initiating new members as apprentices. Their organization borrows from piracy, the mafia as well as religious cults. Certain large scale thuggee exploits have also been likened to paramilitary operations. Some literature even describes them as a military caste of Hindu society.
They flourished during the period when caravans were the main mode of transportation. Often, members joined the caravan to be attacked as bonafide travelers and spent a lot of time gaining the trust of their fellow travelers. They would also keep in touch with their members and communicate information about the movement of the caravan. Attacks were carried out as primarily ambushes across particularly rough terrains, desert land or when escape was cut off by rivers. Prefered methods of killing were strangulation but sometimes there were massacres that helped perpetrate the aura of ruthlessness and elite force of the Thuggees.
Thuggees have frequently played a part in folkore and were known for their ability to evade capture and plan strategies that lasted over journeys of hundreds of miles and changing terrain.
(A group of thuggess circa 1863, source: http://www.harappa.com/photo2/lufr.html)
Particular groups of thuggees developed methods of crime that helped them evolve from simple fraternity like organizations in the beginning to large crime families, preserving their secrets and initiating new members as apprentices. Their organization borrows from piracy, the mafia as well as religious cults. Certain large scale thuggee exploits have also been likened to paramilitary operations. Some literature even describes them as a military caste of Hindu society.
They flourished during the period when caravans were the main mode of transportation. Often, members joined the caravan to be attacked as bonafide travelers and spent a lot of time gaining the trust of their fellow travelers. They would also keep in touch with their members and communicate information about the movement of the caravan. Attacks were carried out as primarily ambushes across particularly rough terrains, desert land or when escape was cut off by rivers. Prefered methods of killing were strangulation but sometimes there were massacres that helped perpetrate the aura of ruthlessness and elite force of the Thuggees.
Thuggees have frequently played a part in folkore and were known for their ability to evade capture and plan strategies that lasted over journeys of hundreds of miles and changing terrain.
(A group of thuggess circa 1863, source: http://www.harappa.com/photo2/lufr.html)
Non Governmental politics/ 2006 Immigrant Mobilizations in the United States/ Claudio Lomnitz
The article is about a mass protest in the United States on May 1st, 2006. More than three million ”illegal aliens” and supporters marched across cities in the U.S. hoping to change the strict immigration policies.
Comments.
- Interesting how they dared to march despite them being ”illegal” and that so many went through with it.
- Shocking that eleven million immigrants are living and working in the U.S under illegal circumstances.
- The whole system of immigration is absurd to me. The green card lottery! Even the idea that we actually have states that we belong to, and that there is nothing that can change that.
Comments.
- Interesting how they dared to march despite them being ”illegal” and that so many went through with it.
- Shocking that eleven million immigrants are living and working in the U.S under illegal circumstances.
- The whole system of immigration is absurd to me. The green card lottery! Even the idea that we actually have states that we belong to, and that there is nothing that can change that.
PRESENTATION: Mujahideen
Mujahideen translates from the Arabic as a struggler involved in a holy war. It has specific religious and military connotations as it was employed by Muslim rulers/warriors who conquered land in the name of spreading Islam. Today, it often stands in for an "insurgent".
Mujahideen are best described in the 21st century as armed warriors who subscribe to militant Islamic ideology. Their presence is established in various countries of the world but they are best known for their exploits in Afghanistan, Pakistan/India (Kashmir), Chechnya Somalia/Ethiopia, and the Balkan region. They however are also found in Myanmar, Phillipines, Iran and Iraq.
Mujahideen have been alternately romanticized and demonized in the public perception. As late as the Regan era, they were praised as "freedom fighters" and portrayed as heroes in hollywood movies including Rambo 3 and The Living Daylight.
Much of their training came through established Western (or pro-western) government agencies including the CIA, China, Pakistan and Saudi Arabia - especially during the height of the Cold War and the Soviet war efforts in Afghanistan.
In the modern war against terrorism, the word has taken on important meaning as a renewed symbol of resistance to Western power. New encryption software known as Mujahideen Secrets was described "the first Islamic computer program for secure exchange [of information] on the Internet" on Al-Ekhlas (an Islamic news forum) in Jan 2008.
Mujahideen are best described in the 21st century as armed warriors who subscribe to militant Islamic ideology. Their presence is established in various countries of the world but they are best known for their exploits in Afghanistan, Pakistan/India (Kashmir), Chechnya Somalia/Ethiopia, and the Balkan region. They however are also found in Myanmar, Phillipines, Iran and Iraq.
Mujahideen have been alternately romanticized and demonized in the public perception. As late as the Regan era, they were praised as "freedom fighters" and portrayed as heroes in hollywood movies including Rambo 3 and The Living Daylight.
Much of their training came through established Western (or pro-western) government agencies including the CIA, China, Pakistan and Saudi Arabia - especially during the height of the Cold War and the Soviet war efforts in Afghanistan.
In the modern war against terrorism, the word has taken on important meaning as a renewed symbol of resistance to Western power. New encryption software known as Mujahideen Secrets was described "the first Islamic computer program for secure exchange [of information] on the Internet" on Al-Ekhlas (an Islamic news forum) in Jan 2008.
PRESENTATION: Gulabi Gang
Gulabi Gang
http://news.bbc.co.uk/2/hi/south_asia/7068875.stm
The Gulabi Gang is a group of Indian women and their allies who fights for women's rights, specifically in rural regions in India. They are using force and strength to combat a systematic oppression of women and impoverished individuals, forcing communities and government officials to value all people. The group works outside the traditional system of NGOs and government programs/police because they feel that taking the law into their own hands is more effective.
From the BBC article above:
"
The pink women of Banda shun political parties and NGOs because, in the words of their feisty leader, Sampat Pal Devi, "they are always looking for kickbacks when they offer to fund us".
http://news.bbc.co.uk/2/hi/south_asia/7068875.stm
The Gulabi Gang is a group of Indian women and their allies who fights for women's rights, specifically in rural regions in India. They are using force and strength to combat a systematic oppression of women and impoverished individuals, forcing communities and government officials to value all people. The group works outside the traditional system of NGOs and government programs/police because they feel that taking the law into their own hands is more effective.
From the BBC article above:
"
The pink women of Banda shun political parties and NGOs because, in the words of their feisty leader, Sampat Pal Devi, "they are always looking for kickbacks when they offer to fund us".
Two years after they gave themselves a name and an attire, the women in pink have thrashed men who have abandoned or beaten their wives and unearthed corruption in the distribution of grain to the poor.
They have also stormed a police station and attacked a policeman after they took in an untouchable man and refused to register a case.
'Nobody comes to our help in these parts. The officials and the police are corrupt and anti-poor. So sometimes we have to take the law in our hands. At other times, we prefer to shame the wrongdoers,' says Sampat Pal Devi, between teaching a 'gang' member on how to use a lathi (traditional Indian stick) in self defence.
...
Sampat Pal Devi is a wiry woman, wife of an ice cream vendor, mother of five children, and a former government health worker who set up and leads the "pink gang".
'Mind you,' she says, 'we are not a gang in the usual sense of the term. We are a gang for justice.'
"
PRESENTATION: Situationists
Taken From: http://libcom.org/thought/situationists-an-introduction
"A short introduction to the ideas of the Situationists. Based in France, their strand of libertarian Marxism became popular after the mass strikes of 1968.
Situationist ideas came from the European organisation the Situationist International, formed in 1957. While it lasted only 15 years, its ideas were deeply influential, and have been a part of Western society - and radical movements - ever since.
Resisting any attempts to file their ideas into a static ideology, situationism, the SI called attention to the priority of real life, real live activity, which continually experiments and corrects itself, instead of just constantly reiterating a few supposedly eternal truths like the ideologies of Trotskyism, Leninism, Maoism or even anarchism. Static ideologies, however true they may be, tend, like everything else in capitalist society, to rigidify and become fetishised, just one more thing to passively consume.
Partly as a result of this, Situationist ideas are notoriously difficult to explain, and open to a wide degree of interpretation. However, a few facts can be stated. Most introductions to the Situationists focus on their cultural ideas, particularly in relation to detournement ( subverting elements of popular culture) and the development of punk, but the roots of Situationist ideas are in Marxism. Libertarian Marxism, closer to anarchism than authoritarian strands of traditional Marxism, with the central idea that workers are systematically exploited in capitalism and that they should organise and take control of the means of production and organise society on the basis of democratic workers' councils.
The Situationists, or Situs, were the first revolutionary group to analyse capitalism in its current consumerist form. Then as now, in the West most workers were not desperately poor, toiling 12 hours a day in factories and mines (workers' struggles over the previous 150 years saw to that) but the poverty of everyday life had never been greater. Workers were not beaten down with savage repression, so much as with illusions in empty consumer goods, or spectacles, which were imbued by culture and marketing with characteristics they don’t really possess. For example, that purchasing this or that gadget or brand of shoes will make your life complete, or make your sad life like that of the celebrities and models culture shows us.
The Situs argued that increased material wealth of workers was not enough to stop class struggle and ensure capitalism’s perpetual existence, as many on the left argued at the time, since authentic human desires would be always in conflict with alienating capitalist society. Situationist tactics included attempting to create “situations” where humans would interact together as people, not mediated by commodities. They saw in moments of true community the possibility of a future, joyful and un-alienated society.
"People who talk about revolution and class struggle without referring explicitly to everyday life, without understanding what is subversive about love and what is positive in the refusal of constraints, such people have corpses in their mouths." 1
In a (anti-)spectacular demonstration of the validity of their ideas, a group of Situationists, along with anarchists, at the Nanterre University were instrumental in sparking the Revolt of May 1968 which swept the country, bringing it to a state of near-revolution, with 10 million workers on General Strike, many of them occupying their workplaces.
The key figure in the SI, Guy Debord, committed suicide in 1994 but Situationist ideas live on, having been made a fundamental part of most anarchist theory today, as well as their thoughts on consumerism which are now held as truisms by most people."
PRESENTATION: 090303/LIST-COLLECTIVE PHENOMENA
PRESENTATION: 090303/LIST-COLLECTIVE PHENOMENA
Assigned:
AT- Flash Mobs
CA- Urban Street Gangs
LH- Jonestown Massacre and Collective Suicides
MB- Teenage Fan 'Hysteria'
RS- LA Riots
SK- Swarming
VF- Collective UFO Sightings
Self-selected (updated 0902xx):
AT
CA
LH
MB
RS
SK
VF
More suggestions for:
AT
CA
LH
MB
RS
SK
VF
Assigned:
AT- Flash Mobs
CA- Urban Street Gangs
LH- Jonestown Massacre and Collective Suicides
MB- Teenage Fan 'Hysteria'
RS- LA Riots
SK- Swarming
VF- Collective UFO Sightings
Self-selected (updated 0902xx):
AT
CA
LH
MB
RS
SK
VF
More suggestions for:
AT
CA
LH
MB
RS
SK
VF
Non governmental politics/ Faith Liberty and the Individual in Humanitarian Assistance/ Erica Bornstein
The essay concerns the Charitable choice-act that was passed by president George W Bush in 2001. It gave funding for religious charity organization, something the author sees as problematic. "As secular freedom yielded to religious freedom, a discursive shift occured so that the state a protector of freedom against religious authority became an instigator of freedom for religious authority".
Bornstein also talks about how this act has an individualizing effect. "Charity is distributed through individuals not through civic groups. Government relies on charitable institutions to do the work of compassion". She also discusses how it then is up to the individuals and not the government to take care of the problems and the damage that failed politics have created.
Comments:
I find this very interesting and problematic. One problem I see with individual charity is that it has to be creative to attract attention. Like breast cancer events for example -"throw your bra"- type things that to me can become very tasteless. And people might only give to their certain interest instead of seeing the bigger picture and giving to those who actually need help the most.
Yet the other side of it is more like we have it in Sweden. The government "takes care of everything", and we, the people, become comfterable and passive. Further, the government might be "wrong" in their choice of who needs charity the most.
Regarding religious vs. secular organisations there is defenetly a possibility that they will work towards other goals simulatneously as they do the charity, for instance religious conversion. Yet I think it also is important to remember that the other organizations are not completely neutral, they also have agendas or certain "beliefs". (One can think about the World bank, who conditioned their credit to nations with a full acceptance of the liberal, capitalistic ideology.)
Bornstein also talks about how this act has an individualizing effect. "Charity is distributed through individuals not through civic groups. Government relies on charitable institutions to do the work of compassion". She also discusses how it then is up to the individuals and not the government to take care of the problems and the damage that failed politics have created.
Comments:
I find this very interesting and problematic. One problem I see with individual charity is that it has to be creative to attract attention. Like breast cancer events for example -"throw your bra"- type things that to me can become very tasteless. And people might only give to their certain interest instead of seeing the bigger picture and giving to those who actually need help the most.
Yet the other side of it is more like we have it in Sweden. The government "takes care of everything", and we, the people, become comfterable and passive. Further, the government might be "wrong" in their choice of who needs charity the most.
Regarding religious vs. secular organisations there is defenetly a possibility that they will work towards other goals simulatneously as they do the charity, for instance religious conversion. Yet I think it also is important to remember that the other organizations are not completely neutral, they also have agendas or certain "beliefs". (One can think about the World bank, who conditioned their credit to nations with a full acceptance of the liberal, capitalistic ideology.)
PRESENTATION: ROSICRUCIANS
Rosicrucians is a secret society of mystics formed in medieval Germany. Between 1607 and 1616 two anonymous manifestos were published, Fama Fraternitatis RC and Confessio Fraternitatis. The manisfestos told the legend of a German doctor and mystic philosopher Christian Rosenkreuz who studied in the middle east under various masters and then gathered a small circle of friends and founded the order of the RC sometime in the 1400.
The modern groups who link themselves to Rosicrucian tradition can be devided into three categories:
- Esoteric Christian Rosicrucian
- Masonic Rosicrucian
- Initiatory groups as the magical order Golden Dawn
According to the "Ancient Mystical Order Rosae Crucis" it is ”not the thoughts of a single teacher or group, not a religion, dogma or single philosophy. It is knowledge”.
Through their teachings you ”gain knowledge of metaphysics, mysticism, philosophy, psychology, parapsychology and science not taught by conventional educational systems or traditional religions”.
They promise a life change and amazing results:
”Imagine having the ability to actualise your highest potential in all areas of life including family and social relationships, career, health and personal development. Imagine developing greater creativity and discipline to overcome life's problems. Imagine setting a new course for your future; one that promises to be more in line with who you really are and more fulfilling than anything you've previously experienced!”
Here is the knowledge they provide through home study lessons.
PRESENTATION: Monastere di Bose
A christian monestery in Bose, Italy.
- a monastic community of men and women belonging to different Christian churches.
- a monastic community seeking God in prayer, poverty, celibacy and obedience to the Gospel.
Started in 1965 by Enzo Bianchi. Now the community is made up of about 80 members, men and women from different denominations.
They live a simple life focused on prayer and work. They do gardenwork, ceramics, icon painting, carpentry, publishing and printing. Traditional monasteries are not always recognized as "creative communities", but creativity is in fact a large part of their life together, exemplified in practices such as those mentioned above. Through their work they wish to serve the community and the local churches in their surrounding. Their community receives no financial assistance and lives entirely on what its members earn. It is open to and welcomes all visitors.
A day in the community starts at 4.30 for their personal reading of the scripture and prayer. At 6:00 there is the first of the three daily community prayers. From 7:00 to 8:00 they have an additional hour of silence to focus on prayer or spiritual reading. At 8:00 is the end of silence and work begins. They work until 12:00 and at 12:30 is the midday prayer. After that they eat lunch in silence with classical music. Work begins again at 2:00 until 5:00.At 6:30 the evening prayer begins. Dinner follows the prayer, with conversation. At 8:00 the grand silencio begins, a time for personal meditation and rest.
http://www.monasterodibose.it/
Presentation: ACT-UP
ACT UP: AIDS Coalition to Unleash Power
"For meeting the challenge of the AIDS epidemic and its crisis of conscience with vigilant acts of political and cultural provocation – thereby giving voice to the essential creative will of our humanity."
ACT UP is a diverse, non-partisan group of individuals united in anger
and committed to direct action to end the AIDS crisis.
We advise and inform. We demonstrate.
WE
Act-UP is an organization dedicated to spreading awareness of the HIV-AIDS epidemic and the prevention failures of the
“Affinity groups are self-sufficient support systems of about 5 to 15 people. A number of affinity groups may work together toward a common goal in a large action, or one affinity group might conceive of and carry out an action on its own. Sometimes, affinity groups remain together over a long period of time, existing as political support and/or study groups, and only occasionally participating in actions.”
“1. Your objectives must be reasonable. You must believe you are fair and you must be able to communicate this to your opponent.
2. Maintain as much eye contact as possible.
3. Make no abrupt gestures. Move slowly. When practical, tell your opponent what you are going to do before you do it. Don't say anything threatening, critical, or hostile.
4. Don't be afraid of stating the obvious; say simply, "You're shouting at me," or "You're hurting my arm."”
Act-Up has done numerous major demonstrations, typically towards the goals of raising awareness about AIDS, AIDS prevention, government inaction and mismanagement, the high cost of antiretroviral medications, and other major concerns.
The first major protest done by Act-Up was on Wall Street, where activist demanded access to potentially life-saving medications. The protestors practiced civil disobedience, and several were arrested by the police.
http://www.actupny.org/documents/1stFlyer.html
Time Line: 1987-1988
March, 1987: Outraged by the government's mismanagement of the AIDS crisis, concerned individuals unite to form the AIDS Coalition to Unleash Power. Our first demonstration takes place three weeks later on March 24th on Wall Street, the financial center of the world, to protest the profiteering of pharmaceutical companies (especially Burroughs Wellcome, manufacturer of AZT). Seventeen people are arrested. Shortly after the demonstration, the Food and Drug Administration (FDA) announces it will shorten its drug approval process by two years.
Presentation: Radical Faeries
Raven's Head Communications Presents
The Fairies Gather
Photo copyright 1980 Rita Rose
Calligraphy WM Stewart
An oral history of
The spiritual gathering for Radical Fairies
Colorado, August 11-15, 1980
the Tropical Paradise Gathering:
"For more than 25 years Faeries have been coming together in community to create magic. Faerie gatherings happen all over the world, principally in the United States. Faeries came out of a groups formed in the 1970s to bring gay men together in a space different from the bars and nightclubs. We come together to celebrate our distinctive and unique qualities and to let our true selves be free. Most of us are gay men, but we have had a queer woman attend our gathering. Ladyboys and toms are welcome. Anyone who is comfortable with gay people is welcome to join us.
The faeries are an opportunity to create abundance from our many talents and gifts. The faeries are also an opportunity to create a true classless society where no one is identified by their wealth or lack of wealth, and where no person has power or authority over another person."
The Radical fairies are a loosely organized group of gay men, who seek to explore what it means to be and its spiritual components. In accomplishing this, they attend gatherings and go to retreats at sanctuaries. At these places, they experiment with a variety of activities to better understand their qualities as gay men and to examine what is suppressed by living in a largely heterosexual world. This is both in terms of everyday life and of philosophical discussion.
Breitenbrush:
"Through ritual, workshops, socializing, heart circles, hugs, soaking, hiking, performance, sex, song, and solitude, Radical Faeries seek the beauty and passion within each of us, reflect those gifts to each other, and challenge ourselves to share them with the world around us. We go inside to come outside."
"Trips to nearby islands for snorkeling and swimming, Meditation, Exercise, Hiking, Rituals, Workshops , Community Building, Kick Boxing Lessons, Making Music, Drumming, Massage, Talent Show, Fashion Show, Manly Activities, Swimming, Boating, Reading, Poetry, Puppy Piles, Napping, Art Projects and Yoga"
This group consistently performs a heart circle at its gatherings. This is a discussion where the men discuss experiences and opinions and attempt to develop emotional connections between one another as homosexuals. In addition to exploration, this group is oriented towards establishing what is precluded by contemporary social structures, primarily the social and emotional links that are lost between homosexual men.
The group is closely connected to paganism, and frequently meets to celebrate on major holidays. A reconnection with nature and others is a central part of their aims. A major part of radical fairy philosophy is the concept of coming together and briefly forming a community of freely homosexual men. The group explores the spiritual elements of being homosexual, and their festivities are geared towards this inner energy. Many of their collective activities are closely related to their pagan influences; however, these ceremonies are freely adapted regardless of the gender of the participants, thus allowing traditional gender boundaries to be crossed and mixed even in the context of paganism.
Wolf Creek Sanctuary:
"Through our gatherings, circles and in the community at the Sanctuary, we develop and foster our shared ideals having to do with faggot-oriented spirituality, community and collectivity, living in harmony with the Beings around us, and subject-subject consciousness."
The Radical Fairies have considerable output, including art, collective activities, journal authorship, and the production of philosophy. They contribute to a number of other organizations, including gay wisdom and white crane. They also found sanctuaries for the year-long exploration of what it means to be homosexual, these often host retreats and workshops.
"Breitenbush Hot Springs is located in the
http://www.radfae.org/breitenbush/
http://www.nomenus.org/aboutrf.html
http://www.asianfaeries.com/
2009-02-23
XCO EVENTS:090217/REPORT/CONVERSATION/Peter Eversoll and Carole Baker
Visit at Golden Belt with Peter Eversoll (marcha forzada collective: 38 eyes x 57,436 steps) and Carole Baker (Mary: the paper doll project).
Some of the conversation that followed after the artists' introductions was about how these two projects intertwined and if there were any similarities.
These were some of the suggestions:
- the forbidden. How crossing Mexico city is just something that you're supposed to do or be able to do. Especially people from one part of the city should not walk around in another part where they don't belong and how it's prohibited to take pictures of certain areas in the city.
Compared to the Madonnas that are considered sacred and should not be handled in that blasphemous way and art in itself that is almost also sacred by how it's usually prohibited to touch it.
- the playfulness. Both projects have a playfulness to them. In the Madonnas it's the play with dolls and that you're supposed to move them around. In the march it's the playfulness of the photographs; the themes, the objects portrayed and the way they're displayed.
- pilgrimage/journey. Both have somewhat of a journey theme. The long walk through the city and the Madonnas who travel from different cultures and to different settings.
Some of the conversation that followed after the artists' introductions was about how these two projects intertwined and if there were any similarities.
These were some of the suggestions:
- the forbidden. How crossing Mexico city is just something that you're supposed to do or be able to do. Especially people from one part of the city should not walk around in another part where they don't belong and how it's prohibited to take pictures of certain areas in the city.
Compared to the Madonnas that are considered sacred and should not be handled in that blasphemous way and art in itself that is almost also sacred by how it's usually prohibited to touch it.
- the playfulness. Both projects have a playfulness to them. In the Madonnas it's the play with dolls and that you're supposed to move them around. In the march it's the playfulness of the photographs; the themes, the objects portrayed and the way they're displayed.
- pilgrimage/journey. Both have somewhat of a journey theme. The long walk through the city and the Madonnas who travel from different cultures and to different settings.
2009-02-22
Radical Goups: Yippie (group of choice)
YIPPIES
"The Youth International Party, whose members were commonly called Yippies, was a highly theatrical and anti-authoritarian political party established in the United States in 1967. An offshoot of the free speech and anti-war movements of the 1960s, the Yippies presented a more radically youth-oriented and countercultural alternative to those movements. They employed theatrical gestures — such as advancing a pig ("Pigasus the Immortal") as a candidate for President in 1968 — to mock the social status quo.They have been described as a highly theatrical youth movement of “symbolic politics."
Yippie Flag: was frequently seen at anti-war demonstrations.
The term Yippie was thought up by one of the fouders Paul Krassner : "We needed a name to signify the radicalization of hippies, and I came up with Yippie as a label for a phenomenon that already existed"
The Yippie "New Nation" concept called for the creation of alternative, counterculture institutions (food co-ops, underground newspapers, free clinics, etc.). Yippies believed these cooperative institutions and a radicalized hippie culture would spread until they supplanted the existing system.
Bibliography: http://en.wikipedia.org/wiki/Yippie
2009-02-20
NonGovernmental Politics: The Antisweatshop Movement in the US
The Consumer Dimension of Stakeholder Activism: The Antisweatshop Movement in the US by Ian Robinson
Summary:
This essay focuses on: "US social-movement efforts to expand worker rights and put an
end to swetshop conditions in the global apparel sector and the role (actual and potential)
of consumers in this effort."
Questions/Comments etc.
To what extent is it possible to reverse human "rational economic
self-interest "? Can buying cheaper things be seen in the light of
survival, perhaps even survival of the fittest (in this case the richest)?
How can we make clothing that is of equal price but is not made in sweatshops
in the modern hypercompetitive market?
The ethically appropriate responce to wheather one would be willing to pay more for
sweat-free clothing is not the only issue in gaining statistically accurate data. Many
no doubt are sincere in their responces, yet what i think they often miss is the amount
the price would increase. If statistical accuracy is to be gained the researchers should
provide a range of the price increase and not leave the consumers to ponder whether the
increase would be by 10$ or by 50$.
Bibliography: Nongovernmental Politics. New York: Zone Books, 2007.
NonGovernmental Politics: International Prostitution Policy and Sex Workers' Rights in India
International Prostitution Policy and Sex Workers' Rights in India by Svati P. Shah (starts on page 261)
This essay discusses the issues of "HIV, sex traffiking and livelihood" in relation to the international
debate on prostitution. It particularly focuses on two Indian NGOs, the DMSC and SANGRAM, and
how they have engages in this dabate.
DMSC: Durbar Mahila Samanwaya Committee
SANGRAM: Sampada Grameen Mahila Sanstha
DMSC: "conducts a wide array of programs, including HIV prevention and condom promotion,
literacy and livelyhood training...microcredit schemes, and organizes self-regulatory boards of
sex workers"
SANGRAM: "peer-based condom promotion" and it "prioritized the destigmatization of sex wrok
as key to promoting condim use and reducing HIV/AIDS transmission.
Both of these NGOs have succeded in reducing HIV outbreaks in their respective areas by
the use of "best-practices approaches." (approaches that do not include criminalization and rescue and rehabilitate activities)
My Opinion/Questions/Comments
Although the text introduces the rescue and rehabilitation technique as chiefly malfunctional,
i can't help but wonder if it can be made to work. I do think some sort of rescue is needed and
even more so rehabilitation for those who are willing, or for minors, since it is really unlikely
that any legislation will be passed anytime soon criminalizing prostitution.
I do not understand why criminalization of prostitution is such a bad idea? True, a law forbiding
the latter willl not completely obolish the practice, but in my opinion it will diminish the chances
of the occurance.
I heard that Germany gave striptease clubs tax breaks associated with fine arts,
because according to them sriptease dancing is considered an "art." Interestingly the US
porn industry asked for a bail out, because they claim to receive less income due to free porn
online.
Bibliography: Nongovernmental Politics. New York: Zone Books, 2007.
OPPORTUNITY: 090222/Arts and Engagement/Duke Students Work in Carter Community Charter Schooln
Hello:
You are being contacted in connection with a special project at Duke called
Arts and Engagement. This project provides for Duke students to work in
Carter Community Charter School (which is very close to the Duke campus) for
six weeks this spring providing an arts experience for a group of 4th
through 7th grade students. Your course with Pedro Lasch will integrate
this work into your classroom experience and expectations.
This is an all African American student population. The school is a public
charter school, and has no music or arts classes in their day-to-day
classes, making this work especially important for them.
The classes will basically meet twice weekly for six weeks, with a
culminating event the final week. All work is complete before Duke classes
end this semester.
In order to be involved, you DO NOT need to be available for all sessions.
You DO need to attend an orientation session this Sunday, to understand the
project fully. The attached schedule will outline the specific dates and
times for the work. You can return this form to me, or just let me know
you'll be there Sunday, and we'll figure out the schedule then. If you want
to take part, but can't make the Sunday date, contact me and we'll figure
out a back-up plan.
I hope you will consider taking part in this fun and important work. It will
be a great experience to be involved with these young folks!
Orientation Meeting is Sunday, in Rm 105 in Carr 106 (East Campus, Duke) from 1:00-3:00 p.m.
Faye Stanley
--
Faye Stanley, Project Director
Arts and Engagement
A Project of the Office of the Vice Provost for the Arts, the Program in
Education, and the Service Learning Program at Duke University
213 West Duke Building
Box 90739
Duke University
Durham, NC 27708
clappingdog@nc.rr.com
919/968-1168
919/622-2309
You are being contacted in connection with a special project at Duke called
Arts and Engagement. This project provides for Duke students to work in
Carter Community Charter School (which is very close to the Duke campus) for
six weeks this spring providing an arts experience for a group of 4th
through 7th grade students. Your course with Pedro Lasch will integrate
this work into your classroom experience and expectations.
This is an all African American student population. The school is a public
charter school, and has no music or arts classes in their day-to-day
classes, making this work especially important for them.
The classes will basically meet twice weekly for six weeks, with a
culminating event the final week. All work is complete before Duke classes
end this semester.
In order to be involved, you DO NOT need to be available for all sessions.
You DO need to attend an orientation session this Sunday, to understand the
project fully. The attached schedule will outline the specific dates and
times for the work. You can return this form to me, or just let me know
you'll be there Sunday, and we'll figure out the schedule then. If you want
to take part, but can't make the Sunday date, contact me and we'll figure
out a back-up plan.
I hope you will consider taking part in this fun and important work. It will
be a great experience to be involved with these young folks!
Orientation Meeting is Sunday, in Rm 105 in Carr 106 (East Campus, Duke) from 1:00-3:00 p.m.
Faye Stanley
--
Faye Stanley, Project Director
Arts and Engagement
A Project of the Office of the Vice Provost for the Arts, the Program in
Education, and the Service Learning Program at Duke University
213 West Duke Building
Box 90739
Duke University
Durham, NC 27708
clappingdog@nc.rr.com
919/968-1168
919/622-2309
2009-02-19
Radical Groups: Black Panthers
Years Active: 1966-c - 1976
Political Ideology: Marxist- Maoism
Political Position: Far Left
The Black Panther Party (originally the Black Panther Party for Self-Defense) was an African-American organization established to promote Black Power and self-defense through acts of social agitation. Founded by Huey P. Newton and Bobby Seale on October 15, 1966, the organization initially set forth a doctrine calling for the protection of African American neighborhoods from police brutality, in the interest of African-American justice.
The Ten Point Program
1. We want power to determine the destiny of our black and oppressed communities' education that teaches us our true history and our role in the present day society.
2. We want completely free health care for all black and oppressed people.
3. We want an immediate end to police brutality and murder of black people, other people of color, all oppressed people inside the
4. We want an immediate end to all wars of aggression.
5. We want full employment for our people.
6. We want an end to the robbery by the capitalists of our Black Community.
7. We want decent housing, fit for the shelter of human beings.
8. We want decent education for our people that exposes the true nature of this decadent American society.
9. We want freedom for all black and oppressed people now held in U. S. Federal, state, county, city and military prisons and jails. We want trials by a jury of peers for all persons charged with so-called crimes under the laws of this country.
10. We want land, bread, housing, education, clothing, justice, peace and people's community control of modern technology.
Criticism: Violence
From the beginning the Black Panther Party's focus on militancy came with a reputation for violence. They often took advantage of a
http://www.solcomhouse.com/images/Hueybobby.jpghttp://en.wikipedia.org/wiki/Black_Panthers
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