Refugees

Fear and cowardice are not the way forward. ISIS has done terrible things but our reaction to them should not be to punish their victims.

Regardless of the machinations behind the current crisis in the Middle East, its effects will unsettle the whole World, including the US and Europe (http://www.wsj.com/articles/the-roots-of-the-migration-crisis-1441995372 ).

The Syrian refugee disaster presents a dilemma to the West.

A massive influx of refugees into any country compromises its social and economic stability but the crisis cannot be ignored in humanitarian and practical grounds.

Furthermore, the rise of religious fundamentalism (of all flavors: Christian, Muslim, or Jewish) is a treat to the long term viability of modern society.

Tolerance is an intractable term.  Should we tolerate the intolerant, the racist, or the violent? Who decides who’s who, who’s what? Words used in complex social situations have always a degree of double-speak; there is a disconnection between what we think we mean and our actual thinking.

Tolerance (http://www.tolerance.org/ ) is supposed to be about letting those different from us be themselves, but in practice is about pretending that we are different from ourselves. To always have a favorite football team as an essential part of our identity? Even in this limited sense, one has to be careful; it might not be healthful to display the wrong loyalty in the wrong bar.

Tolerance stems from a sated world. In times of plenty, we can afford to be kind to those who are different. We are less threatened when we are comfortable. If our 21st Century standard of living peaks—coincident with a peak in surplus energy (i.e., fossil fuels)—then we may not have the luxury of viewing our social progress as an irreversible ratchet. Hard times revive old tribal instincts: different is not welcome.

Robert Paxton says that fascism (https://en.wikipedia.org/wiki/Fascism )  is “a form of political behavior marked by obsessive preoccupation with community decline, humiliation, or victimhood and by compensatory cults of unity, energy, and purity, in which a mass-based party of committed nationalist militants, working in uneasy but effective collaboration with traditional elites, abandons democratic liberties and pursues with redemptive violence and without ethical or legal restraints goals of internal cleansing and external expansion.”

Yet, the conflict is not about religion nor race, but power (in the sociopathic sense) and resources. Human activity is not driven by justice but by power. In a way, justice is the right of the strong. One thing is rationalizations used to justify actions, and another, real social and psychological motives behind. These ulterior motives are not necessary explicit or even conscious.

All three religions   – Christianity, Judaism, and Islam – in conflict share the same core barbaric Bronze Age believes sated in the Hebrew Bible, and all pick and choose what’s convenient to their respective social order. Whether one is consider a Christian or a Muslim is more an accident of geography or ethnicity, than a reflection of actual belief.   That is, religion is mainly a marker of cultural identity.

The scourge of Islamic fundamentalism is a monster created by the same people crying wolf (https://arnulfo.wordpress.com/2014/08/18/the-islamic-state/ ).

Humans are social animals and it’s our natural instinct to be emphatic with others. It’s natural for us to bond by kinship. Unfortunately the same tribal instinct hampers our ability to recognize the essential and vital global brotherhood of man. We cling to nationality, religion, and many artificial walls we build around us that compromise our chances for long term survival (https://arnulfo.wordpress.com/2015/12/12/merry-xmas/ ).

We must overcome our fears and reach out for peace. To live or die together is the choice.

Fear and cowardice are not the way forward. ISIS has done terrible things but our reaction to them should not be to punish their victims.

Regardless of the machinations behind the current crisis in the Middle East, its effects will unsettle the whole World, including the US and Europe (http://www.wsj.com/articles/the-roots-of-the-migration-crisis-1441995372 ).

The Syrian refugee disaster presents a dilemma to the West.

A massive influx of refugees into any country compromises its social and economic stability but the crisis cannot be ignored in humanitarian and practical grounds.

Furthermore, the rise of religious fundamentalism (of all flavors: Christian, Muslim, or Jewish) is a treat to the long term viability of modern society.

Tolerance is an intractable term.  Should we tolerate the intolerant, the racist, or the violent? Who decides who’s who, who’s what? Words used in complex social situations have always a degree of double-speak; there is a disconnection between what we think we mean and our actual thinking.

Tolerance (http://www.tolerance.org/ ) is supposed to be about letting those different from us be themselves, but in practice is about pretending that we are different from ourselves. To always have a favorite football team as an essential part of our identity? Even in this limited sense, one has to be careful; it might not be healthful to display the wrong loyalty in the wrong bar.

Tolerance stems from a sated world. In times of plenty, we can afford to be kind to those who are different. We are less threatened when we are comfortable. If our 21st Century standard of living peaks—coincident with a peak in surplus energy (i.e., fossil fuels)—then we may not have the luxury of viewing our social progress as an irreversible ratchet. Hard times revive old tribal instincts: different is not welcome.

Robert Paxton says that fascism (https://en.wikipedia.org/wiki/Fascism )  is “a form of political behavior marked by obsessive preoccupation with community decline, humiliation, or victimhood and by compensatory cults of unity, energy, and purity, in which a mass-based party of committed nationalist militants, working in uneasy but effective collaboration with traditional elites, abandons democratic liberties and pursues with redemptive violence and without ethical or legal restraints goals of internal cleansing and external expansion.”

Yet, the conflict is not about religion nor race, but power (in the sociopathic sense) and resources. Human activity is not driven by justice but by power. In a way, justice is the right of the strong. One thing is rationalizations used to justify actions, and another, real social and psychological motives behind. These ulterior motives are not necessary explicit or even conscious.

All three religions   – Christianity, Judaism, and Islam – in conflict share the same core barbaric Bronze Age believes sated in the Hebrew Bible, and all pick and choose what’s convenient to their respective social order. Whether one is consider a Christian or a Muslim is more an accident of geography or ethnicity, than a reflection of actual belief.   That is, religion is mainly a marker of cultural identity.

The scourge of Islamic fundamentalism is a monster created by the same people crying wolf (https://arnulfo.wordpress.com/2014/08/18/the-islamic-state/ ).

Humans are social animals and it’s our natural instinct to be emphatic with others. It’s natural for us to bond by kinship. Unfortunately the same tribal instinct hampers our ability to recognize the essential and vital global brotherhood of man. We cling to nationality, religion, and many artificial walls we build around us that compromise our chances for long term survival (https://arnulfo.wordpress.com/2015/12/12/merry-xmas/ ).

We must overcome our fears and reach out for peace. To live or die together is the choice.

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Uploaded on May 22, 2011
1999年4月25日發生了震動世界的法輪功萬人北京上訪事件,事件真相被中共封鎖至­今已有15年,”4.25法輪功萬人上訪真相”仍作為被禁的關鍵­詞,被中共嚴密封鎖和抹黑。
那一天,一萬多名法輪大法修煉者從四面八方來到北京國務院信訪辦公室所在地和平請願。­從清晨到夜晚,歷時十多個小時,無暴力、無口號、無擾民、無垃圾、善意平靜,創造了在­中共幾十年極權統治下不曾有過的官民成功對話、圓滿解決問題的獨有範例,也為

Uploaded on May 22, 2011
1999?4?25???????????????????????????????­???15??”4.25?????????”????????­?????????????
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Flags

Published on Mar 12, 2014Video: Settler tries to take down Palestinian flag from roof of Hebron man; soldiers then order homeowner to take down flag himselfUploaded on Jan 31, 2010On 15 December 2009, settlers prevented Palestinian farmers from plantin…

Published on Mar 12, 2014
Video: Settler tries to take down Palestinian flag from roof of Hebron man; soldiers then order homeowner to take down flag himself

Uploaded on Jan 31, 2010
On 15 December 2009, settlers prevented Palestinian farmers from planting olive trees on the farmers land in Deir Nidham, north of Ramallah. Soldiers at the scene did nothing to prevent the harm to the Palestinians. Instead, they closed the area to all civilians, Palestinians and settlers.

More at http://www.btselem.org/english/video/…

Sauti ya Jamii – Voice of the Community

Published on Sep 1, 2014This participatory video is a dramatised exploration of issues arising in sustainable timber cutting, sale and profit sharing that has been created by villagers from Kisangi Kimbalambala in Kilwa District, Lindi, Tanzania. It wa…

Published on Sep 1, 2014
This participatory video is a dramatised exploration of issues arising in sustainable timber cutting, sale and profit sharing that has been created by villagers from Kisangi Kimbalambala in Kilwa District, Lindi, Tanzania.

It was facilitated in an InsightShare training in participatory video for researchers associated with the ESRC-funded project Conservation, Markets and Justice Research Programme, led by the School of Development Studies from the University of East Anglia.

Desafio do plantio de arvore

Published on Jan 12, 2015

Desafio do plantio de arvore: Vamos fazer nossa parte para melhorar o mundo. Desafio o Anderson Lopes, Waldomiro Dantas Cortez Neto e Ícaro Lochetti Leal. Vamos manter a corrente e desafiem mais três pessoas. Conto com vcs para mudarem o mundo. Abraços!

Published on Jan 12, 2015

Desafio do plantio de arvore: Vamos fazer nossa parte para melhorar o mundo. Desafio o Anderson Lopes, Waldomiro Dantas Cortez Neto e Ícaro Lochetti Leal. Vamos manter a corrente e desafiem mais três pessoas. Conto com vcs para mudarem o mundo. Abraços!

Dr. Mads Gilbert

Published on Aug 7, 2014
Dr. Mads Gilbert from Tromsø, Norway (Twin City with Gaza City), was working at Al Shifa Hospital in Gaza during the last Israeli onslaugt on Gaza. When he returned from Gaza to his home-town Tromsø on July 31 2014, he went straight from the airport to give this spontaneous speech at a large solidarity demonstration for Gaza held at the same time. The regional newspaper “Nordlys” (“Northern Light”) streamed the demonstration and featured Dr. Mads’ speech on their web-site. They have donated the video. It was transcribed and subtitled in English through a solidarity effort by Norwegian film and video professionals. The video can be shared and used for non-commercial purposes.

Published on Aug 7, 2014
Dr. Mads Gilbert from Tromsø, Norway (Twin City with Gaza City), was working at Al Shifa Hospital in Gaza during the last Israeli onslaugt on Gaza. When he returned from Gaza to his home-town Tromsø on July 31 2014, he went straight from the airport to give this spontaneous speech at a large solidarity demonstration for Gaza held at the same time. The regional newspaper “Nordlys” (“Northern Light”) streamed the demonstration and featured Dr. Mads’ speech on their web-site. They have donated the video. It was transcribed and subtitled in English through a solidarity effort by Norwegian film and video professionals. The video can be shared and used for non-commercial purposes.

Ho, mia kor’

Ho, mia kor’, ne batu maltrankvile,El mia brusto nun ne saltu for!Jam teni min ne povas mi facileHo, mia kor’!Ho, mia kor’! Post longa laboradoC^u mi ne vinkos en decida hor’?Sufic^e! Trankvilig^u de l’ batado,Ho, mia kor’!L. L. ZamenhofEsperanto

Ho, mia kor’, ne batu maltrankvile,
El mia brusto nun ne saltu for!
Jam teni min ne povas mi facile
Ho, mia kor’!

Ho, mia kor’! Post longa laborado
C^u mi ne vinkos en decida hor’?
Sufic^e! Trankvilig^u de l’ batado,
Ho, mia kor’!

L. L. Zamenhof

Esperanto

Mia penso

Mia penso estas poemo verkita antaŭ 1887 de L. L. Zamenhof. Edmond Privat en sia Vivo de Zamenhof komentis ĝin jene (paĝo 32): „Dum ses jaroj li restadis sub silento. Ĝi estis tempo malfacila. Al neniu li parolis pri sia laborado… Tiel pasis for la plej belaj jaroj de la vivo, la studentaj, malgaje kaj dolore.“

Sur la kampo, for de l’ mondo,
Antau^ nokto de somero
Amikino en la rondo
Kantas kanton pri l’ espero.
Kaj pri vivo detruita
S^i rakontas kompatante, —
Mia vundo refrapita
Min doloras resangante.

“C^u vi dormas? Ho, sinjoro,
Kial tia senmoveco?
Ha, kredeble rememoro
El la kara infaneco?”
Kion diri? Ne ploranta
Povis esti parolado
Kun frau^lino ripozanta
Post somera promenado.

Mia penso kaj turmento,
Kaj doloro kaj esperoj!
Kiom de mi en silento
Al vi iris jam oferoj!
Kion havis mi plej karan —
La junecon — mi ploranta
Metis mem sur la altaron
De la devo ordonanta!

Fajron sentas mi interne,
Vivi ankau^ mi deziras —
Io pelas min eterne
Se mi al gajuloj iras …
Se ne plac^as al la sorto
Mia peno kaj laboro —
Venu tuj al mi la morto,
En espero — sen doloro!


Esperanto

Mia penso estas poemo verkita anta? 1887 de L. L. Zamenhof. Edmond Privat en sia Vivo de Zamenhof komentis ?in jene (pa?o 32): „Dum ses jaroj li restadis sub silento. ?i estis tempo malfacila. Al neniu li parolis pri sia laborado… Tiel pasis for la plej belaj jaroj de la vivo, la studentaj, malgaje kaj dolore.“

Sur la kampo, for de l’ mondo,
Antau^ nokto de somero
Amikino en la rondo
Kantas kanton pri l’ espero.
Kaj pri vivo detruita
S^i rakontas kompatante, —
Mia vundo refrapita
Min doloras resangante.

“C^u vi dormas? Ho, sinjoro,
Kial tia senmoveco?
Ha, kredeble rememoro
El la kara infaneco?”
Kion diri? Ne ploranta
Povis esti parolado
Kun frau^lino ripozanta
Post somera promenado.

Mia penso kaj turmento,
Kaj doloro kaj esperoj!
Kiom de mi en silento
Al vi iris jam oferoj!
Kion havis mi plej karan —
La junecon — mi ploranta
Metis mem sur la altaron
De la devo ordonanta!

Fajron sentas mi interne,
Vivi ankau^ mi deziras —
Io pelas min eterne
Se mi al gajuloj iras …
Se ne plac^as al la sorto
Mia peno kaj laboro —
Venu tuj al mi la morto,
En espero — sen doloro!


Esperanto