Sunday, June 14, 2020

Some police unions acknowledging call for reform, while others resistTODAY

© Timothy A. Clary/AFP via Getty Images Police Benevolent Association of the City of New York President Pat Lynch and representatives from other NYPD and law enforcement unions holds a news conference on June 9, 2020, in New York.

Police unions are the one of the most important guardians of law enforcement in the United States -- negotiating salary, benefits and most importantly protections for their members.

But that urge to protect also has another side in some cases -- a resistance to reforms that they see as a potential threat to the safety of their officers or policing, especially in this time of great unrest.

From mandatory body cameras and reports anytime an officer has used their weapon to the expansion of civilian complaint boards, some union leaders have pushed back on proposed changes -- for decades in some instances, according to Jack McDevitt, the director of Northeastern University's Institute on Race and Justice.

"Some of the older unions, like ones in places like Boston and New York, have a lot invested in embracing the system that is in place," he told ABC News.
© Damian Dovarganes/AP Jamie McBride, leader of Los Angeles Police Protective League, LAPPL, the union that represents Los Angeles Police Department officers, speaks at a news conference, June 5, 2020, at the LAPPL offices in Los Angeles.

Now, following the large-scale protests and calls for action following George Floyd's death at the hands of Minneapolis police, some unions are expressing openness to change. The National Fraternal Order of Police, which has over 346,000 members, issued a statement this week in favor of Congress's police reform legislation.MORE: Cities across US announce police reform following mass protests against brutality

"When our citizens do not feel safe in the presence of police, that’s a problem—and the FOP intends to be part of the solution," the union said in its statement.

While McDevitt and other experts say those groups cannot ultimately ignore the calls from the citizens they protect or the need to bring in new voices into their ranks, some are continuing to resist changes that they see as potentially injurious to their members.

They also remain deeply concerned about the crimes committed in cities around the country in conjunction with peaceful protests, including attacks on police officers.

This week, the unions representing several New York City police departments, such as the Police Benevolent Association, and other unions representing law enforcement in the state issued a letter condemning the state's legislature for its newly passed police reform bills.

While the group acknowledged that "we share the universal desire for healing and positive change," it decried the "push for passage of legislation and the adoption of policies that reflect only one perspective" without bringing unions to the table.

One of the measures being considered for repeal is Civil Rights Law 50-A, which blocked departments from disclosing records related to officer evaluations. Unions contended the release of the complaints would jeopardize officer’s reputation and safety.

"These types of claims are not reliable or fair indicators of an officer’s conduct, and would not be used to impugn any other person," the unions said in the letter.
© Sue Ogrocki/AP John George, President, Fraternal Order of Police, Oklahoma City, gestures as he speaks in support of Oklahoma City Police Chief Wade Gourley, June 2, 2020, in Oklahoma City.

The Denver Police Protective Association, on the other hand, had a more subdued response to the protests and talked about the efforts it has taken over the years to reform their department, such as more training on cultural diversity and a ban on chokeholds.

"There is always room for conversation; there is always room for more improvement benefiting both the officer and the community," the union said in a statement.
MORE: 'Stop the pain': George Floyd's brother testifies on policing reform

"I think some unions are seeing this an opportunity to step up and say how we can make policing better," McDevitt said.

For the unions that are not endorsing reforms, the professor said those groups see these changes as hampering their power to protect their members’ working rights, particularly when it comes to collective bargaining agreements for their members.

“They think is there are collective bargaining changes, that they will lose their rights in negotiating salaries or other benefits for their officers if the reforms go through," McDevitt said. "They come from a place where if management doesn’t want it, then they have to fight it."

At the same time, some unions have used their power to put elected officials in the defensive. The group representing members of the Columbus Police Department, for instance, negotiated language in their 2017-2020 contract that limited the use of civilian complaints to a timetable as low as 60 days.

McDevitt added that the unions that are more open to the reforms acknowledge that they do come with data proven results that, ultimately, do protect officers.

"With body cameras, for example, a lot of time police officers have been reluctant to approve them," he explained. "In more cases, the cameras tend to show in allegations of police misconduct that were proven false."MORE: Congressional Black Caucus to propose policing reforms after George Floyd's death

One problem that does need to be addressed in unions is diversity, according to McDevitt. The professor said this stems from a larger problem over the lack of diversity in police forces nationally, but it is critical that unions put more women and people of color in their leadership roles.

While the racial makeup of police largely mirrors the overall population, people of color are underrepresented in leadership roles, especially in smaller police departments, according to data from the Department of Justice.


New York police unions received criticism this week after a press conference denouncing proposed legislative action and decrying the treatment of their members during the protests in which many in attendance were white males.

Democratic Congresswoman Alexandria Ocasio-Cortez tweeted that the group "does not look representative of the NYPD at all," tweeting a video of New York State Association of PBAs president Mike O'Meara speaking.

O'Meara, whose group represents unions in the New York City metropolitan area and elsewhere in New York State, spoke out against Floyd's killing, but railed against the treatment of officers as a result.

PBA president Pat Lynch was also present at the press conference and denounced the "murder of an innocent person," referring to Floyd. "That's what happened. Let us be unequivocal."

But he also took issue with legislators who "demonize" police officers "as if we're the problem."

The PBA did not immediately respond to a request for comment from ABC News.

"The union has to see if they don’t represent the community they won’t have legitimacy in negotiating table," McDevitt said.

Scott Wolfe, an Associate Professor in the School of Criminal Justice at Michigan State University, said the response to police misconduct over the last few weeks have shown that police officers are showing more openness to accountability. Although unions may differ on their stance for reform, a majority have admitted that what happened to Floyd was wrong, which has been a departure from previous controversial police killings, according to Wolfe.
© Michael Ciaglo/Getty Images, FILE In this May 30, 2020, file photo, police officers stand in a line next to the Colorado State Capitol as protests against the death of George Floyd continue in Denver.  
THE DEBRIS ON THE GROUND ARE TEAR GAS CANISTERS, RUBBER BULLET CANISTERS, PEPPER BALL ROUNDS WHICH OUTNUMBER THE WATER BOTTLES THAT THEY WERE SO AFRAID OF 


"There is virtually no disagreement that George Floyd was murdered and it can’t happen again," he told ABC News.

Wolfe said that this common ground could be the place where police reform activists and unions can come together to achieve the same goal.

McDevitt, agreed, and said that the best way to increase their bargaining power is to listen to the public's concerns and

"Unions do not have a straight line of responsibility to the public. They answer to their members," he said. "But when a strong aspect of the public says they’re not doing their job fairly, they have to listen."

ABC News' Luke Barr contributed to this report.

SEE 
https://plawiuk.blogspot.com/search?q=FOP


https://plawiuk.blogspot.com/search?q=POLICE+UNIONS
Black Lives Matter protesters march through Tokyo
By Kim Kyung Hoon
1 hour ago

© Reuters/KIM KYUNG-HOON Black Lives Matter protest in Tokyo

By Kim Kyung Hoon

TOKYO (Reuters) - Thousands of protesters in Tokyo took part in a Black Lives Matter march on Sunday, calling for an end to racial discrimination and police abuse after the killing of African American George Floyd in Minneapolis last month.
© Reuters/KIM KYUNG-HOON Black Lives Matter protest in Tokyo

Demonstrators marched through the streets of the capital's Shibuya and Harajuku districts chanting and holding up signs spelling out slogans such as "Racism Is A Pandemic" and "No Justice No Peace"
.
© Reuters/KIM KYUNG-HOON People wearing face masks march during a Black Lives Matter protest following the death in Minneapolis police custody of George Floyd, in Tokyo

"It is not enough to just send our prayers," Shu Fukui, a 22-year-old university graduate, told Reuters. "We need to change society, not only for George Floyd, but also for those who died in the past."

Organisers said about 3,500 people took part in the protest. Police did not disclose an estimate.

Protests have gripped major U.S. cities and spread around the world since footage from May 25 showing a white police officer kneeling on Floyd's neck to pin him to the ground for a whole nine minutes went viral.

In Atlanta on Saturday more protests erupted after a black man was shot dead by police as he tried to escape arrest. Demonstrators shut down a major highway and burned down the Wendy's restaurant where he was killed.© Reuters/KIM KYUNG-HOON People wearing face masks march during a Black Lives Matter protest following the death in Minneapolis police custody of George Floyd, in Tokyo

Some protesters at the Tokyo march said Japan needed to own up to its own problems with race.

"In Japan, there are far-right people who discriminate against other races. And Koreans and Chinese in Japan are exposed to a lot of hate speech," said Naho Ida, 44. "These things must not be allowed and we need to oppose this."

Public broadcaster NHK last week apologised and deleted from its Twitter feed an animated video about the U.S. protests that sparked online outrage for its depiction of African Americans.
© Reuters/KIM KYUNG-HOON People wearing face masks march during a Black Lives Matter protest following the death in Minneapolis police custody of George Floyd, in Tokyo

(Additional reporting by Hideto Sakai; Writing by Chris Gallagher; Editing by Raissa Kasolowsky)






a person holding a sign: People wearing face masks march during a Black Lives Matter protest following the death in Minneapolis police custody of George Floyd, in TokyoNext 
5 SLIDES © Reuters/KIM KYUNG-HOON

People wearing face masks march during a Black Lives Matter protest following the death in Minneapolis police custody of George Floyd, in Tokyo
Art world's 'mini-Madoff' arrested on remote Pacific island for $20M fraud: FBI
© Stuart C. Wilson/Getty Images Inigo Philbrick attends the opening of a Jean Royere Exhibition at Galerie Patrick Seguin London, Feb. 25, 2016, in London.
A disgraced gallery owner known as the art world's "mini-Madoff" -- a reference to jailed financier Bernie Madoff -- has been taken into custody on the South Pacific island nation of Vanuatu, according to federal prosecutors in New York, who have charged Inigo Philbrick in a $20 million fraud scheme.

Vanuatu authorities expelled Philbrick at the request of the U.S. Embassy in Papua New Guinea. He was transported to Guam, where he is expected to be presented in federal court Monday.

Philbrick was an art dealer specializing in post-war and contemporary fine art with galleries in London and Miami. He fled the country last year after he was accused of, among other things, selling the same piece of art to multiple buyers.

"Inigo Philbrick was a serial swindler who misled art collectors, investors, and lenders out of more than $20 million," said U.S. Attorney Geoffrey Berman. "You can't sell more than 100 percent ownership in a single piece of art, which Philbrick allegedly did, among other scams."

MORE: Dealer finds storage locker holds valuable paintings

Philbrick, who is charged with wire fraud and aggravated identity theft, bought at auction a 1982 painting by Jean-Michel Basquiat titled "Humidity" for $12.5 million, according to the criminal complaint. He allegedly told an investor he paid $18.4 million.

The investor, the FBI said, wired Philbrick $12.2 million for a joint ownership stake. Philbrick allegedly then sold a second ownership stake to a different investor without disclosing it to either.

"Mr. Philbrick allegedly sought out high-dollar art investors, sold pieces he didn't own, and played games with millions of dollars in other people's money," said FBI Assistant Director Bill Sweeney.

Philbrick also misrepresented the ownership in a 2010 untitled painting by Christopher Wool and a 2012 untitled work by Rudolf Stingel that depicted Pablo Picasso.

MORE: Former DEA spokesperson who posed as covert CIA operative pleads guilty in elaborate fraud scheme

The FBI said the three-year scheme began to fall apart in 2019 when investors and lenders started asking questions and demanded money.

"Philbrick's unpaid debts mounted and various investors began demanding the return of their investments or artworks," the complaint said.

His galleries closed and he fled the country. He had been living in Vanuatu since October 2019, federal prosecutors said.

BAKUNIN; WHY BLACK LIVES MATTER TO ANARCHISTS

 Man, Society, and Freedom (1871)[edit]


I am truly free only when all human beings, men and women, are equally free. The freedom of other men, far from negating or limiting my freedom, is, on the contrary, its necessary premise and confirmation.
As translated by Sam Dolgoff in Bakunin on Anarchy (1971)
  • The materialistic, realistic, and collectivist conception of freedom, as opposed to the idealistic, is this: Man becomes conscious of himself and his humanity only in society and only by the collective action of the whole society. He frees himself from the yoke of external nature only by collective and social labor, which alone can transform the earth into an abode favorable to the development of humanity. Without such material emancipation the intellectual and moral emancipation of the individual is impossible. He can emancipate himself from the yoke of his own nature, i.e. subordinate his instincts and the movements of his body to the conscious direction of his mind, the development of which is fostered only by education and training. But education and training are preeminently and exclusively social … hence the isolated individual cannot possibly become conscious of his freedom.
    To be free … means to be acknowledged and treated as such by all his fellowmen. The liberty of every individual is only the reflection of his own humanity, or his human right through the conscience of all free men, his brothers and his equals.
    I can feel free only in the presence of and in relationship with other men.
     In the presence of an inferior species of animal I am neither free nor a man, because this animal is incapable of conceiving and consequently recognizing my humanity. I am not myself free or human until or unless I recognize the freedom and humanity of all my fellowmen.
    Only in respecting their human character do I respect my own. ...
    I am truly free only when all human beings, men and women, are equally free. The freedom of other men, far from negating or limiting my freedom, is, on the contrary, its necessary premise and confirmation.
Mikhail Bakunin 1871

Man, Society, and Freedom

Written: 1871;
SourceBakunin on Anarchy, translated and edited by Sam Dolgoff, 1971.
Man, Society and Freedom is taken from a long, unfinished note to The Knouto-Germanic Empire and the Social Revolution, actually penned by Bakunin’s close associates Carlo Cafiero and Élisée Reclus in 1871, the same work from which God and State is taken.

THE doctrinaire liberals, reasoning from the premises of individual freedom, pose as the adversaries of the State. Those among them who maintain that the government, i.e., the body of functionaries organized and designated to perform the functions of the State is a necessary evil, and that the progress of civilization consists in always and continuously diminishing the attributes and the rights of the States, are inconsistent. Such is the theory, but in practice these same doctrinaire liberals, when the existence or the stability of the State is seriously threatened, are just as fanatical defenders of the State as are the monarchists and the Jacobins.

Their adherence to the State, which flatly contradicts their liberal maxims, can be explained in two ways: in practice, their class interests make the immense majority of doctrinaire liberals members of the bourgeoisie. This very numerous and respectable class demand, only for themselves, the exclusive rights and privileges of complete license. The socioeconomic base of its political existence rests upon no other principle than the unrestricted license expressed in the famous phrases laissez faire and laissez aller. But they want this anarchy only for themselves, not for the masses who must remain under the severe discipline of the State because they are “too ignorant to enjoy this anarchy without abusing it.” For if the masses, tired of working for others, should rebel, the whole bourgeois edifice would collapse. Always and everywhere, when the masses are restless, even the most enthusiastic liberals immediately reverse themselves and become the most fanatical champions of the omnipotence of the State.
In addition to this practical reason, there is still another of a theoretical nature which also leads even the most sincere liberals back to the cult of the State. They consider themselves liberals because their theory on the origin of society is based on the principle of individual freedom, and it is precisely because of this that they must inevitably recognize the absolute right [sovereignty] of the State.
According to them individual freedom is not a creation, a historic product of society. They maintain, on the contrary, that individual freedom is anterior to all society and that all men are endowed by God with an immortal soul. Man is accordingly a complete being, absolutely independent, apart from and outside society. As a free agent, anterior to and apart from society, he necessarily forms his society by a voluntary act, a sort of contract, be it instinctive or conscious, tacit or formal. In short, according to this theory, individuals are not the product of society but, on the contrary, are led to create society by some necessity such as work or war.
It follows from this theory that society, strictly speaking, does not exist. The natural human society, the beginning of all civilization, the only milieu in which the personality and the liberty of man is formed and developed does not exist for them. On the one hand, this theory recognizes only self – sufficient individuals living in isolation, and on the other hand, only a society arbitrarily created by them and based only on a formal or tacit contract, i.e., on the State. (They know very well that no state in history has ever been created by contract, and that all states were established by conquest and violence.)
The mass of individuals of whom the State consists are seen as in line with this theory, which is singularly full of contradictions. Each of them is, considered on the one hand, an immortal soul endowed with free will. All are untrammeled beings altogether sufficient unto themselves and in need of no other person, not even God, for, being immortal, they are themselves gods. On the other hand, they are brutal, weak, imperfect, limited, and altogether subject to the forces of nature which encompass them and sooner or later carry them off to their graves....
Under the aspect of their earthly existence, the mass of men present so sorry and degrading a spectacle, so poor in spirit, in will and initiative, that one must be endowed with a truly great capacity for self – delusion, to detect in them an immortal soul, or even the faintest trace of free will. They appear to be absolutely determined: determined by exterior nature, by the stars, and by all the material conditions of their lives; determined by laws and by the whole world of ideas or prejudices elaborated in past centuries, all of which they find ready to take over their lives at birth. The immense majority of individuals, not only among the ignorant masses but also among the civilized and privileged classes, think and want only what everybody else around them thinks and wants. They doubtlessly believe that they think for themselves, but they are only slavishly repeating by rote, with slight modifications, the thoughts and aims of the other conformists which they imperceptibly absorb. This servility, this routine, this perennial absence of the will to revolt and this lack of initiative and independence of thought are the principle causes for the slow, desolate historical development of humanity. For us, materialists and realists who believe in neither the immortality of the soul nor in free will, this slowness, as disastrous as it may be, is a natural fact. Emerging from the state of the gorilla, man has only with great difficulty attained the consciousness of his humanity and his liberty.... He was born a ferocious beast and a slave, and has gradually humanized and emancipated himself only in society, which is necessarily anterior to the birth of his thought, his speech, and his will. He can achieve this emancipation only through the collective effort of all the members, past and present, of society, which is the source, the natural beginning of his human existence.
Man completely realizes his individual freedom as well as his personality only through the individuals who surround him, and thanks only to the labor and the collective power of society. Without society he would surely remain the most stupid and the most miserable among all the other ferocious beasts.... Society, far from decreasing his freedom, on the contrary creates the individual freedom of all human beings. Society is the root, the tree, and liberty is its fruit. Hence, in every epoch, man must seek his freedom not at the beginning but at the end of history. It can be said that the real and complete emancipation of every individual is the true, the great, the supreme aim of history....
The materialistic. realistic, and collectivist conception of freedom, as opposed to the idealistic, is this: Man becomes conscious of himself and his humanity only in society and only by the collective action of the whole society. He frees himself from the yoke of external nature only by collective and social labor, which alone can transform the earth into an abode favorable to the development of humanity. Without such material emancipation the intellectual and moral emancipation of the individual is impossible. He can emancipate himself from the yoke of his own nature, i.e. subordinate his instincts and the movements of his body to the conscious direction of his mind, the development of which is fostered only by education and training. But education and training are preeminently and exclusively social ... hence the isolated individual cannot possibly become conscious of his freedom.
To be free ... means to be acknowledged and treated as such by all his fellowmen. The liberty of every individual is only the reflection of his own humanity, or his human right through the conscience of all free men, his brothers and his equals.
I can feel free only in the presence of and in relationship with other men. In the presence of an inferior species of animal I am neither free nor a man, because this animal is incapable of conceiving and consequently recognizing my humanity. I am not myself free or human until or unless I recognize the freedom and humanity of all my fellowmen.
Only in respecting their human character do I respect my own. A cannibal who devours his prisoner ... is not a man but a beast. A slave owner is not a man but a master. By denying the humanity of his slaves he also abrogates his own humanity, as the history of all ancient societies proves. The Greeks and the Romans did not feel like free men. They did not consider themselves as such by human right. They believed in privileges for Greeks and Romans and only for their own countries, while they remained unconquered and conquered other countries. Because they believed themselves under the special protection of their national gods, they did not feel that they had the right to revolt ... and themselves fell into slavery....
I am truly free only when all human beings, men and women, are equally free. The freedom of other men, far from negating or limiting my freedom, is, on the contrary, its necessary premise and confirmation. It is the slavery of other men that sets up a barrier to my freedom, or what amounts to the same thing, it is their bestiality which is the negation of my humanity. For my dignity as a man, my human right which consists of refusing to obey any other man, and to determine my own acts in conformity with my convictions is reflected by the equally free conscience of all and confirmed by the consent of all humanity. My personal freedom, confirmed by the liberty of all, extends to infinity.
The materialistic conception of freedom is therefore a very positive, very complex thing, and above all, eminently social, because it can be realized only in society and by the strictest equality and solidarity among all men. One can distinguish the main elements in the attainment of freedom. The first is eminently social. It is the fullest development of all the faculties and powers of every human being, by education, by scientific training, and by material prosperity; things which can only be provided for every individual by the collective, material, intellectual, manual, and sedentary labor of society in general.
The second element of freedom is negative. It is the revolt of the individual against all divine, collective, and individual authority.
The first revolt is against the supreme tyranny of theology, of the phantom of God. As long as we have a master in heaven, we will be slaves on earth. Our reason and our will will be equally annulled. As long as we believe that we must unconditionally obey – and vis – a – vis God, no other obedience is possible – we must of necessity passively submit, without the least reservation, to the holy authority of his consecrated and unconsecrated agents, messiahs, prophets, divinely inspired law-makers, emperors, kings, and all their functionaries and ministers, representatives and consecrated servitors of the two greatest institutions which impose themselves upon us, and which are established by God himself to rule over men; namely, the Church and the State. All temporal or human authority stems directly from spiritual and/or divine authority. But authority is the negation of freedom. God, or rather the fiction of God, is the consecration and the intellectual and moral source of all slavery on earth, and the freedom of mankind will never be complete until the disastrous and insidious fiction of a heavenly master is annihilated.
This is naturally followed by the revolt against the tyranny of men, individual as well as social, represented and legalized by the State. At this point, we must make a very precise distinction between the official and consequently dictatorial prerogatives of society organized as a state, and of the natural influence and action of the members of a non-official, non-artificial society.
The revolt against this natural society is far more difficult for the individual than it is against the officially organized society of the State. Social tyranny, often overwhelming and baneful, does not assume the violent imperative character of the legalized and formalized despotism which marks the authority of the State. It is not imposed in the form of laws to which every individual, on pain of judicial punishment, is forced to submit. The action of social tyranny is gentler, more insidious, more imperceptible, but no less powerful and pervasive than is the authority of the State. It dominates men by customs, by mores, by the mass of prejudices, by the habits of daily life, all of which combine to form what is called public opinion.
It overwhelms the individual from birth, It permeates every facet of life, so that each individual is, often unknowingly, in a sort of conspiracy against himself. It follows from this that to revolt against this influence that society naturally exercises over him, he must at least to some extent revolt against himself. For, together with all his natural tendencies and material, intellectual, and moral aspirations, he is himself nothing but the product of society, and it is in this that the immense power exercised by society over the individual lies.
From the angle of absolute morality, i.e., of human respect, this power of society can be beneficent and it can also be injurious. It is beneficial when it tends to the development of science, of material prosperity, of freedom, equality, and solidarity. It is baneful when it tends in the opposite direction. A man born into a society of brutes tends to remain a brute; born into a society ruled by priests, he becomes an idiot, a sanctimonious hypocrite; born into a band of thieves, he will probably become a thief; and if he is unfortunately born into a society of demigods who rule this earth, nobles, princes, he will become a contemptible enslaver of society, a tyrant. In all these cases, revolt against the society in which he was born is indispensable for the humanization of the individual.
But, I repeat, the revolt of the individual against society is much more difficult than revolt against the State. The State is a transitory, historic institution, like its brother institution, the Church, the regulator of the privileges of a minority and the real enslavers of the immense majority.
Revolt against the State is much less difficult because there is something in the very nature of the State that provokes revolt. The State is authority, force. It is the ostentation and infatuation with force. It does not insinuate itself. It does not seek to convert; and if at times it meliorates its tyranny, it does so with bad grace. For its nature is not to persuade, but to impose itself by force. Whatever pains it takes to mask itself, it is by nature the legal violator of the will of men, the permanent negator of their freedom. Even when the State commands the good it brings forth evil; for every command slaps liberty in the face; because when the good is decreed, it becomes evil from the standpoint of human morality and liberty. Freedom, morality, and the human dignity of the individual consists precisely in this; that he does good not because he is forced to do so, but because he freely conceives it, wants it, and loves it.
The authority of society is imposed not arbitrarily or officially, but naturally. And it is because of this fact that its effect on the individual is incomparably much more powerful than that of the State. It creates and molds all individuals in its midst. It passes on to them, slowly, from the day of birth to death, all its material, intellectual, and moral characteristics. Society, so to speak, individualizes itself in every individual.
The real individual is from the moment of his gestation in his mother’s womb already predetermined and particularized by a confluence of geographic, climatic, ethnographic, hygienic, and economic influences. which constitute the nature of his family, his class, his nation, his race. He is shaped in accordance with his aptitudes by the combination of all these exterior and physical influences. What is more, thanks to the relatively superior organization of the human brain, every individual inherits at birth, in different degrees, not ideas and innate sentiments, as the
idealists claim, but only the capacity to feel, to will, to think, and to speak. There are rudimentary faculties without any content. Whence comes their content? From society ... impressions, facts, and events coalesced into patterns of thought, right or wrong, are transmitted from one individual to another. These are modified, expanded, mutually complimented and integrated by all the individual members and groups of society into a unique system, which finally constitutes the common consciousness, the collective thought of a society. All this, transmitted by tradition from one generation to another, developed and enlarged by the intellectual labors of centuries, constitutes the intellectual and moral patrimony of a nation, a class, and a society... .
Every new generation upon reaching the age of mature thought finds in itself and in society the established ideas and conceptions which serve it as the point of departure, giving it, as it were, the raw material for its own intellectual and moral labor... . These are the conceptions of nature, of man, of justice, of the duties and rights of individuals and classes, of social conventions, of the family, of property, and of the State, and many other factors affecting the relations between men. All these ideas are imprinted upon the mind of the individual, and conditioned by the education and training he receives even before he becomes fully aware of himself as an entity. Much later, he rediscovers them, consecrated and explained, elaborated by theory, which expresses the universal conscience or the collective prejudices of the religious, political, and economic institutions of the society to which he belongs. He is himself so imbued with these prejudices that he is, involuntarily, by virtue of all his intellectual and moral habits, the upholder of these iniquities, even if he were not personally interested in defending them.
It is certainly not surprising that the ideas passed on by the collective mind of society should have so great a hold upon the masses of people, What is surprising, on the contrary, is that there are among these masses individuals who have the ideas, the will, and the courage to go against the stream of conformity. For the pressure of society on the individual is so great that there is no character so strong, nor an intelligence so powerful as to be entirely immune to this despotic and irresistible influence... .
Nothing demonstrates the social nature of man better than this influence. It can be said that the collective conscience of any society whatever, embodied in the great public institutions, in all the details of private life, serves as the base of all its theories. It constitutes a sort of intellectual and moral atmosphere: harmful though it may be, yet absolutely necessary to the existence of all its members, whom it dominates while sustaining them, and reinforcing the banality, the routine, which binds together the great majority of the masses.
The greatest number of men, and not only the masses of people but the privileged and enlightened classes even more, feel ill at ease unless they faithfully conform and follow tradition and routine. in all the acts of their lives. They reason that “Our father thought and acted in this way, so we must think and do the same. Everybody else thinks and acts this way. Why should we think and act otherwise?”


Mutation could make coronavirus more infectious, study suggests
By Maggie Fox, CNN
13/6/2020
© Thomson Reuters A nurse prepares to test patients for the coronavirus disease (COVID-19) in a clinic at Westmead Hospital in Sydney, Australia, May 12, 2020. REUTERS/Loren Elliott
Researchers in Florida say they believe they have shown that the new coronavirus has mutated in a way that makes it more easily infect human cells.

They say more research is needed to show whether the change has altered the course of the pandemic, but at least one researcher not involved in the study says it likely has, and the changes may explain why the virus has caused so many infections in the United States and Latin America.

It's a mutation that scientists have been worried about for weeks.

The researchers at the Scripps Research Institute in Florida said the mutation affects the spike protein -- a structure on the outside of the virus that it uses to get into cells. If the findings are confirmed, it would be the first time someone has demonstrated that changes seen in the virus have significance for the pandemic.
© CDC This illustration, created at the Centers for Disease Control and Prevention (CDC), reveals ultrastructural morphology exhibited by coronaviruses. Note the spikes that adorn the outer surface of the virus, which impart the look of a corona surrounding the virion, when viewed electron microscopically. In this view, the protein particles E, S, and M, also located on the outer surface of the particle, have all been labeled as well. A novel coronavirus, named Severe Acute Respiratory Syndrome coronavirus 2 (SARS-CoV-2), was identified as the cause of an outbreak of respiratory illness first detected in Wuhan, China in 2019. The illness caused by this virus has been named coronavirus disease 2019 (COVID-19).


"Viruses with this mutation were much more infectious than those without the mutation in the cell culture system we used," Scripps Research virologist Hyeryun Choe, who helped lead the study, said in a statement.


Just this week, the World Health Organization said the mutations seen so far in the new coronavirus would not affect the efficacy of vaccines under development. Last week, WHO said mutations had not made it more easily transmissible, nor had they made the virus more likely to cause serious illness.
A more stable spike protein

Choe and colleagues ran a series of experiments in lab dishes that show a mutation called D614G gives the virus many more spikes, and makes those spikes more stable. That in turn make it easier for it to get into cells. The researchers will post their findings on a preprint server called BioRxiv. That means the work has not been reviewed by other experts in the field.

But Choe and colleagues did send their paper to William Haseltine, a virologist, biotechnology entrepreneur and chairman of Access Health International. Haseltine believes the findings explain the easy spread of the coronavirus across the Americas.

"It is significant because it shows the virus can change, does change to its advantage and possibly to our disadvantage," Haseltine told CNN. "It has done a good job so far of adapting to human culture," he added.

"You can see in some places it doesn't get very far and in other places it has a field day."

Scientists have been freely sharing the sequences of the virus which, like all viruses, mutates constantly. "Sometime in the middle of January, there was a change that allowed the virus to become more infectious. It doesn't mean it's more lethal," Haseltine said. "It makes it about 10 times more infectious."

Other researchers have suspected this. In April, Bette Korber of Los Alamos National Laboratory and colleagues published their concerns, also on BioRxiv, calling the D614G mutation "of urgent concern" because it had become by far the most common strain spreading in Europe and the US.
Dominant strain

"It began spreading in Europe in early February, and when introduced to new regions it rapidly becomes the dominant form," they wrote.

But more work was needed to show that it just wasn't an accident that caused viruses with the D614G mutation to become the most common forms.

Haseltine said the Scripps team showed this in three separate experiments.

"They measured this in three very elegant ways, not just one," he said.

The mutation allows the virus not only to attach to cells more easily, but to enter them more easily.

When viruses infect, they hijack their victim's cells and turn them into viral factories, pumping out copy after copy of viruses. They first must find a way into cells to do this.

Korber, who has a different analysis under consideration for publication, said "it was nice to see the result," but did not comment further to CNN.

Haseltine said the implications are important. Other researchers had hoped that the coronavirus would not prove to be as prone to mutation as other viruses that use RNA instead of DNA as their genetic material. Influenza, notorious for its mutations, is an RNA virus.

"It means that we have to be on the alert for constant change," Haseltine said.

"This virus is going to respond to whatever we do to control it. We make a drug, it is going to resist it. We make a vaccine, it is going to try to get around it. We stay at home, it is going to figure out how to hang around longer," he said.
Hundreds protest against Nepal's coronavirus response; 7 foreigners arrested

By Gopal Sharma
13/6/2020
© Reuters/NAVESH CHITRAKAR The spread of coronavirus disease (COVID-19) in Kathmandu

By Gopal Sharma

KATHMANDU (Reuters) - Police in Nepal arrested 10 people, including seven foreigners, on Saturday as demonstrations against the government's handling of the coronavirus crisis continued with hundreds of protesters gathering in the capital city Kathmandu, officials said.
© Reuters/NAVESH CHITRAKAR The spread of coronavirus disease (COVID-19) in Kathmandu

The Himalayan nation imposed a complete lockdown in March after reporting its second confirmed coronavirus case. But the number of infections have since increased to 5,062, with 16 deaths, and the government has come under fire for not doing enough to contain the outbreak.
© Reuters/NAVESH CHITRAKAR The spread of coronavirus disease (COVID-19) in Kathmandu

Police officials said an estimated 1,000 people had gathered on a major thoroughfare in Kathmandu for the third day, where seven foreign nationals were arrested.

"The foreigners were arrested for interfering in Nepal's internal affairs," police official Basant Lama said.

Earlier this week, police used baton charges, water cannons and tear gas to break up protests near the prime minister's residence. No such clashes took place on Saturday.

Protesters are demanding better quarantine facilities, more tests and transparency in the purchase of medical supplies to fight the crisis.
© Reuters/NAVESH CHITRAKAR The spread of coronavirus disease (COVID-19) in Kathmandu

"Quarantine facilities lack water, sanitation and safety," protester Ramesh Pradhan said. "They are becoming the breeding centres for the coronavirus. This must be improved."

Nepal's government says it has spent about $89 million to fight the pandemic, has conducted around 310,000 tests and quarantined some 158,000 people. But activists insist this is not enough in a country of 30 million people.

"The government is committed to increase tests, boost medical services and improve the quarantine facilities," Deputy Prime Minister Ishwor Pokhrel, who is leading the country's coronavirus response, said in a statement on Saturday.© Reuters/NAVESH CHITRAKAR The spread of coronavirus disease (COVID-19) in Kathmandu

(Reporting by Gopal Sharma; Editing by Devjyot Ghoshal and Kim Coghill)




3 SLIDES © Reuters/NAVESH CHITRAKAR
The spread of coronavirus disease (COVID-19) in Kathmandu
WITH 18,000 POLICE DEPARTMENTS

THE UNITED STATES HAS ALWAYS BEEN

 A WHITE POLICE STATE 

WHITE AMERICAN YOUTH ARE WAKING UP TO THIS FACT AND AS WOKE THEY ARE MARCHING FOR BLACK LIVES BECAUSE THEY MATTER 

Calls grow for Scotland to reckon with its slave-owning past



Alasdair Lane 13/6/2020

© Provided by NBC News

GLASGOW, Scotland — In Scotland, a history of slave trading hides in plain sight. It’s in the striking Georgian facades of Edinburgh and Glasgow, paid for by plantation profits, and on the monuments and street names that venerate men who were enriched by human suffering.

Generations of Scots have walked down Glassford Street and Ingram Street in Glasgow, for example, perhaps without realizing that the names honor two of the city's most prosperous plantation owners, John Glassford and Archibald Ingram.

For a growing number of Scots, this must change.

Almost 25,000 people have signed a petition calling on Glasgow to rename streets linked to slave owners.

Edinburgh, the Scottish capital, has seen similar activism, with a focus on monuments commemorating the trade’s beneficiaries, such as one that pays tribute to Henry Dundas, a politician who delayed the abolition of slavery in the British Empire by 15 years.

Emboldened by the explosion of protests in America following the death of George Floyd in police custody, there are renewed calls for Scotland to confront its slave-owning past — and in doing so, fight the scourge of modern-day racism.

Ivan McKee, Scotland’s trade minister, has called for greater discussion around the country’s slave heritage. “There’s a lot of people who don’t know much about it, and this is an opportunity to raise awareness,” he told NBC News.

Scotland’s pivotal role in transatlantic slavery has at times been discussed less than that of England and the United States. But from running slave forts on the West African coast, captaining ships ladened with human cargo, and owning cotton, tobacco, coffee and sugar plantations in the West Indies, Scots played a key role at every level of the industry.
© Jeff J Mitchell Image: Glassford Street, one of Glasgow streets linked to slave owners in the City, on June 9, 2020 in Glasgow, Scotland. (Jeff J Mitchell / Getty Images)Sales of these sought-after goods fired Scotland’s industrial revolution and brought immeasurable wealth to the nation’s merchants. The combined annual value of trade between Scotland and the West Indies and Scotland in 1790 was equivalent to at least 50 million pounds ($46 million) in today’s valuations, according to the National Trust for Scotland.

And when, in 1833, Britain abolished slavery, millions of pounds were paid into Scottish pockets to compensate for financial losses.

This money trickled down through Scottish society, bringing prosperity to places such as Glasgow’s Merchant City and Edinburgh’s New Town, areas that owe their architectural grandeur to the proceeds of slavery.

But not all agree that street names should be amended and statues toppled, as they have in Bristol and London in the past week.

“If you remove the evidence, you remove the deed," Sir Geoff Palmer, professor emeritus at Heriot-Watt University in Edinburgh, told NBC News in a phone interview. "If we’re going to talk about honest history … by removing them, you’re altering history."

Palmer said emphasis must instead be put on education and a shakeup of the Scottish school curriculum to better reflect the country's slave history. He has campaigned for explanatory plaques to be installed at slavery-linked monuments, also.

“The past has consequences. Racism is a consequence of the past. Therefore we have to deal with those consequences,” he said.
© Jeff J Mitchell Image: The Henry Dundas statue, the 1st Viscount Melville, was said to have had a gradualist approach to ending slavery on June 10, 2020 in Edinburgh, Scotland. (Jeff J Mitchell / Getty Images)

For some, the arts can play an important role in reckoning with the past. "Enough of Him," a new play from Edinburgh-born writer May Sumbwanyambe, looks to address the dearth of dramatic work on Scotland’s colonial history. It tells the remarkable story of Joseph Knight, a slave who successfully sued his master, establishing the principle that slavery could not be upheld in Scotland.

“Putting on plays like this that allow audiences in Scotland — and beyond Scotland — to go: ‘Black people have been part of this country and shaping the culture and social development of this country for a very, very long time,'” Sumbwanyambe said.

“If we don’t know that Black people have lived side-by-side with white people for hundreds of years, as opposed to just 70 years, it’s easier for racism to foment.”

Last year, Glasgow University became the first academic institution in the U.K. to commit to slavery reparations, acknowledging that it had been the recipient of slave-linked funds. Over the next two decades, the school plans to raise 20 million pounds ($25 million) in partnership with the University of the West Indies, to confront the “debilitating legacies of slavery and colonization” through research and policy development.

At the local government level, the Glasgow City Council is currently investigating the city’s ties to transatlantic slavery and has committed to holding a public consultation on how to respond to its findings. Similar discussions are taking place in Edinburgh.
© Jeff J Mitchell Image: Black Lives Matter protest in Holyrood Park on June 7, 2020 in Edinburgh, Scotland. (Jeff J Mitchell / Getty Images)As for reparations on a national level however, there is little progress. For decades, Caribbean nations — including Jamaica, where one-third of slave plantations were Scots-owned — have called for formal financial reparations, but to no avail.

For Eunice Olumide, a Scottish author, art curator and activist, this is unacceptable.

“The only conversation we need to have is how reparations are given,” she said.

“It’s really important for Western people and white people to understand that that’s a discussion that needs to be had with leaders in the Afro-Caribbean community before they take action.”

More needs to be done in Scotland, too, Olumide believes, to recognize the contributions of Black Scots in the public sphere.

“It’s long overdue that Black creators in this country are enshrined in history and commemorated. Because it’s quite obvious that there’s a serious lack of understanding of the contribution of people of color to the United Kingdom and to Scotland.”
WILL WONDERS NEVER CEASE DEPT.

NP View: Allan Adam video shows the need to fix the police


THE VOICE OF THE RIGHT WING IN CANADA THE POSTMEDIA ALBATROSS

NATIONAL POST WRITES AN EDITORIAL IN FAVOUR OF POLICE REFORM


AND OUTRAGE OVER THEIR RECENT OPPRESSION OF FIRST NATIONS PEOPLES

National Post View
13/6/2020
\© RCMP via Reuters Chief Allan Adam of the Athabasca Chipewyan First Nation is walked to a police vehicle during his violent arrest by RCMP officers, in a still from police dashcam video obtained during legal discovery, in Fort McMurray, Alta., on March 10.

Video player from: YouTube (Privacy Policy, Terms)

There is something you may not notice at first when watching the video of RCMP officers arresting Athabasca Chipewyan First Nation Chief Allan Adam: bystanders were filming the incident.

Adam was arrested in Fort McMurray, Alta., in March. The video, taken by an RCMP dashboard camera, shows a verbal dispute between Adam and an officer. It escalates suddenly when Adam is tackled by another officer who had just arrived at the scene, knocked to the ground, struck and held down in a chokehold. Adam suffered injuries to his face during the arrest; he documented his injuries with photographs that show a bruised and swollen face. The cause of the incident? An expired licence plate tag.

And the entire event was captured by a crowd of smartphone-wielding citizens. You can see them in the tape, if you take your eyes off the arrest itself.

The RCMP says that it reviewed the video of the incident and did not find anything that warranted further investigation of the officers’ conduct. The Alberta Serious Incident Response Team (ASIRT) will now conduct a separate review.

It hardly needs to be noted that the emergence of this video comes at a fraught time for the relationship between law-enforcement agencies and the citizens they are supposed to serve. People throughout North America have been horrified by the recent examples of police officers acting in ways that shock the public. No reasonable observer denies that police are asked to perform heroic deeds at great personal risk. But it is increasingly hard to deny that there is a major problem with how often officers are resorting to force, particularly against minority communities.

ASIRT will now conduct its investigation. Throughout North America, protests will continue to be held and elected leaders will be pressed to support reforms. Honourable law-enforcement officers will continue to serve their communities, but, tragically, too many others will abuse their authority. Indeed, the most frightening aspect of all the recent videos — in Minneapolis, in Fort McMurray and elsewhere — is how fearless officers have been in using what appears to be unreasonable force, even though they knew full well that they were being filmed.

There are many worthy proposals for how best to reform the police — including reducing their mandate, in favour of deploying better-trained specialists in many of the civic functions we have saddled police with by default. No doubt the police themselves would welcome much of this burden being taken from them. But the broader cultural issue of bridging gaps between unaccountable police and increasingly skeptical communities is one of the most pressing issues of our time. And it is not going away.

Regina police union defends budget, controversial tweet as calls to defund service grow
BY MICKEY DJURIC GLOBAL NEWS
Updated June 11, 2020

WATCH: Emerging from the anti-racism protests is a growing political movement to reduce funding to police forces, including the VPD. Rumina Daya reports.
https://globalnews.ca/news/7052138/regina-police-union-defends-budget-tweet/

The Regina Police Association is defending a controversial tweet that some have called tone deaf.

On Tuesday, a communications officer with the union tweeted the Regina Police Service would lose its cultural unit — which works with Indigenous communities — should the service face budget cuts.

“Choose wisely,” ended the tweet, which is in response to an online petition calling for the defunding of the service.

Do you support the “de-funding” of Police in Regina? If you do, this amazing work by our members will be one of the first to go. Choose wisely. https://t.co/G2PYD5La4a
— Regina Police Assoc. (@QueenCityPolice) June 9, 2020

Residents were quick to criticize the union, with some questioning the tone of the tweet.

“The cultural unit should be the last thing that should be cut,” pointed out residents. Others felt the tweet was threatening.

But Tuesday’s tweet came a day after similar comments were made by Regina police Chief Evan Bray, whose responsibility it is to find budget cuts.

During a press conference, Bray told reporters social programs within the service would be the first to go should cuts be made to the city’s $96-million police budget.

“If we have to reduce our budget…we have to focus on core responsibilities like 911 response, serious crimes and investigations,” Bray said.
“Some of our ancillary programs [that] deal with at-risk youth, mental health, dealing with those in schools — those programs would be looked at if we’re looking to tighten the purse strings. We’d have to focus more on delivering our core responsibilities.”

READ MORE: Regina police Chief Evan Bray responds to petition calling for department’s defunding

Regina’s police budget represents about 20 per cent of the city’s 2020 budget, which has been the same proportion for 30 years, Bray said.

Yet the department is still understaffed, said Casey Ward, president of the Regina Police Association, which represents 410 officers and 200 civilians.

“By underfunding or defunding the police, a couple things could happen: job losses for our members, or it could mean members don’t have safe members out there. With the city growing, it puts officers where they’re being burnt out physically and mentally,” Ward said.

This would be a challenge as many officers are already “struggling mentally” as a result from dealing with gun and gang violence and the rise of meth in the community. Regina currently has the second-highest crime severity index in Canada behind Lethbridge, Atla.

“We have a very busy police service, and our officers have trouble keeping their head above water,” said Bray.

In one day, the Regina Police Service receives 19 calls for domestic disputes, more than two calls a day for overdoses, and numerous firearm calls, Bray said.

“Our resources are in a state where they haven’t kept pace with growth of the city. Our challenges are really tough with current resources we have.”

A counter-petition has since popped up to keep funding the Regina Police Service. Within a day, the petition received 500 signatures.

While @QueenCityPolice advocates for our members, please note @reginapolice is our official account.

In a June 8th media scrum, Chief Bray addressed, among other things, the question of defunding police in Regina. WATCH for full context: https://t.co/RdVQ94lRvK https://t.co/YwPYT2Xx35
— Regina Police (@reginapolice) June 10, 2020

Ward said the argument to defund police will always be around, having dated back to 2013 in Regina.

Since then, the union has made organizational changes to civilianize workers while keeping wages “fair and respectable,” said Ward.

But since the killing of George Floyd, the movement to defund police has been brought to the forefront.

In Regina, the movement calls on solutions to address underlying factors that contribute to crime like mental health, addiction and poverty.

“Would we like to see more money put into mental health, addictions, beds for detox? Absolutely,” Ward said.
READ MORE: ‘They’re targeting us’: Why some advocates want to defund Canadian police

But calls to transfer money to health care, education or housing are issues that are dealt with provincially says the police chief.

As for the petition asking to defund the Regina Police Service, Ward says his members are more concerned about the divide it’s creating on social media and in the community.

“Our members cherish our relationship with the community, and it seems people are trying to drive that wedge between us,” said Ward, who is fielding members’ questions to “why people on social media are trying to pin us against each other.”
“That’s not what policing is about,” Ward said. “There’s no ‘us’ versus ‘them’. There’s ‘us’ as a whole.”
VIDEO Black female Toronto police officer reflects on challenges service is facing Black female Toronto police officer reflects on challenges service is facing


FOR MORE ON REGINA AND ITS HISTORICAL SIGNIFICANCE AS THE HQ OF THE RCMP WHEN THEY WERE PUTTING DOWN THE PRAIRIE UPRISINGS OF THE CREE AND METIS ORGANIZED BY LOUIS RIEL