Tuesday, September 04, 2007

Curses!

It appears though that Wicca has made it into the Big Leagues in America. As in Major League Baseball. Not so strange since most sports types are superstitious and after all witchcraft and magick is commonly used in Soccer.


Garner can’t find right voodoo doll

Looking for a way to slow down Chicago Cubs ace Carlos Zambrano, Houston Astros manager Phil Garner decided to try voodoo.

“I’m confused,” Garner told Chicago’s Daily Southtown. “I went online and looked for my voodoo guy and I’m going to have to pick one and try to get it. Most of these curses are against lovers … I’ve got to find one that puts a curse on a baseball player.”

Of course there are other ways to curse a ball player.

“It wasn’t voodoo. I stayed away from the voodoo. I can’t go into the details. I’ll just have to tell you Wicca (a form of witchcraft),” Garner said to the Houston Chronicle, explaining his latest plan.

But Voodoo ain't Wicca. The former does claim on occasion to use curse magick the latter says it doesn't.


Voodoo is Black Magick, as in originating in Africa, while Wicca claims to be White Magick, as in Eurocentric.

A Witchcraft suppression bill, currently being drafted by the Mpumalanga legislature, has struck fear into the hearts of South Africa's witches, who fear the dark days of medieval witch-hunts may soon return.

The bill, leaked in June to the South African Pagan Rights Alliance (Sapara), threatens to undermine the freedoms and rights of a religious minority by criminalising and prohibiting their right to exist and practise their religion, says Sapra convener Damon Leff.

The draft, titled the Mpumalanga Witchcraft Suppression Bill 2007, states in its introduction that it is "to provide for the suppression of witchcraft in the province".

In Chapter 6 it states any person who "professes a knowledge of witchcraft or the use of charms" or "for gain pretends to exercise or use any supernatural powers, witchcraft, sorcery or enchantment" shall be guilty of an offence.
One of the major causes of the Western pagans' upset, according to Leff, is the failure of the bill to recognise the doctrinal and ethical gap between Western pagan and some forms of traditional African witchcraft.

And according to Vos, by lumping the two religions together the bill has overlooked how differently they approach the issue of ethical responsibility.

"While in rare cases (some in Mpumalanga) murder has been committed to get hold of human tissues, such as hearts and genitals for muti practices, the furthest a Western pagan would go is to collect human hair and nail clippings," he claimed.

Another serious criticism Western pagans in the country harbour is the bill's stereotyping of witches and witchcraft as being harmful and dangerous to their community.

The bill defines witchcraft as "the secret use of muti, zombies, spells, spirits, magic powers, water, mixtures, etc, by any person with the purpose of causing harm, damage, sickness to others or their property".

Leff has asked the Mpumalanga advocates to replace it with the definition: "a religio-magical occupation that employs the use of sympathetic magic, ritual, herbalism and divination".

AIDS, Witchcraft, and the Problem of Power in Post-Apartheid South Africa

As an epidemic of AIDS sweeps through this part of Africa, isidliso is the name that
springs to mind amongst many in the epidemic’s path. To the extent that this occurs, the epidemic of HIV/AIDS becomes also an epidemic of witchcraft. But the implications for a witchcraft epidemic are quite different from those of a public health crisis, at least as such things are conventionally conceived in western discourses of social and political management.

In this paper I will examine some of the implications of interpreting HIV/AIDS
infection as witchcraft and ask what they might mean for the legitimacy of public power in post-apartheid South Africa. For when suspicions of witchcraft are in play in a community, problems of illness and death can transform matters of public health into questions of public power, questions relating to the identification and punishment of persons deemed responsible for bringing misfortune to the community, that is: witches.


So instead of using pins in dolls to curse his opponent perhaps Garner should have found a witch who was good at casting Lucky Mojo Spells.

Like this guy.

Wiccan Wins Lottery
Wiccan instructor Elwood "Bunky" Bartlett says a New Age book store made it possible for him to become an overnight multi-millionaire.
The Maryland accountant, who claims to hold one of four winning tickets sold for Friday night's estimated 330 million dollar Mega Millions jackpot, says he made a bargain with the multiple gods associated with his Wiccan beliefs: "You let me win the lottery and I'll teach."



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Michael Crichton Climate Change Denier

In an essay on his home page Michael Crichton, author of Jurassic Park, compares the current debate around Climate Change with the Scientific movement for eugenics and Lysenkoism. He calls it the politicization of science. Well duh science has always been the handmaiden of the ruling class.

"Once again, the measures being urged have little basis in fact or science. Once again, groups with other agendas are hiding behind a movement that appears high-minded. Once again, claims of moral superiority are used to justify extreme actions. Once again, the fact that some people are hurt is shrugged off because an abstract cause is said to be greater than any human consequences. Once again, vague terms like sustainability and generational justice --- terms that have no agreed definition --- are employed in the service of a new crisis.

I am not arguing that global warming is the same as eugenics. But the similarities are not superficial. And I do claim that open and frank discussion of the data, and of the issues, is being suppressed. Leading scientific journals have taken strong editorial positions of the side of global warming, which, I argue, they have no business doing. Under the circumstances, any scientist who has doubts understands clearly that they will be wise to mute their expression. "

Michael Crichton© 1997-2007 Constant C Productions. All rights reserved.


However in describing those who oppose the science and politics of climate change as brave 'authentic', 'objective' scientists whose voices are being suppressed he overlooks their politics, and their political agenda. Which is not the defense of science, or even technology but of capitalism as it currently exists.

As much as Crichton is a popular author, and one who opposes attempts to patent genes, on the issue of Climate Change he ends up using the arguments of the political right who have made the eugenics argument their way of slagging feminism and the left and now those who defend the science of global warming.

What they fail to do, as does Crichton,
is differentiate between the moralist reform movements of the fin de sicle 19th Century (the temperance movement) which sought to keep women in the home and those progressive movements that sought greater liberty for women. Both were precursors to modern feminism and the progressive movements for social reform. But they were politically different, and thus to confuse the two is at best poor scholarship at worst deliberate political obfustication.

In his essay Crichton ultimately sounds like that other defender of science and technology and opponent of the conspiracy theory of Climate Change; Lyndon LaRouche.

In the first half of the 20th century, eugenics in action largely meant governments sterilizing or murdering people they didn't like. (Lenin, Stalin, and Mao slaughtered even more tens of millions in the name of equality than Hitler murdered in the name of inequality. And, as Aleksandr Solzenhistyn has pointed out, the doctrine of "class origins" transformed "egalitarian" mass murder into ethnic genocide since there is no sharp line between family and race.)

Progressives, Eugenics, Women and the Minimum Wage
Stephen W. Carson

American intellectual life in the early 20th century has a dirty secret and its name is Eugenics. Alex Tabarrok points out an excellent article by Thomas C. Leonard on Protecting Family and Race: The Progressive Case for Regulating Women's Work (PDF). Leonard makes the point that Progressive support for exclusionary labor legislation for women, including the minimum wage, was based among other things on ensuring "that women could better carry out their eugenic duties as 'mothers of the race'". Though most know that eugenics had some sort of open popularity prior to the Nazis giving it a bad name, few know how thoroughly it was supported by all the "best and brightest". Here's a partial list from Leonard's paper: Margaret Sanger, founder of Planned Parenthood, Sidney Webb, George Bernard Shaw, T. S. Eliot, D. H. Lawrence and economist Irving Fisher.

Progressives, in part for eugenic reasons, wanted to make women and other groups unemployable. Their chosen tool: the minimum wage.

...these progressives argued that minimum-wage-induced disemployment was a social benefit. Legal minimum wages and other statutory means of inducing undesirable groups to leave the labor force were, in the progressive view, a eugenic benefit.


The Progressive Case for Regulating
Women’s Work


By THOMAS C. LEONARD*

ABSTRACT. American economics came of age during the Progressive Era, a time when biological approaches to economic reform were at their high-water mark. Reform-minded economists argued that the labor force should be rid of unfit workers—whom they labeled “unemployables,” “parasites,” and the “industrial residuum”—so as to uplift superior, deserving workers. Women were also frequently classified as unemployable. Leading progressives, including women at the forefront of labor reform, justified exclusionary labor legislation for women on grounds that it would (1) protect the biologically weaker sex from the hazards of market work; (2) protect working women from the temptation of prostitution; (3) protect male heads of household from the economic competition of women; and (4) ensure that women could better carry out their eugenic duties as “mothers of the race.” What united these heterogeneous rationales was the reformers’ aim of discouraging women’s labor-force participation.

Eugenic thought crossed national borders, and it also traversed an extraordinary range of political views. Ideologically, the eugenics movement attracted reactionaries, such as Madison Grant, author The Passing of the Great Race, and key movement figures, such as Francis Galton, founder of modern eugenics, and Charles Davenport, head of the Eugenics Record Office at the Cold Spring Harbor Laboratory, who can be described as social conservatives. But eugenics also won advocates of very different politics, such as Margaret Sanger, the birth control advocate who began intellectual life as a radical anarchist (a protégé of Emma Goldman), Fabian socialists such as Karl Pearson, Sidney Webb, and George Bernard Shaw, and the sui generis feminist, economist Charlotte Perkins Gilman.


Love and Eugenics in the late Nineteenth Century
Angelique Richardson

Developed by Charles Darwin's cousin Francis Galton in the 1860s, and drawing on theories of evolution, eugenics looked to provide solutions both for the problems of the urban poor and for the challenge of maintaining national supremacy. Richardson shows how these theories had particular resonance for a number of intellectually and politically concerned women in the period, who firmly believed that "the women of Britain could best serve the race, the country, and their own interests through the rational selection of a reproductive partner" (p. 215). This was the view that time and again comes across in the fiction of some of the best known New Woman Authors, particularly Sarah Grand and George Egerton (although, as she shows, resistance to eugenics is an important aspect of Mona Caird's work). Richardson's achievement is to get us to recognize this fact and its implications, as well as the part played by their writings in the late-century debates between the hereditarians and the environmentalists. This is a bravely revisionist reading, which will give considerable pause for thought to all those who have enthusiastically embraced and celebrated the progressive, protofeminist aspects of the New Woman movement. One understands freshly that the resistance to romance which can be found in so many of the New Woman novelists and polemicists is less a defiant call for woman's autonomy and self-determination than a demand for rational reproduction. Richardson exposes not just the class biases, but in some cases the antihumanitarianism of these writers.

In the first volume of The History of Sexuality Michel Foucault deemed eugenics one of the ‘two great innovations in the technology of sex of the second half of the nineteenth century’. Richardson’s book is a notable aid to our understanding of the scope and importance of Foucault’s remark and the continuing significance of eugenics as a language of modernity. Much scholarly work in recent years has emphasized the pervasive anxiety about degeneration and decline characteristic of the period, in which eugenic thinking played a central part, but Richardson also shows the tremendous eugenic optimism felt by many of its enthusiasts: able to reverse Malthus’s cruel laws, eugenics promised a new and clean way to social perfection … In charting this ground, Richardson leaves us in no doubt about the class violence endemic to eugenic discourse in the period. That advocacy of eugenics was most enthusiastic within collectivist politics is now well known, but illuminated further here, especially in the final chapter on Mona Caird. Biological determinism, Richardson argues, ‘was underpinned by the paralysis of the individual’; at the heart of the eugenic project of this period is a critique of liberal individual, exemplified here by one of the book’s good men, John Stuart Mill. In her suggestive interpretation of this troubled alignment between left politics and the eugenic fantasy of state-managed human reproduction as a means to squeeze suffering out of the social body, Richardson reminds us that individualism ‘was not anathema to Marx’. Mill’s own contribution to the opposition to eugenics in the late nineteenth and early twentieth centuries is an individualism that shares with Marx a commitment to ‘autonomy, activity, true consciousness, and sociality.’





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Monday, September 03, 2007

Wicca Bashing


Harry Potter is a NOVEL representing a traditional fantasy world of magic versus a materialistic rationalistic scientific world. In other words its a world where magic works outside of science.There is no particular spirituality or religion professed or discussed. Just the good old morality of good versus evil, which is the basis of all religions.

However in North Carolina the Christians use it to Wicca Bash.

BRUNSWICK COUNTY

Religion arises in book policy talks

The Brunswick County Board of Education is considering setting a procedure for students' parents to use if challenging books available at school libraries.

That revived an old issue at the board's Curriculum Committee meeting Tuesday.

Board member Shirley Babson said parents have told her the Harry Potter series might represent a particular religion. That remark led board member Jimmy Hobbs to refer to a controversy that took place last year, when the board voted to allow Bible distribution at local high schools and then backed down. One of the groups that led the opposition was the Wiccans, Hobbs said.

Wiccans believe in rituals and charms. Some religious groups have said they fear the wildly popular Harry Potter, with its fictional accounts of witchcraft, can encourage children to practice Wicca.

"When distributing materials, we should be careful with not being biased," Hobbs said. "Is Wicca being allowed, in other ways, to the exclusion of Christian literature?"

Director of Student Services Reeda Hargrove, who presented the policy at the meeting, said Harry Potter "wasn't even in my thought process."

The new procedure will be considered by the schools' Policy Committee when it meets at 9 a.m. Sept. 5.

- Ana Ribeiro

Wicca bashing using Harry Potter is not confined to the U.S.

A Pentecostal teaching assistant who quit her job at a foundation primary school after she was disciplined for refusing to hear a child read a Harry Potter book is seeking compensation for religious discrimination. She claimed that the book glorified witchcraft.

Sariya Allen, whose case is expected to end today at the south London employment tribunal in Croydon, claims Durand primary school in Stockwell discriminated against her as a born-again Christian and put her at a disadvantage compared with teaching assistants who were not of her faith. After three years in the job, she quit in July and is now jobless.


The difference here is that lots of novels deal with magical reality, in fact that is the nature of a novel. It is a magical reality, another world to step into and experience.

While the Bible is a religious text, a holy work, a philosophical text dealing with cosmology and morality. Which is taken literally by some folks as the word of their G*D. Now if what these folks are saying is that it is a novel, and should be included with other novels in school libraries well that's a different story.

This is just another example of the dominant religious meme/ideology creating fear over perceived challenges to it's cultural hegemony.

Christian Censorship of Harry Potter: Schools, Libraries, and Free Speech .
Laura Mallory v. Harry Potter 3 - Offbeat

Is Harry Potter Evil?

Not all Christians consider Harry Potter a dangerous icon of witchcraft.

As the old textbooks of rhetoric stated, the "intentio auctoris", the intention of the author, may in the end be different from the "intentio operis", the objective intention or direction of the work. Giacomo Cardinal Biffi wrote a fascinating book about finding Christian values in "Pinocchio", whose author was a non religious secular humanist. Rowling writes in a recognizable British tradition including such Christian storytellers as J.R.R. Tolkien and C.S. Lewis, and the influence is apparent, no matter what Rowling's personal position. Until some years ago, it was perhaps even too easy to find a "Christian hero" almost everywhere in the non-Christian world. Literature, however, is full of such heroes, whose values are so human that they may be regarded as at least pre-Christian. Christian parents are certainly well advised, in a world of confusion, to discuss with their children the books they read (not to mention TV shows). But, should I cast a vote in a poll similar to the one taken in Georgia, I would vote for Harry Potter, and would do so as a parent and a Christian, not only as a scholar of religion. He is the last scion of a more than respectable British literary tradition, and a healthy reading for children of all ages.
SEE:

Bush Apologizes to Witches


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Blade Runner



Blade Runner along with Alien were groundbreaking movies by Ridley Scott.

Unfortunately I have to disagree with him about excising the voice over from his 1992 Directors Cut of Blade Runner.

I found it less satisfying than that with the voice over, though I agree with him that the 'happy ending' in the original sucked.

He has reissued it again for release this fall containing 5 DVD's. And the narration is still excised. So I will see if it really captures the Noir genre it comes from which did often use voice overs.


There is no rambling voiceover by Ford, which the film’s distributors, Warner Bros, originally insisted on for the hard-of-thinking. Here Rick Deckard keeps his thoughts to himself and is infinitely more interesting for it.

This simple conceit makes the film a colder and lonelier place. It was always ravishingly dark. Scott’s vision of Los Angeles in 2019 is the ultimate movie dystopia: a fabulous hell of skyscrapers and monolithic Fritz Lang factories. The sky is cluttered with fuming aircraft and floating neon adverts. It never stops raining on the cramped and seedy streets, and everyone, apart from Ford, smokes like a chimney.

What does it mean to be human in such a diseased world? This is the thrust of Scott’s film noir, which has aged quite brilliantly.



http://blogs.amctv.com/scifiscanner/images/2007/06/26/bladerunner010707.jpg

Blade Runner's new cut

Twenty-five years after "Blade Runner" was panned by critics and pulled from theaters, British director Ridley Scott savors revenge with the final cut of the science-fiction film now considered a cult classic.

Presenting the new version of what he considers his most accomplished movie, Scott recalled the difficulties he had when he first pitched the work to Hollywood.

The response at early sample screenings before the official release in June 1982 was so weak that the producers forced Scott to add voice-overs to the film and change the final scene to make it a more "happy ending."

"I thought I'd really nailed it, I really thought I'd nailed it. And the person I used to show it to was my brother (director Tony Scott). And my brother, he loved it so much. Then we preview, and the previews are really, really bad, and my confidence is really dented," said Scott.

The reworking of the film led to "voice overs which started to explain what was about to happen, who the characters were and who was going to do what to who, which is the antithesis of a good movie making process," he said.

Over the years, five versions of the film have been released, including a director's cut in 1992. But Scott said the "Final Cut" -- which will be issued as a collector's DVD edition later in the winter -- was "really as it was intended to be."

http://www.devo.com/bladerunner/sector/i/pics/comics.jpeg

So what did you really want to have in your Final Cut?

Ridley Scott: Well, certainly get rid of the voiceover once and for all. If you get rid of the voiceover, then you do not want the ending. This is a film noir. It's an Elmore Leonard kind of influence or Philip Marlowe. This is a Marlowe-esque kind of story which of course is Mr.Dick and Mr.Fancher. Do Androids [Dream of Electric Sheep] has about 17 stories in the first 25 pages, so there was a big distillation right down to the bottom line of what this is about. That was the agony and the ecstasy of working with Hampton and Michael Deeley way back when. We were trying to get this down to a screenplay that we could make. I was completely for voiceover. There was all this bullsh*t saying I was against voiceover. Absolute horse twaddle. I was there and when Harrison and I would talk about this saying, "You like this?" I said, "Well, I think there's a possibility that if we're confusing the audience who are saying, 'What's cityspeak? What is this? What is that?' We may have to explain a few things. If we can get the right words, then it could work." Because three years earlier, there was a film called Apocalypse Now where you have an incredibly important voiceover which is the entire internalization of Martin Sheen's part, who is a man who seems to be a nihilist where you would not know what he's thinking if he didn't have that voiceover. The voiceover was brilliantly written and brilliantly delivered by Martin Sheen. So I hung my hat on that thinking that it may be a possibility, because also it's Philip Marlowe, because also it's Elmore Leonard and Mr. Dick, Philip Dick. But that's the style. He's a cop. He's a dark cop who's a bit of an alcoholic. He's a nihilist who hates himself and hates his job. Sounds like Elmore Leonard to me. And therefore out of it should come a great voiceover. We couldn't crack it. And Harrison really tried and I really tried and I think the voice was becoming over explanatory. When all you're going to do is sit there and actually see how it evolves, or you work it out, 10 minutes off. A film should always be ahead of the audience, not the audience parallel to the movie.

Crave Online: There is a work print on the DVD which has a better voice over than the theatrical cut.

Ridley Scott: Yeah, it's okay. It felt like it could come in and it could be okay, and Harrison's got a great voice and a very listenable to voice, a very deep voice. But we couldn't get the words quite right so that Harrison felt comfortable, so it really did feel like him inside. Most of it was very tricky.

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Another issue with the original release was the failure to release the awesome groundbreaking electronc sound track by Vangelis.

Android Love Cry

Just as a graphic novel will never be awarded the book of the year honors, Android Love Cry will never be acknowledged as album of the year. Why? Think about science fiction writer Philip K. Dick. Science fiction is your first clue, we don’t suppose great literature can be science fiction, but Dick wrote some fantastic fiction, even a story (forty years before Philip Roth) pondering what if the Nazi’s had won W.W.II and occupied the United States. But you’ll never see his name listed with the greatest writers of his time, although his works have been turned into motion pictures including; Minority Report, Total Recall, Paycheck and Blade Runner.

What does Blade Runner have to do with Android Love Cry from Tigersmilk? The original title of the 1982 Ridley Scott film was Do Androids Dream of Electric Sheep? and certainly the music made by this trio could be the soundtrack for a modern remake of the film.

These thirteen pieces lead you into flights of imagination—story lines appear, old science fiction movies like Silent Running, The Andromeda Strain or The Omega Man rerun in your head. But this music isn’t your “Hearts of Space” smooth ambient sounds. This trio meshes improvisation seamlessly with the science. Bassist Roebke is quite adept at adapting his double-bass to his partners and their effects. Although the highlight of the disc might be the 56-second “Circuit Overload Demise,” where he opens with a monstrous attack of bass energy before playing against drummer and computer plunks, the display of control and power is awe-inspiring.


And Scott has announced the death of Science Fiction Film...

Me thinks he speaks tongue in cheek considering his latest movie is a Western. And in this case he can't complain if it bombs, he didn't direct it. And like Blade Runner it appears it too will be cursed by the critics. Much like Michael Cimino's over budget ill fated 'Heavens Gate'.
'The Assassination of Jesse James by the Coward Robert Ford'
Brad Pitt plays legendary outlaw Jesse James in the Warner Bros. release;
The Assassination of Jesse James By the Coward Robert Ford

Whether it directly resembles them or not, this impeccable new picture is at one with the adventurous spirit that produced such films as "McCabe & Mrs. Miller," "Pat Garrett & Billy the Kid," "Bad Company," "The Great Northfield Minnesota Raid," "Jeremiah Johnson," "The Outlaw Josey Wales," "Days of Heaven," "The Long Riders" and, yes, "Heaven's Gate," rather than with anything being made today.

Shot two years ago and long delayed in editing, pic marks an enormous advance for Dominik beyond his 2000 Aussie prison crimer "Chopper." Elegant, artful and consumed by a fascination with American history and Western lore, his adaptation of Ron Hansen's popular 1983 novel retills the once overworked ground of outlaw legend so thoroughly that it has become fertile once again. Pic's hefty 160-minute running time will no doubt cause carping in some quarters, but this is one film whose length seems absolutely right for what it's doing.


"Assassination of Jesse James" a celluloid crime

Coming from the production companies of the film's star, Brad Pitt, and Ridley and Tony Scott and based on Hansen's well-received novel, the film's pedigree probably means a solid opening week. However, word-of-mouth might kill the movie faster than Robert Ford killed Jesse James.
SEE:

LEM RIP


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Industrial Ecology

Another conservative climate change denier attempts to paint left wing ideas and environmentalism as reactionary.



The concept of "nature" is a romantic invention. It was spun by the likes of Jean-Jacques Rousseau in the 18th century as a confabulated utopian contrast to the dystopia of urbanization and materialism. The traces of this dewy-eyed conception of the "savage" and his unmolested, unadulterated surroundings can be found in the more malignant forms of fundamentalist environmentalism.

At the other extreme are religious literalists who regard Man as the crown of creation with complete dominion over nature and the right to exploit its resources unreservedly. Similar, veiled, sentiments can be found among scientists. The Anthropic Principle, for instance, promoted by many outstanding physicists, claims that the nature of the Universe is preordained to accommodate sentient beings - namely, us humans.

Industrialists, politicians and economists have only recently begun paying lip service to sustainable development and to the environmental costs of their policies. Thus, in a way, they bridge the abyss - at least verbally - between these two diametrically opposed forms of fundamentalism. Still, essential dissimilarities between the schools notwithstanding, the dualism of Man vs. Nature is universally acknowledged.


Quoted by The Economist, Daniel Esty of Yale, the leader of an environmental project sponsored by World Economic Forum, exclaimed:

"Why hasn't anyone done careful environmental measurement before? Businessmen always say, 'what matters gets measured'. Social scientists started quantitative measurement 30 years ago, and even political science turned to hard numbers 15 years ago. Yet look at environmental policy, and the data are lousy."


However we do know how to measure environmental impacts of capitalism, and we can reduce them through Industrial Ecology. In fact that was how industrial capitalism boomed during WWII, it reduced, reused and recycled. The fact is that capitalism needs to adapt, or die. Thus IE is a closed loop system based on biology and ecology. While technology continues to adapt itself in an organic fashion as well. But in order to overcome these contradictions we need to move beyond Green Industrialism to social ecology.

Industrial ecology is the shifting of industrial process from linear (open loop) systems, in which resource and capital investments move through the system to become waste, to a closed loop system where wastes become inputs for new processes.

Industrial ecology proposes not to see industrial systems (for example a factory, an ecoregion, or national or global economy) as being separate from the biosphere, but to consider it as a particular case of an ecosystem - but based on infrastructural capital rather than on natural capital. It is the idea that if natural systems do not have waste in them, we should model our systems after natural ones if we want them to be sustainable.

Along with more general energy conservation and material conservation goals, and redefining commodity markets and product stewardship relations strictly as a service economy, industrial ecology is one of the four objectives of Natural Capitalism. This strategy discourages forms of amoral purchasing arising from ignorance of what goes on at a distance and implies a political economy that values natural capital highly and relies on more instructional capital to design and maintain each unique industrial ecology.

How does an industrial facility measure its impact on the surrounding community?

And with a voluntary commitment to sustainable practices, can it improve its environmental, economic and social "footprint" over time?

These are the questions the Washington Department of Ecology and Simpson Tacoma Kraft Company, LLC will explore under a new partnership called the "Industrial Footprint Project." The Tacoma pulp and paper mill has volunteered, along with three other pulp and paper mills in the state, to provide baseline data to Ecology on a range of environmental, economic and social indicators.

Working with a consultant, stakeholders and the participating mills, Ecology will use the data to create a scoring system to establish a "footprint" measurement for each facility. The footprint will serve as a baseline to help companies set targets for improving over time.

Environmental data to be collected includes waste streams, recycling, emissions, water consumption and purchase of raw materials. One part of the project will be an energy challenge-asking each facility to voluntarily reduce their energy usage. On the economic side, some data analyzed will include jobs provided and the costs of good and services. Social indicators may include community involvement, health and safety records or good neighbor efforts.

Simpson Tacoma Kraft Company is an integrated pulp and paper manufacturing mill located on the Commencement Bay waterfront in Tacoma, Washington. It produces upwards of 1300 tons per day of bleached and unbleached packaging-grade paper and unbleached kraft pulp. About one-third of the fiber used comes from recycling old corrugated containers.


SEE:

Capitalism Is Not Sustainable





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Pathetic Patels

Werner Patels commented on my last post about him.

Having been hoisted by his own petard, in the political fashion of the Stalinist School of Falsification, he has eliminated his offending posts for August at his blog Alberta Spectator.

These offending posts showed he was guilty of going off his rocker and attacking Red Tory with personal invective, taunts, insults, on top of a campaign of cyber-bullying and stalking.

Last night he went on to create a new blog;
Eye on the Blogosphere to deal specifically with his continuing campaign against bloggers he feels have slighted him. The title; Eye On is not even original he stole it from a Web blog set up to monitor Werner entitled Eye on Werner Patels.

He continues to claim to being the victim of cyber-bullying when in fact it is he that is the cyber-bully and cybers-talker, something he has done in the past.

Canada's political blogosphere

6 hours ago in Eye on the Blogosphere · No authority yet

others while remaining anonymous is the height of cowardice -- and after about five to ten minutes of "research" (yes, it was that easy) I was able to present to the blogosphere his real identity. Others in his posse (all deranged Liberals and extremist leftwingers) immediately came to his defence and denounced my exposing him. That I merely defended myself against a mentally unstable cyberbully was conveniently overlooked by those jokers. It was him, after all, who started it all;


Ever the multiple blog personality who suffers from bi-polar blogging syndrome he has overnight created not one but a whole new set of blogs.

The image “http://s3.amazonaws.com/buzz_img/2006121911204968_avatar.jpg” cannot be displayed, because it contains errors.Watch out if Werner puts his evil eye on you!

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Abolishing Adolescence

Says the daddy of Alberta neo-cons; Ted Byfield.

One of those old-style teachers, who died in the early '50s, was Sir Richard Livingstone, a classics prof and educational philosopher.

Livingstone defined what he called "educable ages" of human beings.

We are most educable, he said, when we're very young, least educable in the teen years and early 20s, and become highly educable again as adults.

In effect, he was abolishing the whole concept of the teen-ager, the adolescent.

If nearly everybody at 12 or 13 joined the work force, they would in fact become part of the adult world.


Wait a minute weren't he and his neo-con pals the same ones that want to raise the age of sexual consent to 16. Decrying any sexual relations between teen agers and adults as child abuse and equating it with child porn. Yep they were.

And they are of course the same ones who want the age lowered, perhaps to 10, to be able to try teen-agers and children as Adults for crimes like murder. And we recently say how effective that was with the Stephen Truscott case.

Ted is the Pater Familas of the Byfield clan, whose influence is spread through out Canada's social conservative political lobbies.

Ted created the conservative weekly St. Johns Edmonton Report, which later became Alberta Report ,as part of a tax free religious charity associated with St. Johns Boys School. A school founded on the principle's of same sex education and spare the rod spoil the child.

At least one blogger noted this would be a return to the 19th Century use of child labour. Actually child labour in Canada was abolished through Factory Acts beginning in the late 19th Century. In Alberta child labour laws were not passed until 1917. And now child labour has returned in B.C. and Alberta.

And perhaps this is the real subtext of what Byfield is saying, since Alberta and B.C. are suffering from massive labour shortages.

Adolescence and the concept of the teen-ager began after WWI with the post war boom and the consumer culture created by Fordism. It became a mass cultural phenomena world wide after WWII. It is the result of the post war baby boom and concurrent development of post war industrialization. By the late fifties and early sixties, teen agers were in news first as juvenile delinquents, then as student rebels. The rise of the student movement and an anti-war culture, would result in the development of the New Left.

For the post Viet-Nam new right it became a simple formula; abolish adolescence and you abolish rebellion. And in their political agenda there are only children and adults.

In fact this idea of children between 12-21 being adults is a throw back to an much earlier age. The Medieval Age. Which is where Byfield remains to this day.


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Of all the books on childhood in the past, Philippe Aries's book Centuries of Childhood is probably the best known; one historian notes the frequency with which it is "cited as Holy Writ. " (18) Aries's central thesis is the opposite of mine: he argues that while the traditional child was happy because he was free to mix with many classes and ages, a special condition known as childhood was "invented" in the early modern period, resulting in a tyrannical concept of the family which destroyed friendship and sociability and deprived children of freedom, inflicting upon them for the first time the birch and the prison cell.

To prove this thesis Aries uses two main arguments. He first says that a separate concept of childhood was unknown in the early Middle Ages. "Medieval art until about the twelfth century did not know childhood or did not attempt to portray it" because artists were "unable to depict a child except as a man on a smaller scale."(19) Not only does this leave the art of antiquity in limbo, but it ignores voluminous evidence that medieval artists could, indeed, paint realistic children.(20) His etymological argument for a separate concept of childhood being unknown is also untenable.(21) In any case, the notion of the "invention of childhood" is so fuzzy that it is surprising that so many historians have recently picked it up.(22) His second argument, that the modern family restricts the child's freedom and increases the severity of punishment, runs counter to all the evidence.



The idea that adolescence was not recognized as a category of development separate from both childhood and adulthood is a more subtle distinction, but only just. The primary evidence concerning this outlook is the lack of any term for the modern-day word "adolescence." If they didn't have a word for it, they didn't comprehend it as a stage in life.

This argument also leaves something to be desired, especially when we remember that medieval people did not use the terms "feudalism" or "courtly love." And again, there is some evidence to refute the assumption. Inheritance laws set the age of majority at 21, expecting a certain level of maturity before entrusting a young individual with financial responsibility. And there was concern expressed for the "wild youth" of teenage apprentices and students; the mischief that youth can cause was frequently seen as a stage that people pass through on the way to becoming "sad and wise."

In towns and cities, children would grow to become the laborers and apprentices that made a craft business grow. And here, too, there are signs that society as a whole understood the value of children. For example, in medieval London, laws regarding the rights of orphans were careful to place a child with someone who could not benefit from his death.

Among the nobility, children would perpetuate the family name and increase the family's holdings through advancement in service to their liege lords and through advantageous marriages. Some of these unions were planned while the bride- and groom-to-be were still in the cradle.

"The psychodynamics of mystics, their symbol formations and their actions are based on excessive early trauma. . . . There is evidence that medieval mystics
were deprived and also emotionally and sexually abused as children."

-- Childhood and Fantasies of Medieval Mystics, Dr. Ralph Frenken

". . . Frenken's mystics each attempted to achieve their desired transcendent knowledge, albeit through perverse methods resulting from their horrid childhoods -- they were merely attempting to create psychic homeostasis."

"The production of pain, bleeding, religious symbol scarification, self-flagellation
and wearing body-injuring garments all served the mystics' purpose of achieving unity with the divine as a substitute for childhood psychic abuse, of merging with an idealized Mother and as a defense against normal sexual emotions."

"Whatever ecstasy they may have achieved was short­lived because it
never addressed a resolution of childhood trauma."

-- Jerrold Atlas, Ph.D.

The idea of childhood is disappearing.

Writing a new preface three years ago for the re-released version of the book, Postman, who teaches media and political culture at New York University, confessed that, "sad to say," he saw little to change in his 1982 text. "What was happening then is happening now. Only worse."

In Postman's view, the postmodern culture is propelling us back to a time not altogether different from the Middle Ages, a time before literacy, a time before childhood had taken hold as an idea. Obviously, there were children in medieval times, but no real childhood, he says, because there was no distinction between what adults and children knew.

Postman's book recalls the coarse village festivals depicted in medieval paintings - men and women besotted with drink, groping one another with children all around them. It describes the feculent conditions and manners drawn from the writings of Erasmus and others in which adults and children shared open lives of lust and squalor.

"The absence of literacy, the absence of the idea of education, the absence of the idea of shame - these are the reasons why the idea of childhood did not exist in the medieval world," Postman writes.

Only after the development of the printing press, and of literacy, did childhood begin to emerge, he says. Despite pressures on children to work in the mines and factories of an industrial age, the need for literacy and education gradually became apparent, first among the elite, then among the masses. Childhood became defined as the time it took to nurture and transform a child into a civilized adult who could read and comprehend complex information. The view American settlers was that only gradually could children attain civility and adulthood through "literacy, education, reason, self-control and shame."

It was during that time, Postman notes, that public education flourished, that children began celebrating birthdays and that a popular culture especially for kids developed around games and songs. Postman places the high-water mark for childhood at between 1850 and 1950.


"Childhood was invented in the seventeenth century."

So begins chapter seven of Neil Postman's Building a Bridge to the 18th Century. I highly recommend the entire book, but this chapter in and of itself deserves special consideration. Postman was a brilliant writer and social critic, rest his soul, and I wouldn't presume to improve on his presentation. What I can do is summarize and tantalize enough that you'll head out to the nearest library and pick up a copy of the book yourself. Or at least internalize and spread the meme.

Of course children existed prior to the seventeenth century, but that's not the same thing at all. Childhood is a social construction, a collective agreement to set aside some time between infancy and adulthood largely free of responsibilities that is enforced by behaviors, social norms, and laws. (What this time is for is a major question that we'll get to later.)


Hugh Cunningham has taken on a formidable challenge in this book: describing the history not only of the Western idea of childhood, but the actual experience of children over a span of nearly five hundred years.

The book first explores the evolution of ideas about childhood in the Western world. Beginning with a brief but lucid examination of the classical and medieval world, where the most important change in the notion of childhood came with the spread of Christianity, Cunningham turns to the period beginning about 1500. His aim here is to describe the rise of what he calls a "middle class ideology of childhood." This ideology has its origins in the thinking of a succession of figures, the first of whom was Erasmus. Erasmus's stress upon the importance of the father and of education--for boys, at any rate--was the first step in the creation of a distinctly modern vision of childhood. Interestingly, Cunningham argues that the Reformation's importance was in advancing the notion of the importance of education for Catholics and Protestants alike. Though he concedes that there were differences--the Puritan obsession with original sin and the Catholic elevation of the priest above the familial patriarch, for example--Cunningham prefers to stress continuities across the religious divide. John Locke, the next important contributor in Cunningham's view, was important for undermining the idea of original sin, and for encouraging the secularization of the western ideal of childhood. It was left for Rousseau to follow Locke's secular ideal to its logical conclusion: nature, rather than the Church, should be the director of a child's growth. These romantic ideals were immensely influential among educated Europeans, and were popularized still more after the publication of Wordsworth's "Ode on Intimations of Mortality from Recollections of Early Childhood." This work, says Cunningham, "came to encapsulate what was thought of as a romantic attitude to childhood: that is, that childhood was the best part of life" (p. 74). And unlike Locke's own gendered notion of childhood, Wordsworth and Rousseau made no distinctions between boys and girls; children of both genders were "godlike, fit to be worshipped, and the embodiment of hope" (p. 78).

Of course these ideas were the product of elites, and until the nineteenth century rarely applied to any other children, as Cunningham recognizes. The rest of his book traces the ways in which this "middle class ideology" came to be applied to all children. In the early part of the period, Erasmian prescriptions had no place in the experience of the vast majority of children, who were trained from about the age of seven to take their place in the adult world of work. But beginning in the seventeenth century, education, sponsored by churches and lay charity, began to have a broader impact. Many of the free schools founded in English towns in the period, for example, followed, if only loosely, Lockean ideals. While their goal was usually to teach a useful trade, they also provided literacy skills and made the experience of schooling more common for the non-elite majority.

Industrialization, Cunningham argues, did little to alter the structure of the family, but it radically changed the experience of its members, as people moved from agriculture to industry. Children, accustomed to work in the fields, quite naturally took their places in the factory work force. Here the Romantic ideal began to have its effect upon the majority of children, as middle class reformers pressured Western states to limit the impact of industry upon children. A hallmark of the century after 1750, Cunningham tells us, was the dramatic increase in state intervention in child-related matters. Regulation imposed upon child labor was one feature of these policies. Eighteenth-century governments had deliberately encouraged the rapid introduction of children into the work force, teaching them trades, but by the mid-nineteenth century the goal was to exclude them from the shop floor. Most important of all was the introduction of compulsory schooling. Although feeble state efforts at requiring education had been underway since the early eighteenth century, it was not until the latter half of the nineteenth that school became a common experience for all.

While compulsory education reinforced the Romantic ideal of childhood, Cunningham points out that Western states had far more in mind than assuring fun and games for youth. Increasingly sophisticated economies required sophisticated skills. Schools served the interests of governments and their rulers: children pledged allegiance, saluted portraits of kaisers and kings, and learned about the benefits of the status quo. Moreover, the state's increased role in the lives of children--not simply through schooling, but also through public health programs and social work, both of which emerge simultaneously with the public school, "entailed an unprecedented degree of surveillance of the working-class population" (p. 168). Despite the utility of such policies for governments, there is no doubt but that the Romantic ideal of childhood dominated public action. Even science did more to serve the ideal than challenge it; pediatrics, a branch of medicine unknown much before the turn of the century, helped ensure a dramatic fall in infant mortality rates, a shift Cunningham emphasizes is of great importance.



http://www.artesacra.com/gallery/images/samples/honthorst_childhood_of_christ.jpg




SEE:

Jamestown; The Birth of Capitalism

Smurfs are Commies

Oliver In Alberta

Temp Workers For Timmies

Foley's Follies=Sexual Harassment



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Chupacabra

What is it? And since she found this corpse in July why are the professionals speculating instead waiting for the forensic pathology and DNA test of this creature. Dog, fox, coyote, whatever, lets quit the 'scientific' explanations until the science is done thank you.



Phylis Canion holds the head of what she is calling a Chupacabra at her home. She found the strange looking animal dead outside her ranch and thinks it is responsible for killing many of her chickens. (AP Photo/Eric Gay)

But what folks are calling a chupacabra is probably just a strange breed of dog, said veterinarian Travis Schaar of the Main Street Animal Hospital in nearby Victoria.

"I'm not going to tell you that's not a chupacabra. I just think in my opinion a chupacabra is a dog," said Schaar, who has seen Canion's find.

The "chupacabras" could have all been part of a mutated litter of dogs, or they may be a new kind of mutt, he said.

Wildlife officials say the animal is actually a very sick, grey fox that possibly has a parasite.

Phylis Canion found the corpse of a strange looking critter on her property in late July. Claiming that the animal killed numerous cats in the area and sucked the blood from her chickens for a number of years, Canion collected the blue-colored road kill off Hwy.183. Upon closer inspection, she couldn’t place a name to it.

Determined to find out the identity of her discovery, she contacted KENS-5, a CBS broadcast affiliate in San Antonio. The news station was also curious, and sent a tissue sample to Texas State University-San Marcos for DNA testing.

The Department of Biology received the remains late this summer and is currently running tests to divulge the classification of the animal in the lab’s Beckman-Coulter CEQ 8800 DNA sequencer.

“This is part of a Mexican, Caribbean and Latin-American cultural phenomenon,” said Michael Forstner, professor of biology at Texas State and facilitator of the DNA tests. “While we don’t have the skull, from the images we have we can tell you that it’s a canid, it’s in the dog family Canidae.”

The reason the department doesn’t possess the skull is because the head of the animal was removed by Canion. She placed it in her freezer to preserve it for a decorative mount on her wall, leaving DNA testing as the remaining means in which to conclusively identify the beast.

“We’ll extract the DNA and amplify it using DNA markers suitable for mammals and carnivores,” Forstner said. “When we’re done, we’ll run the results against our online database and see what it matches.”

Supposed chupacabras that have undergone testing in the past often turn out to be wild dogs, foxes or coyotes. In this case, Forstner says the department should easily be able to find a match.



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