Looking at: ‘The rich are getting richer, and the poor are… also getting richer’ by Daniel Hannan

The rich are getting richer <> the poor are… also getting richer. video presented by Daniel Hannan.

  • Capitalism led to unprecedented enrichment central fact of Western life.
  • Poor getting richer, infant mortality declines,  life gets extended + literacy on the rise.
  • Hannan makes a claim that puts a burden on him to poof that the declines in poverty happen in those countries that adopt free trade policies.
  • Capitalism =/= about greed > = about incentivizing people to match their skills to their goals + create earned success.
  • Vietnam has embraced free trade, its economy has pulled ahead of protectionist Laos.
  • Myth: Capitalism = plundering developing countries.
  • Reality: Countries that embrace capitalism see dramatic economic improvement = unproven.
  • Hannan mixes terms that are unrelated > swaps free market for capitalism
  • Hannan biggest claim > that  as the rich get richer, the poor get richer too > not supported by most important source he uses to proof this statement: the World Bank. >> In the 2018 report of the World Bank, > chapter Shared Prosperity: Mixed Progress. Shared prosperity examines if the bottom 40 percent share in prosperity. In the chapter it is mentioned that  “To conclude, although most countries have made progress in shared prosperity, the results are mixed.” On page 51 a table is given for 91 countries that shows how the bottom 40 percent of the populace does as compared to the whole populace.

Merit Coba

Index

Introduction
Central statements made by Hannan
His twelve claims evaluated
Overall commentary on the sources Hannan uses
Conclusions about the sources
The examination, including sources

Introduction

The rich are getting richer, and the poor are… also getting richer. What’s driving this wealth creation process? In this video, Daniel Hannan explains why it is capitalism — and capitalism alone — that has led to the unprecedented enrichment that is the central fact of Western life.

On the Eight of October 2018, PragerU published one of their 5-minute videos. The video was called As the Rich Get Richer, the Poor Get Richerand was presented by Daniel Hannan.

Attached is a document in which I go through the list of facts & sources and examine each of them and see if they support his claims. In this post I give a summary my findings.

Central statements made by Hannan
– As…

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The Upbringing of Ideas and the Extrapolation of Capitalism

In our present world there is no need for anti-democratic, anti-egalitarian, reactionary movements, but we do need minds which sincerely want to have an equal justified world where everybody can live in respect with each other.

A democracy can deliver freedom to everybody when society is willing to take care of all the rights of freedom and wants to provide a justified earning system.

Our societies have to be very careful with the trends which are going on in many capitalist countries. There we can notice an acceleration of capitalism to a fascist point, coming to limit the freedom of many people and allowing to exploit a whole group of people.

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To remember:

  • Civilization =/= driven by spontaneity.
  • Concepts created based on existing things <= all creation =  fundamentally unoriginal.
  • The further a concept distances itself from its ‘parent’ concepts = more potential for both success & failure.
  • subversion of ideas = more often than not done with intent of controlling or destroying those who subscribe to them,
  • Neoreaction must seek to repair.
  • established trichotomy of Theonomists, Ethnicist-Nationalists and Techno-Commercialists within the ‘movement’ = often treated as horizontal and equilateral
  • Capitalism of tomorrow = dependent on restoration of traditional cultural values defended by the Theonomists +  assurance & maintenance of ethnic hegemony sought by Ethnicist-Nationalists,
  • Race + culture lie at the core of every civilization, being the forefathers of every creation brought about by it.
  • Capitalism > azmong greatest concepts established + diffused by Europeans.
  • decentralized = demise = preceded by rejection of principles they were founded upon.
  • attacks on our race + culture being more frequent & perceptible than on our economic freedom =>  majority of the right = focused on such matters => ignorant of economics.
  • libertarian + anarcho-capitalist movements = all but entirely subverted by egalitarian philosophy.

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Find also to read:

  1. Capitalism and economic policy and Christian survey
  2. Francis Fukuyama and ‘The End of History?’
  3. Modern Slavery

punkt.

By UffzKyle

Civilization is not driven by spontaneity. Concepts are created based on that which exists in the world, as well as that which has already been created previously. With every new concept springing from at least two pre-existing ideas, all creation is fundamentally unoriginal.

The upbringing of abstractions is what determines their originality (and, consequentially, their potential) in practicality. The further a concept distances itself from its ‘parent’ concepts, the more potential it has – for both success and failure. The process through which that happens is their upbringing. Once an abstraction is distinct enough from those it was based on to be acknowledged as its own idea, it becomes immediately vulnerable to influence from other existing ideas, which may contribute to its expansion, but also potentially corrupt and extrapolate it. This causes ideas to grow increasingly disconnected to their original ‘parents’.

Once an idea has evolved past the…

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Utopism has not ended

I do know some people like to say I am a dreamer of impossible dreams, sharing an impossible hope. I might be an utopist, or even hoping to belong to thinkers in line with idealistic social reformers, believing in a perfect or ideal existence.

Utopian is used to describe political or religious philosophies which claim that it is possible to build a new and perfect society in which everyone is happy.

And yes I do believe so, but I am aware that it is not easy to construct such a world where everybody lives in unison with their surroundings. I do not look at an impossible imaginary perfect world where everyone is happy. The world I dream of is a world which shall once come into realisation.

Since the collapse of communism in eastern Europe and the former Soviet Union, a number of theorists have argued that utopianism has come to an end. It has not; utopias are still being written and intentional communities founded, hoping that a better life is possible.

I am aware that society is continualy moving around, looking for ways to get in balance. According to me, when people would come to live according to the Holy Scriptures it would be so much easier to have all sorts of people living together in peace. I also know that many say it is just religion that is the cause of so much violence, but even when there would be nobody believing in a god or God, there still would be strive for more power and for certain people wanting to have all power in their hands. Strife is the father of all things, and social conflict is the core of the historical process.

For centuries men struggled against nature, and shall keep doing so for a while, to wrest a livelihood from her. We can see that in the process, they enter into relations with one another, and these relations differ according to the stage they have reached in their productive activities. It is a matter of finding a balance with those people all standing on a different step of the ladder of life, or of Jacob’s ladder. Also in the world of the working man not enough people are wondering how or willing to get work and quality of life in balance. Now with CoViD-19 we clearly see once again how certain people are trying to misuse this crisis again to have their capitalist dreams conquering the working man and pushing him into the corner of a poor life, becoming the contemporary slaves, where people might have the “Right to live” but without the necessary liberties.

PRIMARK store Boston Massachusetts 09172015.jpg

Irish fast fashion retailer Primark, founded by Arthur Ryan on behalf of the Weston family.

Wibra store in Brussels, Belgium

I believe each life has major challenges and great things happening in it. But we dare to face the confrontation and may not be blind for the exploitation of others that finds place in this world. Having my eyes on such awful exploitation of man and nature it might look as if I am not a realistic person, hoping to win the battle against such injustice. I consider that I still stand with both feet on the ground, even when others might call me a stupid dreamer. I believe that the naked truth is always better than the best dressed lie. And as such we have to see the truth, and may not ignore it or turn our face the other way.
In this capitalist greedy world I am sure that several people probably in the back of their head would have some questions about the (very) cheap stuff they can get in certain discount shops (like the Irish fast fashion retailer Primark, which offers a diverse range of products, including baby and children’s clothing, womenswear, menswear, homeware, accessories, footwear, beauty products and confectionery at questionable prices, along with retailers such as Wibra, Zara and H&M.). It looks like certain sellers of low budget, non-food and some food products with long shelf lives (like the international discount store-chain Action) are not concerned with making a lot of profit on the hood of young children and hard-working Orientals.

Lots of people may agree with such unjust exploitation of peoples and may find it ridiculous that people go in against such a growing trend. But decent people, in my eyes never can agree with such circumstances and should always react against such inhuman conditions.

Many might find it normal that a division of labour has to emerge in human society, leading to the formation of antagonistic classes that are the prime actors in the historical drama, where nobody can do something against.

We do not have to go through revolutionary convulsions in order to reach a better world. When everyone can be stimulated to live according to worthy ethic and moral laws giving respect to each other person and each other created being (animals and plants) we can build up a world where everyone can live nicely and in peace with himself and with others.

In these days of pandemic crisis, we must be very careful that those with a lot of money and those in charge of companies shall not take this crisis to enrich themselves more by telling the workers to have to sacrifice their wages to allegedly overcome this crisis and by firing workers and personnel.

The present situation is now ideal to come to reforms or for looking for another way to build up our society. Now we could infuse a transformation of the existing system rather than its violent overthrow which otherwise will come in a few years time if we let this exploitation of people go on, like it has been going on the last decade.

We have seen a certain measure of economic and social stabilisation in Western Europe, but if we are not careful it is going to be destabilised by the people at the financial top and in power of the multinationals. Let us be very prudent how we want to solve this present impact of the pandemic on our economic and social life. Today we can find too many people who want to bring gloom over our society. People at the top want to picture our world as in danger to survive. They would love it when they could get more power by bringing lots of people in despair. Youngsters should be aware that the last few decades have shown this is not the way to evolve. Perhaps they shall come to see that my and others their utopian dreams, would not be so bad for them to help them create some better options for their lives than the ones society has inflicted on them so far.

We must show the people it is possible to become stronger and to survive this crisis with more possibilities than before. It gives us namely a possibility to reorganise all structures and to start from a new slide. It is no utopianism to believe we can survive this crisis and that it is possible to construct something better by our hope for a new construction of our society, this time working more together and for each other. To have a band of hopeful and hyper-competent people working together for the common good, might admittedly be a much harder sell these days than it was a quarter of a century ago, but we should go for it.

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Please continue to read:

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Preceding

Intellectual servility a curse of mankind

Looking at an era of international “youth culture”

Lower and middle-class youth becoming tiny cogs in a larger whole that they cannot control

New Google Sites

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19th and 20th Century Shifts in bourgeoisie

Lots of people think they need a revolution or violence to change things.

We may not forget the urban workers, who moved by their misery and by the powerful social myths engendered by the Great Revolution, remained unreconciled. For a decade or more they had been increasingly drawn toward Socialism in its various utopian forms. An unprecedented flowering of Socialist thought marked the years 1840-48 in France: this was the generation of the eccentric French social, political, and economic theorist Barthelemy-Prosper Enfantin, the French philosopher, an influential early socialist thinker Charles Fourier, the revolutionary socialist and legendary martyr-figure of French radicalism Auguste Blanqui, the utopian socialist, noted for his theory of worker-controlled “social workshops”, Louis Blanc, the French libertarian socialist and journalist whose doctrines became the basis for later radical and anarchist theory, Pierre-Joseph Proudhon, the French socialist and founder of a communal settlement at Nauvoo, Étienne Cabet, and many others. Most of these system guilders preached persuasion rather than violence, but they stimulated the hopes of the common man for an imminent transformation of society.

In the 19th century within the French bourgeoisie as well, there was strong and vocal pressure for change in the form of a broadening of the political elite. Bills to extend the suffrage (and the right to hold office) to the middle bourgeoisie were repeatedly introduced in parliament but were stubbornly opposed by Guizot. Even the National Guard, that honour society of the lesser bourgeoisie, became infected with this mood of dissatisfaction.

In the 1960s we demanded a shift of emphasis, and a new pattern of relationships, greater tolerance for other people’s behaviour, and genuine desire for equality and mutuality in all things. Tolerance and unwillingness to condemn those who are different in colour, race, or culture formed the foundation for a new ethic among young people almost everywhere in West Europe. In the United States the voice for equality and opposition to racial hatred was strong but did not seem to continue into the next decade. Overthere there were the cases of Michael Brown Jr (in 2014). Those high-profile shooting deaths of African-Americans led to the creation of the Black Lives Matter movement. The death of the 46-year-old black man George Floyd, on May 25, 2020, might perhaps be a serious turning point for the U.S. and for Europe, having made people more aware of the discrimination, which is still going on everywhere in our so-called civilised society.

Afro and Asian Americans, including those of East Asian, Southeast Asian, and South Asian descent, like the native Americans have experienced racism since the first major confrontation with white settlers in America. The Naturalization Act of 1790 limited U.S. citizenship to whites only, and only white men who owned property could vote. Though many black people fought in the second World War, it looked like their patriotism was soon forgotten by the white people. It took until the Reconstruction, development of the black community, participation in the great military conflicts of the United States, when space was given to the elimination of racial segregation, and the civil rights movement which sought political and social freedom. In 2008, Barack Obama became the first African American to be elected President of the United States. He also tried to get more social reforms and to protect the ordinary worker and lower class civilian. Bernie Sanders wanted to come after him, but his ideas were much to left-wing for the majority of White Americans.

For years in the U.S.A. black Americans tried to bring change peacefully. Several people aware of the discrepancies in our society tried to bring improvement in social situations and/or abuses.

Today we also should be careful that CEO’s do not misuse the Corona crisis to restructure their companies and to put so many people on the street without work. At the beginning of this 21st century, we also face the need of again a transformation of society.

Today it are not the middle class of professionals that lead the country, but the multinationals, huge concerns and organisations representing the middle-class shop and factory owners, manufacturers, who give direction to the politicians. Now it are their literary and political allies who insist their directives would be followed by the government. Like in the 19th century when similar organisations and people also began to demand an influence in politics consistent with their economic status.

In Marxist theory, the bourgeoisie plays a heroic role by revolutionizing industry and modernizing society. However, it also sought in the 19th century to monopolise the benefits of this modernisation by exploiting the propertyless proletariat and thereby creating revolutionary tensions. In several countries, we have seen what the result was of people being oppressed by those who had all the money and power in their hands.

Karl Marx

Karl Marx, revolutionary, sociologist, historian, and economist. He published (with Friedrich Engels) Manifest der Kommunistischen Partei (1848), commonly known as The Communist Manifesto, the most celebrated pamphlet in the history of the socialist movement.

According to Marx, the world would have to face a final revolution in which the property of the bourgeoisie would be expropriated and class conflict, exploitation, and the state would be abolished. Even in Marx’s lifetime, however, it was clear that the bourgeoisie was neither homogeneous nor particularly inclined to play the role that he had assigned to it.

We do not always need a sudden, and hence typically violent alteration in government. By patience and regular small changes, one can get as much done in a few years on a base of stability; whilst producing a sudden uprise and fighting to get some ideas realised, could bring a counter-revolution and again a reversal or other change similarly, having one revolt after the other.

Principles of participation, discussion, and rational explanation and individual decision-making, are more helpful to come to a permanent or more stable transformation. When structurally good funded I believe, after some time, people shall come to see that our society has to go in another gear, changing sites.

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Find also to read: Utopian dreams

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Lower and middle-class youth becoming tiny cogs in a larger whole that they cannot control

Posted in History, News and Politics, Welfare and Health, World | Tagged , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Leave a comment

Lower and middle-class youth becoming tiny cogs in a larger whole that they cannot control

When looking at the youth of today, for me it looks like we are confronted with a “pampered” or “spoiled” generation.

The apparently well-adjusted, mainly conformist, upper and middle-class youth may be said to typify success within a specific cultural system. In the previous decades normally they had it better than their parents, but at the present, it looks like they are going to have it much more difficult to survive and live properly than the boom children. The Baby boomers took care of their children to have a good education and looked for their grandchildren to be pupils at leading schools.

For most kids now we can say they had the support of parents throughout the growing- up process, whilst our ‘after World War II’ generation had to struggle to find our way in an education we wanted to follow for a job we wanted to do, which in many cases was a profession which was not yet well-known or accepted by our parents. Girls underwent the most difficulties to be accepted as student as well as a full professional practitioner.

During and after the war, the father’s will was law. On the whole, the youngsters have identified with their parents’ outlook and way of life, obeyed the codes of their teachers, passed the necessary examinations, acquired the diplomas and certificates that were going to admit them into the business and commercial world at a reasonably well-paid level or that would give them access to high-status professions. Some came from lower class families and have risen in the socio-economic hierarchy by their hard work and natural ability, but the great majority have been born into the middle and upper classes and have been socialised in the appropriate norms.

Today we see that many youngsters being in the mid twenties love luxurious expenditure believing it can give them a nice cosy living and, like we also can believe, that such expenditure is good for trade because it makes money circulate and therefore increases employment.

Alfred Marshall.jpg

Alfred Marshall, one of the chief founders of the school of English neoclassical economists and the first principal of University College, Bristol (1877–81).

Classical economists, down to and including one of the most influential economists of his time, Alfred Marshall, had no hesitation in declaring that this reasoning was based on a fallacy. They agreed that the maintenance of racing stables or private yachts or the purchase of magnificent furs or jewellery does give employment to those engaged in the trades concerned and that the localities in which these trades are situated benefit from such expenditure. It was clear for him that the duty of economics was to improve M. Marshall noted that, in the short run, supply cannot be changed and market value depends mainly on demand. Therefore many factories created an unnatural demand, by stimulating the youngsters to buy their product, which would make them a better or more respected person than someone who did not have such a product.

We can accept that in a longer period, machines and buildings wear out and have to be replaced, so that the sale price of the product must be high enough to cover such replacement costs, but today we see more products sold at unreasonable prices.

The large amount of capital and labour which was required to make and equip yachts and racing stables, and this capital and labour in the 19th and early 20th century was withdrawn from other uses to which it would be put. If the wealth consumed extravagantly were saved and invested, the volume of capital would be increased, the rate of interest would tend to fall and there would be a larger demand for labour to produce goods consumed by other sections of the community, argued Marshall.

Whilst the youngsters in the 1960s seemed to have very personal political views, the present generation of 20-year olds seem not so much interested in politics and like it to have their opinion profiled by likes on social media.  In the 19th century the youngsters were more likely than not to be conservative or mildly liberal, since these were the values they had been brought up to respect. In the 20th century we could perhaps still be considered conservative but we wanted such a change that many became considered socialist or were negatively called ‘communists‘. In those times as today the youngsters their future prosperity, moreover, depends very largely upon the stability and perpetuation of the existing system.

Though already for some years, the present system seems to show cracks and giving signs of danger that it soon can come to collapse if we are not prudent enough.

I am afraid we are inclining again to a time where some of the young males are inclined to treat women just as objects or as as idealised inferiors and on the whole are well-content with a social, economic, and political world that gives them a monopoly of opportunity, authority, and autonomy. We are well aware that this shall also create some psychological stresses to which they will be exposed arising from anxiety about living up to family expectations and doing at least as well in life as their parents, but mostly wanting to boast to friends and colleagues. Some of the more sensitive ones may also feel themselves constantly challenged by the ideals of political democracy to defend themselves against the accusation of elitism and class privilege.

Many having been brought up with a comparatively good health service and in a bland social climate that stresses the community’s responsibility for its children, having enjoyed a fair general standard of education but not finding a job in the subject they were formed in, them becoming very frustrated and loosing all hope in the present society.

From those who leave school there are some who do not believe they shall be able to get a proper job, and others are prepared to take on any job as long as it gets some money in the till. The previous years they could seek employment in skilled manual work so that, financially at least, they were going to receive high wages at an early age and so come to have a considerable stake in the political stability of modern industrial society. But the last few years we come to see that many have to work hard, expecting good pay, but receiving not enough for what they are doing. They see money as a means to enjoy their immediate leisure in the form of stylish clothes, cars, drink, music, sex, and all the sensuous good things of life. When they get a little older and consider it time to settle down, they will want a modem house or flat in a new town or in a suburb, but more and more they come to see that it becomes more difficult to reach their goal and that companies are making use of them, whilst not giving them the righteous rewards.

At the moment many youngsters still may enjoy their gadgets and way of living, but when getting older and more settled they shall come to see the better values of life, but also how they are only just a tiny cog in a larger whole that they cannot control.

Their lives, like in previous centuries, will become increasingly home centred. This time that generation generally often politically inert and, in Great Britain, Belgium, France and the Netherlands, unlike many their Socialist grandparents, do not see any need to go on fighting the old class war. Their links with the old working class culture and traditions are hence growing weaker, even when they themselves are part of the working class. They are the new, almost classless, self-confident young people of an affluent age, who are unlikely to show radical political attitudes. On the contrary, they are as likely as not to regard those members of the same social class who are unemployed or in much lower status and less skilled work as constituting, in time of economic depression, a threat to their own recently won high standard of living.

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Preceding

Looking at an era of international “youth culture”

Posted in Dagboek = Diary, Economy, History, News and Politics, Upbringing and Education, Welfare and Health, World | Tagged , , , , , , , , , , , , , , , , | 3 Comments

Kijkend naar een tijdperk van internationale “jeugdcultuur”

Op mijn persoonlijke Google-profielpagina probeerde ik een beeld te geven van waarom ik op een bepaalde manier ben gaan denken en waarom ik zo’n bijzondere keuze heb gemaakt voor zo’n kleine geloofsgroep als de Christadelphians.

In 1968 was op het Europese continent de studentenpopulatie enorm gegroeid (in Frankrijk bijvoorbeeld van ongeveer 175.000 tot meer dan 500.000).

Veel regeringen merkten niet op hoe de jeugd bepaalde andere verwachtingen had gekregen. Voor velen van ons zorgde de wereld niet genoeg voor het milieu en gebruikte ze alles om zoveel mogelijk geld te verdienen. In onze ogen bleef de wereld steken in hun dankbaarheid voor de Amerikaanse bondgenoten en was ze te hiërarchisch en traditie gebonden.

Gen. Charles de Gaulle, leider van de Vrije Franse beweging, c. 1942.

De Franse president Charles de Gaulle stond op het punt zijn 10e jaar in functie te vieren. Hij was in 1958 via extra-constitutionele middelen aan de macht gekomen vanwege het uiteenvallen van de Vierde Republiek op het hoogtepunt van de Algerijnse Oorlog (1954–1962). De twee belangrijkste oppositiepartijen, de radicalen en de socialisten, waren in wezen ingestort,
wat betekende dat progressieve politieke verandering via conventionele parlementaire kanalen zo goed als uitgesloten was en het leek meer alsof de generaal een quasi-goedaardige politieke dictatuur had gecreëerd.

Het was bovendien een tijdperk van gepassioneerd ‘derde wereldisme’. Voor ons waren de beelden van tapijtbombardementen, napalmaanvallen en massamoorden op burgers door Amerikaanse troepen in Vietnam verschrikkelijk en iets dat we niet konden toelaten.
De aanval op het American Express-kantoor in het centrum van Parijs resulteerde in de arrestatie van verschillende studenten en bracht het vuur aan de lont. Bij een protest, ter ondersteuning van de studenten in Parijs, op de campus van Nanterre een paar dagen later werden nog meer studenten gearresteerd.
De Franse protesten escaleerden en al snel kwamen in België ook studenten de straat op om te protesteren tegen de dictatoriale regimes en de onderdrukking van de Vlaamse gemeenschap.

Beroemdste foto van Guevara, genomen in 1960 tijdens de begrafenis van de slachtoffers van de ramp met La Coubre

Che Guevara was een van onze helden en de Bengaalse dichter Rabindranath Tagore was voor ons ook een grote inspiratiebron. We hielden ook van verschillende oosterse filosofische ideeën en van veel Franse en Engelse utopisten hun geschriften. Charles Fourier en Robert Owen hun ideeën over gemeenschappen van mensen die met elkaar leven en delen, trokken ons enorm aan.
De mens was te individualistisch en materialistisch geworden, vonden we, en we moesten terugkeren naar de natuur en de broederlijke liefde zoals gepresenteerd door de Nazarenermeesterleraar Jeshua Ben Josef en Ben HaElohim, beter bekend als Jezus Christus. Opgegroeid in een zogenaamde christelijke wereld, zagen we niet veel in de praktijk van die leringen,
maar merkte een meer regerende dictatoriale Rooms-Katholieke Kerk op, die overal haar wetten en regels probeerde door te drukken, en altijd haar hiërarchische geestelijkheid en bedrijfsmanagers beschermde die de arbeiders uitbuitten.

Nederlands-Amerikaanse schrijver van romans, toneelstukken en filmscenario’s Jan de Hartog, zoon van de hervormd theoloog Arnold Hendrik de Hartog

De Nederlands-Amerikaanse auteur van Hollands Glorie en The Hospital (Het Hospitaal), over de liefdadigheidsziekenhuizen uit de jaren 60 in Houston, Jan de Hartog was voor mij een geweldige schrijver en een voorbeeld van hoe we elkaar moesten helpen om de armen en behoeftigen te dienen. Hij was aangesloten bij de Quakers en Shakers, en deed me meer kijken naar die celibataire duizendjarige groep die in de 18e eeuw gemeenschappelijke nederzettingen in de Verenigde Staten vestigde. Als danser voelde ik me ook aangetrokken tot religieuze groepen waar dansen, wervelen en zingen veel aandacht kregen in de eredienst. The Shakers hun modelboerderijen, ordelijke en welvarende gemeenschappen,
en eerlijk omgaan met buitenstaanders bewees mij dat het mogelijk zou kunnen zijn om mensen bij elkaar te brengen, waardoor ze allemaal een mooi ontwikkelende samenleving opbouwen. Ook de Brethren of Broeders, Amish en de Mennonieten met hun wil om dicht bij de natuur te blijven en geen onnatuurlijke of niet-biologische producten te gebruiken, trokken mij enorm aan.
Overtuigd van de noodzaak om terug te keren naar het gebruik van puur natuurlijke hulpbronnen, ging ik ook helpen in een gemeenschap waar biologische producten werden verwerkt en de eerste rijstwafels werden geproduceerd.

De Shakers waren de eersten die zaden verpakten en op de markt brachten en waren ooit de grootste producenten van medicinale kruiden in de Verenigde Staten. Thuis had mijn vader, die zijn laboratorium had en medicijnen produceerde, ook een grote interesse in natuurlijke medicijnen, homeopathie en fytotherapie. Ik was en ben er nog steeds van overtuigd dat de mens in harmonie met de natuur is gaan leven.

We waren ervan overtuigd dat we jong moesten blijven, dat wil zeggen levendig, altijd enthousiast om nieuwe dingen te creëren, terwijl we voor elkaar zorgden in een bloeiende samenleving. Met elkaar samenwerken, samen een doel nastreven, leek een succesvollere manier te zijn dan het creëren van alle individuele ‘strebers’ die zichzelf probeerden te verrijken in plaats van de hele gemeenschap.

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Vind om meer te lezen of te ontdekken: Utopian Dreams of Utopische gedachten

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Looking at an era of international “youth culture”

At my personal profile Google site, I tried to give a picture of why I came to think a certain way and why I made such a particular choice for such a small faith group like the Christadelphians.

In 1968 at the European continent the student population had grown enormously (In France e.g. from about 175 000 to more than 500 000).

Many governments did not notice how the youth had got certain other expectations. For many of us, the world did not take enough care of the environment and used everything just to make as much money as possible. In our eyes, the world got stuck by their gratitude for the American allies and was too hierarchical, and tradition-bound.

Gen. Charles de Gaulle, leader of the Free French movement, c. 1942.

The French President Charles de Gaulle was on the verge of celebrating his 10th year in office. He had acceded to power in 1958 via extra-constitutional means, because of the Fourth Republic’s disintegration at the height of the Algerian War (1954–62).  The two main opposition parties, the Radicals and the Socialists, had essentially collapsed, which meant that progressive political change via conventional parliamentary channels was all but ruled out and it looked more as if the general had created a quasi-benign political dictatorship.

It was, moreover, an era of impassioned “Third Worldism.” For us the images of carpet bombing, napalm attacks, and massacres of civilians by U.S. forces in Vietnam were horrible and something we could not allow to go on. The attack on the American Express office in central Paris resulted in the arrest of several students and brought the fire to the fuse. At a protest at the Nanterre campus a few days later in support of the students, more students were arrested. The French protests escalated and soon in Belgium students came on the streets as well protesting against the dictatorial regimes and the oppression of the Flemish community.

Most famous photo of Guevara, taken in 1960 during the funeral of the victims of the La Coubre disaster

Che Guevara was one of our heros, and the Bengali poet Rabindranath Tagore inspired us a lot. We also loved several Eastern philosophical ideas as well as many French and English Utopists their writings. Charles Fourier and Robert Owen their ideas of communities of people living and sharing with each other attracted us a lot.
Man had become too individualist and materialist, we found, and we had to return to nature and to the brotherly love as presented by the Nazarene master teacher Jeshua Ben Josef and Ben HaElohim, better known as Jesus Christ. Raised in a so-called Christian world, we did not see much in practice of those teachings, but noticed a more ruling dictatorial Roman Catholic Church, trying to push through her laws and rules everywhere, always protecting her hierarchical clergy and business managers who exploited the workers.

Jan de Hartog, born to a Dutch Calvinist Minister and professor of theology (1943)

The Dutch-American author of Holland’s Glory (Captain Jan) and  The Hospital, about the 1960s Houston charity hospitals, Jan de Hartog was for me a great writer and an example of how we had to help each other and serve the poor and needy ones. Him being affiliated with the Quakers and Shakers, made me look more into that celibate millenarian group that established communal settlements in the United States in the 18th century. As a dancer I also was attracted to religious groups where dancing, whirling, and singing got much attention in the worship. The Shakers their model farms, orderly and prosperous communities, and fair dealing with outsiders proved to me that it could be possible to bring people together, making them all constructing a nicely developing society. Also the Brethren, Amish and the Mennonites with their will to stay close to nature and not to use unnatural or non-organic products attracted me a lot. Convinced of the need to return to the use of pure natural resources, I also went to help in a community where organic products were processed and the first rice waffles were produced.

The Shakers were the first to package and market seeds and were once the largest producers of medicinal herbs in the United States. At home, my father who had his laboratory and produced medicines, also had a keen interest in natural medicines, homoeopathy and phytotherapy. I was and still am convinced man has come to live in unison with nature.

We were convinced we had to stay young, meaning vivid, always eager to create new things, whilst taking care of each other in a booming society. Working with each other, together going for a goal, seemed to be a more successful way than creating all individual “strebers” trying to enrich themselves instead of the whole community.

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Find to read or discover more: Utopian Dreams

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New Google Sites

In March I was invited by Google to try out their new Google sites. That month having received lots of e-mails and telephone calls concerning the Corona crisis I noticed for the Dutch websites a lot of subjects were not covered yet. Therefore I created two new Googlesites in Dutch: Christen Focus and Jeshuaist Focus, showing where on what we should focus in this world and in this era.

Last month I got news from Google that their service to old pages would come to an end. As such I had to convert my older three websites, namely my personal short profile and the two Christadelphian websites, the general Belgian Free Christadelphians and the Flemish Brethren site Broeders in Christus. Because the general Christadelphian site probably to big to convert that did not succeed. Having converted my profile site I had to re-do the lay-out and correct all the text, because every word at the end of the line became connected to one word with the word of the other line. You can imagine how much work this would take when I would convert the Brethren site with so many webpages! Therefore, I wait until Google find a better way to change from the old to the new sites.

Regarding my faith group, I made an additional English-language website: Christadelphia – City of Christ, for which I would like to invite you to read it.

I also noticed one page was not yet in Dutch on my profile site, so I got that solved and updated the whole site, where you now can find why I think a certain way politically and religiously.

Please be welcome to have a look at the new Google sites profile: Marcus Ampe

 

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Nieuwe Google-sites

In maart werd ik door Google uitgenodigd om hun nieuwe Google-sites uit te proberen. Nadat ik die maand veel e-mails en telefoontjes rond de Corona-crisis had ontvangen, merkte ik dat voor de Nederlandse websites veel onderwerpen nog niet aan bod kwamen. Daarom heb ik twee nieuwe Googlesites in het Nederlands gemaakt: Christen Focus en Jeshuaist Focus, om te laten zien waar we ons op moeten richten in deze wereld en in dit tijdperk.

Vorige maand kreeg ik nieuws van Google dat hun service aan oude pagina’s zou eindigen. Als zodanig moest ik mijn oudere drie websites converteren, namelijk mijn persoonlijk profiel en de twee Christadelphian-websites, de algemene Belgische Vrije Christadelphians en de Vlaamse Broeders-site Broeders in Christus.
Omdat de algemene Christadelphian-site waarschijnlijk te groot was om te converteren, is dat niet gelukt. Nadat ik mijn profielsite had geconverteerd, moest ik de lay-out opnieuw doen en alle tekst corrigeren, omdat elk woord aan het einde van een regel met het  woord van de andere regel werd verbonden.
U kunt zich voorstellen hoeveel werk dit zou kosten als ik de Broeders-site met zoveel webpagina’s zou converteren! Daarom wacht ik tot Google een betere manier vindt om over te schakelen van de oude naar de nieuwe sites.

Betreft mijn geloofsgroep maakte ik wel een aanvullende Engelstalige website: Christadelphia – City of Christ, waarvoor ik u van harte uitnodig om deze ook eens door te nemen.

Ik merkte ook dat één pagina op mijn profielsite nog niet in het Nederlands was, dus heb ik dat opgelost en de hele site bijgewerkt, waar je nu kunt vinden waarom ik op een bepaalde manier politiek en religieus denk.

Neem gerust een kijkje in het nieuwe Google-sitesprofiel: Marcus Ampe

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Persoonlijke gevoelens rond de afgelopen Corona tijd

De afgelopen weken heb ik mee gedaan aan een enquète van de KU Leuven. Hierbij kwamen op regelmatige tijden vragenlijsten van de KU Leuven die nagingen hoe mensen met deze periode omgingen en navroegen hoe het gaat met de bevraagde persoon. Deze studie met als titel “De invloed van COVID-19 op cognitief functioneren” bestaat uit verschillende delen, waarvan ik dus twee delen heb ingevuld.

Met het neerschrijven van hoe ik persoonlijk de situatie onderging, dacht ik dat dit misschien ook even algemeen hier openbaar gemaakt kon worden. Dus hier mijn relaas:

Door de lockdown zeer drukke tijden gehad via het net zowel als via de elektronische telefoon verbindingen (als vrijwilliger voor een Hub-call). Ook zeer hard bezig geweest proberen antwoorden te voorzien op het net voor meerdere websites. => Zeer drukke tijden.

Heb opgemerkt hoe veel mensen het toch zeer moeilijk hadden met het ontbreken van persoonlijke contacten. Maar ook gemerkt hoe mensen duidelijk geen onderscheid kunnen maken over de inbreng van virologen, waar ze beter naar zouden luisteren, en politici die maar al te graag de bevolking paaien en daardoor niet de beste maatregelen openbaar maken en hierdoor voor velen voor verwarring zorgen, al is die verwarring te vermijden moesten de mensen goed zouden luisteren en tussen de regels kunnen lezen.

Ik vond het ongelofelijk hoe vele jongeren enkel met zichzelf zijn begaan en de regering niet inziet dat de doelgroep van 20 tot 40 jarigen niet bepaald naar nieuwsuitzendingen kijkt en dat deze anders zouden moeten bereikt worden, namelijk via sociale media en affichering.

Weer eens bewijst de Belgische rechtstaat onverantwoord ondoeltreffend te zijn en werd er niet degelijk opgetreden tegen de grote volkstoeloop op vele plaatsen. Wij zagen veel te veel beelden van kaakslagen tegen het medisch personeel. Zulk onverantwoord samenscholingsgedrag deed zich ook wel voor in andere landen, zoals Groot-Brittannië, Frankrijk, Italië en Spanje. Hieruit blijkt dat men over geheel Europa tot beter samenspraak moet komen en de politietaken en veiligheidspersoneel duidelijk moet omkaderen en voor bescherming moet voorzien, zonder tot een politiestaat te worden.

Mij stoort de hypocrisie van veel mensen, die dan wel om 8 pm geklap of andere activiteiten houden voor het zorgpersoneel terwijl ze verder simpele veiligheidsmaatregelen zoals afstand houden en groepen vermijden in de wind slaan. Meerderen getuigen zo hun respectloosheid tot die mensen die zich enorm inspannen om zieken er weer bovenop te krijgen.

Positief aan deze Corona periode kan men stellen dat bepaalde mensen meer belang zijn gaan hechten aan hun persoonlijke contacten. Grote verbetering is de toename van software die virtuele sociale contacten mogelijk maken. Persoonlijk hebben wij in het gezin tijdens de lockdown meer contact gehad met familieleden dan er voor.

Positief kan men ook noemen dat er meer ongedwongen heerlijke familie-tijd kon zijn.
Wel opvallend was dat het nu nog meer opviel hoe heel wat mensen slaaf van hun werk zijn en hoe het werk om geld te verdienen een noodzakelijk kwaad geworden is om een leefbare maatschappij te hebben. De uitbuiting kwam nog meer naar voor en hoe bedrijven niet zozeer om de gezondheid van hun personeel bekommerd waren maar zoals de politici eerder met de winstmarges en geldstroom bekommerd waren.

Eveneens viel het op hoe bepaalde groepen van mensen met daarbij hun regeringen weinig solidariteit met getroffen gebieden hadden en weer eens bewezen hoe moeilijk het is om tot een Europese Eenheid te komen waar de mens voorop staat.

Posted in Crisis, Dagboek = Diary, Geschiedenis, Nieuws en politiek, Reflectie - Overweging of Beschouwing, Verantwoording, Welzijn en Gezondheid, Wereld om ons heen | Tagged , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | 1 Comment