Archive | January 2018

Interrupting Racism

Whenever I’ve tried to interrupt racism when I

see it happening, my methods seem to conflate the

circumstances-emotions not de-escalating the crisis

down on the low I know, this isn’t the complete facts

of who I am, but the drop-down is a picture of me

at another time, much more, dark-brown hair, in my

life, so much younger!  Dr. Jung-er, where were you

when we needed you?-I know, I know, building your

castle at home, we all have our projects.

 

First, keep to memory-take this to the bank in the skies, the only

person I can change is myself!  New ways of behaving or what I

say it may be caught, by a willing recipient who wants to be taught.

So, Racial Justice is a woman, too, but she wears no lady justice

blindfold, it’s true, for she looks & observes, or she cares, she hunts

for facts & bits of truth (not Truth).  She weighs these on the scale

of the law of justice-it’s then she may see the law’s been busted or

not.  She’s a shape-shifter.

 

Racial Justice will eventually come when people realize that all

people are equal before the Law; and equal in human dignity, each

having her own integrity…to work, advocate for Social Justice, in

the end of Racial Justice.

 

Copyright: CBB 10/13/2017

Tell Me the Truth: Exploring Cross-Racial Conversations

Showing Up for Racial Justice Southern Maine/Seacoast hosted a scintillating community event that was free-of-charge, and made available by a number of other corporate & local sponsors.

Introductions were shared by Kelly Abnernathy, and Daniell Hoffman gave house-keeping details (both are members of Maine Southeast Seacoast Chapter of SURJ); this impactful afternoon featured two powerful women on the forefront of Racial Justice: Shay Stewart-Bouley from the blog “Black Girl in Maine” brought her experience as a Black woman in the state of Maine into a conversation & dialogue with author of “Waking up White,” Debby Irving.

The program began with an intimate conversation addressing the cross-racial friendship they share, and then they engaged the audience in and interactive response and dialogue. Together Shay and Debby demonstrate a model of thoughtful and honest discussion that offers a pathway for us to deepen conversations around race in meaningful and constructive ways.

The event was staged and held at the Traip Academy in Kittery, ME, and took place from 2:00-4:00PM, with a great (and surprising!) turn-out of about 300 people!

Students from Traip organized a protest this past year, during the time that professional football players and other athletes were “taking a knee” during the National Anthem. This national protest spread its way across America, and acted as a catalyst for other students to join these demonstrations. These points and others were enthusiastically communicated by Bete Stevens, a student at Traip.

Here are some of their very salient points they stressed in their dialogue:

Shay’s background and how she came to live in Maine, as an African-American woman.
Shay Stewart-Bouley is Executive Director of Community Change, Inc. in Boston, Massachussetts: also she’s a Chicago native born on the crossroads of working-class, Black and female, Shay Stewart-Bouley’s career since 1997 has focused on weaving these intersections into her daily life and professional work. Since the mid-1990s, Shay has worked in the non-profit sector, during the earlier years working primarily with marginalized groups and in the later years focusing on non-profit administration working both as an Executive Director at a small faith-based non-profit in Southern Maine and non-profit consultant/grant-writer to other organizations. In the early-2000s, Shay moved from her native Chicago to Maine and, as a Black woman living in one of the least diverse spaces in the United States, found herself writing regularly about race relations, social justice, and white supremacy.

She’s a prolific blogger at her award-winning blog Black Girl in Maine, where race is a major theme but also daily life as a Black, middle-aged woman in a world where these traits frequently are not valued. Shay also writes for the Portland Phoenix, crafting a monthly column titled “Diverse City” that celebrated its 10th year in 2013. Shay holds an undergraduate degree from DePaul University, where she self-designed a program to focus on African-American Health and Wellness and health disparities; she also holds masters of education degree in Administration and Supervision from Antioch University New England. When Shay isn’t working, she can be found on a yoga mat, where she is training to become a 200-hour registered yoga teacher in the Ashtanga tradition. If you need to reach her write her at first name at communitychangeinc dot org (from http://www.cci.org).

About Debby: I’m a white woman, raised in Winchester, Massachusetts during the socially turbulent 1960s and ‘70s. After a blissfully sheltered, upper-middle-class suburban childhood, I found myself simultaneously intrigued and horrified by the racial divide I observed in Boston. From 1984 to 2009 my work in urban neighborhoods and schools left me feeling helpless. Why did people live so differently along racial lines? Why were student outcomes so divergent? Why did I get so jumpy when talking to a person of color? Where did the fear of saying something stupid or offensive come from, and why couldn’t I make it go away? The more I tried to understand racial dynamics, the more confused I became. I knew there was an elephant in the room, I just didn’t know it was me!

In 2009, a course at Wheelock College, Racial and Cultural Identity, shook me awake with the realization that I’d missed step #1: examining the way being a member of the “normal” race had interfered with my attempts to understand racism. What began as a professional endeavor became a personal journey as I shifted from trying to figure out people whom I’d been taught to see as “other” to making sense of my own socialization.
My book Waking Up White is the story of my two-steps-forward-one-step back journey away from racial ignorance. I continue to study racism and strategies for its undoing while working to educate other white people confused and frustrated by racism. I remember these feelings all too well and am passionate about transforming anxiety and inaction into empowerment and action, be it for an individual or an organization (from http://www.debbyirving.com).

*A term that is getting used more frequently in our culture is the phrase White Supremacy which has always been embedded in the notion of White Privilege or White Racism anyway.

*Historically, whites have been the “chosen people” (ala Manifest Destiny) to be an WP a ideological construct. Thus, the “white-is-right” cultural motto.

*Whites have been driven to offer their help to people-of-color, that’s been counter-productive to building relationships based on respect for the other’s agency. However, a countervailing notion (reality), is that often in white-culture, it helps for a white person to communicate to other whites, and gives legitimacy to the knowledge & info given.

*Debby suggests, there’s a distinct difference between “partnering” and the driven-ness to “offer assistance” to persons-of-color. Partnering is being together in an ongoing dialogue, in an egalitarian way, within an “interdependent” space (my emphasis here). This is far-removed from “good, white lady help,” Shay noted.

*We need white people to speak up–whites often have a problem speaking to other whites around race-an intersectional area is for white women to observe their own vulnerability around racial issues.

*White norms and standards: don’t rock the boat, don’t talk about race (it’s like politics & taxes), and taught to avoid conflict and racial conversations. “If I really spoke my mind to all my white friends, I’d be ostracised.”

*Conflicts and misunderstandings and microaggressions may come at anytime for people-of-color. One example of Shay’s was that of a biracial family going to a restaurant, and when they got inside, a younger, white child yelled, “Look at those people!” repeatedly. Needless to say, this may have been a very embarrassing moment for the biracial family.

*Shay speaks first about her being black, descended from slaves, then a woman, and then an American, because her “blackness” is the bottom-line piece of her identity. Moving to Maine was a culture shock for her! She communicates for the need for people-of-color-parents to teach their kids about race in a productive way.

*What does it mean to be white? Debby asks. Often an African-American or a Latina-American will need to fight twice as hard for one’s identity. Stress thrives in black & brown body-minds. Well, due to our conditioning, being white means you’re nice. You try to give your kids an idyllic life; currently, many whites are trying to distance themselves from Trump and/or LePage, as being representatives of the total embodiment of what it means to be white.

*How can we reach Trump supporters regarding anti-racism? Whites may choose to let go of Individual Prejudices, Institutional Racism, and racial ideologies.

*White Privilege (WP) means having the resources to do your own work, yet still not consciously aware of your privilege, and then openly acknowledging the financial and accessibility differences; African-Americans tend to carry a lot of emotional baggage and perceptions around money. In once instance, when Shay and Debby did a workshop, the provider only paid Debby and not Shay-what’s wrong with this picture? It’s impossible to separate racial justice from economic justice. In our culture, race impacts all areas of our lives.

*Cross-racial relationships: Are we friends if we never see each other outside of work?
An anti-racist mindset taken out into the world with us-we’re not hard-wired to get rid of stuff, but this process benefits the greater whole and is much larger than the sum of all its incremental elements.

*From a white perspective, a good question to ask ourselves: what have we given up from our WP Belief Systems? One of the problems we cause ourselves more pain is just our own immaturity.

*My own perspective (eclectically adding Shay’s & Debby’s comments) on how we can reach Trump advocates: 1. Listening-learn where the other’s pain comes from. 2. Often generic, appropriate government involvement and the freedom of self-sufficiency and greater self-respect are very powerful and impacting; 3. Find ideas that are the most motivating kinds, and that all parties have in commonal; 4. Get to know where our life and work don’t align with developing interacial friendships, and don’t avoid friendships, because they may grow into new ways of cooperative effort towards mutual goals.

Copyright: Christopher Bear-Beam January 29, 2018

The Biased View of Ezra Pound the Poet, and the Use of Language as Control*

“On January 20 Pound and Kavka met for what the doctor later remembered as “‘an emotionally charged session.”‘  On that day Pound turned upon the doctor and asked him about his own patients and his background.  Kavka replied that his family was Polish, but the question-where are you from?-is always more trouble than this.  It is an allegation: you are not from here.  It is also a judgment: you do not belong here.  Kavka later suggested that this was simply defiance, as if Pound were questioning the doctor’s right to analyze him, but beneath it all we might also hear some racial code.  What pound is really saying is: are you Jewish?

Kavka was Jewish.  His parents were first-generation immigrants from Poland; they had eight children, and Kavka was the first to be born in America; St. Elizabeths was his first posting as a psychiatric resident.  He was twenty-four and just beginning his career.  Perhaps Kavka said none of this, but at some point in their weeks of interviews Pound gave the doctor a nickname.  Throughout his life Pound bestowed new names upon the people and places around him.  Sometimes they were kind and sometimes mocking, but they were his way of redefining the world, and he called the doctor ‘Kafferty.’  This is a generic outsider name, a composite of Irishman, Jew and old fashioned racist slang-Rafferty, Kaffir-and a free-floating anti-immigrant slur (p. 68).”

In another interview, before January 29, Pound launched into song. “Pound sang what he called the ‘Yiddisher Charleston Band,’ which was a bawdy and bad-taste chant he had written twenty years before and named after a satirical old klezmer song about Jews prospering in American society.

Gentle Jheezus, sleek and wild,

Found disciples tall an hairy

Flirting with his red hot Mary

it begins, and in passing takes in ‘ole king Bolo’s big black qween/Whose bum was big as a soup tureen’ and ‘Calvin Coolidge dh’ pvwezident.’  The song-composed as a game with T.S. Eliot, thirty years before-a generation out of date, and a cartoon of bigotry.  Its prejudices must have felt antique even in 1946, and it is hard at this remove to grasp quite what Pound could have meant by this: to shock the doctor, to make him laugh, to test him?  The next day Kavka told Olson that he regretted not having recording this astonishing performance” (p.69).

When Pound was incarcerated at Howard Hall in St. Elizabeth’s, after his indictment as to speaking sedition towards the U.S. government, when he met with Dr. Kavka, he put on a sterling performance for him; his focus appears to be on himself as the actor, thus dragging along narcissism and grandiosity, at every turn.  He spoke in rapid speeds, sometimes posing what he had said in a different language-accent than English, and with the appropriate aplomb & mimicry.  “Pound was apparently “‘uninhibited in the choice of words, often using the most profane language and vilification (p.67).'”  He played many personas, as the “defiant poet” (p. 67).  “He is a man versed in all the ways of speaking-in profanities, in accents-and all of his speaking is a work of art” (p. 68).

The notion of using language as a weapon of control isn’t new to us.  All the great dictators and tyrants of history have known this and used it to control and manipulate the human populations they sought to keep in control by language & media.  This is one of the reasons, almost in any form today, the teaching of the English language, the oral expression, and the verbal use of language to pattern and corral people into their own agendas, is highly emphasized, but listening as a part of communication is much, much less conveyed and taught. We need a revolution in listening.  Listening offers more emollients for healing.

Listening doesn’t have the main elements of control that speaking, giving orders, explaining a vision, asking for sacrifices, learning the rules, and explaining the purpose of their immediate need of domination over others-all of these elements may be used to manipulate, coerce and control citizenry.  Isn’t this what Pound did through his anti-American broadcasts in Italy during WWII?  The answer is yes, clearly, that was his agenda, even though he may have stated that it was all his: ‘works of art.’

This is also why certain groups use “silencing” (an imposed judgment that withdraws language away from the offender), as a punishment for infractions, and this took place in one Pvt. Pelosi’s life at West Point.  He was accused of cheating on an exam, but claimed he was innocent.  He was found guilty of the infraction-he was sentenced to a “silencing” to last until the end of the semester.  Pelosi reported that the “silencing” was extremely difficult, most notably on his psychological side.  If one of our greatest human needs is belonging then silencing gutted the fulfillment of this basic need, and has deeper ramifications.  

On the contrary, “silencing” shifts the offender to the outside, punitively placed as marginalized within a community, and the outcomes may be powerful, even traumatic, in different people’s minds.

The poet, Ezra Pound, is a highly-charged model, allowing us to learn: in that using language, in whatever ill-founded, biased, and ignorant manner it’s used, clearly it’s not ethical communication.  There are two modes of this type of communication: 1). Monological; and 2).  Dialogical.  

The dialogical form is a shared, give-and-take, democratic, open, and mutually reciprocal type of communication;  the monological form is self-explanatory: it’s a one-way, more rigid, closed, more formulistic and rule-based, a ME to YOU kind of communication style.  The speaker (encoder) is the primary authority, the “one up” player, while the receiver (decoder) is usually the “one down” player.  Relationships in the business world are often shaped & structured this way.

* Excerpted from Daniel Swift.  (2017).  The Bughouse: The Poetry, Politics, and Madness of Ezra Pound.  New York: Farrar, Straus and Giroux.

Copyright: Christopher Bear-Beam January 22, 2018

 

Martin Luther King’s Fiftieth Celebration!

Wow-just got back from the MLK celebrations at Second Church in Portsmouth! It was a very powerful event, sponsored, Seacoast NAACP & South’s Church Social Justice group, as well as SURJ members and activists in the community who’re working for “internalized oneness” and racial justice for our culture & nation.

Martin Luther King was a pioneer in the establishment of non-violent protest & demonstrations, and this was built upon a strong, activist-based foundation, an eclectic framework for the Civil Rights Movement among others across the planet.

Thanks to Second Church for their work of organizing and hosting this very important holiday, a celebration of MLK, Jr, and his ever-evolving legacy!

The Host of Ceremonies, JerriAnne Boggis, who is the Executive Director of the Black Heritage Trail of NH, whose mission is to honor, celebrates and preserves African-American history (herstory) in the state; she’s also a writer, educator, and community activist on NH’s complexity & richness and her kaleidioscopic past, introduced all of the speakers, and explained what Martin Luther King meant to her.

The Keynote Speaker was Sean McGhee, the Director of the UNH’s Office of Multicultural Affairs (OMSA); his job at the University has been to foster & insure that all values of diversity are highly respected at the University. One of his main themes was get comfortable to be uncomfortable. As this writer views it, anti-racism work will always feel uncomfortable, because racism is a pathological disease of human beings. We are sick and need to be healed while racial healing is a possibility.

Mr. McGhees’ non-anxious comments gave a wide view to many families that are comprised of different ethnicities, and the consequent skills, resources, and multicultural gifts embedded in generations of human life.

McGhee also advised against seeing MLK as the “icon King,” the Savior of all, something perhaps more than human. Reinforcing the demystification of King, he was a human, like us, with all of the “up” feelings and the “down.” He also encouraged his listeners to find “safe spaces,” secure places where the work of love & reconciliation are getting done, and where support may be found.

I’m so proud of the young people who spoke today–thanks to our younger speakers, Beti Stevens (Traipe Academy) and Nooran Alhamdan (UNH), and to Keynote speaker: Sean McGhee. Ms. Steven’s emphasis in her remarks was her own African-American privilege (her family is biracial), and the urgent need to speak out against racism, anytime we see it. She’s been an example of this at her school-community.

Ms. Alhamdan, whose origin of birth is the Middle East, emphasized in her remarks, the need to always resist racism and oppression wherever it exists. We need to hear the voices of refugees to this country who’ve experienced lack of access, profiling, fear, and who often live in fear due to the trauma they’ve experienced in their lives. Resist! Resist! Resist!

There were a number of dignitaries at the event, many who are Social Justice Advocates, and a lot of caring community members.

Martin Luther King brought to our attention the intersection & incorporation of justice & equality, in all struggles for freedom; there will always be a struggle when it comes to freedom-one group has dominance over another so there will be head-to-head resistance for justice’s sake. Equality’s sake.

The Civil Rights Era grew with King’s kind of charismatic leadership, but it flourished from the ground-up. It was the “peoples” movement. This also meant African-Americans were subjected to vicious police dogs, firehouses as weapons, beatings, lynchings, tyrannized by the KKK, and other Jim Crow laws, jail time, bombings, cross-burnings, bombings of churches, and the killing of innocent children, sometimes within churches-these were the murders of innocents!

It would seem almost impossible to get up off one’s knees after enduring some of the above-mentioned violence, when you’re still deemed less-than-human, 3/5 of a human being (The Federation Papers), or soul-less by the White-Supremacist-Structural-System.
MLK’s vision for his people, and all people, to go back to our original homes, find our original hearts, and our original faces of who we all are: not human races, but the human race. Our original home is the metaphor of playing as children-we all wanted to play, having fun together, and, at times, don’t playing kids get into fights and conflicts? So, they find ways to solve the problems so they can get back to playing; some may leave to run back to their own home, the place of belongingness.

He shared his dream in his “I Have A Dream Speech” given at Washington, DC-that dream encompassed the generations of former slaves, and the generations of whites, for whom they slaved, sitting down together, in communicative and active unity. This is the unity of internalized oneness! Dr. Martin Luther King Jr. was trying to deliver the same message as Zen Master Thich Nhat Hanh’s teaching of interbeing. He wanted us to understand human interrelatedness as well as interdependency.  The reality of the “Beloved Community.”

The Civil Rights Movement led by Dr. King has proved that non-violent resistance can work and is an effective, political tool. Why is it, sometimes, that truth ireally is stranger than fiction?

Copyright: Christopher Bear-Beam January 16, 2018

The Beauty of Compassion In All Beings

We show compassion when someone’s in trouble, stressed-out, or in any kind of suffering, physical or emotional. Often, we see ourselves in that person to which we’re showing compassion.

Nan Hauser is a scientist who has worked underwater and abovewater, with whales for about twenty-eight years, doing research on their lives, species.
One day, she, in the water, near her boat, noticed a Hump Back Whale swimming in her direction, and another in the distance.

She then noticed that the Hump Back Whale in the distance, was slapping its sturdy fin very forcefully on top of the water, but still didn’t know how this all fit together. The whale gave the slap-happy whale a lot of whale-torque.

Meanwhile, the other Hump Back draws closer to her, almost on top of her in the water, it kept swimming straight towards her, and the next thing she realized, she was riding up on top of the whale. At that point in time, she was just trying to make sense of it all; she knew it was a whale by the kinds of tail motions she observed.

She starting getting anxious (a forty-five to forty-six foot whale bearing down on her). She responded as most of us would-with fear.

As the whale bared-down on her, and got to her, after getting her on top of its head, it attempted to put Ms. Hauser under her pectoral fine in what seemed to be a compassionate act of protection & safety.

As this was all happening, she noticed a Tiger Shark circling her farther out in the water-this was what the other whale was doing by slapping the water, trying to decoy the shark, to hit it if it broke the surface.

After this oceanly beating, the shark swam away for her life! She may have thought to herself, “I just came out for a little fun and a swim, and all I get is beat-up by a whale. Not fair!” Now, she’s racing through the water, cutting it up just like a knife.

It swam to Nan, and gave her a big hug with both of her pectoral fins! She recited in an NPR interview “I was hugged by a whale; if it hadn’t of happened to me, I wouldn’t have believed it either!” She said that it was on her birthday, retelling that she’d gotten a birthday present from a Hump Back-a hug.

Clearly, most living things have compassion for their own, a mama and her little ones, or perhaps it could be called intra-species compassion-a species, for example, ant eaters, would generally have compassion for other ant eaters. True that?

As usual, there can always be exceptions to the rule. For many species, it’s a distinctive rite of passage for males to fight other males for the females in the herd. This is at a particular phase in their life cycles, and certainly doesn’t exclude them from showing compassion in other scenarios.

So, when they go into this type of competitive cameo, and I guarantee you they’re not compassionate, but very competitive, you see they got that “little thing” waiting for them over near the boulders.

Could it be that whales and humans somehow are linked genetically? Genes can marry before the legal age, so was there any kind of evolutionary dependency of one on the other, or both on each other as they evolved? Suppose this were true, and that both species were inter-linked by emotional or intuitional factors-how would that have effected our different evolutionary courses?

Copyright: CBB January 13, 2018

Jonas Salk’s New Reality of Evolution

In the book, Jonas Salk: Anatomy of Reality, he presents a visionary paradigm of a new, evolutionary reality.  Salk views the need for this new reality is an emergency situation that needs to be recognized and addressed immediately, even though this picture is crafted as a long-term goal; thus, the need to be patient and yet persistently working to become the conscious, human beings that will cause this new reality to become reality.

In his treatment of an overlay or template for consciousness evolution, we can ask some important questions as to how a more stabilized and equalized Racial Justice system might evolve.

For individuals and groups who may oppose and disagree with the overall concept of evolution (for example in the creation vs. evolution movement)-is there a way to view these elements in a compassionate way: it’s not to harrange, bias ourselves against the rigidity and what I believe is denial (and I ain’t talking about that big river in Egypt), or to judge or condemn their feelings, consciousness and ideologies.  

The process of evolution is a self-caring system and its powers will act up in differing forms, and be dismissed as untenable and unworkable.  We can let go of this as an obstacle.

The primary formula for evolution is the organism, underlaid by individual cells, and if there are more practical extentions, underlaying this more abstract, superordinate goals of evolution.

So, let’s reframe it: the organism, in our case, is the human, inborn desire for oneness, and racial healing, the cells may be various groups in the system, such as Racial Justice, healthy criminal justice systems, poverty, stigmatization, and bias towards Mental Illness, etc.

Underlying these cells would be incremental factors, such as individuals or single groups that espouse similar vierws of the universe, and a mission to enhance this new raised consciousness levels and social education.

Copyright: CBB 01/06/2018

Jonas Salk: Perhaps an Unknowing Ally?

Jonas Salk, is not strictly an anti-racist activist or advocate, but an evolutionary biologist, who sees the handwriting on the wall about our culture unravelling in just about every way; he points us towards a new cosmogony, a new consciousness, and a new value-based form of existence for all life on the planet.  

In other words, Salk believes that the environment and its evolutionary products, haven’t worked in terms of world peace, reconciliation of nations or in the primacy of social justice ethics-therefore, in his eyes, we must think about starting over, and think “evolution’s” way of fostering a new, stronger culture that can defend against specific attacks by viruses, etc., and one which will have far-reaching implications for changes in the human mind, the collective culture, the emergence of new cosmology and consciousness, if we are to survive as a species.

It’s true that usually we anti-racists and other social researchers seek for short-term racial justice changes in the systemic domination of racism within our culture.  But stop and think: over ninety percent of the time we’ve existed as a nation, we’ve been under the white supremacist model, including Jim Crow Laws that came along after the Civil War and existing in the modern Civil Rights Era. This demonstrates the many layers of social conditioning that must be unlearned, with new values & ethos learned, that will need to be substituted for the old model, that’s becoming more and more useless, outdated, and ineffective.

But, even with asymmetrical relationships, in a counter-intuitive way, life seems to get swallowed up by the dis-ease of racism.  If we apply incremental changes to all of our culture’s systems, this doesn’t mean that change will appear in the more abstract, superordinate areas.  It seems realistic to expect that transformations on both these levels is a prerequisite for the evolutionary process to continue and for mutual benefit to take place.

This leads one to the conclusion that there’s the need for wholesale transformation-through biological & metabiological evolution.

This, no doubt, is a very long-term goal, but one in which we should engage with now in the present. Length of time is needed for the mandatory ingredients for consciousness & cosmological evolutionary patterns to grow, that would phase in some kind of anti-racism evolution, and change in our overall worldview; this requires the understanding that racism=undoing life, yet as an anti-racist consciousness begins to flourish, through supports & reinforcement, towards holistic well-being and planetary wellness.

It’s one’s hope along with a firm conviction that the individuals engaged in these changes would be evolutionarily-selected for survival (monitoring & evaluating human beings in this process may involve too much “big brother” othering which may turn into an ethical dilemma, so other alternatives would need to be evaluated); all this contributing to a new cosmogony around equality, equity, justice, and just criminal justice systems, non-discrimination due difference, and the internalization of oneness (a deep abiding “knowing” that we are of each other, partners of all other life in the Universe, and that we example a “oneness” of common mission & purpose-a renaissance or/first-birthing of internalized oneness.

This states the urgent need for social education, and social conversion, as well as for enlightened people, perhaps even gene-carriers of genes that would form beings into having more enlightened & healthy behaviors, to increase and grow-thus, the need for anti-racist groups, consortiums, collaborations, and perhaps non-profit groups who work in the Social Justice field, and passionate individuals, to join their strengths together, perhaps seeking a ‘point of no return,’ making room for a new way of social-perceiving and social-regeneration, evolutionary changes, etc.

Jonas Salk, perhaps the unknown anti-racist-known biologist writes,

We are in need of a new philosophy, a new ideology, on the basis of which to organize ourselves.  The new philosophy, or ideology, might be called individual mutualism (emphasis mine).  It requires the collective to respect the individual, and individuals to participate mutually in the collective.  The same idea is shared in many different ways by religions & cosmogonies the world over; many of these were appropriate in the past, but are no longer as useful now as they were when first conceived (p. 109).

and on the link between the intuition & reason of human minds-

Survival of the world as we know it is not possible.  The world will have to be transformed and evolve for continuous survival.  This is the necessity and imperative of our time (emphasis mine) and will continue to be so long into the future until this transformation has been achieved, or until there is no longer any hope that it may be possible (p. 106).

Creativity and ingenuity includes intuitiveness that appear to be highly evolved traits among many human beings.  This is the nature of the human mind.  Reason, then, is the intellectual and rational resource for the evolutionary mind.  Reason may be learned as something passed onto us by previous generations, since one human trait we seem to collectively manifest is actualizing time-binding processes, seeking ways of transferring knowledge, experience & wisdom to newer generations.  Or in new templates for existing categories of people.

Those who are Climate-Change-Deniers simply aren’t applying logic, evidential facts, rationality and an honest view of the outcomes for the earth.  In short, they’re prone to using their “conservative & rightest” political rhetoric & platforms for their own self-interest, rather than agreeing with the profusion of facts on Climate-Change, and its life-draining results.

There are assistive traits we’ve gained through past evolutionary processes.  Something that applies here is ‘if we don’t learn from the mistakes of her-story (his-story), we’re doomed to repeat them again.’  Albert Einstein stated that we can only use a more effective and superior means to solve problems that began from lesser energies, since we have to use a power greater than the first one used in evolution’s path. Only a greater force for evolution can overcome extinction that now threatens the human race, too.

Copyright: Christopher Bear-Beam 01042018