Wednesday, August 31, 2016

The Covenant

Introduction by Travis Smiely

In summary, to characterize this book, the reader will find a collection of essays by various authors. Hence the title Covenant. The narrative of each essay carries a noticeable collection of data points that are on many occasions not wholly relevant to the theme or case being made. In many cases the facts are not related to each other. And often times the statistical argument finds narrow groups of data conveniently merged with wider groups of data that is marginally related, only to exacerbate or distort the case being made. The second trait found in the book is that while almost every essay finds a solution in the NPO sector, the essay’s author leans hard into and demands for government action. And finally hiding behind these two flaws is too often the truth. That truth beholds the differences and the disparity across color in our society and most importantly the sameness. Unfortunately that truth does not come out in this book. When a Covenant is made with we the people, regardless of race, the solution will not have to be solved. We will awaken to it.

The structure of each essay is the same. Each chapter begins with an introduction on the theme, from urban renewal to rural roots and all points in between. Each essay then follows with a fact check and a section on what works. In every chapter Non Profit Organizations are at the center of what works. Unfortunately this section is always the thinnest section with the smallest voice. There are many examples of cooperatives and institutions dedicated to the improvement of Black America. When I got to the Rural Root section what was described was a fate that crossed the color barrier. Yet the organizations were for African Americans. I asked myself if a white person could and seek the benefit of the institution. Or would there exist an institutional barrier of discrimination within that organization? And would there be a loud cry in lame stream media and white pundits playing a race card.?

While many of the essays, have an overtone of militant demands to fix a society that has wronged them, the most militant chapter in the book is accessing Good Jobs, Wealth, and Economic Prosperity. It is all about entitlements and speaks directly to the Democrat Party platforms which happen to be at the root of our economic collapse; Bill Clinton’s Affordable Housing Act. We are not a country of a government brought here to serve the people. We are a government of the people and by the people. Alexander de Tocqueville, French political thinker of the the mid 19th century, said it best about America’s values. We are a people of great society, in the vision of our Founding Fathers. Not the vision of Lyndon B. Johnson. It is through the philanthropy of the American people that makes this country great. I do not mean the philanthropy characterized in the movie The Help. In doing extensive work with the American Red Cross, I know first hand about philanthropy. I know the feeling you get when you make eye contact with the person you are giving to. I also appreciate that on average seventy-five to ninety-two percent of the dollars donated to NPO’s go towards the cause, as opposed to the seven to twenty percent performance found in our government. Philanthropy is the number two industry in America. Few people know this. The Catholic Church is the number two non-profit in the United States. Fewer people know this. Bill Clinton is very involved in non-profit work and has done infinitely more for man-kind since he left the office of President of the United States than all of his public offices put together. Read his book Giving. And then think this Covenant thing through again.

This book has it wrong. The essay themes are worth a real good look. While I struggled with almost every statistical argument, the theme was worth a look. And I am sure where there is smoke there is fire. But when the solution is laced with a black-v-white narrative, there can be no solution. I draw from the movie V for Vendetta for a closing analogy. I propose that ‘We’ remove the vendetta. Round out the sharp corner at the bottom of the V. Render that ‘V’ a ‘U’ for Unity. I propose these authors make that paradigm shift and re-write this book.

Below is my interactive dialogue with the authors of each essay.

Securing the Right to Healthcare (Clearly the Obamacare agenda)

Page 12: The author advocates a check list of things the individual can do to live a healthy life. Most of all "hold all leaders and officials responsible and demand that they change current policy.

My comment: First the last item is incoherent and inconsistent with the rest of the list. It is a militant demand on those not responsible for healthy living habits.

Page 13: Myser Keels, a leader of and spokesperson for The Affordable Housing Coalition, which includes churches and community groups, said,”We've been waiting too long to get the city to bring in a big store, ... The coalition ... Demanded that the Fresno City council set aside money for it's $11 million Community Development Block Grant to build a shopping center in their community,"

My comment: Couldn't a business case with Kroger have been a more streamline approach? The author does not explore this possibility.

Page 14: Over 50% of the children [in Fayette County Public Schools are on free or reduced plan at 21 of the districts schools.

My comment: While I marvel at the staggering number on the dole, I also look at yet another misuse of statistical picture painting. An early trend set in this book. They start with black and then say persons of color which would then include Latinos and Asians. To further impede my acquiescence to the case made in this essay, I hold out the Travon Martain case, where the media and Black Figureheads (Jessie Jackson and Al Sharpton) actually call the shooter a “white Latino.” A person loses his sense of empathy when there is a strong tendency to skew the facts.

Page 15: The Bucket Brigade story that tells of a community banning together with the assistance of a NPO to prove the local manufacturers polluted their air. It resulted in government action against polluters in industry. This is clearly a case where the Black Community where clearly victims.

My comment: I feel for their suffering and stand behind the call for corrective action. However there is one thing I find in corporate America and that is they are not colored blind. They do not prejudice against blacks, or anyone else. They only prejudice for green…money.

Page 18: To aid in preventing these diseases, city planners must improve the design and construction standards in new public and state-assisted housing to improve ventilation and reduce the likelihood of mold problems.

My comment: I agree, but do not see it as solely a black problem.

Page 19: [the medical field] broader train healthcare professionals to treat patients from different backgrounds.

My comment: I am white my doctor is Indian, and I prefer Indian doctors. They have no issues in communication with me. Oddly enough Indians, do not have white skin. Why would there be an issue with black Americans and white doctors ... Or Indian doctors? If this unsubstantiated rationale prevailed, then it would be a building block for the next argument to make special provisions for more black doctors.

Establishing a System of Public Education

Page 30: A national effort at affirmative development to complement continuing efforts at affirmative action should be much broader than the initiatives directed at improving the effectiveness of education....We propose to embark upon a deliberate effort to develop academic abilities in a broad range of students who have a history of being resourced deprived and who as a consequence are under represented in the pool of academically high achieving students.

My comment: The prelude to this paragraph presents a hodge-podge of inconsistent stats. It starts with stats on blacks and adds them to people of color to exaggerate the problem statement as it the presents nothing more than broader and deeper affirmative action. I feel there may be validity in the problem statement, but the prelude diminishes the credibility. Following the actions taken by Condoleezza Rice as Provost of Stanford I therefore would have hoped for a solution that was more organically borne from within the black community.


Page 35: The Harlem Children’s Zone is one of the largest community based programs devoted to learning in and out of school.

My comment: This is a NPO program that serves 70,000 kinds I. Harlem. It comes under the section titled what is working. Yet the author on page 39 reverts back to advocating federal government spending and provisioning of early childhood schools.

Page 39: In order to level the playing field from day one, early childhood development must be a basic right of all children, just as elementary, junior, and high schools are.

My comment: First, it is not a basic right fir anyone to get an education. There is a mandate to be educated. Second, the States educate their children, not the Federal Government.

Page 40: It is unacceptable for children to be left behind academically; we must find and offer whatever resources are needed to help them learn and progress on par with children their age

My comment: Much is said by our educators about GW Bush's No Child Left Behind Act. What the schools did to the children is teach to a standard. That simple standard is "par". Bush left it to the schools to "find whatever resources.” To meet that goal. Unfortunately I feel the administrations forced a focus on the testing and lost site of the teaching. Apparently unless mandated the education administrators cannot chart their own course to other resources. I don’t fault the teachers…I take direct aim on the administrators.

Correcting the System of Unequal Justice

Page 62: Laws such as "Three Strikes" lead to individuals serving a life sentence if convicted of theft for sterling a slice of pizza. ... If a criminal law is to be effective, the punishment must fit the crime

My comment: I'll be sure to recheck where that is included in our Bill of Rights.

Page 64: it is equally important for the government to fund projects that reach put to youth before they are incarcerated including after school programs, organized mentoring opportunities, and initiatives that provide juveniles in inner cities a with esteem building skills and alternatives to criminal activity.

My comment: If the Harlem Project previously mentioned is so successful shouldn't we model after that before we seek government funding? While I agree, that inner city people need help, why when NPO’s are much more efficient would te author of this essay not reach in that direction instead? What can be done to turn up the volume on NPO engagement?

Page 66: If we encourage and help children in our families and neighborhoods to do well in school, participate in safe engage able activities, and if we hold our elected officials responsible for the rehabilitation and successful re-entry of all ex felons back into our
communities, then we can start to correct the system of unequal justice.

My comment: While generally agreeing with the goals, I find on many levels contradiction in the definition of the problem, specifically as it proposed the solution. It seems that counting on community NPO's for prevention and then falling back on the government for re-entry as a spending that policy that not only is a day late and a dollar short, but in practice in order to get government help, you must first commit a crime of which therefore Entitles you to government funds.

Ensuring Broad Access to Affordable Neighborhoods

Page 101: in the United States, where you live literally determines access to opportunity. Your address dictates whether you will have access to good schools and jobs, grocery stores, parks and other neighborhood communities. The availability of affordable housing in neighborhoods of rich opportunity, therefore, has become the next
battle ground in the fight for black people to fully participate and thrive.

My comment: Where was the battle cry for the white folks living in rural back waters fro the beginning of out nation and thru to today? I have to throw that up for question against the canvas for which the comment was made. That canvass painted the picture of the vacuum left behind by urban sprawl and cities in decline. While I appreciate the problem, this is not a 'black' issue alone. This is a problem equally contributed to by all people and until words like battleground are removed from the dialogue, no solution is at hand. These contributing essay authors draw too close a parallel line to the Israeli-
Palestinian divide.

Page 101: Equally important is access to public transit. Proportionately black people are less likely to own cars and much more dependent on public transit than whites. Plus because so many new jobs are on suburban communities, black people must rely on public transit to get to these jobs. Fair and equitable transportation strategies could effectively link African Americans to opportunity throughout the region. But most transpiration spending goes to support continued sprawl by building more and more highways, not increasing public transit such bas buses, light rail, and subways.

My comment: While I agree in principle this is not a black-white issue and the solution is two fold. First is make the city core vibrant again Mike Illich in Detroit is doing a lot in that effort. Second public transportation would reduce America's dependency on foreign oil. Urban renewal would change the strategy for a public transit system and the Illich strategy should be expanded upon by more enterprising people. What stops them? Here is a clue: I was at an inner city street fair in Cincinnati. It was in a black district
called Over the Rhine. I said to one of the venders “this goes a long way towards urban renewal.". He said “I have been coming here for the last ten years and it's a losing proposition every year". He went on to say of his merchandise, all my profit is stolen right under his nose." Until blacks address the "white flight" syndrome, there is no policy change that will turn the quality of life for blacks around.

Page 108: Public transit is often an under utilized asset in African American communities and low-income communities. By tying housing and other community services, it can link up opportunity and increase mobility.

My comment: This contradicts every thing else written in this book on public transportation. Everywhere else it is written that we need to invest in to public transport because the black community is so far under served. Now here the slippery slope begins in a dialogue on linking the train station to other community services. Regardless of the contradiction the slippery slope is not stepped upon because the whole project Bethel New Life is a private faith based organization.

Page 112: land use laws that require large lot sizes, or large square foot single-family houses drive up the cost, raising the bar too high for low-cost multi family developments.

States can enact fare-share housing policies that require every jurisdiction to plan for and build a portion of their housing to serve low- and modest income families.

My comment: I think it is appropriate for every jurisdiction to zone for housing of a blended variety. A blended community makes for a strong community. However, we need to leave it to private industry and non-profit works to build the housing. The State usually does a poor job at this and the result is an entitled neighborhood prone for crime. Entitled people don't seek work. Idle time is the devils work shop.


Page 114: Owning homes is how most Americans build wealth... Local, state, and federal leaders can systematically increase ownership for African Americans by creating housing capital pools that affirmatively market to underrepresented communities that offer mortgage subsidy, down payment assistance and credit counseling.

My comment: This comes under the heading called Affordable Housing Act. The most destructive act Bill Clinton passed. While well intended, like Bush's No Child Left Behind, the AHA is the card that caused the collapse of cards in 2008. Freddie, Fannie, and Barney forced high risk balloon loans. This hyped the real estate markets. At the time as a Series 6 & 7 Financial Adviser I was doing what was essentially pro-Bono work for financially stressed low income families. Here is what I dealt with. The pitch by realtors was “don't worry about the balloon, the prices are going up so fast, you'll be flipping this house for a larger one before it comes due. You can use the profit on the next one to purchase a conventional mortgage.” And the banks were all too ready to lend the savings for a short term reduced mortgage payment rate to lend them money to buy a new boat at higher interest rates. Based on that ‘card’, Wall Street turned a blind eye to the people's business acumen to execute on that plan. Then this group of entire people, unqualified under previous standards, went out and bought new cars and boats and they ran up credit cards. Then they defaulted leaving the leveraged paper on Wall Street worthless. So I call this entitlement plan a bad plan. What was thought good for to poor an middle class was actually devastating to the whole world. And folks the majority of the people I was doing work for were white.

Page 118: The historic West Oakland African Community paired non profit developers and low-income housing tax credit to build hundreds of new apartments and affordable condominiums near the light rail station that is one stop from downtown San Francisco.

My comment: The one good remedy using the existing system to bring about positive change in this chapter called Ensuring Broad Access to Affordable Neighborhoods.

Claiming Our Democracy (I must remind the reader that we are a Republic)

Page 133: Less than two weeks before Election Day 2005, a court decision was up held that blocked a controversial state law from taking effect that would have dramatically restricted the types of photo identification that may be used when voting. Thus African Americans were allowed to vote with a range of IDs.

My comment: Why can't we go a step further? Let's utilize the State's DMV branches to issue Voter ID cards to those who do not drive, but wish to vote. Therefore the State is doing the auditing of the person's ID.

Accessing Good Jobs, Wealth and Economic Prosperity

Page 165: as painful images of Hurricane Katrina have revealed, there remains a significant wealth gap between blacks and whites in this nation - one that must be closed if America is to thrive in the 21st century.

My comment: While Katrina exposed what is wrong in New Orleans, it was flooding, poor engineering, and incompetent government at city and State level. And yes there is a wealth gap. But I propose the author of this essay read both the Virtue of Prosperity and the Israel Test. I must challenge this notion that Barak Obama has not divided America with his rhetoric of rich –v-poor and then separately he inserts himself into local black white issues as he did in Boston. The Obama and company conveniently reach back to the paradigm of the 60s and 70s and wrongly connect it to black white issues of 50 years later. First there is nothing wrong with the gap. There will always be a gap. The gap is not caused solely by corrupt collusion of rich white people. Since there are rich black people one cannot even say it is a color gap.

Page 167: After the last recession, when white families saw there wealth grow slowly black families lost a fourth of theirs. When white families rode out the bumps in the stock market, black families saw their stock and mutual funds decline by an astounding two-thirds.

My comment: REALLY?!!!!! This author is basing his argument on a stock market conspiracy?!!!! The rising and lowering tide of the stock market adjusts the level of all boats mutually. The solution is not found in Obama's agenda. Nor is the solution based on the word 'fair' being shouted out by the Occupy Wall Street protests

Page 171: African Americans are 3.6 times more likely as whites to receive a home purchase loan from a sub-prime lender and 4.1 times as likely as whites to receive a refinance loan from sub-prime lenders. Sub-prime lending is usually one to six points over prime rate and is reserved for lending businesses that do not qualify for 'prime rates'.

My comment: The last sentence is exactly the deal Clinton cut with the banks when he passed the Affordable Housing Act. He forced banks to qualify what people who, by convention numbers practice, much like how Morningstar rates countries credit rating, for mortgages. The banks were allowed to offset the high risk that comes with unqualified lending with points to cover the risk. Those points were paid by the people that can't afford it. Jimmy Carter passed a similar law with regard to pensions. Obama's legacy is the infamous Obamacare. All three are Democrats. This agenda is prone to passing dramatic law aimed at social equality with its implementation left to Administrative Law. We saw what Freddie and Fannie can do. We are already feeling the negative impact of Obamacare in its nascent stages. Jimmy Carter's 401k plan is about to rear it's ugly head. All three programs force a program on a society that was not prepared for the change.

Page 173: [the whole Farrah Grey story is the one path to social equality]. He took no hand-outs; he was at the same time entrepreneurial and philanthropic. He was a good steward if money. And what went around came around.]

Page 177: The homeownership gap can be closed by lowering down payment requirements and making mortgages more available and affordable to all. Government officials must strengthen the Community Reinvestment Act (CRA, 1977, Jimmy Carter), a civil rights law prohibiting discrimination by banks against low-and moderate neighborhoods.

My comment: see my comment to page 171 above.

Closing the Racial Digital Divide

Page 216: So how in the span of 30 years, did the United States go from being an unchallenged technology leader to a nation falling behind in innovation. And second what does that mean for African Americans?

One explanation seems obvious. Many business leaders have under estimated the impact that personal computers would have in the hands of millions and the speed of change to follow.

My comment: The theme of this chapter is giving the Black Community more access to PCs and the Internet. While I like the idea and am inspired to open an Internet Cafe in the Over the Rhine Neighborhood in Cincinnati, I would do it to study what fruit unstructured Internet and usage would bear. I say that because of the myth the author creates that China and India are passing us up. What the author fails to point out is India and China are faced with a higher poverty gap who don't have PCs either. If indeed they even are out innovating the United States, which is debatable, access to PCs is an irrational leap in cause and effect analysis.

Saturday, July 30, 2016

Becoming Amish



By Jeff Smith

Amish are blessed with “learning life skills and weaving faith and work and family into a more seamless life fabric.” 

Jeff Smith is an old friend while living in Minneapolis in the 1980’s.  The friendship came together through my brother and continued after he moved away.   Jeff and I once took a trip with our young sons, TJ and Trevor to the Black Hill, taking in the Badlands, Silvian Lake in the Black Hills, and Mount Rushmore. Jeff the author and I with the career in aviation didn’t have much in common on a literary sense.  He once said that he and my brother felt I took on the persona of Cliff Claven of Cheers.  Yeah that left a well deserved mark.  I have since taken a real appreciation for the magic found in words.  Jeff moved away to Traverse City and I moved to Arizona in a new career selling airliners around the world.  On airplanes I have read a lot of books.  With the mark still intact, I learned through FaceBook that Jeff has published a book.  Wow I say someone I went to high school with, an old friend is published, and not just in the phone book.  And yes, Jeff towers over me in his writing prowess.  Hence his work goes to the top of my reading list.  My first thought; JEFF what caused you to write about Becoming Amish?

The answer:  In our relationship Jeff and I would often speak about our neighborhood adventures.   Though separated by three years and different circles of friends, the stories had a common thread, of life in the ‘most white’ homogenized city in America as Jeff refers to it.  Jeff writes about this in his book and hence captures me for a deep emersion into the journey of Bill Moser, yet another high school peer.  Jeff often spoke of his best friend in Michigan Bill Moser.  And it turns out its Bill who leaves the ‘most white’ American life as a young architect, for the Amish life style.  In the transformative moments that take Bill in a new direction his guiding compass is submission.  Submission to your superior on this earth who eventually submits to God.  It is the rule of the head master, the Amish way.

As I was reading the journey I came to appreciate the natural transgression of one decision to another.  The prime protagonist of the journey was Bill’s wife who was searching for a deeper meaning to life.  In this most white community that we grew up in a Detroit suburb of the 60’s and 70’s a person could get away with simply going through motions without thinking much through.  We had experienced the 67 race riots and learned little other than we were a divided community. Yet we gave little thought.  We had Motown, a booming auto industry with guaranteed jobs and little reason to be uncomfortable.  Bill’s wife, Tricia felt this and longed for a sense of community.  She left the Catholic Church where that communal sense was not manifest in her and looked to the Anabaptist movement.  While subtly presented in the book; a direct definition is good for the reader to know about the movement.  Under Ulrich Zwingli and the city council in Zurich, the Reformation was proceeding. But Conrad Grebel, Felix Manz, and other associates of Zwingli didn’t feel the Reformation was going far enough. They wanted to do away with the tithe, usury, and military service. Further, some of these radicals wanted a totally self-governing church, free of government interference. 

Wow separation of Church and State!  Well really it ended up as Amish in America where such separation found fertile soil, a more of a fealty arrangement akin to the Ottoman Empire.  What you also come to appreciate in the Amish story is a sense of community where the word of Christ is woven in to your every day movement through life.  In essence you didn’t go to church on Sunday mornings and cuss at the kids on the way home.  The phrase practice what you preach comes to mind.  In with this prime tenant becomes an Amish way of life that hold a community structure the puts your neighbor on the exact same plane as yourself.  Removed are all the technological advancements that lure one’s focus beyond that of good will toward your neighbors.

In reading the journey, step by step, the reader is romanced by the good things that came along the way and transition to horse and buggy was the least of their worries.  Electricity was not such a problem either.  There is much discussion in the book about which technologies are allowed and the rationale behind the decisions.  What the reader learns is there are many ‘seekers’ that make the transition.  There are many Amish communities and each has a population limit.  Once the limit is reached a new community is established.    There are varied levels of technology in each community, but the religious foundation remains the same across all.  Technology decisions from one community to the next are founded in the same principle, which is to conform to a life dedicated to brotherhood in Christ.

After the reader is totally romanced by the journey he gets to read that there are Amish that leave their communities.  This is where the reader meets a sense of the disheartened.  The western minded reader is left with a sense of acceptance of the Amish, but also a sense that perhaps their modern high tech easy lives of shallow  thinking is not for them.  Perhaps a conclusion that is equally disheartening.  I close with this ‘judge not….

In a follow on book I just now read on an airplane back from the Holy Land on Zen, ironically coincidental, I read the story of the four horses, one faster than the shadow of the whip, one as fast as the crack of the whip, one as fast as the whip, the fourth responsive to the whip; living in the world not of the world.  In Zen the fourth horse is the prize horse………which makes me ask is the Amish movement more universally appreciated around the world, and us westerners, void of religion and fraught with individualism  doomed.  So I will leave you with this thought, Things are themselves by themselves …………without judgment.

Notes from the book that formed my thoughts:

Page 34:  They [Bill & Tricia] wanted to spend days together as a family and stay focused on the relationships with their children, and those relationships would be guided by the Bible.

Page 43:  The head covering draws people together.  “Most Christians who believe in head covering had a strong sense that Christians should be a community, submitting to one another, being accountable to one another,” says Bill. “So it is no big thing.”

In most churches in America people gather for Sunday service and in somewhat scripted ways- meetings to discuss topics, or issues or Bible study.  “Your involvement is programmed around certain things instead of the simple fact of being community.” Bill says.  To him, it wasn’t a natural way to bond with fellow believers.

Page 48:  “Most mainstream Christian churches, evangelical, Protestant, would believe that once you give your life to Christ, you are born again and you are sealed for the rest of your life.  Nearly regardless of what you do, you can’t fall away,” Bill says.  But the Amish and Mennonite churches believe you can fall away and be in a lost condition, a condition that would be even worse than if you had never accepted Christ to begin with.

Page 51:  But while the statement of faith clarified many questions Bill and Tricia had, they were still looking for something that spelled out the rules for Amish living, the boundaries for negotiating daily life.

Page 60:   The Mosers learned that the key aspect of Amish and Mennonite life is that their lifestyle and work are incorporated into their faith.  “They don’t want to compartmentalize their lives, Bill says.  “They want their lives to be whole.  We can worship while at work, and that gives a different mindset.”
Page 80:  Looking back on the transition – the nearly miraculous and instant finding of a buyer of a half-built house on a back road in Michigan’s thumb, the coincidence of the Fisher name, the carrying out of the design vision – Bill and Tricia see evidence of the hand of God ushering them down their chose path.

My comment:  Coincidence!!!  We are all marveled by them.  When we pay close attention they occur more often that and occupied person would normally think.  So just reflect back on the Amish lifestyle mindset.  Mentioned in on page 60.  Call it the hand of God.  Call it divine order.  Call it karma.  It just is…the natural unfolding of the universe as simple as the blooming of a rose.

Page 84:  “I [Bill] see it as a scriptural command that I cannot live apart from that, no matter how bad it gets, I have to be part of a community;  living in a community is living out being part of Christ’s body, his church.”

My comment:  In the end is this point compromised?  Or is a Mennonite church sufficient, and then is a Protestant or Catholic Church sufficient?  Where is the line and how is it drawn?

Page 87:  But an Amish family needs more than one horse, and soon the Mosers picked up a second horse from a family that was leaving the Manton Amish church.  The Mosers traded an old fifteen-passenger van “that had a lot of miles and some issues”  and a thirteen-year-old original Macintosh computer for a horse named Rex that had once been a racetrack trotter.  The swap presented and odd juxtaposition that stayed in Bill’s mind, one family joining the Amish life, another family leaving the Amish life.

Page 92:  Tricia immediately connected with the wife and felt comfortable in the home. “She is my kind of person,” Tricia says.  But more broadly, Tricia and Bill were captivated by how the community pitched in.

Page 95:  Tricia says “like barn raising, like canning, work bees for butchering became another rich example of the community gathering to serve one another and to practice their faith in that way.”

Page 98:  The core reasons get back to the idea that the Amish are not guided by political ideology, and so the success formula involves both conservative and business values, a deep ethic of self-sufficiency and even entrepreneurialism (although Bill says the Amish would not use that word and might even reject the idea as prideful or individualistic and a near socialistic cultural ethic to help other Amish families achieve a health standard of living.

My comment:  I leave it to the reader to capture the full context of this excerpt by reading the book.  It takes a political left-v-right perspective that makes it ok to put “individualistic and a near socialistic cultural” in the same sentence.

Page 112:  One of the biggest surprises I had as I spent time talking with Bill and Tricia Moser about their Amish years is how they had become connected to what seemed like a multitude of people not only within their community but all across the nation. …

Connectedness.  The media presents the idea as if connecting to people is a new trend, and the way it exists is through, say, clicking “like” on Facebook….Those digital means constitute a connectedness at some level…..I saw in the Moser’s lives was a connectedness that was so much more rich because it was based on conversation, handshakes, shared meals; spending nights at people’s homes and inviting people into their homes on a remarkably frequent basis.

Page 120:  For the 1685 edition of Martyers Mirrors, Dutch illustrator and engraver Jan Luyken created 104 copper plates illustrating scenes of persecution retold in the book.  The most famous print still adorns the current edition’s cover and is the iconic image for Anabaptists around the world.

Page 121:  The executions [o Anabaptists]  were not the result of spontaneous mob violence or of impromptu riot battles between one religious sect and another, rather the executions were coldly official and formal affairs, sanctioned by both religious and government leaders, because when these executions took place government and religion were joined.

Page 142:  As the Amish see it, the education of their children doesn’t stop [at 8th grade], it continues toward the important goal of learning life skills and weaving faith and work and family into a more seamless life fabric.

Page 143:  Bill’s kids read so much every day, they are constantly reading, constantly learning.

Page 153:  Bill sees the decisions as more about achieving a goal of preserving a way of life than achieving a goal of blind adherence to a technology standard.  …. Bill explains: the rules  are intended to achieve uniformity among members, help tamp down our natural tendency to cultivate and obsess over our individuality.

Page 161:  The passage is a touchstone for all Amish and other Anabaptists, words that help them define boundaries for living both with and without the modern world – in the world by not of the world.

My comment:   And who says that Zen doesn’t exist in Christianity?

Page 184: [Technology limits]  “You need to understand that we are relatively new community.  We’ve been here nine years, and even the whole Christian community movement is only twenty years old, so we are dealing with people who have made the choice to be here, the people who said, ‘We like your package.  I want to come live like you are.’”  The everyday seeker from general American society just accepts the rules, is looking forward to living in that plain and novel way.  

….. We actually find that people  from an Amish background find it harder to understand why we have the technology limits we have.” He says

Page 191:  Bill and Tricia understood why in the Amish community, having and English-speaking family in the congregation caused concern among some members.  A pillar of the Amish faith is to function separate from general society.  The uniform clothing the Amish erects a dike against the flood of mass culture.  Driving a horse and buggy erects a dike.   But the greatest society barrier between Amish and general society is speaking a language that has essentially no instructional tools.

My comment:  Having said what I did in my review about the magic of words, it seems the Amish would be doing themselves a great service by developing instructional tools.  You’re not teaching individuality but rather uniformity.  Words are the code that binds a people together. 

Page 206:  Measures such as ex-communication, shunning, and its milder form, avoidance, are overt and calculated efforts to leverage those potent emotions to convince people to stay in the fold.  …Anabaptists believe is a biblical dictate – say it is designed to draw church member s back to the community, to create a longing so the person rejoins the body of Christ,  Opponents say shunning is too damaging psychologically and emotionally and should be stopped.

Page 216:  [of working together]  For Bill, these moments of coming together and the discussion he had was as affirming as moments in church, because conversations in the hay fields went beyond superficial chat of daily life.  The men discussed scripture and big issues of life, and in that setting, connected so directly to the earth and the creation of God, those conversations seemed deeply steeped in the richness of faith and embodied so clearly Jesus’ instructions to lead a simple life.

Page 217:  In song there must be unity.  There must be harmony.  For Bill and Tricia, singing was a literal representation of ideal community - people working together in a common goal, in unity and harmony.

Saturday, June 25, 2016

Empowerment



By Jeffery Odell Korgen
The book’s theme: transform social structures so that they promote human dignity
The U.S.  Catholic Bishops founded Catholic Campaign for Human Development, CCHD to help “people who are poor speak and act for themselves.”  Empowerment is one tool CCHD promotes toward that end, but empowerment is a word that many people define differently.  Empowerment is beyond a simple interpretation of giving power.   It is enabling people a means to find dignity in their lives.    In many ways, Catholic social teaching principles expressed in the popular catechetical tool follow this principle: “The Two Feet of Love in Action.”  One foot represents “social justice and the other stands for charitable works.  Both feet are needed to move toward the Kingdom of God and their relationship is complementary.  Before I lose a large percentage of readers that were able to get beyond the word catholic at the beginning of this review, let me share my view of the three words, “Kingdom of God.”  In one word: reality.  Expanded: ‘things as there are by themselves by themselves.’  Metaphorically, ‘a rose is itself by itself, it just wants to bloom.   So let it bloom.’

This book sets out six different stories spanning various scenarios where a group of people have climbed out of systematic social injustice brought upon them.  The process is largely the same that begins with a solidarity around common cause.  Band as a group, identify the social injustice and the root causes, and more than anything else; set a strategy to climb your way out ON YOUR OWN.   This is a brand solidarity that does more than achieve a fair arrangement on a social ladder that allows for improved living conditions.  It brings a sustainable solution that is founded in human dignity which is the bedrock for world peace.  No man of dignity would find it in his conscious to wage war against another man, but would rather look at his fellow man and ask, “How can I help you?”

The social groups written about in this book begin with people on the fringe in the Bayou, who are simply seeking a place at the table.  The folks there are from many social reasons not endeared with the same skills as a person from say suburban Midwest America.   In Meat Linderesesas: Women’s Justice Circles you read about women who endure situations of exclusion, mistreatment and violence, since they are frequently less able to defend their rights.   In Voices of Solidarity:  Workers Centers and Social Enterprises; you read about systematic injustices stemmed from employment law loopholes that socially corrupt entrepreneurs exploit.  In Who’s Got the Tickets”: Progress Center for Independent Living; you read about activism in Chicago focused on people who overcome physical disabilities, and the social disentrancement that comes with them.   In the Power of Himdag; you read about an Arizona Indian tribe suffering from poverty and obesity at the hands of the U. S. government, reclaim along with their dignity and empowerment, their heritage.  And finally in Jobs not Jails: you read about how ex cons  have organized to change a system that does nothing to move past their crime and punishment.

Himdag is my favorite chapter because it speaks to a phrase that goes like this ‘be careful how you help as you may make the problem worse.’  In this chapter the O’odham tribe had been living on the dole of the U.S. government in retribution for their relegation to a reservation.  This U.S. crime is not to be taken lightly.  The O’odam reclaimed their heritage by reconnecting to their tribal food source.  They turned away the government supply line of processed food that did not fit with their DNA base metabolism.  In the process they found their health in body, and soul.  They also organized an economic revival based on their reclaimed food source that was in tune with their desert environment.  The theme here is through ever so small investment from CCHD and coaching through the process, the O’odham charted their way back to who they once were.  They did this just in time, because while the movement required the energy of the youth, they were able to reach back to their elders the last remaining generation for council before they became mere legends.  I encourage the readers of this review to spend time to read and dwell on my bibliography notes on this chapter.  If you don’t read the book, at least you have a ‘cliff notes’  synopsis (beginning  at location 1736), of a lesson on taking responsibility for taking back what is yours………dignity.

Bibliography Notes:

1.       Location  74:  Who are the excluded among us in the United States?  Some are hidden, some hidden in plain sight.  Maybe they are disabled; maybe they live in a Native American Indian nation.  Perhaps they were raised in a “no-parent” family, or they are unauthorized migrants or ex-prisoners.  Pope Francis calls us to be a church of and for these excluded people.  Isn’t it time we got to know them better?
2.      
      Location  76:  This book is a faith journey with the excluded, guided by the Catholic Campaign for Human Development (CCHD), which funds economic development and organizing among the poorest communities in the United States.
3.      
      Location  120:  We are each made in the image and likeness of God and therefore possess an inherent dignity.  Dignity given by God
4.     
      Location  144:  Each November, in parishes throughout the United States, Catholics contribute to an annual collection supporting CCHD’s grant making to community organizing and economic development organizations led by people living in poverty.  Local bishops send three-fourths of the collection to the national CCHD office, and one-fourth stays in their diocese to be used for local poverty alleviation efforts.  In 2013, the CCHD national office received almost $10 million in contributions, distributing about $7million to 157 organizing projects and close to $2 million to 37economic ventures.
5.       Many in Louisiana….organizing themselves in Catholic Campaign for Human Development (CCHD)-funded economic development and organizing projects, some of these leaders have responded not with bitterness or the language of victimhood .  They have instead called for a place at the table of public life where decisions are made.
a.       My Comment: this approach is exactly what I saw missing in the book ‘The Covenant’. 
6.      
      Location  220:  At Café Reconcile….all students take a drug test upon acceptance, but failing it does not disqualify them from participation; it is for diagnostic purposes – to assess their baseline issues.  When it comes time for their internships to begin, nine weeks later, they must be clean.
7.      
          Location  257:  Ernetts described some of the changes she made as result of the training – including how she spoke.  “I learned how to talk with inside people,” she said, “instead of how I talk to my friends.”  At Café Reconcile, this is called “code switching,” changing ones speech based on immediate social context.  Street slang is for the streets; polite standard English is for the workplace.  “Some  customers,” she said, “they’d be like, ‘How are you doing?’ And I’m like ‘Fine you? But to my friends, I’d say ,’Hey girl!”
8.       
 Location  550:  Preservation of the land, it is without question the greatest challenge the organization has ever faced.
9.       
       Location  951: at Workers Centers and Social Enterprises Esmeralda’s tirades:  “you guys are undocumented.  You come here to clean.  And you come to clean the mierda!”  She felt a familiar flush of anger.  “Yes.” She thought.  “I am undocumented.  Bt that didn’t give you the right to steal our wages.”
a.       My Comment: If she is undocumented both parties are at risk.  Esmeralda for employing undocumented immigrants.  The workers for being here illegally.  Under the law neither has rights.  There is a social justice question, but our legal system is designed for legal justice that is logical, where social justice comes from a place of compassion, the heart. If a person follows his heart, if all persons followed their hearts there would be little need for a legal system that is essentially blind to social justice.
1
        Location  972:  “Because we taught our employer that even though we don’t have legal status, we do have rights.
1
      Location  983:  In September 2009, a nationally recognized team of scholars working on behalf of three research organizations released the largest study ever undertaken on wage theft.  Over 4,300 low-wage workers were interviewed in 13 languages by 62 field staff, throughout New York, Chicago and Los Angeles.  1.) In all unauthorized migrants made up 38.8 percent of the workers, 2.) a representative sample of the urban low-wage work force revealed wide spread and systematic wage violations across many sectors of the low-wage urban economy.
1
     Location  1029:   If you haven’t already guessed it, the WHD has a serious backlog of cases, which precludes initiating investigations within six months.  GAO investigators found backlogs of seven to eight months at one regional office and thirteen in another.  These backlogs are troubling because the federal statute of limitations to collect back wages under the Fair Labor Standards Act is “two years from the date of the employer’s failure to pay correct wages.  However unfair this provision may sound, given the backlog of cases, federal courts still enforce the statute of limitations
a.       My comment:  All this points to MORE failure of government programs.
1
     Location  1195:  the NWAEJC has launched a campaign against the Obama Administration’ Department of Agriculture’s USDA proposed new “Poultry Modernization” rules.  These regulations would allow increased line speeds in poultry processing, raising the likelihood of worker injuries and inspectors missing more feces, bile, and scabs on chickens passing through the line.  The poultry industry, for its part, promises to treat chicken products with an additional antibacterial bleach solution to compensate.  Although the health risks to consumers have been noted by the industry, poultry companies have said relatively little about worker safety.

     Location  1199:  Modernization line speed changes dropped, NWAWJC leaders would like to see safety committees convened in each plant, to identify ways to prevent injuries and health problems.  If such committees existed, Mercedes Rodriguez might have found and exit sooner when an ammonia explosion rocked the Tyson Foods poultry plant in which she worked, there was no exist sign,” she explained, “and no trainings on how to evacuate the building whatsoever!”  Since her exposure, Mercedes has been diagnosed with asthma, and she suffers from chronic nasal congestion as well as acid reflux.  Her workers compensation case is proceeding, but her main interest is making sure other workers are not exposed to chemicals simply because they do not know the exit route.
1
     Location  1373:  Henry approaches his advocacy work first with an attempt to establish rapport – with legislators, legislative staff, and consumers.  He has found public officials generally responsive to that style.  “But what we need is for them to respond to what we see the issues are and what we need, and to understand that we vote.  The vote is our power,” he said. “We are not asking for anything that everybody else is not getting.  We want to be able to go into a restaurant and sit down at the table with everybody else, and not have a table in the closet where people with disabilities eat.”
a.       My Comment:  The essential difference between this quote and the quotes coming from the book The Covenant, and the voice of protests like Black Lives Matter, is this person is simply asking government assistance that everybody else would want.  He doesn’t want anything special, but just to sit at the same table as the rest of the world
b.      I need to do a search on the demographics of the gay-v-disabled population and draw a measured comparison of the Issue/voice.  The question that needs to be addressed, is why to you hear so much from one group and not enough from the other?  Is it the press?   Or is the disabled working on the wrong strategy?
c.       Later in the book we read that disabled Americans are 20%, the largest minority with a very meek voice.  
1
         Location  1388:  Saint John Paul II once observed’ “human works is a key, probably the essential key, to the whole social question.”  By extension, work is also the key to Integral Human Development.  Work helps people feel worthwhile; it is a creative outlet.  Work provides remuneration to attend a host of personal needs and to invest in one’s continued development.  John Paul didn’t stop there, noting that through work humans participate in God’s ongoing creation of the universe.  Helping disabled people find meaningful work is therefore an essential part of Progress Center’s mission, an element that brings staff like Horacio face-to-face with employment discrimination.
1
      Location  1416:  In many ways, Progress Center embodies the Catholic social teaching principles expressed in the popular catechetical tool “The Two Feet of Love in Action.”  One foot represents “social justice (addressing systemic, root causes of problems that affect many people). And the other stands for charitable works. (Short-term, emergency assistance for individuals.  Bothe feet are needed to move toward the Kingdom of God and their relationship is complementary.
1
     Location  1440:  Growing in confidence, Ernesto began to take long walks, simply for the fitness benefits.  Fluent in Braille, he studied to become a Braille instructor for undocumented immigrants ineligible for government services.  He distributes canes obtained by Progress Center to sight-impaired Latinos living in the shadows, “excluded” from the social safety net.  In a sense Ernesto became a volunteer emissary for Progress Center, helping Latinos move toward independence.
a.       Helping undocumented immigrants without government participation can only be done through NGO/NPOs.  This is as it should be and the conscious of ONE People under God should require no boarders and no One Nation Under God, but simply the Holy Spirit of mankind.
1
      Location  1451:  As a group, people with disabilities now comprise over 54M people, almost 20 percent of the population.  “We are the biggest minority group in the country.
a.       And the quietest group in going about achieving their own social justice
2     Location  1456:  Today Progress Center seeks to increase disabled consumer’s ability to act, to bring power to the table of public life.
2
     Location 1486:  NIMBY means “Not In My Back Yard.”  The term emerged in the 1970s withing the hazardous waste industry to describe residents who opposed local toxic waste disposal projects.  NIMBY has since become much more broadly used to describe groups of typically middle-class neighbors who band together to oppose any number of developments, such as affordable housing for people living in poverty, housing for people with disabilities, infrastructure development like airports, commuter rail lines… etc.
a.       My comment is this is the concept of zoning.  I see little wrong with zoning, however I take objection to those who make a living (typically government positions) off of serving the poor while in their private lives choose to live at a distance from those people they serve.  When they do this out of superiority it’s pungent as they are simply making a living off of the plight of the poor.
2
L    Location  1491:  Reasons for opposition typically include fears of reduced property values, greater risk to the community members, increases in crime, loss of small town atmosphere, and disproportionate benefit to “outsiders.”  NIMBY often make fair points, but if every community took their approach, we would have no places to process waste, and nowhere for people with various challenges and disabilities to live.  Frequently, these developments end up being placed where poor and unorganized people live, itself an injustice.
2     Location  1515:  Over time, Loree has developed what she calls a an “intuitive gift, to look into a person, see their gifts, and then encourage them past any hesitancy, to let those gifts come right out.”
2     Location  1567:  Gerardo continued, identifying the personal cost of this intersection of exclusions.  “There’s adaptive technology that Progress Center has, like computer screen readers,” he said.  “But in my case, I’m not a resident alien or a citizen.   I don’t have access to that.  Agencies have the programs, the services, bit we’re not eligible.”  Later, I mention Gerado’s point to Horacio.  He is horrified.
a.       My Comment: If they are aliens, they should pursue the NGO/NPO route of which there are plenty.  I struggle to see where the government should come to the aid of aliens when there are suitable alternatives.  All organizations have their missions and roles and there is no reason to mix them up.
2    Location  1659: In 2006, Cook County Commissioner Bob Simon ordered the deportation of any unauthorized immigrants in the long-term care facility as a means of cost cutting.  The move alarmed both the disability community and politically active Latinos.  Artemio organized a group of protesters within the hospital.  The Progress Center sent leaders to protest throughout Cook county. Robert Maldonado took up the cause and became the barer of Progress Center leader’s stories to fellow commissioners.
2

      Location  1736:  The Power of Himdag:  Early on in TOCA leaders who researched these programs discovered that the foundation of the meals provided was simply put a heap of sugar.  On a school cafeteria tour, they saw the day’s breakfast: pancakes with syrup, fruit cocktail I syrup, and chocolate milk.  “Sugar upon sugar,” Tristan described.  If, as many nutritional scientists suggest, Native American, in general have a genetic predisposition to diabetes, this government-sponsored menu is nothing short of smallpox blankets, however well intended.  Scientists suggest that ten thousand years of foraging, hunting and farming in the desert switched various O’dham genes for metabolism on and off until their bodies became particularly at tuning calories into fat.  As a cactus conserves water, their bodies conserve fat, which worked well as long as they consumed traditional high –fiber, slow digesting foods, like tepary beans, prickly pear, and ciolim (pronounced CHO luhm, cactus buds).

      Location  1750:  Families began to center their diets around highly processed foods purchased at stores with the men’s wages and processed commodity foods paid for by the U.S. government and distributed through various welfare programs.
2
      Location  1759:  Of the Tohono O’odham Indian nation:  But how sovereign is a nation if it is entirely dependant on outsiders for its food supply? [the result of being conquered and then ‘compensated’] By the same token, if a large portion of its population is unemployed and dependent on outside welfare programs, how sovereign is that nation?
2
     Location  1762:   Of those employed in the formal economy, three fourth hold public sector positions.
3
     Location  1765:  Terrol observed many basket weavers supplementing their income through the sale of handicrafts, but they were exploited by outside traders who offered minimal payment, then steeply marked up prices for resale.
3
     Location  1779:  No support from tribal government was forthcoming, but Terrol and Tristan nevertheless raise enough donations and grant money, including $15,000 from Catholic Campaign for Human Development (CCHD), to launch TOCA.
3
     Location  1782:  the need for cultural revitalization, economic development, the rebuilding of food systems, empowerment of youth, and the promotion of health and wellness among all of the Tohono O’odham

     Location  1826:  When his family moved to Sells, he signed up for a fifteen-month TOCA youth internship.  A dozen youth aged fourteen to twenty-five participated, learning abouth O’odham foods; traditional stories and songs, and games
3
     Location  1835:  Juki and Jesse reflected on their Project Oidag experience, they displayed an interest in growing produce, but and even greater passion for the cultural dimensions of the traditional O’odham farming, learning concepts like s-wa:gima (pronounced SWAG eh meh), which means to be industrious and hardworking.
3
     Location  1839: Project Oidag endeared Oidag gardeners to their grandparents, the O’odham elders, who recall a time when the Tohono Nation produced much of its own food and now play a vital role in TOCA, teaching youth and yound adults how to prepare the traditional foods.
3
      Location  1844:  Each family had their own fields that they managed.  It’s pretty cool to be able to talk to him, and they are pretty excited to hear that we’re trying to get the youth back into it.  That’s where it all lies, with them.
3
      Location  1870:  As Noland immersed himself in the work of mentoring farmers, a change began to set in.  He recalled, “I’m more patient now.  I can step back and let ideas flow.  I’m not yelling like I use to.  I’m also more outspoken.  In school, I was the quiet kid in the back.  Now I’m on the district council for the area around Cowlic and serve on several committees.”  The quiet kid in the back” became Sterling’s professor.
3
      Location  1881:  But Sterling’s development did not end there.  Aftera few months he came to view his internship less as a job than a “sacred practice”
3
    Location  1884:  He also began to take better care of his body and relationships, achieving a purer mind-set as he approached his work.  “You have to be pure of mind and let go of whatever might be blocking you, so you can focus that energy within you on prayer,” he said.
4
     Location  1887:  But just as important, we’ve got to teach why we value food through the stories and legends about why these foods were given to us.”
4
     Location  1924:  With that joyful discussion of “good food.” We continued our interview.  Since 2002, opening a native foods café had been one of Terrol’s dreams.
4
     Location  1937:  bit the next step, TOCA staff believe, is changing the practices of the major institutional food providers.  These businesses provide meals for reservation schools, in the HIS hospital, and tribe’s Early Childhood Education program.

      Location  1971:  Healthy Schools Campaign and National Farm to School Network with its tepary bean quesadilla recipe no served in the reservation schools.
a.       My comment replacing twinkies and ho ho’s
4
     Location  1987:  TOCA is not waiting for national reform of the school lunch programs.  With two farms up and running, new farmers in training, the café doing brisk business and drawing increased catering work, TOCA is poised to take the next step – a fully operative food production and distribution system.  To that end TOCA founded Desert Rain Food Services, led by Brooklyn native Stephanie Lip, a Food Crops volunteer who, like so many others, opted to stick around after her term of service ended working with the Bureau.
4
       Location  2011:  Before TOCA founded the Tohono O’odham Basket Weaver’s Organization (TOBO).  Rose used to sell small baskets for $20.  Now, she brings in percent  an average of $60 per item, via the Association’s Desert Rain Gallery.  Weavers get paid 85 percent of a basket’s sale price, with 15 percent earmarked for the gallery’s rent and management.  TOBO launched with a$7500CCHD startup grant.
4
     Location  2027:  to support this pan-tribal vision TOCA published the first issue of Native Foodways magazine in 2013, through funding from the US  Department of Agriculture’s Office of Outreach and Advocacy for the Socially Disadvantaged Farmers.  A quarterly, the  magazine features articles on various tribes’ efforts to preserve traditional foodways and preservation diets.
4
      Location   2034:  Profiles of award-winning Native  American chefs,  several of whom bring traditional foods to tribal casinos, add personal narratives to the metastory of various tribes and their centuries-long relationship to local foods.   Additional commentary explains the notion of food sovereignty and provides the nutritional and  cultural rationale for adopting preservation  diets.  Recipes abound throughout each issue along with  “serving suggestions” photography that will make the reader want to  try the foods immediately
4
     Location  2054: …many O’odham lacked “the ability to act.”  Today, they have power to respond, but also so much more: they are reclaiming their ‘himdag.’    In addition, the tribe as a whole is inching toward greater sovereignty as the traditional foods portion of the reservation economy grows.
4
     Location  2129:  Refusing to hire applicants with criminal records has become de facto means of racial discrimination.  Because African Americans account for 28.3 percent of all arrests in the United States while comprising 12.9 percent of the population, ruling out such applicants means ruling out African Americans disproportionately.  That is why it is illegal to refuse to hire someone solely on the basis of a criminal record, when the conviction bears no relevance to the job in question
5
     Location  2228:  If Jobs Not Jails is to succeed, EPOCA will need to bring in even more faith-based and community partners.  A crowd of ten thousand is not enough to move legislation so transformative.  EPOCA’s nascent partnership with the Society of St Vincent de Paul offers some encouragement.  Nationally, the Society seeks to return with returning citizens to meet basic needs but also to partner with them to transform social structures that promote recidivism and the ongoing cycle of poverty
5      Location  2232:  statewide chapters who have partnered with CCHD funded organizations to work to dismantle the Scarlet “X”. 
a.       Obama signed this into law with bipartisan endorsement of Congress.