Table of Contents
Authors of research papers and articles on global issues for this month
Guy CREQUIE, Environment News Service, Greenpeace International, Dr. Charles Mercieca (2), Helena Norberg-Hodge,
Dr. Gideon Polya, Jeremy Rifkin, Archbishop Desmond Tutu, John Vidal, John Waldman
Guy CREQUIE, L'amour commence par moi,
Environment News Service, Bolivian President Blames Capitalism For Global Warming,
Greenpeace International, Climate Denialism a 20-Year-Old Industry?
Dr. Charles Mercieca, Basic Human Rights in Perspective,
Dr. Charles Mercieca, Our Greatest Challenge: Bringing Politics Under Control,
Helena Norberg-Hodge, Globalisation And Terror,
Dr Gideon Polya, Pope, Archbishop, Catholic And Anglican Churches Ignore US Alliance Mass Murder of Muslim Children,
Jeremy Rifkin, Is It Time To Replace The American Dream?
Archbishop Desmond Tutu, Divesting Is The Right Thing To Do,
John Vidal, Only 'Global Democracy' Can Prevent 'Climate Tragedy', Says Bolivian Ambassador,
John Waldman, The Natural World Vanishes: How Species Cease To Matter
Research papers and articles on global issues for this month
| Date sent
|| Theme or issue
| April 25, 2010
L'amour commence par moi
par Ambassadeur de la paix Guy CREQUIE
Poète, écrivain et chanteur français pour la paix et les droits humains.
Messager de la culture de la paix du Manifeste 2000 popularisé par l’UNESCO
Lauréat Européen et mondial des Académies de la culture et des arts.
PREMIER MAI = JOUR GLOBAL D'HARMONIE
Thème 210 :"L'amour commence par moi"
L'amour commence par moi car j'existe
Je suis être de sensations et de dons
le désir du désir de l'autre comme l'écrivait Hegel
L'est car j'existe
Mais être humain
C'est la relation aux autres
le regard de l'autre
Cet autre, tout aussi important que moi
Etre humain : c'est agir
Ce premier mai,
Expriment leurs attentes de société
Dans les cortèges traditionnels
Pour les salaires, l'emploi,les libertés,
Des retraites plus adaptées
La production active du réel
Au sens où l'entendait Char
Part de notre propre réalité.
Poète, écrivain et chanteur français pour la paix et les droits humains.
MAY FIRST = TOTAL DAY Of HARMONY
Topic 210: “The love starts with me”
The love starts with me because I exist
I am to be feelings and gifts
the desire of the desire of the other as Hegel wrote it
Is because I exist
But human being
It is the relation with the others
the glance of the other
This other, quite as important as me
Human being: it is to act
According to Hugo
This first May,
Their waitings of company express
In the traditional processions
For the wages, employment, freedoms,
More adapted retirements
The production activates reality
With the direction where heard Char
Starts from our own reality.
Poet, writer and singer French for peace and the human rights.
1 de MAYO = DÍA GLOBAL de ARMONÍA
Tema 210: “El amor comienza por mi”
El amor comienza por mi ya que existo
Soy ser de sensaciones y subvenciones
el deseo del deseo del otro como lo escribía Hegel
El este ya que existo
Pero ser humano
Es la relación a los otros
la mirada del otro
Este otro, tan importante como yo
Ser humano: es actuar
El 1 de mayo,
Expresan sus esperas de sociedad
En las comitivas tradicionales
Para los salarios, el empleo, las libertades,
Jubilaciones más adaptadas
La producción activa del real
Al sentido donde lo oía Tanque
Parte de nuestra propia realidad.
Poeta, escritor y cantante francés para la paz y los derechos humanos.
| April 21, 2010
Bolivian President Blames Capitalism For Global Warming
by Environment News Service , Countercurrents.org
COCHABAMBA, Bolivia - Bolivian President Evo Morales said capitalism is to blame for global warming and the accelerated deterioration of the planetary ecosystem in a speech today opening an international conference on climate change and the "rights of Mother Earth."
More than 20,000 indigenous, environmental and civil society delegates from 129 countries were in attendance as President Morales welcomed them to the conference at a soccer stadium in the village of Tiquipaya on the outskirts of the city of Cochabamba.
"The main cause of the destruction of the planet Earth is capitalism and in the towns where we have lived, where we respected this Mother Earth, we all have the ethics and the moral right to say here that the central enemy of Mother Earth is capitalism," said Morales, who is Bolivia's first fully indigenous head of state in the 470 years since the Spanish invasion.
Morales is the leader of a political party called Movimiento al Socialismo, the Movement for Socialism, which aims to give more power to the country's indigenous and poor communities by means of land reforms and redistribution of wealth from natural resources such as gas.
"The capitalist system looks to obtain the maximum possible gain, promoting unlimited growth on a finite planet," said Morales. "Capitalism is the source of asymmetries and imbalance in the world."
The Bolivian president called this conference in the wake of what he considered to be failed United Nations climate negotiations in Copenhagen in December.
Those talks produced a weak political agreement, the Copenhagen Accord, instead of a strong, legally-binding set of limits on greenhouse gas emissions to take effect at the end of 2012, as Bolivia and many other countries had hoped.
Named "World Hero of Mother Earth" by the United Nations General Assembly last October, today, President Morales warned of dire consequences if a strong legally-binding agreement to limit greenhouse gas emissions is not reached.
A new agreement is needed to govern greenhouse gas emissions after the first commitment period of the Kyoto Protocol expires at the end of 2012. This year's round of international negotiations towards an agreement began earlier this month in Bonn, Germany, and the next annual United Nations climate conference is scheduled for Cancun, Mexico from November 29.
"Global food production will be reduced by approximately 40 percent and that will increase the number of hungry people in the world, which already exceeds a billion people," Morales warned. "Between 20 and 30 percent of all animal and plant species could disappear."
Global warming will cause the melting of the polar ice caps and the glaciers of the Andes and the Himalayas, and several islands will disappear under the ocean," he warned.
The convocation this morning included a multi-cultural blessing ceremony by indigenous peoples from across the Americas. Speeches by representatives of social movements from five continents focused on the urgency of the climate crisis and the need for bold action that protects both human rights and the environment.
The delegates are meeting in working group sessions this week to develop strategies and make policy proposals on issues such as forests, water, climate debt, and finance.
President Morales has pledged to bring these strategies and proposals to the UN climate conference in Cancun.
"We have traveled to Bolivia because President Morales has committed to bring our voices to the global stage at the next round of talks in Cancun," said Jihan Gearon of the Navajo Nation in Arizona, who is a native energy organizer with the Indigenous Environmental Network.
"Indigenous rights and knowledge are crucial to addressing climate change, but the United States and Canada have not signed on to the UN Declaration on the Rights of Indigenous Peoples, and are pushing corporate climate policy agendas that threaten our homelands and livelihoods," Gearon said.
"President Morales has asked our recommendations on issues such as REDDs [Reducing Emissions from Deforestation and Degradation]," said Alberto Saldamando, legal counsel for the International Indian Treaty Council.
"REDD is branded as a friendly forest conservation program, yet it is backed by big polluters," Saldamando said. "REDD is a dangerous distraction from the root issue of fossil fuel pollution, and could mean disaster for forest-dependent indigenous peoples the world over."
"We are here from the far north to stand in solidarity with our brothers and sisters of the South," said Faith Gemmill, executive director of Resisting Environmental Destruction on Indigenous Lands (REDOIL), who spoke from the stage at the invitation of President Morales. "We have a choice as human kind - a path of life, or a path of destruction. The people who can change the world are here!"
© 2010 Environmental News Service
| April 17, 2010
The Natural World Vanishes: How Species Cease To Matter
by John Waldman , Countercurrents.org, Yale Environment 360
Once, on both sides of the Atlantic, fish such as salmon, eels, and, shad were abundant and played an important role in society, feeding millions and providing a livelihood for tens of thousands. But as these fish have steadily dwindled, humans have lost sight of their significance, with each generation accepting a diminished environment as the new norm.
If you are a resident of the East Coast of the United States or of Western Europe, when did you last attend a shad bake, eat an eel, or watch Atlantic salmon vault a waterfall? Community shad bakes once celebrated the return of American shad to rivers as a marker of spring. Recently though, a dearth of shad led to a “shadless shad bake” on the Hudson — a river that in its glory days supplied more than four million pounds of shad in one season. Eels were widely consumed by Europeans and Americans in the 1800s and were often featured on holiday tables. And salmon once ran inland in countless numbers, providing sport and food; today, only a few hundred wild salmon remain in the eastern U.S., migrating up a handful of rivers in Maine to spawn.
Today, most people in the U.S. and Europe are scarcely aware that eels, wild Atlantic salmon, shad, and alewives — once-vital sources of food and employment — are no longer a part of their ordinary experience. This decline in importance is a manifestation of a loss of standing in society for these fishes, part of a larger phenomenon involving a regrettable interplay between ecology and the social order.
Every generation takes the natural environment it encounters during childhood as the norm against which it measures environmental decline later in life. With each ensuing generation, environmental degradation generally increases, but each generation takes that degraded condition as the new normal. Scientists call this phenomenon “shifting baselines” or “inter-generational amnesia,” and it is part of a larger and more nebulous reality — the insidious ebbing of the ecological and social relevancy of declining and disappearing species.
My colleague, Karin E. Limburg, and I have come up with another term for the broader context of this phenomenon: “eco-social anomie.” Anomie is defined as a state or condition of individuals or society characterized by a breakdown of social priorities and values. Eco-social anomie describes a biological and cultural feedback loop that spirals toward this breakdown: As species disappear, they lose both relevance to a society and the constituency to champion their revival, further hastening their decline. A vivid example of this was highlighted in a recent study in Conservation Biology, in which researchers found that younger residents along China’s Yangtze River knew little or nothing of the river dolphin, the bajii — now believed to be extinct — and the threatened paddlefish.
“Our data from the Yangtze shows that, in certain cultural environments at least, local communities will immediately start to forget about the existence of even large, charismatic species as soon as these species stop being encountered on a fairly regular basis,” said Samuel Turvey, lead author of the study.
In the case of migratory fish, their once-vital niche in society is often reduced to vestigial place names, such as the Sturgeon Pool in the Hudson watershed in New York and the Salmon Kill on the Housatonic in Connecticut, which today offer local color — but no eponymous fish. Numerous measures show that the two-dozen migratory fishes of both shores of the North Atlantic have seen profound reduction. An historical review that I conducted with Limburg, of the State University of New York — College of Environmental Science and Forestry, on the sturgeons, salmon, shads, eels and other fishes that migrate between fresh and salt waters revealed deeply alarming statistics. Of 35 studies of the long-term fate of migratory fish, relative abundances had dropped below 98 percent from historic highs for 13 species, and below 90 percent for another 11, with most species reaching their lowest levels in recent years.
Numerous populations of these fishes persist at sharply reduced levels, but all species had suffered local extirpations and many are now classified as threatened or endangered. A particularly worrisome case is the European sea sturgeon, so highly regarded that in the 1300s it was designated as a “royal fish” by England’s King Edward II. Sea sturgeon once comprised almost 20 populations in rivers between the Baltic Sea and the Black Sea; they are now restricted to a vanishingly small stock in France’s Gironde River.
Even such lightly fished species as alewife are now protected from any harvest in several U.S. states because of recent population crashes. Habitat loss (especially damming), overfishing, pollution, and, increasingly, climate change have all contributed to declines in this group. Warming is already altering the geographic ranges and timing of migrations of some fishes, which likely will create “mismatches” to their established ecological relationships.
Because of their remarkably high abundances and importance in early Colonial times and the sheer magnitude of their subsequent collapse, North Atlantic diadromous fishes — those that migrate between salt and fresh water — offer a particularly egregious example of eco-social anomie. Here is a generalized history: As industrialization intensified, already overharvested migratory fish populations were sacrificed for the construction of dams for power mills. This blockage of spawning habitat reduced runs further, wiping out upriver fisheries and causing downriver fisheries to dwindle or perish. The fundamental aquatic ecology of these systems also was harmed: With fewer adults entering rivers and fewer juveniles leaving them, the normal energy transfers between fresh and marine waters were reduced, and interdependencies between diadromous fishes and their associated animal and plant communities withered.
With catches diminished, local dependencies on this food source declined, and with that, a primary constituency for the welfare of the fish runs. Industrialization led to increased contamination, growing human populations led to greater discharge of sewerage, and rivers began to serve more as power sources and gutters for societal wastes than as productive ecosystems. The disappearing migratory fishes may have granted “permission” for additional ecosystem corruption because there was less cost in further debilitating rivers.
Mitigation for the loss of wild runs of these fishes was most often in the form of the easy but nearly always ineffective — if not downright destructive — stocking of hatchery-reared specimens. The exquisitely fine-tuned life histories of natural runs to their home rivers became quashed by mass-produced specimens that were less fit, but that nonetheless competed with any remaining wild individuals, reducing their fitness, too, as they interbred. Responsibility for the continuity of the runs shifted away from maintaining ecological integrity of fish runs and rivers to what amounted to a cosmetic patch via outsourcing. Abundant research has shown that a fish is not a fish is not a fish.
As Richard Judd wrote in Common Lands, Common People, “An artificial resource maintained in a habitat no longer capable of spontaneous growth, fish became a property of the state rather than an element of the providential natural landscape.”
To put an end to the steady degradation of many ecosystems — marine and otherwise — we need to rewind important historical connections and dependencies. But tools to do so are also necessary: funding, legislation and, finally, education to rebuild societal awareness and the will to effect needed changes.
In the U.S., until the importance and legal standing of these fishes and their habitats were elevated with the Clean Water Act of 1972 and other environmental statutes, resource managers lacked the means to do much except to try and maintain existing baselines. Since then, a few victories have been won and critical precedents set. It took a population crash of Chesapeake Bay striped bass in the 1980s to push Congress into enacting laws that forced the necessary draconian changes to those fisheries. But these fish made a celebrated comeback, showing what can be accomplished with a truly determined effort. The striped bass was fortunate because it had a vocal constituency of commercial and recreational fishermen calling for its revival.
The lesson from this — one which has been learned the hard way across all kinds of fisheries — is to avoid reaching the crisis stage. This philosophy, known as the “precautionary principle,” is beginning to take hold with the simple wisdom of erring conservatively in setting fish harvests.
Maine has shown exemplary leadership in reopening rivers to migratory fishes with the dismantling of the Edwards Dam on the Kennebec River in 1999, an action that allowed sturgeons, shad, and striped bass to swim and spawn in a 17-mile stretch of the river that was blocked for a century. Similar efforts are underway in Maine’s Penobscot River, and these include novel compromises that will maintain hydroelectric power generation levels while eventually reopening hundreds of miles of main-stem river and tributaries.
Many smaller dam-removal and fish-passage efforts are also underway on both sides of the Atlantic, including efforts to bring Atlantic salmon back to the Thames, the Rhine, and the Seine. Maine also is home to the newly formed Diadromous Species Restoration Research Network that will help coordinate restoration efforts of academic, government, and watershed activists and residents, both in the Penobscot River and throughout the northeast.
Alewives were once so numerous along the eastern coast of the U.S. that they were likened to the passenger pigeons of the sea. Sadly, precipitous decline across much of their range is reminiscent of the passenger pigeon’s demise. A new amendment to the Atlantic States Marine Fisheries Commission’s Interstate Management Plan for alewife and its relatives calls for detailed restoration, adapted to the state level.
Many grassroots organizations also are fighting for protection and restoration of their alewife spawning creeks on a local level. Reconnecting the public with their neighborhood alewife run has been brought to an advanced plane in the Ipswich River, Massachusetts, with an innovative Adopt-a-Herring Program, where students track radio-tagged individuals as they migrate upriver, learning much about fish and stream biology along the way, as well as regaining a sense of responsibility for securing continuity for this natural phenomenon.
Although we are still far from hearing the societal shout on their behalf that is needed, voices are rising as numbers of many North Atlantic diadromous fishes continue to dwindle. But it will require greater concerted action to actually reverse their vicious spiral. Until then, these creatures would be advised to heed the words of Henry David Thoreau, from A Week on the Concord and Merrimack Rivers: “Keep a stiff fin then, and stem all the tides thou mayst meet.”
John Waldman, a professor of biology at Queens College, New York, works on the ecology and evolution of anadromous fishes, historical ecology, and urban waterways. Before joining Queens College, he worked for 20 years at the Hudson River Foundation for Science and Environmental Research. He is the author of Heartbeats in the Muck: A Dramatic Look at the History, Sea Life, and Environment of New York Harbor. In a previous article for Yale Environment 360, he wrote about the ways that warming temperatures are causing the “global weirding” phenomenon.
Original article available here
| April 14, 2010
Only 'Global Democracy' Can Prevent 'Climate Tragedy', Says Bolivian Ambassador
by John Vidal , Countercurrents.org, The Guardian/UK
In what is becoming the hippest environment meeting of the year, presidents, politicians, intellectuals, scientists and Hollywood stars will join more than 15,000 indigenous people and thousands of grass roots groups from more than 100 countries to debate climate change in one of the world's poorest nations.
The World People's Conference on Climate Change and the Rights of Mother Earth which opens next week in the small Bolivian town of Cochabamba, will have no direct bearing on the UN climate talks being conducted by 192 governments. But Bolivian President Evo Morales says it will give a voice to the poorest people of the world and encourage governments to be far more ambitious following the failure of the Copenhagen summit.
Morales will use the meeting to announce the world's largest referendum, with up to 2 billion people being asked to vote on ways out of the climate crisis. Bolivia also wants to create a UN charter of rights and to draft an action plan to set up an international climate justice tribunal.
"The only way to get climate negotiations back on track not just for Bolivia or other countries, but for all of life, biodiversity, our Mother Earth is to put civil society back into the process. The only thing that can save mankind from a [climate] tragedy is the exercise of global democracy," said Bolivia's United Nations Ambassador Pablo Solon in Bonn, at the end of the latest UN talks.
"There will be no secret discussions behind closed doors. The debate and the proposals will be led by communities on the frontlines of climate change and by organisations and individuals from civil society dedicated to tackling the climate crisis," he said.
More than 90 governments are sending delegations to Cochabamba, Bolivia's third largest city. Also expected to attend are scientists such as James Hansen, James Cameron, the director of Avatar, the linguist Noam Chomsky, author Naomi Klein of Canada, anti-globalisation activist José Bové of France, and actors Danny Glover, Robert Redford and Susan Sarandon are expected.
The meeting will coincide with celebrations of the Cochabamba "water war" of 2000 when a revolt against the privatisation of water in the city acted as an inspiration for social movements across Latin America and indirectly to the election of Morales as Bolivia's president.
"We hope that this unique format will help shift power back to the people, which is where it needs to be on this critical issue for all humanity. We don't expect agreement on everything, but at least we can start to discuss openly and sincerely in a way that didn't happen in Copenhagen," said Solón.
| April 12, 2010
Divesting Is The Right Thing To Do
by Archbishop Desmond Tutu , Countercurrents.org, Mycatbirdseat.com
Sent from Emily Schaeffer, human right lawyer in Israel/Palestine, who asked Archbishop Tutu to write the letter.
Dear Student Leaders at the University of California – Berkeley
It was with great joy that I learned of your recent 16-4 vote in support of divesting your university’s money from companies that enable and profit from the injustice of the Israeli occupation of Palestinian land and violation of Palestinian human rights. Principled stands like this, supported by a fast growing number of US civil society organizations and people of conscience, including prominent Jewish groups, are essential for a better world in the making, and it is always an inspiration when young people lead the way and speak truth to power.
I am writing to tell you that, despite what detractors may allege, you are doing the right thing. You are doing the moral thing. You are doing that which is incumbent on you as humans who believe that all people have dignity and rights, and that all those being denied their dignity and rights deserve the solidarity of their fellow human beings.
I have been to the Ocupied Palestinian Territory, and I have witnessed the racially segregated roads and housing that reminded me so much of the conditions we experienced in South Africa under the racist system of Apartheid. I have witnessed the humiliation of Palestinian men, women, and children made to wait hours at Israeli military checkpoints routinely when trying to make the most basic of trips to visit relatives or attend school or college, and this humiliation is familiar to me and the many black South Africans who were corralled and regularly insulted by the security forces of the Apartheid government.
In South Africa, we could not have achieved our freedom and just peace without the help of people around the world, who through the use of non-violent means, such as boycotts and divestment, encouraged their governments and other corporate actors to reverse decades-long support for the Apartheid regime. Students played a leading role in that struggle, and I write this letter with a special indebtedness to your school, Berkeley, for its pioneering role in advocating equality in South Africa and promoting corporate ethical and social responsibility to end complicity in Apartheid. I visited your campus in the 1980’s and was touched to find students sitting out in the baking sunshine to demonstrate for the University’s disvestment in companies supporting the South African regime.
The same issue of equality is what motivates the divestment movement of today, which tries to end Israel’s 43 year long occupation and the unequal treatment of the Palestinian people by the Israeli government ruling over them. The abuses they face are real, and no person should be offended by principled, morally consistent, non-violent acts to oppose them. It is no more wrong to call out Israel in particular for its abuses than it was to call out the Apartheid regime in particular for its abuses.
To those who wrongly accuse you of unfairness or harm done to them by this call for divestment, I suggest, with humility, that the harm suffered from being confronted with opinions that challenge one’s own pales in comparison to the harm done by living a life under occupation and daily denial of basic rights and dignity. It is not with rancor that we criticize the Israeli government, but with hope, a hope that a better future can be made for both Israelis and Palestinians, a future in which both the violence of the occupier and the resulting violent resistance of the occupied come to an end, and where one people need not rule over another, engendering suffering, humiliation, and retaliation. True peace must be anchored in justice and an unwavering commitment to universal rights for all humans, regardless of ethnicity, religion, gender, national origin or any other identity attribute. You, students, are helping to pave that path to a just peace. I heartily endorse your divestment vote and encourage you to stand firm on the side of what is right.
God bless you richly,
Archbishop Emeritus of Cape Town.
Archbishop Tutu is an active and prominent proponent of the campaign for divestment from Israel
| April 6, 2010
Pope, Archbishop, Catholic And Anglican Churches Ignore US Alliance Mass Murder of Muslim Children
by Dr Gideon Polya , Countercurrents.org
Mass paedocide (mass murder of children) is an extreme case of paedocide (pedocide; murder of a child) and far, far worse than the appalling crime of paedophilia (pedophilia; the sexual abuse of children). Yet despite Easter being a festival celebrating Spring and New Life (like Holi in India), neither the Pope nor the Archbishop of Canterbury made any reference in their Easter Messages to the topical issue of clerical sexual abuse of children, a glaring omission that has been noted by the Mainstream media. Yet the Mainstream media also ignored an even more outrageous omission: that the Pope, the Archbishop of Canterbury, and the Catholic and Anglican Churches ignore US Alliance mass murder of about 1,000 Muslim Children every day in the American Empire under Emperor Obama.
The Anglican Church head, Archbishop of Canterbury Dr Rowan Williams, recently created a huge storm by making the following comments about Catholic Church inaction (and particularly Irish Catholic Church inaction) over child sex abuse by paedophile Catholic priests (see: http://www.guardian.co.uk/uk/2010/apr/03/archbishop-canterbury-ireland-catholic-credibility ): "I was speaking to an Irish friend recently who was saying that it's quite difficult in some parts of Ireland to go down the street wearing a clerical collar now. And an institution so deeply bound into the life of a society suddenly losing all credibility ? that's not just a problem for the church, it is a problem for everybody in Ireland ."
After outcry from Catholic clergy, the Archbishop of Canterbury Dr Rowan Williams subsequently stirred the morass even more by apologizing for his comments (see: http://news.bbc.co.uk/2/hi/uk_news/8602402.stm ; he doesn't hold these views any more?): "I was saying sorry that I had made life more difficult for the Archbishop of Dublin and his colleagues who have been trying to tackle this crisis with great imagination and honesty ?.
More fuel was then added to the fire because both the Pope and the Archbishop of Canterbury avoided any mention of the Catholic Church child sex abuse scandals in their respective Easter messages.
However, in relation to the holier-than-thou pontifications of the clerical head of the Anglican Church, Dr Rowan Williams (Her Majesty Queen Elizabeth II is the actual legal Head of the Church of England as well as Head of State of the UK and Aparthied Australia), let's remember Jesus Christ's statement: "he who is without sin cast the first stone".
I repeat that mass paedocide (mass pedocide, mass killing of children) is worse than paedocide (pedocide, killing of children) and far, far worse than paedophilia (pedophilia, the vile sexual abuse of children).
Yet the UK , home of the Anglican Church and for which the Archbishop of Canterbury is a major spiritual leader, is intimately involved in the following mass ongoing mass paedocidal (mass pedocidal) atrocities (data from UNICEF: http://www.unicef.org/infobycountry/index.html ).
Palestinian Holocaust and Palestinian Genocide: post-invasion excess deaths 0.3 million, post-invasion under-5 infant deaths 0.2 million, 7 million refugees; Occupier Apartheid Israel passively murders 0.9 x 4,000 = 3,600 Occupied Palestinians infants each year (see: http://sites.google.com/site/palestiniangenocide/ ).
Iraqi Holocaust, Iraqi Genocide: 1990-2010 excess deaths under Sanctions and Occupation 4.4 million, under-5 infant deaths 2.0 million; 5-6 million refugees; war criminal Occupiers UK and the US Alliance passively murder 0.9 x 311,000 = 279,900 under-5 year infants each year in gross violation of the Geneva Convention (see: http://sites.google.com/site/iraqiholocaustiraqigenocide/ ).
Afghan Holocaust, Afghan Genocide: 2001-2010 excess deaths under Occupation 4.5 million, under-5 infant deaths 2.4 million, refugees 3-4 million (plus a further 2.5 million Pashtun refugees from NW Pakistan); war criminal Occupying UK and US Alliance passively murder 0.9 x 41,000 = 36,900 under-5 year infants each year in gross violation of the Geneva Convention (see: http://sites.google.com/site/afghanholocaustafghangenocide/ ).
It has been estimated that about 1,000 Muslim children die avoidably due to US Alliance war crimes in the American Empire every day (see ? Hey, hey, USA, how many kids did you kill today? Answer: 1,000 ?, Bellaciao: http://bellaciao.org/en/spip.php?article18750 ).
Yet not a pip from the Pope, the Archbishop of Canterbury, or the Anglican or Catholic Churches over US Alliance mass murder of Arab and Muslim children (for details and documentation of this continuing horrendous atrocity see "Muslim Holocaust, Muslim Genocide": http://sites.google.com/site/muslimholocaustmuslimgenocide/ ).
Indeed the horror is set to get worse. Both Dr James Lovelock FRS (Gaia hypothesis) and Professor Kevin Anderson ( Director, Tyndall Centre for Climate Change Research, University of Manchester, UK) have recently estimated that fewer than 1 billion people will survive this century due to unaddressed, man-made global warming ? noting that the world population is expected to reach 9.5 billion by 2050, these estimates translate to a climate genocide involving deaths of 10 billion people this century, this including 6 billion under-5 year old infants , 3 billion Muslims in a terminal Muslim Holocaust, 2 billion Indians, 1.3 billion non-Arab Africans, 0.5 billion Bengalis, 0.3 billion Pakistanis and 0.3 billion Bangladeshis (see ?Climate Genocide?: http://sites.google.com/site/climategenocide/home ).
Now if miracles actually occur and by some miracle the Archbishop of Canterbury or the Pope were to be drawn into a public discussion of the mass murder of Muslim children by the racist Zionist-beholden US Alliance, they might plead that apart from (regular) collateral damage from civilian-targeting US bombing, the brave US Alliance storm troopers are not actually shoving bayonets into Muslim babies.
However whether a Muslim child in the Occupied Palestinian, Iraqi or Afghan Territories dies from bombs or bullets or from Occupier-imposed deprivation and deprivation-exacerbated disease, the end result is the same and the moral culpability the same.
We know that the racist Zionists have ben blockading the Gaza Concentration Camp (1.5 million inmates, 800,000 of them children) for several years and if you consult the World Health Organization (WHO) you will find that the ?total health expenditure per capita? permitted by the US Alliance Occupiers in Occupied Iraq and Occupied Afghanistan is US$124 and US$29, respectively, as compared to US$3,122 (for Occupier Apartheid Australia) and US$2,784 (for Occupier UK) (see WHO: http://www.who.int/countries/en/ ).
All decent people abide by national and international laws, respecting the words of Jesus Christ: ? Render unto Caesar the things which are Caesar's, and unto God the things that are God's? (Matthew 22.21, the New Testament of the Holy Bible) and so the Pope, the Archbishop of Canterbury and all world leaders (except for the leaders of the war criminal US Alliance and racist Zionist-run Apartheid Israel) would recognize the obligation to abide by Articles 55 and 56 of the Geneva Convention Relative to the Protection of Civilian Persons in Time of War which demands that an Occupier should provide its Conquered Subjects with food and medical life-sustaining requisites ?to the fullest extent of the means available to it? (see: http://www1.umn.edu/humanrts/instree/y4gcpcp.htm ):
? Article 55
To the fullest extent of the means available to it the Occupying Power has the duty of ensuring the food and medical supplies of the population; it should, in particular, bring in the necessary foodstuffs, medical stores and other articles if the resources of the occupied territory are inadequate.
The Occupying Power may not requisition foodstuffs, articles or medical supplies available in the occupied territory, except for use by the occupation forces and administration personnel, and then only if the requirements of the civilian population have been taken into account. Subject to the provisions of other international Conventions, the Occupying Power shall make arrangements to ensure that fair value is paid for any requisitioned goods.
The Protecting Power shall, at any time, be at liberty to verify the state of the food and medical supplies in occupied territories, except where temporary restrictions are made necessary by imperative military requirements.
To the fullest extent of the means available to it, the Occupying Power has the duty of ensuring and maintaining, with the cooperation of national and local authorities, the medical and hospital establishments and services, public health and hygiene in the occupied territory, with particular reference to the adoption and application of the prophylactic and preventive measures necessary to combat the spread of contagious diseases and epidemics. Medical personnel of all categories shall be allowed to carry out their duties.
If new hospitals are set up in occupied territory and if the competent organs of the occupied State are not operating there, the occupying authorities shall, if necessary, grant them the recognition provided for in Article 18. In similar circumstances, the occupying authorities shall also grant recognition to hospital personnel and transport vehicles under the provisions of Articles 20 and 21.
In adopting measures of health and hygiene and in their implementation, the Occupying Power shall take into consideration the moral and ethical susceptibilities of the population of the occupied territory.?
The US Alliance are grossly violating the Geneva Convention and hence are war criminally responsible for the estimated 1,000 child deaths every day under Emperor Obama in the Occupied Territories of the American Empire.
However silence kills and silence is complicity, whether it is silence over paedophiles or silence over paedocides. One supposes that the Pope and the Archbishop of Canterbury ? and indeed all the clergy of the Catholic, Anglican and other Christian Churches - are conscious of their accountability to Higher Authority as set out in the following very well known injunctions of Jesus in relation to Care for Children and which He has presented very forcefully (these quotes are taken from the wonderful King James Version of the Holy Bible):
?Mark 9:42. And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.
Mark 10:14. Suffer the little children to come unto me and forbid them not, for of such is the kingdom of God.15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. 16 And he took them up in his arms, put his hands upon them, and blessed them. Matthew 18:6 But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.
Matthew 18:10. Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. Matthew 18:14 Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.
Mark 9:42. And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. Mark 10:14 Suffer the little children to come unto me and forbid them not, for of such is the kingdom of God.15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. 16 And he took them up in his arms, put his hands upon them, and blessed them.
Luke 17:2. It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.?
And if He exists, may the God they believe in have mercy on their mass paedocide-ignoring souls.
Dr Gideon Polya currently teaches science students at a major Australian university. He published some 130 works in a 5 decade scientific career, most recently a huge pharmacological reference text "Biochemical Targets of Plant Bioactive Compounds" (CRC Press/Taylor & Francis, New York & London , 2003). He has recently published ?Body Count. Global avoidable mortality since 1950? (G.M. Polya, Melbourne, 2007: http://globalbodycount.blogspot.com/ ); see also his contribution ?Australian complicity in Iraq mass mortality? in ?Lies, Deep Fries & Statistics? (edited by Robyn Williams, ABC Books, Sydney, 2007): http://www.abc.net.au/rn/science/ockham/stories/s1445960.htm ). He has just published a revised and updated 2008 version of his 1998 book ?Jane Austen and the Black Hole of British History? (see: http://janeaustenand.blogspot.com/ ) as biofuel-, globalization- and climate-driven global food price increases threaten a greater famine catastrophe than the man-made famine in British-ruled India that killed 6-7 million Indians in the ?forgotten? World War 2 Bengal Famine (see recent BBC broadcast involving Dr Polya, Economics Nobel Laureate Professor Amartya Sen and others: http://www.open2.net/thingsweforgot/bengalfamine_programme.html ). When words fail one can say it in pictures - for images of Gideon Polya's huge paintings for the Planet, Peace, Mother and Child see: http://sites.google.com/site/artforpeaceplanetmotherchild/ and http://www.flickr.com/photos/gideonpolya/ .
| March 6, 2010
Globalisation And Terror
by Helena Norberg-Hodge , Countercurrents.org
Fundamentalism and fascism have always emerged when societies are pushed into deep insecurity by outside forces — most commonly those of imperialism and economic globalisation.... Today, these forces are creating deep-seated insecurities and resentments across the world, as traditional cultures, value systems and even elected governments crumble before the onslaught of rapid technological change, the Americanisation of culture and the spread of the corporate monoculture.”
It did not take long for the horrifying images of September 11 to mutate into the increasingly familiar spectacle of high-tech, stage-managed warfare, complete with cruise missiles, laser-guided bombs, and remote satellite imagery of their destructive effects. So little time was devoted to considering how we arrived at this pass that we are likely to revisit it again and again. For the frightening response by the US and British governments will almost certainly lead to more fundamentalism in the South, heightened rivalries and friction between local ethnic groups (as is already happening in Afghanistan), the undermining of regional governments (as is already happening in Pakistan), and further anger and resentment aimed at westerners in general and Americans in particular (as is already happening in Indonesia and elsewhere in the Islamic world). In the long run, it will lead to more terrorism as well.
Long before September 11, anger and violence were on the increase, particularly in the South. According to the Initiative on Conflict Resolution and Ethnicity (INCORE), ethnic conflicts are underway in at least 43 countries around the world. Westerners are largely unaware of most of these, thanks to the parochial focus of the mainstream media — which devotes an inordinate amount of attention to the gyrations of the stock market and the sexual pursuits of politicians and movie stars. Most of us are only dimly aware, if at all, of the ethnic conflicts that simmer and periodically boil over in Sri Lanka, Eritrea, Bhutan, Turkey, Guatemala and many other regions, including Afghanistan. These conflicts become `newsworthy' only by virtue of their proximity to western industrial countries — Chechnya and Bosnia, for example — or when they slake the media's thirst for sensationalism — as was the case in Rwanda. But unbeknownst to most Westerners, fanaticism, fundamentalism, and ethnic conflict have been growing for many decades — and not just in the Islamic world.
Failure to recognise this trend can lead us to focus on the attack on America in isolation, and to ignore the broader pattern of which it is part. Thus, speculation on what motivated the terrorists has ranged from the ridiculous (they simply “hate us for who we are — `infidels' who don't share their faith”) to the reasonable (they were driven by anger over the Gulf War, US support for Israel, the presence of US troops in Muslim holy lands, and so on). Some of these analyses may approach the immediate reasons for this tragedy, but they fall well short of reaching the root causes common to most such conflicts today.
To really understand the rise in religious fundamentalism and ethnic conflict, we need to look at the deep impacts of what might be described as the jihad of a global consumer culture against every other culture on the planet. Doing so not only allows us to better understand the September 11 tragedy, but to see a way forward that lessens the violence on all sides.
My perspective comes from experiences in numerous cultures in both the North and South over the past 35 years. When I studied in Innsbruck, Austria, in 1966, the Tyrol conflict was raging; during several stays in Spain in the 1980s and 1990s, the Basque separatist group ETA was active, as they still are today; as a resident of England I've seen the effects of the IRA's long-running battles with the UK government; having worked for a quarter-century on the Indian subcontinent, I've also seen tensions and open conflict among Hindus, Sikhs and Muslims in India, and between Buddhists and Hindus in Bhutan.
Most important of all, I have been able to witness first-hand the evolution of tensions between the Buddhist majority and Muslim minority in Ladakh, or `Little Tibet', in the western Himalayas. For more than 600 years these two groups lived side by side with no recorded instance of conflict. They helped each other at harvest time, attended one another's religious festivals, even intermarried. But within a decade of the imposition of western-style `development', Buddhists and Muslims were engaged in pitched battles — including the bombing of each other's homes — that took many lives. Even mild-mannered grandmothers — who a decade earlier would have been drinking chang, eating tsampa and laughing with their Muslim neighbours — told me, “we have to kill all the Muslims or they will finish us off.”
How did relations between these two ethnic groups change so quickly and completely? The sudden transformation is unfathomable, unless one understands the impact of globalisation — an impact being felt by individuals and diverse cultures worldwide. In Ladakh, the integration of the largely self-reliant local economy into the global economy was both debilitating and demoralising, and led to what can best be described as a cultural inferiority complex — and consequently to a rise in religious fundamentalism and violence. As `development' and `modernisation' continue to level cultures and undermine rural life, they are having similar consequences virtually everywhere.
From cooperation to competition
When I first arrived in Ladakh 25 years ago, there was absolutely no indication that Ladakhis thought of themselves as poor or inferior. Though natural resources were scarce and hard to obtain, the Ladakhis had, in fact, a remarkably high standard of living. Most of the region's self-reliant farmers only really worked four months of the year, and poverty and unemployment were alien concepts. Resources were used sustainably, and pollution was non-existent.
In 1975, I was shown around the remote village of Hemis Shukpachan by a young Ladakhi named Tsewang. Since all the houses I saw seemed especially large and beautiful, I asked Tsewang to show me the houses where the poor lived. He looked perplexed for a moment, then replied, “We don't have any poor people here.”
Even though Tsewang's self-confidence was typical of Ladakhis at the time, the seeds of dissatisfaction were already being sown. In 1962 a road linking the region with the rest of India had been built by the Indian Army, ending Ladakh's near-total isolation from the influences of the global economy. In 1975 — the year Tsewang showed me his village — the region was fully opened up to the process of `development'. Within a few years Ladakhis were exposed to television, western movies, advertising and a seasonal flood of western tourists. Subsidised food and consumer goods — from Michael Jackson CDs and plastic toys to Rambo videos and pornography — poured in on the new roads that development brought. Ladakh's local economy was being incorporated into the global economy, and its traditional culture displaced by a global monoculture.
Almost immediately, competition increased dramatically. The `cheap' subsidised food imported into the region made farming seem uneconomic, thereby undermining the agricultural foundation of the village-scale economy. Meanwhile, development pressures were fracturing the intricate structure of human relationships on which local agriculture — indeed the whole of Ladakhi culture — depended. Men and children were being drawn into urban areas where modern-sector jobs and schooling were centralised, leaving behind farmers — many of them women — who could no longer rely on family members or cooperative labour, and were forced to compete for the services of paid labourers. Those that left their villages, meanwhile, quickly found themselves in competition with one another for the scarce jobs of the new money economy.
Competition also increased for political power. In the past, most Ladakhis wielded real influence and power within their human-scale economy. In the new world brought by modernisation and development, Ladakhis were being absorbed into a national economy of 800 million, and a global economy of six billion. Their influence and power were reduced almost to zero. The little political power that remained within the region was funnelled through highly centralised institutions and bureaucracies, many of them prone to favouritism and abuse.
Competitive pressures increased further as development replaced plentiful local materials with the scarce materials of the global monoculture: thus mud brick and stone gave way to concrete and steel; sheep's wool and yak skin to imported cotton and polyester; barley and cow's milk to instant noodles and bottled soft drinks. The result was artificial scarcity: people who had thrived for centuries on local materials were now, in effect, competing for resources with everyone else on the planet.
Everywhere in the world, competition puts those on the bottom rungs of the economic ladder at a great disadvantage. The implicit promise of `development' — that people will eventually attain the standard of living enjoyed by citizens of the richest industrialised countries — is realised by only a small handful. The gap between rich and poor widens, and anger and resentment steadily increase.
Throughout the South, `development' systematically destroys local economies, thereby sapping villages of their vitality. Even still, life in a village offers far better prospects than life in one of the South's rapidly expanding cities, where little more than unemployment, urban squalor and crushing poverty await the majority. But an almost irresistible urban pull is exerted by the media and advertising, whose images consistently portray the rich and the beautiful living an exciting and glamorous version of the American Dream. Satellite television now brings shows like `Baywatch' to the most remote parts of the world, making village life seem primitive, inefficient and boring by contrast. Young people in particular are made to feel ashamed of their own culture. In Ladakh, the psychological impact was sudden and stark: eight years after telling me his village had no poor people, I overheard Tsewang saying to some tourists, “if you could only help us Ladakhis, we're so poor.”
This undermining of self-esteem, occurring throughout the South, is actually a conscious goal of global advertisers, who promote their own products by imparting a sense of shame about anything local. An ad executive in Beijing admitted that the message being drummed into Third World populations today is: “imported equals good, local equals crap”.
But it is not just local products that are denigrated by advertising and media images: it is local people as well. In Ladakh and around the world, the one-dimensional media stereotypes are invariably based on an urban, Western consumer model: blonde, blue-eyed and clean. If you are a farmer or are dark-skinned, you are made to feel primitive, backward, inferior. Thus, advertisements in Thailand and South America urge people to `correct' their dark eye colour with blue contact lenses: “have the colour of eyes you wish you were born with,” the ad copy reads. For the same reason, women in the South use dangerous chemicals to lighten their skin and hair, and some Asian women even have operations to make their eyes look more Western. These are profound statements of self-rejection — of embarrassment at being who you really are.
Few in the South have been able to withstand this assault on their cultural and individual self-esteem. A few years ago I visited the most remote part of Kenya's Masailand, where I was told that people had withstood the pressures of the consumer monoculture, and still retained an untarnished dignity and pride. So I was horrified when a beautiful young Masai leader introduced me to his father saying, “Helena is working in the Himalayas with people who are even more primitive than we are.” The old man replied, “That is not possible: no one could be more primitive than us.”
The rise of fundamentalism
In the past, Ladakhis would be unlikely to define themselves primarily as Buddhists or Muslims, instead focusing on their village or their extended family. But with the heightened competition brought by `development', that began to change. Political power, formerly dispersed throughout the village-scale economy, became concentrated in bureaucracies controlled by the Muslim-dominated state of Kashmir, of which Ladakh was part. In any country, the group in power inevitably tends to favour its own kind, while the rest often suffer discrimination, and Ladakh was no exception. Buddhists became convinced that political representation and government jobs — virtually the only jobs available to formally-schooled Ladakhis — were disproportionately going to Muslims. Thus, ethnic and religious differences — once largely ignored — began to take on a political dimension, causing bitterness and enmity on a scale previously unknown.
Young Ladakhis for whom religion had been just another part of daily life took exaggerated steps to demonstrate their religious affiliation and devotion. Muslims began requiring their wives and daughters to cover their heads with scarves. Buddhists in the capital began broadcasting their prayers over loudspeakers, so as to compete with the Muslim calls to prayer. Religious ceremonies that once were celebrated by the whole community — Buddhist and Muslim alike — became instead occasions to flaunt one group's numbers and strength. Within a few years, tensions between the two groups exploded into violence. This in a place where, previously, there had not been a fight of any sort in living memory.
It was clear to me that the young men who were ready to kill people in the name of Islam or Buddhism had not had much exposure to the traditional teachings of their respective religions. Instead, they were the ones who had studiously modelled themselves on Rambo and James Bond, and who were the most psychologically insecure. On the other hand, those who had managed to maintain their deeper connections to the community and to their spiritual roots were psychologically strong enough to remain gentle.
It was also the case that the Ladakhis most prone to fundamentalism and violence had long exposure to western-style schooling, another feature of conventional `development'. The forces of `modernisation' pulled Ladakhi children away from the traditional education that prepared them for life on the Tibetan Plateau, instead offering them an education suited to a modern, urban way of life that will forever be beyond their reach, and training them for jobs that simply don't exist. As Sonam Angchuk, leader of a students' organisation in Ladakh points out, young western-educated Ladakhis “are really in trouble.... They are rejected by the modern and they are cut off from the traditional. They are really lost.”
This is true all over the South, where young people — who are highly susceptible to both the implicit promise of western-style schooling and the urban lure of media and advertising — are becoming increasingly frustrated and angry. Samuel Huntington, a political scientist at Harvard University, agrees that this ranks among the root causes of fundamentalism and terrorism:
“The people involved in fundamentalist movements, Islamic or otherwise, are often people with advanced educations. Most of them do not become terrorists, of course. But these are intelligent, ambitious young people who aspire to put their educations to use in a modern, developed economy, and they become frustrated by the lack of jobs, the lack of opportunity. They are cross- pressured as well by the forces of globalisation.... They are attracted to Western culture, obviously, but they are also repelled by it.”
The story of Buddhists and Muslims in Ladakh is thus by no means unique. The rise of divisions, violence and civil disorder around the world are a predictable effect of the attempt to force diverse cultures and peoples into a single global monoculture. The loss of personal and cultural self-esteem, along with greatly heightened competition, can lead to divisions deep enough to result in fundamentalist reaction and ethnic conflict. This is particularly true in the South, where people from many differing ethnic backgrounds are pulled into cities where they are cut off from their communities and cultural moorings, and face ruthless competition for jobs and the basic necessities of life. In the intensely demoralising and competitive situation they face, differences of any kind become increasingly significant, and tension between differing ethnic or religious groups can easily flare into violence.
Since the North's own rural communities and economies are being undermined by many of the same destructive forces at work in the South, it should be no surprise that the effects are similar even here. Christian fundamentalism, for example, has taken root in America's rural heartland, as have increasing levels of hostility towards immigrants, blacks, Jews and other ethnic minorities. It is even reasonable to argue that the deadly domestic terrorist attack on Oklahoma City in 1996 ultimately sprang from the same source as the more recent attack on New York and Washington.
Despite the clear connection between the spread of the global monoculture and ethnic conflict, many in the west lay the blame at the feet of tradition rather than modernity, putting the onus on `ancient hatreds' that have smouldered beneath the surface for centuries. Certainly ethnic friction is a phenomenon which predates colonialism and modernisation. But after a quarter-century of firsthand experience on the Indian subcontinent, I am convinced that globalisation and its partner, `development', not only exacerbate existing tensions but in many cases actually create them. They break down human-scale structures, destroy bonds of reciprocity and mutual dependence, and encourage people to substitute their own culture and values with the artificial values of advertising and the media. In effect this means rejecting one's own identity, rejecting one's self. In the case of Ladakh, it is clear that `ancient hatreds' never existed, and cannot account for the sudden appearance of violence.
Stopping the violence
If we wish to prevent the spread of ethnic and religious violence, the first place to start is by reversing the policies that now promote economic globalisation. Those policies include `free trade' treaties, public investments in trade-based infrastructures, subsidies — both hidden and direct — for the huge corporations involved in global trade, and of course conventional `development' efforts in the South.
The attempt to create a global monoculture in the image of the west has proven disastrous on many counts, none more important than the violence it does to cultures that must be pulled apart to accommodate the process. When that violence spins out of control, finally reaching us in the West as it did on September 11, it should remind us of the heavy cost of levelling the world's diverse multitude of social and economic systems, many of them much better at sustainably meeting people's needs than the system that aims to replace it.
Until relatively recently, those diverse cultures were a product of a dialogue between humans and a particular place, growing and evolving from the `bottom up' in response to local conditions. Though outside influences like trade always changed cultures, what has happened since the end of World War II is something completely new. Today, investments and corporations from outside are transforming every aspect of life — people's language, their music, their buildings, their agriculture, the way they see the world. That `top down' form of cultural change works against diversity, against the very fabric of life.
In any case, the western model that is being pushed on the world is not replicable: the one-eyed economists who look at electronic signals to tell them whether economies are `healthy' or `growing fast enough' never do the arithmetic needed to see if the earth has enough resources for their abstract models to work. It is little more than a cruel hoax to promise the poor of the world that `development' and `free trade' will enable them to live as Americans or Europeans do, when that promise is a physical impossibility.
It is therefore important to look critically even at those well-meaning proposals for further `aid' to the South as a means of alleviating poverty — a presumed cause of terrorism. The elimination of poverty is certainly a worthy goal, but when our `aid' serves to tie people more tightly to a global economy over which they have no control — and undermines their ability to produce their own needs, maintain their own culture, and determine their own future — it is unlikely to prevent either poverty or terrorism. Like `free trade' — also claimed by some to be the solution to terrorism — most `development' aid benefits only the corporations poised to exploit the labour, resources and markets of cultures being integrated into the global economy.
Would a shift in policy — away from the costly effort to create a global consumer monoculture, towards support for diversity through stronger local and regional economies — help reduce fundamentalism, ethnic conflict, and terrorism? Recent experiences in Ladakh clearly show that ethnic tensions do diminish when people are encouraged to maintain their own culture and economy. This has been among the goals of many years of `counter-development' work in Ladakh by ISEC and its predecessor, the Ladakh Project. Those efforts have aimed at de-idealising the west by painting a fuller picture of modern urban life — including the crime, unemployment, loneliness and alienation — thereby helping to reinstill respect for the indigenous culture. Efforts to strengthen the agricultural economy — using Ladakh's own traditions as a base — have helped to revitalise the human-scale village economy. The introduction of simple technologies that make use of locally-available renewable energies (solar, wind, and water power) have limited the need to trade global dependence for an improved material standard of living. And giving voice to women (the keepers of tradition) through the formation of an indigenous Women's Alliance has provided an important link between the past and the future.
These efforts have led to a growing sense that Ladakh's future is in the hands of the Ladakhis themselves, and have helped to revitalise both cultural and individual self-esteem. This change is apparent even among young Ladakhis, the most vulnerable to the psychological impact of `development'. Today, tensions between Buddhists and Muslims have subsided and religious fundamentalism has ebbed. The likelihood of civil war or `ethnic cleansing' in Ladakh appears remote, and the future looks peaceful. Our political leaders should be informed that no smart bombs or cruise missiles were needed to accomplish this miracle.
Thomas L. Friedman, “A Tweezer Defense Shield?”, New York Times, Oct. 19. 2001.
Ancient Futures Learning from Ladakh, (video), ISEC, 1993.
“A Head-On Collision of Alien Cultures?”, interview with Samuel Huntington, New York Times, Oct. 20, 2001.
Helena Norberg-Hodge is an analyst of the impact of the global economy on cultures and agriculture worldwide and a pioneer of the localisation movement. She is the founder and director of the International Society for Ecology and Culture (ISEC). He book Ancient Futures has been described as an "inspirational classic" by the London Times and together with a film of the same title, it has been translated into 42 languages. She is also co-author of Bringing the Food Economy Home and From the Ground Up: Rethinking Industrial Agriculture. In 1986, she received the Right Livelihood Award, or the "Alternative Nobel Prize" as recognition for her work in Ladakh
| March 30, 2010
Climate Denialism a 20-Year-Old Industry?
by Greenpeace International, SolveClimate email@example.com
Current efforts to deny climate science are part of an organized campaign that dates back 20 years, when the fossil fuel industry first formed a lobbying apparatus to stifle action on global warming, the environment group Greenpeace said on Wednesday.
In a report titled "Dealing in Doubt: The Climate Denial Industry and Climate Science," the group accused ExxonMobil of being the ringleader of what it called a "campaign of denial."
Exxon was a prominent member of the now-defunct Global Climate Coalition, one of the first industry groups established in 1989 to refute findings of the then-newly formed UN Intergovernmental Panel on Climate Change (IPCC).
Since Exxon's 1998 merger with Mobil, the oil giant has spent $23 million on stoking opposition to climate action, Greenpeace said. It continues to fund 28 groups that run denial campaigns, according to the report, though the oil giant is hardly alone in betting against climate change.
The report said that the think tanks at the forefront of challenging the science of warming -- such as the Heartland Institute, the Cato Institute and the American Enterprise Institute (AEI) -- receive a majority of their climate-related funds from a raft of utility, coal, oil and car interests.
Kenneth Green, a resident environmental scholar at AEI, said he has "never worked for an energy company, worked as a lobbyist, worked at a lobbying firm nor been registered as a lobbyist."
Green, in particular, was called out in the report for a "long history of connections with a number of the front groups funded by industry," especially ExxonMobil. "Greenpeace's implication that such donations influence my research or findings is both cynical and illogical," Green told SolveClimate.
"It is not surprising that in their efforts to stem the rapid erosion of credibility in climate science, Greenpeace would double down on the type of attacks it routinely applies to those who differ with their extremist views of climate risk and climate policy," Green added.
No. 1 Target: UN IPCC
The denial industry's main target from the get-go, according to Greenpeace, was the IPCC.
"The aim was to discredit the process by which the IPCC worked," it said.
Key moments, the group said, include:
• In 1990, fossil fuel interests launched a public push to refute the main finding of the first IPCC assessment that greenhouse gas emissions would "certainly" lead to warming.
• In 1995, following the second IPCC assessment, which concluded there is a "discernible human influence on global climate," attacks shifted from the science to the scientists themselves.
• In 1997, Bert Bolin, the chair of both the World Meteorological Organization and the IPCC for nine years, was forced to release a statement denying claims that he had flip-flopped on human-caused climate change.
• In 1998, the American Petroleum Institute, a trade and lobbying group, began a communications campaign to inform the media and citizens about "uncertainties in climate science," with the goal of thwarting Kyoto Protocol-like climate measures.
With the release of the IPCC's third and fourth assessments in 2001 and 2007, climate skeptics ramped up efforts, Greenpeace said.
The report details memos, press junkets, petitions, recent denier conferences led by the Heartland Institute, and a book by the Competitive Enterprise Institute, another conservative-leaning think tank -- all allegedly aimed at questioning the consensus view on climate change.
The report also identified a "central team of spokespeople" that for years has been used to challenge the science. They include: Sallie Baliunas and Willie Soon, both Harvard-Smithsonian Institute astrophysicists; Richard Lindzen, a climatologist at MIT; Patrick Michaels, a climatologist and scholar at the free-market Cato Institute; and Fred Singer, an atmospheric physicist and former professor at the University of Virginia.
Singer was particularly singled out by Greenpeace as a "serial denier."
In an email to SolveClimate, Singer responded to the "serial denier" label by saying: "I don't know what this means -- perhaps someone who responds to 'serial alarmists' like Greenpeace (who moved from baby seals, to ozone to global warming)."
Singer said claims by Greenpeace that "he has published little, if any, peer-reviewed climate science in the last 20 years" are simply "not true."
2010: Climategate, IPCC Attacks, Monckton
"The campaign against climate science has intensified as global action on climate change has become more likely," Greenpeace said.
The past several months have seen "ClimateGate" -- the controversy over hacked emails from the University of East Anglia’s prominent Climatic Research Unit -- and the admission by the IPCC of a mistake exaggerating Himalayan glacier melt in its 2007 report.
Both incidences sparked outrage among skeptics of climate science, who seized on them -- and on an especially snowy winter in Washington, D.C. -- to bolster their claims that global warming is not real.
"The world is learning just how shabby and shoddy the work of the United Nations IPCC and associated climate scientists has always been," Green said.
Scientists worldwide have tried to beat back the criticism with press conferences, letters and petitions pointing to overwhelming evidence that a buildup of greenhouse gases is warming the Earth.
Still, independent evaluations of both CRU and the IPCC are underway. Sen. James Inhofe (R-Okla.), Washington's most prominent climate skeptic, has gone farther, suggesting criminal investigations of top climate scientists and lead authors in the IPCC.
The Greenpeace report suggests this could be the tip of the iceberg, due in part to the rise of the Internet.
"In recent years, the corporate PR campaign has gone viral, spawning a denial movement that is distributed, decentralized and largely immune to reasoned response," the group said.
New times have also spawned a new kind of denier, the group said. The main example is business consultant Christopher Monckton, a former adviser to Margaret Thatcher and noted climate skeptic. He is not a scientist but has testified before Congress about climate science and become a "darling of the industry-funded, U.S.-based conservative think tanks," Greenpeace said.
Richard Littlemore, a co-author of the new book "Climate Cover-Up: The Crusade to Deny Global Warming" and editor of DeSmog Blog, said Monckton has "a history of advocating completely wacky positions ... and is now saying things that are diametrically opposed to the scientific consensus."
"It's impossible to have a reasoned conversation with someone like Monckton -- in part because, like some argumentative old uncle, he's just not interested in reason," Littlemore told SolveClimate. "He just wants to maintain the debate."
"Monckton offers a bunch of examples that are often narrowly true, but calculated to confuse or distract," Littlemore added.
"There are many more like him who repeat the denier message for no other reason than because they believe it."
| April 17, 2010
Basic Human Rights in Perspective
by Dr. Charles Mercieca
Global Peace Movement
President, International Association of Educators for World Peace
Dedicated to United Nations Goals of Peace Education
Environmental Protection, Human Rights & Disarmament
Professor Emeritus, Alabama A&M University
Basic Human Rights in Perspective , April 17, 2010.
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| April 8, 2010
Our Greatest Challenge: Bringing Politics Under Control
by Dr. Charles Mercieca
Global Peace Movement
President, International Association of Educators for World Peace
Dedicated to United Nations Goals of Peace Education
Environmental Protection, Human Rights & Disarmament
Professor Emeritus, Alabama A&M University
Our Greatest Challenge: Bringing Politics Under Control , April 8, 2010.
Download full WORD document by author
| March 21, 2010
Is It Time To Replace The American Dream?
by Jeremy Rifkin ,
Today's youth find little value in the caricature of human nature as rational, calculating and utilitarian. They prefer to think of human nature as empathic.
The following is an adapted excerpt from Jeremy Rifkin's new book, 'The Empathic Civilization: The Race to Global Consciousness in a World in Crisis' (Tarcher/Penguin; January 2010).
For two hundred years the American Dream has served as the bedrock foundation of the American way of life. The dream, reduced to its essence, is that in America, every person has the right and opportunity to pursue his or her own individual material self interest in the marketplace, and make something of their life, or at least sacrifice so the next generation might enjoy a better life. The role of the government, in turn, is to guarantee individual freedom, assure the proper functioning of the market, protect property rights, and look out for national security. In all other matters, the government is expected to step aside so that a nation of free men and woman can pursue their individual ambitions.
Although American history is peppered with lamentations about the souring of the dream, the criticism never extends to the assumptions that underlie the dream, but only to political, economic and social forces that thwart its realization. To suggest that the dream itself is misguided, outdated, and even damaging to the American psyche, would be considered almost treasonous. Yet, I would like to suggest just that.
The American Dream was spawned in the afterglow of the Enlightenment more than two centuries ago, at the dawn of the modern market economy and nation-state era. Enlightenment philosophers painted a new picture of human nature more in line with the new market forces that were promising a qualitative uplift in the standard of living of human beings. For 1500 years, during the feudal and medieval periods, the Church's dark view of human nature prevailed. Christian theologians exclaimed that babies are born depraved and in sin, and that personal salvation must await them in the next world with Christ. The Enlightenment philosophers views were a breath of fresh air, promising that market forces, if left unhindered by government, would guarantee every person the opportunity to improve his or her station in life. John Locke, Adam Smith, René Descartes, Marquis de Condorcet and other Enlightenment sages were of the belief that human beings were, by nature, materialistic, self-interested, and driven by the biological urge to be propertied, autonomous, independent and self-sufficient, and sovereign over their own domain.
Today, that dream is still fiercely championed by libertarian ideologues and tea party populists. Their increasingly shrill defense of the American Dream, however, seems almost panic stricken in tone, suggesting a desperate effort to hold on to a belief that may, in fact, be passing away.
How else do we account for the fact that the public discourse is becoming so ugly of late? The populist backlash against big government represents more than just a clash over legislative priorities. The opposition to a government stimulus to jumpstart an ailing economy, the reluctance to adopt universal health care, and the growing denial of human induced climate change speak to a deeper sense of apprehension and foreboding. Granted, there are legitimate concerns one might raise to each of these public policy issues. My sense however, is that there is something more profound taking place under the surface, a feeling, particularly among an older generation of Americans, that the American Dream is in jeopardy and, with it, our way of life.
After all, if the American Dream were really working, each person would be able to fend for him or herself in a self-regulating market and be without need of an economic stimulus package or universal healthcare. The reality, however, is that nearly one out of five Americans are either unemployed, underemployed, or have given up looking for work all together, and millions of families are facing foreclosures in a land where homeownership has been regarded as the epitome of the American Dream. Climate change is particularly upsetting; it implies that the invisible hand of the marketplace is both an enabler of global warming and incapable of addressing it without government intervention.
When we consider these big picture policy issues, what becomes clear, if we bother to read between the lines, is that our long held beliefs about human nature, and by extension, the institutions we have created to express those beliefs, played no small role in precipitating the very crisis that now faces the country. In a nation that has come to think of human nature as competitive, even predatory, self serving, acquisitive and utilitarian, is it any wonder that those very values have led to a "winner take all" syndrome in the marketplace in which the rich get richer while everyone else becomes marginalized, and the well-being of the larger community, including the biosphere, becomes eroded? The US ranks 27th among industrialized countries, in income disparity -- the gap between the very rich and the very poor. Only Mexico, Turkey and Portugal, of the OECD nations, have greater disparity of income. Moreover, the US enjoys the dubious distinction of being one of the two leading contributors to global greenhouse gas emissions in the world. Could it be that the American Dream is becoming the American nightmare?
Interestingly, a younger generation of Americans is growing up in a very different world than the one described by the Enlightenment thinkers. Their reality is being lived out on a digital commons and in social spaces on the World Wide Web. All across America, our nation's teens are performing hundreds of hours of community service as part of their formal educational requirements. In school, they are learning that every activity they engage in -- the food they eat, the car they drive, the clothes they wear -- comes with a carbon footprint and affects the well-being of every other human being and fellow creature on Earth.
Today's youth are globally connected. They are Skyping in real time with their cohorts and friends on the far corners of the Earth. They are sharing information, knowledge, and mutual aid in cyberspace chat rooms, apparently unaware of the so called "tragedy of the commons." They have little regard for traditional property rights -- especially copyrights, trademarks, and patents -- believing information should run free. They are far more concerned with sharing access than protecting ownership. They think of themselves less as autonomous agents -- an island to oneself -- and more as actors in an ever shifting set of roles and relationships. Personal wealth, while still important, is not considered an endgame, but only a baseline consideration for enjoying a more immaterial existence, including more meaningful experiences in diverse communities.
Surveys show that the millennial generation in the United States is much more likely than older generations to feel empathy for others. They are far more concerned with the planetary environment and climate change and more likely to favor sustainable economic growth. They are also more likely to believe that government has a responsibility to take care of people who can't care for themselves, and are more supportive of a bigger role of government in providing basic services. They are more supportive of globalization and immigration than older generations. They are also more racially diverse and the most tolerant of any generation in history in support of gender equality and the willingness to champion the rights of the disabled, gays, other minorities, as well as our fellow creatures. In short, they favor a world of inclusivity over exclusivity, and are more comfortable in distributed networks than in old fashioned centralized hierarchies that establish boundaries and restrictions separating people from one another.
The new sensibilities of the younger generation are beginning to usher in a different idea about human nature and the dream that accompanies it. Today's youth find little value in the Enlightenment caricature of human nature as rational, calculating, detached, and utilitarian. They prefer to think of human nature as empathic, mindful, engaged, and driven by the intrinsic value and interconnectedness of life. Homo sapien is being eclipsed by homo empathicus, as they shift their horizon from national markets and nation-state borders to a global economy and a planetary community. Even their preferred indicators of economic progress are shifting, from the crude calculation of gross domestic product and per-capita income to more sensitive social indicators -- like health and longevity, social equality, safe communities, clean environment, etc. -- that measure the well-being of the broader community.
If we listen very closely, we can hear the whisper of a new dream in the making, one based on what youth around the world are beginning to call "quality of life". In this new world, the American Dream seems almost provincial, even quaint, and entirely unsuited for a generation that is beginning to extend its empathic sensibility beyond national identities, to include the whole of humanity and the entirety of the planet as their extended community. If the American Dream served as the gold standard for the era of national markets and nation-state governments, the dream of "quality of life" becomes the standard for the emerging biosphere era.
In this new, more expansive human setting, libertarian cries and tea party bravado suddenly seem far less significant. The assumptions about human nature and the meaning of the human journey that are bound up with the conventional American Dream, which motivate much of the current political brouhaha, are more like a faint echo of the past than a clarion call for the future. The empathic civilization looms on the horizon.
The Editor of the Global Information Media is now accepting articles, letters, reports, research papers, discussions and global dialogues, and messages for publication.
This Media is a way to communicate workable sound solutions to problems arising in the
world. Let us share our problems and workable sound solutions. Sharing information is a necessity to all life and humanity's
survival. Our world is changing fast before our eyes, and we must react quickly and hard to protect all life on Earth. No hesitation! Right now and no waiting! Life on the planet is our first priority. We must protect it at all costs. We, global
citizens, fight to protect life on Earth for this generation and the next ones. We are the defenders of the environment and the global life-support systems. We know who the beasts are, and how they destroy the living on our planet.
We have rallied together all over the world to protect our home, Earth. But this time we are not alone. We know it all! We know how everything works. And we will do whatever it takes to protect life on Earth.
"We the Peoples
", the Global Community, are the Earth revolutionaries, and we will protect life on Earth at all costs.
This is the main index for the Global Information Media (GIM)
concerning activities of the Global Community
GIM was organized with more than sixty sections. Each section allows everyone to participate in the Global Dialogue. You pick an issue, and you participate. All sections may contain any
of the following information: abstracts, research papers, notes, outlines, videos and other works of art, posters, articles, letters, press releases, reports, and newsletters.
They may also contain discussions, global dialogues, brain-storming exercises on issues, or just email messages from interested participants and groups.
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include all copyright verification of permission
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Just so you all know we don't pay anyone, and we don't pay expenses. We do volunteer work for humanity. We expect volunteers to be
responsible and accountable of all their actions. We do soft activism work. The Global Constitution shows us how to operate our organization. We follow Global Law as
shown in the Global Constitution. All those who do volunteer
work for us must become familliar with it and become 'global citizens'. We want our volunteers to be completely loyal to the Global Community and to the values and principles we
The world is in a state of perpetual turmoil. We are worlds within worlds orbiting in and through each other’s space.
Our interactions with one another can be planned and executed in a caring, considerate manner so that all may exist and not destroy the other.
A good place to start this day would be to see the people living in far away places as we see our neighbors. Neighbors are people we should see as people very much like ourselves. Love your neighbors as yourself.
Many scientists have shown that our genetic make-up as human beings are not that much different than that of many other life-forms. The reality is that we as people are not that
much different from one another. Our education and upbringings are different and created cultural and religious differences. Conflicts originate often because of these cultural and religious differences.
My teaching for the day is to make the effort to understand what make us different from one another and find a way to appreciate those differences.
We also have to make the effort of understanding other life-forms in Nature and appreciate the differences.
Because of brain capacity, we dont expect other life-forms of understanding us, but we do have a moral responsibility of understanding them and appreciate the differences.
God loves diversity in Nature and in Souls. God loves good Souls from all cultures and religions, and from all life. Yes there is a Soul in every living life-form and God
loves them too.
Spiritual Leader of the Global Community
You may use the following short description of myself and the history of the organization.
Short description and history of the Global Community, Earth Government and the Federation of Global Govewrnments
The Global Community organization, Earth Government and the
Federation of Global Governments were founded in 1985 in Calgary, Canada by
Germain Dufour, Prophete of God, Spiritual Leader and President, and further developed
through Global Parliament meetings.
Later on in 1990s he was joined by his wife, Virginie, in the developing of many global concepts.
Symbiotical relationships were defined to show the path for a better world.
The Federation was formed to replace the United Nations. Its basic
proposal is a de-centralized global government. A Global
Government offers essential services to the people where it operates and
the Federation main function is to serve all people and help in this process
with the formation of Global Ministries to protect all life on our planet.
Essential services to the people of each member nation are now the most
important global rights on the Scale of Global Rights and are protected by the
Global Protection Agency (GPA) of each member nation whose function is
to enforce Global Law as defined in the Global Constitution. The Scale
is the fundamental guide to Global Law which itself includes
legislation covering all essential aspects of human activities. That is how we will bring
about the event of Peace amongst us all and give security to all people, all life on Earth.
As a first step to getting help, all nations can and should approve those first three sections on the Scale of Global Rights.
The approval would supersede the political and physical borders of participating member nations.
The Global Protection Agency (GPA) would have the approval from all member nations to give immediate help, bypassing normal government protocols.
Somewhat like an emergency unit but at the global level. That is what those first three sections mean. They represent an efficient and immediate emergency response to help.
First, participating member nations need to give their approval to the Global Protection Agency
The GPA is a global organization much like the World Trade Organization (WTO) for trade between nations, the World Health Organization (WHO) for health,
or the European Union, North American Free Trade Agreement (NAFTA), South American Community of Nations (SACON) for trade and economics.
The GPA offers an efficient emergency response to help.
The GPA is a short term solution, an immediate and efficient response to help.
There are also long term solutions. As with the short term solution, the most significant long term solution is also related to
the Scale of Global Rights. The Scale was entrenched in the Global Constitution and is thus the fundamental guide to Global Law.
Now the Scale of Global Rights is a long term solution and is also a part of the Global Movement to Help of the Global Community.
The Scale was designed to help all life on Earth. What would be preferable is that nations unite amongst themselves to help.
Over time, we have seen the creation of the United Nations, the European
Union, the South American Community of Nations, and the North American Free Trade Agreement. Except for the UN, these organizations are mainly concerned with trade and economics.
The Global Community offers a more meaningful union in the form of nine or more Global Governments. For instance the South American Community of Nations can be
a Global Government by simply accepting the Global Constitution as a way of dealing between member nations. A Global Government is concerned not only with economics and trade,
but also with the environment, health, agriculture, energy, food, social, cultural and many other essential aspects.
The Federation of Global Governments
is the place of meeting between Global Governments.
The very first step of the Federation, and maybe the only one for several decades ahead of us, would be the approval of essential services amongst the participating member nations. The Global
Community has researched and developed such services and listed them here.
All of them are already in operation on a small scale.
that there is no greater task in the world today than for the Global Community
to proceed through the maturation of its leadership, emerging from a more
self-interested adolescence as a global leader into a nobler adulthood.
We have the potential to act as a torchbearer for a better tomorrow. Do
we heed the call? I hope this message has convinced many international organizations and the millions of people who have been with us over the past decades,
that the question of how to proceed with that maturation is of far deeper
significance than the reforming of the United Nations.
In fact the United Nations should not be reformed it should be replaced by the Federation.
I thus pray that
we move with wisdom, grace, clarity, and love in the days, years, and even
Spiritual Leader of the Global Community
Federation of Global Governments
Our policy concerning personal information is simple: we dont show it. That includes phone numbers, fax numbers, addresses and any personal notes.
Please do indicate what you consider a personal note as sometime it is hard to tell.
What we show is the work done by participants and authors, and their email addresses if any. We will show any work concerning issues, email discussions,
opinions, articles, letters, reports, works of art, research papers, discussions and global dialogues, and messages for publication.
And also please note that our computer harddrives will not be containing personal info either. This is because of the damage hackers can do.
On and around May 26, 2009, millions of people will join together in a global call to celebrate Life, the gift to the universe from God.
Celebration of Life Day
is May 26 every year, a day to say
thank you God for the gift of Life on Earth
On May 26, 2009, the Global Community asked all Peoples of the world to participate in this celebration of Life in your own community. The following project
was appropriate to everyone.
From the experience in your life and local community tell us:
* Why are you important to this Global
* Why is it important to you?
* What do you like about it?
* What bothers you about it?
* Anything need to be done?
* What is really good there?
* What is very very important?
* What is not so important?
* What is not good?
* What is needed to keep the good things?
* What could make them even better?
* What could you do to keep the good things good?
* Could they help get rid of bad things?
* What unimportant things need to go?
* How could you help get rid of these things?
to sustain Earth, humanity and all life.
Please send us the following information:
1. What are the most important issues that would allow your community become more sustainable? Over the past several years, many communities have held Life Day
dialogues to determine the answer to this question. We look forward to hearing from all of you.
2. A brief story of success in your community from the last 10 years in regard to a sound sustainable development.
3. A picture related to the above or to a Life Day
4. A sample of your idea of the Earth Flag
We will gather this information from groups all over the world and
compile it into a comprehensive report. Your work will be shown during Global Dialogue 2009.
Please mail or email your ideas, pictures and descriptions, videos, Earth Flag samples to:
Spiritual Leader of the Global Community
Federation of Global Governments
Visit our website for more details concerning the Celebration of Life Day.
Celebration of Life Day
On May 26, as part of the Global Community Peace Movement, the Human Family,we will be rejoicing with
all Peoples of the world , and all life, for the annual Celebration of Life Day. Life is the most precious gift ever
given by God to the universe and this event needs to be celebrated.
At the early stage of the formation of the Earth, and a while later, all the conditions for the formation of life were present, and
created to better serve God. Life was made of matter and every particle of that matter had a Soul that merged with all the others. A
Soul is a part of the Spirit of God, His consciousness, and is a living, loving presence, a Being. A Soul can merge with other Souls
and become one Soul, and it can evolve as well. The first spark of life was the cause for the formation of a unique and independent
Soul to better serve God. Throughout the different evolutionary stages of life on Earth, Souls have guided the step-by-step
evolution of life and kept merging with one another to better serve God. They guided the evolutionary process in small, incremental
ways over a period of several billion years. Many groupings of Souls became more complex than others as they were much brighter
beings than other groupings, but all serve God in their own special way.
One unique and most wonderful grouping was the grouping that made the Human Soul. God loves the human Souls a lot because of
their wonderful qualities. Over the past thousands of years, through their Souls human beings became conscious of God in many
different ways. Religions of all kinds started to spread on Earth to adore God and pray. Different groupings of Souls affected human
beings in different ways and Peoples today have different religious beliefs. God is like a river feeding plentifully and bountifully
all lifeforms and plants. There are many pathways leading to the river. They are God's pathways. God loves diversity in Nature and
in Souls. God loves good Souls from all religions.
Different religions have different ways to love, adore and pray to God. And God's Heaven exists. Heaven on Earth is different from
God's Heaven. To be in Heaven with God will mean a Soul has left the matter of the universe forever to enter God's Heaven.
The Divine Will or Will of God is the most powerful force of the universe and is pure spiritual energy. The Will
of God is for life to reach God, God’s Pure Light, in the best possible ways. Life is the building block through which Souls
can have a meaningful relationship with God. By observing the Universe, the galaxies, we are observing and studying God. We are
seeing His magnificence, His greatness, and His complex making. There is more to the Universe we observe today, that is, there is
more to God, much more. God is self-existent, eternal and infinite in space and time. Follow God's Word. God's Plan was revealed
to humanity a short while ago.
The Divine Plan for humanity is:
a) for everyone to manage Earth responsibly, and
b) about to reach the stars and spread Life throughout the universe and thus help other Souls to evolve and serve God in the best
Humanity’s higher purpose is to serve God by propagating life throughout the universe. Humanity will evolve spiritually to
fulfill God's Plan. The human species has reached a point in its evolution where it knows its survival is being challenged. The human
species knows through the Souls and now that all human Souls have merged together and formed the Soul of Humanity, we
will find it easier to fight for our own survival. The Soul of Humanity does not make decisions for us and can only help us
understand and guide us on the way. In the past, human beings have had some kind of symbiotical relationship
something common in Nature between lifeforms in an ecosystem) with the Souls, and now with the Soul of Humanity. We work
together for both our survival and well-being. Cooperation and symbiosis between lifeforms (especially human beings) on Earth
and between lifeforms and their Souls and the Soul of Humanity have become a necessity of life. We help one another, joint
forces, and accomplish together what we cannot accomplish separately. Several billion years ago this symbiosis between matter
and Souls resulted in the making of complex biochemical systems. Symbiosis has worked throughout the evolution of life on Earth
and today, the Soul of Humanity has decided to be more active with humanity by purifying Souls. The Soul of Humanity shows us
the way to better serve God.
The Soul of Humanity is helping to bring about the event of Peace in the world. Knowing that Earth is a spiritual entity as
well as a physical entity in space and time in the universe we begin to have a better relationship with Earth and with all its
living inhabitants. This way Earth management will become a spiritual and a natural process whereby each person is responsible and
accountable for its management the best they can. Peace in the world and Earth management have for too long been in the hands of
and affected by government and business leaders, in the hands of a few people on the planet, as opposed to being in the hands of
all of us (7 billion people on Earth) working together to keep our planet healthy. We are the keepers of the Earth.
The Soul of Humanity will help us:
* resolve problems, concerns and issues peacefully;
* reinstate the respect for Earth;
* work with humanity to keep Earth healthy, productive and hospitable for all people and living things;
* bring forth a sustainable global society embracing universal values related to human and Earth rights, economic and social justice;
respect of nature, peace, responsibility to one another;
* protect the global life-support systems and manage Earth;
* evolve spiritually to fulfill God’s Plan; and
* enter God’s Heaven, His Spirit, His Pure Light, His universal mind and global consciousness.
We have the responsibility of managing Earth. Everyone shares responsibility for the present and future well-being of life within
Community. When there is a need to find a solution to a problem or a concern, a sound solution would be to choose a measure or
conduct an action, if possible, which causes reversible damage as oppose to a measure or an action causing an irreversible loss.
Life exists on millions of other planets in the universe and our species got to be who we are today through the evolutionary process.
Other lifeforms in the universe may have evolved to be at least as advanced as our species. Their Souls may even be more complicated
than ours. They may have merged a trillion times more than the human Souls. They may have evolved as well.
We the Peoples of the Global Community, the Human Family, are reaffirming faith in the fundamental human and Earth
rights, the Scale of Human and Earth Rights, in the dignity and worth of the human person, in the equal rights of men and women and of nations large and small. We
the Peoples implies every individual on Earth, every community and every nation. Earth management is now a priority and a
duty of every responsible person on Earth. The Global Community has taken action by calling the Divine Will into our lives and following its
guidance. Divine Will is now a part of the Soul of Humanity to be used for the higher purpose of good and life's evolution.
We will learn to serve humanity and radiate the Will of God to others.
As never before in history, common destiny beckons us to seek a new beginning. This requires a change of mind and heart, and calling
Divine Will to come into our life to show us the way. It requires a new sense of global interdependence and universal responsibility.
We must develop and apply the vision of a sustainable way of life locally, nationally, regionally, globally, and within ourselves
throughout life. Our cultural diversity is a precious heritage and different cultures will find their own distinctive ways to
realize the vision. We must deepen and expand the global dialogue that generated the ongoing collaborative search for truth and
Life often involves tensions between important values. This can mean difficult choices. However, we must find ways to harmonize
diversity with unity, the exercise of freedom with the common good, short-term objectives with long-term goals. Every individual,
family, organization, and community has a vital role to play. The arts, sciences, religions, educational institutions, media,
businesses, nongovernmental organizations, and governments are all called to offer creative leadership. The partnership of
civil society, and business is essential for an effective global governance based on global concepts and the Scale of Human
and Earth Rights.
In order to build a sustainable global community, each individual, each local community, and national governments of the world must
initiate their commitment to the Human Family.
Let our time be a time remembered for the awakening of a new reverence for life, the firm resolve to achieve sustainability, the
quickening of the struggle for justice and peace, and the joyful celebration of life. Let our expanding consciousness blend with
that of the Soul of Humanity.
Humanity welcomes the
"Belief, Values, Principles and Aspirations of the Global Community"
(see the Global Constitution on our website) with Faith in the Divine Will and without fears such as the fear of
change. Humanity seeks meaningful experiences and embraces the future for the better. Divine Will has caused the event of the Global Community.
Our time is the age of global cooperation and symbiotical relationships. There are many different kinds
of symbiotical relationships. Symbiotical relationships exist between nations of the European Union. It is mainly an economic base
symbiotical relationship. Other types of symbiotical relationships maybe created all over the world between communities, nations,
and between people themselves. The Global Community, the Global Governments Federation, and the Global Government of North America are examples.
They may be geographical, economical, social, business-like, political, religious, and personal.
There has always been symbiotical relationships in Nature, and between Souls and the matter of the universe to help creating Earth
and life on Earth to better serve God.
The Global Community has begun to establish the existence of a meaningful global co-operation all over the planet. National governments and
large corporations have taken the wrong direction by asserting that free trade in the world is about competing economically without
any moral safeguards and accountability to peoples and the environment. The proper and only way is for free trade to become a global
cooperation between all nations. Surely, if we can cooperate in fighting against terrorism, then we should also be able to
cooperate in fighting against the effects of the type of free trade and the emergence of the planetary trading blocks as applied
by national governments members of the World Trade Organization(WTO). It has already been shown (see Newsletters on
our website) that these effects will be disastrous socially and environmentally and are a direct threat to the existence of life
on Earth. The Global Community is proposing a solution that the process of trading within the planetary trading blocks be changed
from a spirit of global competition to that of global economic cooperation. This is the new way of doing business, the new way
The Global Community has made clear that globalization and planetary trading blocks should be serving the Human Family and not the other way around,
the people around the world serving the very few rich individuals. The September 11 event was the result of bad trading of
arms and oil and the absence of moral responsibility and accountability in our way of doing business with the Middle East nations.
By applying proper moral safeguards and accepting responsibility and accountability of all products (arms and oil in this case),
from beginning to end where they become wastes, each corporation would make free trade and globalization serving the Human Family.
The September 11 event was also a turning point in human history and indicated the end of the last superpower in the world and the
birth of the Global Community. Over its long past history trade has never evolved to require from the trading partners to
become legally and morally responsible and accountable for their products from beginning to end. At the end the product becomes
a waste and it needs to be properly dispose of. Now trade must be given a new impetus to be in line with the global concepts of
the Global Community. When you do exploration work, and develop, manufacture, produce, mine, farm or create a product, you become legally
and morally responsible and accountable of your product from beginning to end (to the point where it actually becomes a waste;
you are also responsible for the proper disposable of the waste). This product may be anything and everything from oil & gas,
weapons, war products, construction products, transportation and communications products and equipment, to genetically
engineered food products. All consumer products! All medical products! All pharmaceutical products! In order words, a person
(a person may be an individual, a community, a government, a business, an NGO, or an institution) becomes responsible and
accountable for anything and everything in his or her life.
Certainly an important action has been for the Canadian Government to ratify the Kyoto Protocol as it is. No more waiting! Time for
action is now! We are all responsible for the creation of global warming, and there are plenty of observable effects. Greenhouse
gases are accumulating dangerously in the Earth's atmosphere as a result of human activities, and temperatures are rising globally
due to these activities. Climate changes have to be manage without delays and the ratification of the Kyoto Protocol is only the
beginning of a long fight for the protection of life on Earth. There is much more to be done to even come close to what we have to
do. The ratification was only the beginning to help save the next generations.
Global consumption is a very important aspect of globalization. Consumers should be concerned with the impact of their decisions on
the environment but also on the lives, human and Earth rights and well-being of other people. Since one of the key functions of
families as a social institution is to engage in production (selling their labour in return for wages) and consumption (using
those wages to buy goods and services), then the role of families has impacts on sustainable consumption and development.
Corporations are required to expand their responsibilities to include human and Earth rights, the environment, community and
family aspects, safe working conditions, fair wages and sustainable consumption aspects. Global Community has summarized the rights of every
person on Earth by developing the Scale of Human and Earth Rights. The scale will eventually be
replacing the Universal Declaration of Human Rights. The Global Constitution established all rights.
Just as corporations have social responsibilities and so do consumers in societies. Consumers are socialized to improve the
quality of their lives. Quality of life is a multi-dimensional, complex and very subjective concept. For instance,
someone who has changed their consumption habits to better ensure that their choices will make a better quality of life for
themselves, the environment and future generations, may be seen by others as having a lower or inferior quality of life since they
have removed themselves from the materialistic mainstream characteristic of our consumer society. Someone may feel that an absence
of violence and abuse in their life leads to a higher quality of living even though they have fewer tangible resources, money, or
shelter; peace of mind and freedom from abuse has increased the quality of their daily life relative to what it was like before.
There are universal quality of life values which lead to "human betterment" or the improvement of the human condition. In addition
to the value of species survival (human and other living organisms), they include: adequate resources, justice and equality,
freedom, and peace or balance of power. A better quality of life for all people of the Global Community Earth Government is a goal for all of us and
one of our universal values.
Global Community found that an adequate level of health care is a universal value as well as a human right. We expect adequate health services to
be accessible, affordable, compassionate and socially acceptable. We believe that every individual of a society is co-responsible
for helping in implementing and managing health programmes along with the government and the public institutions.
Being unified under the Soul of Humanity, Divine Will, God the Spirit and the Human Family dissolve all barriers and expand our global
consciousness. We become more whole and complete within ourselves and as a group. Our common Spirit is able to resolve planetary
problems in a coherent way. One common 'global Vision'
allows us to see how all the parts of the whole relate to each other. We
have the right relationship with one another, with all lifeforms and Earth itself, and with the Soul of Humanity, the Divine Will
and God the Spirit.
On May 26, let us all celebrate life in our heart, mind and Spirit. Let us thank God for the gift of life.
On August 22 of every year the Global Community celebrates the Global Cultural Day, the Cultural Appreciation Day. The event's theme is "Culture, Values and Social Development."
Noting that culture and development are not mutually exclusive, event organizers are asked to promote a union between historical preservation and future local - global growth.
The Global Community is rich with tradition and art.
Culture is certainly tangible - churches, temples and monuments; and intangible - heritage with performing arts, fine arts or visual arts.
Every community is based on a society distinctly different from any other country and its people.
The Cultural Appreciation Day celebration.
The Cultural Appreciation Day celebration promotes the meaning of culture, the real nature of Humanity and what inhibits its development.
It is for all, regardless of education, age, race, political or religious beliefs. The idea of the Cultural Appreciation Day celebration is that Humanity
in truth is limitless, and that there is a unity underlying all the apparent diversity in our daily lives.
Activities during the celebration may include mask making, cooking, singing, music, dance/drama, and puppet making by and for the children.
The day provides vendors, live entertainment, children's activities, and food in celebration of the various cultural groups.
The Cultural Appreciation Day celebration occurs at the same time and is an important part of the Global Exhibition.
For the fourth year since the first time ever promoting of a Global Exhibition, there is a Global Exhibition at the time of Global Dialogue 2009, and at the same site in Nanaimo. It is also occurring
everywhere else in the world along with Global Dialogue 2009. People of all nations are asked to organize a Global Exhibition during the period August 17 - August 22 of each year.
We live in a world where all natural and human resources
are exploited without limits, so that a small minority can consume far more
than their rightful share of the world's real wealth. Now, while that is going on, we found
that the industrial era faces a burnout, because it is exhausting the human
and natural resource base on which our very lives depend.
A sound governance and management of our planet is needed for the long term survival of our species.
We need to grow strong caring communities in which we
get more of our human satisfaction from caring relationships and less from
material goods. We need to reclaim the
ideal of being a democratic middle-class people without extremes of wealth
And we need to realize what is a priority, what is the most
important, and what is the least important for our survival. We need to
make hard choices. We need a clear vision. We need a common vision. And
we must all change! There are many important aspects of our lives we can
no longer do, or should never do anymore. They are destructive. Humanity
and all life can no longer afford activities that destroy life and the
global environment, and certainly the military is a major one of them.
And there are other activities we must do, thousands of them, to assure
the survival of life on Earth. In view of the planetary state of emergency, we all must change, we must do things
differently to give life on Earth a better survival chance.
We need ways of organizing ourselves to help us live
in a world with less energy and fewer material goods. We need to recover a deep sense
of community that has disappeared from many of our lives. This means letting go
a sense of ourselves as consumption machine.
The Global Community has found that consumption of the
Earth resources and the amount of wastes we create can be managed very
differently, more efficiently, and be less destructive to the global environment.
Our ways of doing business and trade can be improved upon to decrease waste
and consumption of Earth resources.
Often what is called trade is really moving of resources
across borders between subsidiaries of the same corporation. Nothing to
do with free competition. Economic activity is centrally-managed and planned
by the corporate elite. Capital move freely across borders as restrictions
on the flow of money have been removed. Corporations can relocate their
operations to the countries with the lowest wages, the least active unions
and the lowest environmental standards. The reality is that more polluting
industries are encouraged to relocate to developing countries. A polluting
industry tends to increase the chances that people in the surrounding area
will have health problems. It costs less to dump a load of toxic waste
in the lowest wage country.
The Global Community has developed a strategy to improve
our ways of doing business and trade so as to protect all life on the planet.
Over its long past history trade has never evolved to require from the
trading partners to become legally and morally responsible and accountable
for their products from beginning to end. At the end the product becomes
a waste and it needs to be properly dispose of. Now trade must be given
a new impetus to be in line with the global concepts of the Global Community.
You manufacture, produce, mine, farm or create a product, you become legally
and morally responsible and accountable of your product from beginning
to end (to the point where it actually becomes a waste; you are also responsible
for the proper disposable of the waste). This product may be anything and
everything from oil & gas, weapons, war products, to genetically engineered
food products. All consumer products. All medicinal products! All pharmaceutical
The natural resources of the Earth belong to all the "global communities" along with the Global Community where they are found.
When people know they own the resources in their communities then people can start directing the wealth of their resources towards
the building of local-to-global economic democracies in order to meet the needs for food, shelter, universal healthcare, education, and employment for all in their community.
The Global Community concept of ownership states
that land and natural resources of our planet are a common heritage and
belong equally to everyone, to all life on Earth, as a birthright. Products
and services created by individuals are properly viewed as private property.
Products and services created by a group of individuals are properly viewed
as collective property.
Along with ownership comes the obligation of using the
resources, share them or lose them. Land and all other Earth natural resources
are not commodities. Use the land, share it or lose it. This principle
also applies to banks and similar institutions all over the world and to
Wall Street. You own property because the previous owners could not pay.
Use that property, share it or lose it.
It should also be our goal to create locally owned enterprises
that sustainably harvest and process local resources to produce jobs, goods
and services. We should favor local firms and
workers, who pay local taxes, live by local rules, respect and nurture
the local ecosystems, compete fairly in local markets, and contribute to
A community should benefit from the use of commonly held natural resources. That includes land, air, water, all minerals, and the electromagnetic spectrum.
The exploitation and use of natural resources should be taxed.
Moving taxes onto resources and land use and off of incomes should make people
less expensive to employ.
Taxes should be designed to conserve resources and energy, and increase employment.
Labour should not be taxed but pollution should.
Resource taxes should be assessed as early as possible.
Resources should be taxed before entering the manufacturing process in
order to green all aspects from extraction phase to the finished product.
Be sustainable locally first, and globally next only if needed. Let go
the WTO, NAFTA or any free trade agreement.
A workable type of Tobin tax should be in place as
it is a powerful instrument to promote global sustainability and force
shareholders to be responsible and accountable to the people of global communities.
A Tobin tax is a tax on
all trade of currency across borders to put a penalty on short-term speculation
in currencies. The tax rate should be 10 to 25 cents per hundred dollars.
The proposal is important due to its potential to prevent global financial
crises such as we are seeing now. Also, an estimated $500 billion per year
makes it possible to meet urgent global priorities, such as preventing
global warming, disease, and unemployment.
The tax should be managed by the
Global Community and the Federation of Global Governments. In the globalized
economy, there is a lack of adequate funding for global problems which threaten local
communities worldwide. Projects which could help to address these needs
and create jobs will cost more than $500 billion annually. Private donors
do not meet the need, and some nations cut their aid budgets. New multilateral
approaches to public finance, such as Tobin Taxes, may provide part of
We are facing the dire consequences of ecological collapse, Climate change, water scarcity, extinction of biodiversity and over population.
In the past 20 million years, the carbon dioxide content of the biosphere has been 300 ppm. Only in the past hundred years has the carbon dioxide reached 370 ppm. The question is whether this change may
react in such a way that it becomes a tipping point for extreme disaster.
In 1930, the population of the planet was2 billion. In 2000. It was 6 billion. In 2020. It will be 8 billion
There is massive, inequity in distribution of world income. A living wage in San Francisco, is $96 a day. Poverty in the US is
defined as, $12 a day. 60% of people in the world live on less than three dollars a day and they cannot afford any of the economic material luxury goods, which the current global economy thrives on.
40% of people by 2020 will not have enough water to live on and 95% of people in the world are predicted to be living in urban situations.
It is predicted that oil will peak by 2010. Oil is the source for growing food and fertilisers and plastics etc,. Because of this, the poorest people in the world will not be able to sell sufficient goods to survive.
We are in phase six of biodiversity, mass extinction. Within 20 years, 20% of biodiversity will be extinct and 50% by 100 years. This makes the biosphere, unsustainable. We are looking towards a whole
systems crisis within 20 years, unless we get our act together fast.
The structure of the political system is changing, due to the rapid change in the nature of information now available andthe fact that individuals have a greater say in what they want. Individuals, therefore, need to
be educated, and there needs to be greater emphasis on holistic education and holistic health. Economic rationalism per se does not work in a global milieu which does not have infinite resources.
Peace needs to be emphasised above all else, because the greatest threat to our extinction as a species is aggressive competition and war. There are still 40,000 nuclear weapons in the world, and we
completely forget about this., when we talk about climate change.
The big change occurring, which seems to be ignored., generally, is the coming together of science and religion. It is now proven scientifically, that Human consciousness has a profound effect on the
environment, as well as on society. The experiments done are more valid and more stringent than any medical double-blind trial, you will see for example in The New England Journal of Medicine.
For humanity , to survive a greater emphasis needs to be on decentralized representation, and a transnational representation of the voices of the Global community of people who in their billions are crying out for change
The creation of Ministries and Commissions for peace throughout the World would be a tremendous advance for global society, in rapid transformation and change
Only by expressing in every way the new paradigm based on interrelationship, interdependency and cooperation amongst all humanity regardless of race, creed, culture or belief system can we hope to
reverse the trend of global degradation and demise
The Global Community claims that everyone on Earth should
be able to live in peace. This Global Peace Mouvement is about the courage
to live a life in a harmonious peace order and showing by example, thus
preventing poverty, wars, terror and violence. We need to educate the coming
generations with good principles, being compassionate, social harmony and
global sustainability being some of them.
The responsibility of a peacemaker is to settle differences through compromise and negotiation before they erupt into violence. Conflicting
views do not have to bring about fighting. War is an irreversible solution to a problem. War is never an appropriate solution to resolve a conflict. In order to bring about the event of peace, the Global Community is offering other good organizations around
the world to work together to bring warring parties to peace.
Peace in the world and the survival and protection of all life on our planet go hand-in-hand. Asking for peace in the world means doing whatever is necessary
to protect life on our planet. Protecting life implies bringing about the event of peace in the world.
Let our time be a time remembered for a new respect for life, our determination to achieve sustainability, and our need for global justice and peace.
From now on, building global communities for peace require understanding of global problems this generation is facing. There are several major problems: conflicts and wars,
no tolerance and compassion for one another, world overpopulation, unemployment,
insufficient protection and prevention for global health, scarcity of resources and drinking water, poverty, Fauna and Flora species disappearing at a fast rate,
global warming and global climate change, global pollution, permanent lost of the Earth's genetic heritage, and the destruction of the global life-support systems and
the eco-systems of the planet. We need to build global communities that will manage themselves with the understanding of those problems.
All aspects are interrelated: global peace, global sustainability, global rights and the environment. The jobless is more concerned
with ending starvation, finding a proper shelter and employment, and helping their children to survive. Environmental issues become
meaningless to the jobless. In reality, all concerns are interrelated because the ecology of the planet has no boundaries. Obviously, as soon as our environment is destroyed or polluted
beyond repair, human suffering is next.
Our goal for peace in the world can only be reached by resolving those global problems. Those problems have brought up a planetary state of emergency.
In view of the planetary state of emergency, shown and declared by the Global Community, we all must change, we must do things differently to give life on Earth a better
survival chance and bring about the event of peace amongst us all.
Our first objective was to find statements from all religions, all faiths, that promote ethical and moral responsibility to life and a responsible Earth management.
This was assumed to work well within the context of the global civilization of the 3rd Millennium and after defining the Global Community criteria of symbiotical
relationships. In this context, we have defined that
any symbiotical relationship is for the good of all. It is based on a genuine group concern and unconditional support for the individual's well-being ~ a giant leap in human behaviour.
Symbiotical relationships are needed today for the long term future of humanity, for the protection of life on our planet,
and to bring about the event of peace amongst us all.
The fundamental criteria of any symbiotical relationship is that a relationship is created for the good of all groups participating in the
relationship and for the good of humanity, all life on Earth. The relationship allows a global equitable and peaceful development and a more stable and inclusive global
Religious rituals now support the conservation efforts and play a central role in governing the sustainable use of the natural environment.
The Global Movement to Help, an initiative of the Global Community and of the Federation of Global Governments, is now applying more emphasis on the urgent need from
the people of all nations to give everyone essential services.
The urgent need to give all Global Citizens essential services was made obvious in the past few years after the occurrence of natural disasters, and the
global destruction created by the military.
The very first step of the Federation, and maybe the only one for several decades ahead of us, is the approval of essential services amongst the participating member
nations. To that effect, new global ministries will be established to guide us onto the path of global sustainability.
Through these new global ministries, we want each Global Government to take a larger share of responsibility of the specific region where it operates, and be more accountable to the people of that region.
Be compassionate. Essential services to the people of each member nation are now the most important global rights on the Scale of Global Rights and are protected by the
Global Protection Agency (GPA) of each member nation. The GPA will train and lead a global force, bypassing traditional peacekeeping and military bodies such as the United Nations and NATO.
The GPA is a short term solution, an immediate and efficient response to help.
There are also long term solutions. The Scale of Global Rights is the fundamental guide to Global Law. Global Law includes legislation covering all essential aspects of human activities.
The GPA will enforce the law. And that is a long term solution to the planetary state of emergency.
And that is also how we can solve the global problems facing this generation, thus largely improving the quality of life of the next
generations, and that is how we will bring about the event of peace amongst us all.
An important aspect of global governance is the security
of a person and of a nation. Security must be achieved by other means than conflicts
and wars. We might as well shelved the war industry from humanity right
now and that means phasing out all nuclear, biological, chemical weapons
right now. War products and equipment and weapons of mass destruction from all nations must be decommissioned.
Governments that have weapons of masss destruction are obviously terrorist governments. The Global Community is asking them to disarm.
Global security can only be achieved if it can be shared by all peoples and through global co-operation, based on principles as explained
in the Global Constitution such as justice, human dignity, and equity for all and for the good of all.
War is not sustainable to all life on the planet. It never was. The military option, war, is against global sustainability and global peace in a big way.
The worst environmental degradation happens in wars.
The military is no replacement to the " will of the people ", democracy, the rule of law, social justice, and to Global Rights and
Global Justice. The Global Community has no need of a subversive military
force. NATO must be subject to the people, the Global Community, and to
the Federation of Global Governments.
Postal address: 186 Bowlsby Street, Nanaimo, British Columbia, Canada V9R 5K1
Electronic mail: firstname.lastname@example.org