by: Jonathan Wilson-Hartgrove on May 22nd, 2015 | 2 Comments »
In 1961, when the Congress for Racial Equality planned a ‘freedom ride’ through the South to test the integration of interstate transit, they were experimenting in nonviolent direct action — a radical commitment to do what is right whether others deem it convenient, timely, or even legal.
As Black Lives Matter campaigns have arisen in the wake of Mike Brown, Eric Garner and Freddie Gray’s deaths, many who are unsettled by their militancy have pointed to the nonviolence of the Freedom Riders and others in America’s Civil Rights Movement. Nonviolence sounds like a favorable alternative when Baltimore is burning.
But nonviolent direct action is never convenient; Mother’s Day 1961 was interrupted by images of a bus burning in Anniston, Alabama, when Freedom Riders were attacked by the Ku Klux Klan with the permission (if not collusion) of local authorities. For all of their commitment to nonviolence, the Freedom Rider’s direct action still unleashed a storm of fire.
When we pay attention, there’s a fire at the heart of our shared life in America. The question Baltimore is forcing us to consider is whether we will be consumed by these flames or saved from them?
by: Kerstin Jacobsson on May 21st, 2015 | Comments Off
This article is part of the openMovements series on Open Democracy inviting leading social scientists to share their research results and perspectives on contemporary social struggles.
In recent years, we have seen the rise of mass protests in central and eastern Europe and most notably in south eastern Europe. In Bulgaria, Romania, Slovenia, Bosnia-Herzegovina, for instance, people have taken to the streets to manifest their disappointments with corrupt and unresponsive political elites and a societal development benefiting the few rather than the many. The protests have contained a mix of transnationally inspired anti-neoliberal and anti-austerity critiques and disillusion with domestic political leaders and parties.
Collective action mobilized without the involvement of an organization, is the most frequent kind of civic activism in former Soviet countries. One product of these is Metelkova, an autonomous social center in Slovenia. Credit: Demotix/ Ferdinando Piezzi.
Other forms of grassroots mobilization, however, tend to go unnoticed. An equally important sign of the transformation of post-socialist civil societies as the street protests is the rise and development of urban grassroots activism in the cities across the eastern European region. This type of local, often small-scale and low-key form of activism, related mostly to everyday life problem-solving, easily escapes the attention of the media as well as the lens of social movement researchers who tend to focus either on NGOs and advocacy-organizations capable of the effective lobbying of policy-makers or on more traditional protest events, such as mass demonstrations.
Even so, the protest-event analysis carried out by Ondrej Cisar in the Czech Republic and Slovakia suggest that local ‘self-organized’ civic activism, i.e. collective action mobilized without the involvement of an organization, is the most frequent kind of civic activism in these countries. This form of activism is based on ‘many events, no organizations, and few participants’.
by: Cat Zavis on May 19th, 2015 | Comments Off
Revolution: The Network of Spiritual Progressives Newsletter, May 2015
It all begins tomorrow! If you haven’t yet registered for the NSP’s upcoming virtual summit called The Politics of Love and Justice: Integrating Spirituality and Activism to Build a Sustainable and Caring World, then please make sure to do so now! It’s FREE for all to tune in live during the event or to listen for 48 hours after the broadcast. Plus, if you’re a paid member of the NSP, we’re gifting you a complimentary downloadable upgrade of the entire event so you can listen at your leisure. Not yet a member but want to take advantage of this amazing gift, you can join here.
We’re so thrilled to be able to share with you 15 different conversations with over 25 different people, including Marianne Williamson, David Korten, Charles Eisenstein, Rev. angel Kyodo Williams and so many more amazing change makers, thinkers and community leaders. Click here to learn more about our presenters.
I truly hope you’ll participate in this summit. We know that you’re already interested in how we focus the values and energies we have as spiritual progressives into real world activism and these talks are designed to do just that. So if you’re looking for something that’s interesting, informative, and filled with a lot of heart then please join us!
Register for free!
Happenings from Chapters
We are so excited by the outpouring of enthusiasm and support we’ve received as of late and the interest in building chapters and connections with others who share our vision. If you would like to start a chapter or project where you live, please click here to read our Starter Guide and then join our monthly calls — see below for details.
by: Allen L. Roland on May 19th, 2015 | Comments Off
The basic underlying force of the universe is a psychic energy field of universal love. Gravitational and electromagnetic fields, all other forces of nature, time and space, are merely conditions of state. Credit: Cameron Gray.
You can also read this from Rabbi Lerner on Tikkun.org.
As Teilhard de Chardin once correctly wrote: we are not human beings having a spiritual experience, we are spiritual beings having a human experience — for right now the innate evolutionary forces of love and light are manifesting on the planet and they are demanding that we all participate and find our role in this rapidly evolving loving plan in action.
I am observing a strange and wonderful phenomenon in my ongoing work as a heart centered consultant, advisor and mentor –people are no longer resisting the pull of their soul and want to be part of a growing worldwide spiritual resurrection.
by: Warren Blumenfeld on May 18th, 2015 | Comments Off
“The Republican Party must continue to uphold the principle that every human being, born and unborn, young and old, healthy and disabled, has a fundamental, individual right to life.”
– Republican National Committee for Life
Hypocrisy. Credit: CreativeCommons / Bearman2007.
Ever since the historic Supreme Court decision, Roe v. Wade, in 1973, the National Republican Party Presidential Platform has consistently taken a so-called “pro-life” position. For example, its 2012 platform proclaims: “Faithful to the ‘self-evident’ truths enshrined in the Declaration of Independence, we assert the sanctity of human life and affirm that the unborn child has a fundamental individual right to life which cannot be infringed.”
Though the Republican Party might have an interest in bringing pregnancies to term in nearly all situations – even in instances of rape and incest, and regardless of the wishes of the women involved — even a cursory investigation of the Party’s stands and actions on the major issues of the day, proposed and in many cases acted upon by current Republican legislators and executives on the national, state, and local levels, gives us a picture of a Party that is anything but “pro-life” for the living. In actuality, the GOP conducts itself as a Party that stands for life until birth; then one is left to fend for oneself.
by: Rachel Kutcher on May 18th, 2015 | 1 Comment »
Programs like Yahel Social Change are eradicating individual and systemic forms of discrimination experienced by the Ethiopian Israeli community. Above, protestors react to police brutality in Israel earlier this month. Credit: CreativeCommons / Lilach Daniel.
There seems to be a broad consensus that the protests over the last few weeks are not only about police violence, but rather that police violence against an Ethiopian Israeli soldier was simply the catalyst for protests against broader discrimination against and disparities experienced by the Ethiopian community. Indeed, during my time in Israel and the Yahel Social Change program, I have often become angry when learning about these disparities. While volunteering at Tebeka, a legal aid organization serving the Ethiopian community, I’ve been appalled by both individual and systemic forms of discrimination experienced by the community. I’ve been frustrated by the ways in which Israel’s absorption of the Ethiopian community failed to respect a strong Ethiopian Jewish culture, with strong leaders and community social systems. I’ve wanted to shake some sense in to the people who have claimed the primarily Ethiopian neighborhood in which I live and have been warmly embraced is “dangerous.” I believe the anger and frustration that is fueling the protests is well justified. Both the news media and a few of my Yahel peers have written about these social disparities and discrimination, and about the challenges in the Ethiopian aliyah to Israel, so I’d like to offer a complementary perspective.
B.B. King — the king of the blues — is dead. He made his transition from time to eternity on May 14, 2015 at age 89 leaving behind a legacy of artistic expression that helps us all to hear and feel and know the complexity of our humanity. His life was an interpretation of the wisdom Jesus the Christ taught: “blessed are the meek for they shall inherit the earth.”
We live in a world that mistakes meekness for weakness. We think humility is humiliation, and we count gentleness equal to cowardice. This is a deception. The Greek word that is translated as meek in several versions of the Bible – praus – also means humility and gentleness. To be meek is a kind of power, the power to endure, the power of patient striving, the power to bear the thousand natural shocks that flesh is heir to and then wait for our just due. The life of B.B. King shows us a man born into a context of grinding poverty and vicious racism, but he was also born into a family of faith. His mother took him to church as a child, and it was within his faith community and a community of family and friends where he found his sense of self-worth.
A preacher friend of his family came over to eat on Sunday afternoons and brought his guitar. The preacher taught young Riley B. King how to play. Later, as a young man, he joined a gospel singing group. During the week, he worked from can to can’t (from first light in the morning until dark.) On the weekends, he went into Indianola, Mississippi to sing for passersby to put money in the hat. During the day he played gospel. At night, he played the blues. The blues people gave him the most money.
He was told that at some point he would have to make a decision, that he could not play God’s music and the devil’s music. Time passed and one day while working as a tractor driver, he thought he had turned the tractor off, but it kept going and was damaged. He ran away to Memphis. While there he found a group of guitar players who gave him master’s classes in blues guitar. About six months later, he decided to go back to Mississippi and to work off the debt he owned to the farmer whose tractor he had damaged. He was proud that when he left Mississippi the second time to start his career in Memphis, he started correctly.
by: Rabbi Michael Rothbaum on May 15th, 2015 | 1 Comment »
If you’re not in a rush
take a train
take their time through
the country has a
in the Spring
rushing by like a bullet
by: Aisha Abdelhamid on May 13th, 2015 | 1 Comment »
With the official launch of its “Islam is Green” climate action campaign, the Islamic Education and Research Academy (iERA) also inaugurated its official website to help Muslims learn more about climate change. The iERA activities were timed to coincide with London’s “Time to Act Climate Change” march, as well, and resulted in huge support from the general public in London, England.
Events on the day of the climate action march included a lecture at a local community center provided by iERA volunteers on the Islamic perspective of caring for the environment. Afterwards, iERA members joined a group of over 5,000 assembled in central London expressing concern about mitigating global warming and requesting global climate action.
Handing out flyers to the public during the “Time to Act Climate Change” march, iERA members reported “overwhelmingly positive” response. The flyers presented information expressing the seriousness with which Muslims regard caring for the Earth, and preserving natural resources. This supportive stance on climate action surprised many demonstrators, initiating discussions and eliciting interest in learning more.
The “Islam is Green” Climate Action Campaign
The “Islam is Green” climate action campaign is centered around the Muslim understanding that humans have been given the role of caretaker of the Earth. We must protect it and maintain it, just as we would our own garden with blossoming fruit trees and vegetable plants. As Islam’s Prophet Muhammad, God’s peace and blessings be upon him, taught:
“If a Muslim plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, it is regarded as a charitable gift (sadaqah) for him.”
[the Prophet Muhammad]
If I am not for myself, who will be for me? But if I am only for myself, what am I? If not now, when?- Rabbi Hillel, Pirke Avot 1:14
Our world is riddled with tragedies: the epidemic of killings by police in the U.S. of African Americans, boats capsizing with hundreds of people fleeing war-torn countries in search of security, safety and well-being, children dying from illnesses stemming from malnutrition at alarming rates, women and girls being raped as victims of wars, and the list goes on. As spiritual seekers we desperately yearn for a day when peace and nonviolence, love and care, kindness and generosity as well as a deep connection with the sacred in one another and with the creative force of the universe reign.
Many of us, in our despair, turn to spiritual guidance and practices to soothe our pain and find solace. Feeling powerless to impact the enormity of the problem and recognizing that social change efforts often lack deep spiritual integration and wisdom, we instead decide to focus our energies on our inner work rather than align ourselves with larger social change movements. We find comfort in the belief that personal transformation alone can and will result in societal transformation.