The Press Freedom Index is Prepared With Bias and a Flawed Methodology – News18

Last week, newscame into the limelight that press freedom in India has decreased dramatically asIndia slid in the index of press freedom. This report was released by an organisation called Reporters Without Borders, a non-profit and non-governmental organisation without any accountability, with the World Press Freedom Index (WPFI).

This episode is not the first time and neither would it be the last time that such a report was released, and India was demoted from it. It started with a rank of 80 in the inaugural WPFI report in 2002: Indias position fell to 122 in 2010, 131 in 2012, 140 in 2019, and 142 in 2020, followed by 150 in 2022. This report aims to evaluate the level of freedom enjoyed by media in 180 countries.

During the UPA era, Indias ranking, according to this index, was falling consecutivelyand silence prevailed in most of the quarters which are vocal right now. Such reports are not even taken seriously in many countries right now.

Like all surveys, this survey also has some methodology to access the parameters, and in a nutshell, it is anything but faultless.

First, the organisation didnt mention the number of participants it surveyed before giving such a label. Although it would not be unfair to assume that the sample size would be tiny, typically consisting of an elite class ofjournalists, activists, and social scientists to decide how much freedom people enjoy. In the past, the entire WPFI 2020 report was prepared by questioning just 150 correspondents and 18 NGOs, with each one answering all 83 questions related to each country. The results prepared from this method will not surprise anyone about how much connection theywould have with reality.

Second, the questionnaire contains many questions that cant be directly associated with the fact that the government is suppressing the freedom of the press. For example, one question is, Is the news media able to achieve financial stability?" Now, the answer to this question can be anything but the reasons are multiple. It can also bethat the finance department of the media is facing some issues, or the media has taken a debt in expansion which cant be repaid because of the margins shrinking.

Another question is, Are journalists threatened or influenced by corruption?" The answer would be tricky in this case. It can also happen that the journalists are affected by corruption by big corporate to publish against the government. Or replace the big corporate with some non-accountable organisation or individual. The question can still be answered without the government being held responsible.

Also, there are questions like, Are journalists frequently convicted because of their work, whether for press offenses or for common law crimes?", Are laws against terrorism, separatism and/or extremism used against journalists?" and so on. This places journalists as the unquestionable people, particularly given that they can also be prone to be criminals but receive much more media coverage when taking action, increasing theavailability bias and triggering the elites to think theyre in danger.

Third, the bias of any organisation can be known from the issues on which it takes the stand. In February 2022, Rana Ayyub, whose book was dubbed as fiction by the apex court, was being investigated for purportedly committing financial fraud beneath afundraiser and the RWB wanted the investigations to be stopped. It was not the first time that the RWB showed this bias, though.

It is not the case with only this organisation that such blatantly shabby observations are published and taken seriously. A few years back, Thomson Reuters Foundation released a ranking of countries based on womens safety in which India was declared as the most dangerous country for women. The irony in the report was that Afghanistan and Somalia were safer than India when it came to womens safety! As usual, it was prepared by asking opinions from a small lot of feminists, humanists, activists (add some fancy ists here) across the globe.

Coming back to the point, there may be political or economic attempts of intimidation that one cant ignore while analysing the whole picture and giving a conclusion, but the surveys using such an outdated methodology and blatant bias will not help the cause either.

Harshil Mehta is an analyst who writes on international relations, diplomacy and national issues. The views expressed in this article are those of the author and do not represent the stand of this publication.

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The Press Freedom Index is Prepared With Bias and a Flawed Methodology - News18

Guest column: GOP is out to limit voting and reproductive freedom – The Bulletin

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Afghanistan dispatch: ‘The Taliban are the enemies of women’s freedom’ – JURIST

Law students and lawyers in Afghanistan are filing reports with JURIST on the situation there after the Taliban takeover. Here, a female Afghan law student shares her views on a strict new Taliban decree issued Saturday requiring Afghan women to wear full hijabs under threat of sanction against themselves or their male guardians. For privacy and security reasons, we are withholding our correspondents name. The text has only been lightly edited to respect the authors voice.

In the very first days after the fall of Afghanistan to the Taliban, they were saying that they had changed and they respected human rights and womens rights, but these days we are witnessing that words are not enough, and there is no change in this illiterate, cruel, bigoted and rough group.

The right to decide how to dress is the most important, fundamental and primary right of a woman. How can womens rights be respected while a large number of men decide on the way of dressing of women without considering their wants and opinions?

What kind of respect is it that I, as a woman, cant decide on my very own and personal part of my life, which is dressing?

There is no respect for womens rights in Afghanistan. Imposing black Hijab and veils by the Taliban is a clear violation of womens rights. The Taliban are the enemies of womens freedom, and they are always trying to suppress and imprison women and remove them from public life.

The Taliban make new restrictions on women and impose it through their families, because no father, brother or husband wants to be imprisoned and tortured by the Taliban.

The Taliban have taken awayfrom women the right to live freely with dignity, and this pressure is increasing day by day

BUT

Actually, who can suppress this generation? Who can silence this generation of strong Afghan women?

The answer is: NO ONE

We are fighting for a free Afghanistan where women can live freely with dignity.

We are breathing in the middle of a fire of bigotry, violence and restrictions against women, and still we are alive.

Yes, we are here. You (Taliban) cant ignore us.

You cant remove us.

You cant kill us.

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Afghanistan dispatch: 'The Taliban are the enemies of women's freedom' - JURIST

Media polarisation risks press freedom and peace in conflict-hit Mali and Ethiopia – The Guardian

The media watchdog Reporters Without Borders (RSF) released the 20th edition of its World Press Freedom Index last week, in which it underscored a twofold increase in polarisation amplified by information chaos.

Media polarisation is emerging as one overarching hurdle inhibiting progress in conflict-marred regions of Africa, where it is also fast becoming an open threat to peace and security.

Few countries illustrate this gloomy trend better than Mali in the Sahel, and Ethiopia at the Horn of Africa.

In Mali, political uncertainty and tensions between the countrys government and former colonial power, France, have increased since a military coup led by Colonel Assimi Goita in August 2020 overthrew elected President Ibrahim Keta, who was supported by France.

Last week, the military government accused the two French broadcasters RFI and France24 of airing disinformation about reports of human rights violations by the Malian army around the town of Diabaly.

The Malian government accused France of spying after the French military released a video of what it said were mercenaries from the Kremlin-linked security firm Wagner burying bodies at a mass grave on 20 April.

NGOs including Human Rights Watch have accused the Malian junta of targeting innocent civilians with over 100 people said to have been killed since December. Mali said the reports that its army had carried out abuses contained false allegations aimed at destabilising the government.

Malis High Communication Authority has decided to ban RFI and France 24 from the Malian airwaves. UN rights office spokesperson Ravina Shamdasani warned that the current climate in Mali is one with a pervasive chilling effect on journalists.

As the space for free expression is severely curtailed in Mali, social media platforms are playing an increasingly important role. In a region already blighted by military coups in Guinea and Burkina Faso, the current social and political tensions in the west African nation are sustained by disinformation and inflammatory content, which have proven difficult to stamp out.

Mali is now placed 111 out of the 180 countries monitored in the latest World Press Freedom index, a 12-place drop from 2021.

In the eastern part of the continent, Ethiopian federal troops deployed by the prime minister, Abiy Ahmed, have been fighting the Tigray Peoples Liberation Front (TPLF) since November 2020.

Journalists and human rights groups have reported serious abuses in the country, mostly mass killings and violent atrocities. Victims blame federal Ethiopian soldiers, the Amhara regional militias and Eritrean forces.

The UN high commissioner for human rights, Michelle Bachelet, has said that serious violations of international law may have been committed by Ethiopia, Eritrea and the TPLF.

Ethiopia is ranked 114 in the latest press-freedom rankings, 13 places down from last year. Ahmed made a promising start when he took power in April 2018, but the Nobel peace prize-winners war in Tigray has meant a rapid reversal of positive developments, including in the area of press freedom.

This years index show that new freedoms are severely threatened. The Committee to Protect Journalists has reported on how erosion of media rights has seriously increased during the conflict. Several journalists and media workers accused of helping foreign media have been arrested.

Furthermore, Ethiopian news media have become dangerously divided along ethnic lines. Facebook and Twitter have come under fire over their roles in the conflict. Critics argue they are not doing enough to prevent the spread of hate speech and incitements to violence on their platforms. Facebook whistleblower Frances Haugen has also stated that in places like Ethiopia social media is fanning ethnic violence, a claim the firms reject.

The RSF uses five indicators to compile the index: political context, legal framework, economic context, sociocultural context and security. Whereas the most worrying part for Mali is the political context, Ethiopia scores extremely low on the security indicator.

The Nobel committees decision to award the 2021 peace prize to journalists Maria Ressa from the Philippines and Dmitrij Muratov from Russia stressed the importance of quality journalism as a prerequisite for democracy and peace. Both countries continue to plunge on the RSF list.

After its invasion of Ukraine, and the ongoing information war, Russia is now ranked 155th, with the situation for press freedom described as very bad. Today, parts of the Nobel peace prize committees rationale can be read almost as a prelude to what was to come: A free, independent and fact-based journalism protects against abuse of power, lies and war propaganda.

Dr Kristin Skare Orgeret is a professor in journalism and media studies at Oslo Metropolitan University, with a particular focus on media in conflict

Dr Bruce Mutsvairo is associate professor at Utrecht University and is investigating the impact of disinformation in exacerbating political conflict in Mali and Ethiopia

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Media polarisation risks press freedom and peace in conflict-hit Mali and Ethiopia - The Guardian

Daly and Wallace lawsuit flagged for press freedom concerns – The Irish Times

A defamation lawsuit against broadcaster RT by MEPs Mick Wallace and Clare Daly has been flagged on the Council of Europe platform as a potential threat to press freedom.

Media freedom NGOs Index on Censorship and International Press Institute issued an alert on the councils safety of journalists platform about the case, filing it under the category of harassment and intimidation of journalists, which includes the use of defamation cases.

The alert notes that the two MEPs filed separate defamation proceedings against RT on April 11th, and that the two are represented by the law firm Dore & Company Solicitors.

It is the second alert ever filed concerning Ireland on the platform since it was established seven years ago, adding to the flagging of a lawsuit against the Dublin Inquirer newspaper in 2020.

We are extremely alarmed at the legal actions that have been filed against RT by MEPs Clare Daly and Mick Wallace, especially as we believe that they are characteristic of strategic lawsuits against public participation also known as SLAPPs, Jessica N Mhainn, a policy and campaigns manager with Index on Censorship, said in a statement.

We identify SLAPPs through some key hallmarks, but fundamentally they involve powerful or wealthy people making legal threats or taking legal actions against public watchdogs such as media outlets in response to public-interest speech.

Mr Wallace and Ms Daly did not immediately respond to a request for comment but, in a statement, Robert Dore of Dore & Company Solicitors said: If individuals who make the case that they have been defamed by the national broadcaster institute proceedings to vindicate their good names and reputations, as is their lawful entitlement, I do not see how this can be considered as harassment and intimidation of journalists, or how any NGO can characterise their cases as strategic lawsuits.

One must balance press freedom against the rights of individuals to their good names and reputations.

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Daly and Wallace lawsuit flagged for press freedom concerns - The Irish Times

The Navy just launched a brand new ship it doesnt even want – Task & Purpose

The USS Beloit, one of the Navys newest ships, has launched after sliding into the waters of Lake Michigan on May 7.

According to a Lockheed Martin press release, the company is confident that the sailors of Littoral Combat Ship (LCS) 29, the future USS Beloit, will play a critical role in supporting maritime security and deterrence. The LCS Freedom-variant, operationally deployed today, is an unmatched and highly adaptable warship, designed to outpace the growing threat of our adversaries and fulfill the dynamic missions of the U.S. Navy.

The Beloit is the latest Freedom-variant Littoral Combat Ship to take to the seas, although just how long the vessel will be cruising remains in question.While the Navy has planned for 35 Independence and Freedom-variant Littoral Combat Ships, a Government Accountability Office report published in February found that the LCS still has not demonstrated the operational capabilities it needs to perform its mission.

And even as this Littoral Combat Ship is commissioning, the class overall seems to be on its way out. The ship that gave the class its name, the USS Freedom, was decommissioned last year after only 13 years of service. The Navys latest budget proposal includes decommissioning nine of the so-called little crappy ships, even though theyre among the newest ships in the fleet.

For years, the fleet of ships has been plagued by problems with the vessels combat system elements and a distinct lack of redundancies for vital systems, leaving the Littoral Combat Ship unable to survive in high intensity conflict, according to a 2018 review from the Pentagons Operational Test & Evaluation office.

Problems with its propulsion system have also hampered the Freedom-variant. Designed to give the ship a top speed of over 40 knots, the combining gear on these ships has been beset with multiple issues.

It isnt much better for the second class of Littoral Combat Ships, the Independence-variant. According to documents acquired by the Navy Times, these ships are suffering from structural defects that have led to hull cracks on several vessels, limiting the speed and sea states in which some ships can operate.

Whether any ships will be decommissioned remains to be seen, as the Pentagons budget request has not yet been approved and Congress has previously resisted attempts to decommission these ships. Last year, Congress blocked the decommissioning of the Freedom-variant Littoral Combat Ships USS Fort Worth, Detroit, and Little Rock, which were commissioned in 2012, 2016, and 2017 respectively.

Of course, the Littoral Combat Ship hasnt been a complete failure. In 2021, six of the ships were deployed. And while they still have relatively limited capabilities operationally, they are still entering service and one LCS even deployed to European waters for the first time. That same ship making the inaugural voyage, though, is one that is part of the proposed decommissioning program for these troubled vessels.

So even with the Navy seemingly ready to move on from the Littoral Combat Ship era, for however long the USS Beloit takes to the seas we wish the crew good luck.

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Yoon stresses freedom, growth as he begins 5-year term – The Korea Herald

The inauguration ceremony was held at the National Assembly at 11 a.m. and had around 41,000 people in attendance, including former presidents and the family members of deceased former leaders, parliamentary and government officials, diplomatic envoys and the invited public.

It is our generations calling to build a nation that espouses liberal democracy and ensures a thriving market economy, a nation that fulfills its responsibility as a trusted member of the international community, and a nation that truly belongs to the people, Yoon said.

The new president said many countries, including South Korea, are faced with multiple crises, including fast-evolving trade regimes, armed conflicts and wars, record-low growth, rising unemployment, polarization, internal strife. He believes freedom is the most important core value to overcome the challenges.

Freedom is a universal value, he said. Every citizen and every member of society must be able to enjoy freedom. If ones freedom is infringed upon or left uncorrected, this is an assault on everyones freedom.

By the presidential offices count, he used the word freedom 35 times in his inaugural address, the most of any word mentioned, followed by citizens and the public 15 times, each.

Individual countries must do so, but global citizens must also come together in solidarity to address these injustices if and when they arise, he said.

Hunger, poverty, abuse of power and armed conflict strips away our individual freedom and robs us of our inalienable right to the pursuit of happiness, Yoon said. We, as global citizens who enjoy real freedom, must never turn a blind eye when freedom is attacked.

Yoon believes division and social conflict plaguing Korean society and threatening freedom and liberal democratic order can be overcome with rapid and sustainable growth.

Rapid growth will open up new opportunities, he said. It will improve social mobility, thereby helping us rid of the fundamental obstacles that are aggravating social divide and conflicts.

The president said it was critical that the nation achieved rapid growth and that it would only be possible through science, technology and innovation.

Science, technology and innovation -- they will protect our democracy, expand freedom and our inalienable rights to let our people enjoy a sustainable life of dignity.

He also called for the denuclearization of North Korea for peace on the Korean peninsula.

While North Koreas nuclear weapon programs are a threat not only to South Koreas security and that of Northeast Asia, the door to dialogue will remain open to peacefully resolve this threat, the president said.

If North Korea genuinely embarks on a process to complete denuclearization, we are prepared to work with the international community to present an audacious plan that will vastly strengthen North Koreas economy and improve the quality of life for its people.

Yoon believes North Koreas denuclearization will greatly contribute to bringing lasting peace and prosperity to the Korean Peninsula and beyond.

I solemnly pledge today that I will do my utmost to elevate Korea into a country that truly belongs to the people, he said. A country based on the pillars of freedom, human rights, fairness and solidarity; a country that is respected by others around the world. Let us embark on this journey together.

The new president began his presidential term midnight Monday by receiving a report from the Joint Chiefs of Staff in the situation room of the National Crisis Management Center located in the basement of the presidential office in Yongsan, central Seoul.

By Shin Ji-hye (shinjh@heraldcorp.com)

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Yoon stresses freedom, growth as he begins 5-year term - The Korea Herald

Opinion: More freedom or more death: A pandemic quandary we have yet to solve – The Globe and Mail

How much freedom should we be willing to give up in order to prevent many people from dying?

Its been more than two years since that ceased to be an airy debate-club hypothetical, and turned into a central policy question of the pandemic age. There is still no widely agreed-upon, unambiguous answer and in many places, there remains a lethal fear of confronting it.

In recent days, however, weve witnessed two milestones in the history of this question, each leading to very different insights.

The first was in New Zealand where, for the first time in two years, people from abroad are now allowed to visit. That follows the February announcement that citizens could return to their country without a two-week military-guarded hotel quarantine (though proof of vaccination is still required, sensibly). It was an easy decision to make, because 95 per cent of New Zealands vaccine-eligible population are now fully vaccinated, thus making the disease more of an inconvenience than a death threat for most.

The informed consensus is that these infringements on freedom of travel were entirely worth it, because they prevented an estimated 10,000 COVID-19 deaths from taking place in a country of five million, and because they gave New Zealanders freedoms, during that deadly year before vaccination, that most of the rest of the world could only dream of.

New Zealand managed to keep itself all but coronavirus-free during that crucial year, and thus has recorded the lowest death rate among countries with accurate measurements. That allowed daily life to continue more or less as normal during most periods (much as Atlantic Canadians experienced during its travel-bubble months), along with unprecedented economic growth while the rest of the world slumped.

The second milestone was in Shanghai, where about half of the citys 25 million people were recently allowed to go outside for the first time in weeks, and about four million were allowed to leave their neighbourhoods, in a slight easing of the draconian COVID zero policies enforced in response to a modest Omicron-variant outbreak.

Most of the pandemics so-called lockdowns, such as those experienced in Northern Italy or New York City in 2020 when their hospitals were overwhelmed, were mere stay-at-home requests. Shanghai authorities, who faced no such catastrophe, have literally locked citizens into their apartment buildings, sometimes even constructing fences around complexes.

Unlike in New Zealand, this was not a sacrifice of some external freedoms in exchange for greater internal freedoms than one might otherwise experience during a plague. It was a total loss of the most rudimentary freedoms, in exchange for nothing.

And unlike in New Zealand, it was not a modest loss of freedoms in order to prevent a large loss of life. Although Chinas two available vaccines have been found considerably less effective in reducing serious illness and death than the mRNA vaccines used elsewhere, there is no indication that Chinas Omicron outbreak would have been particularly deadly without the restrictions (even after the lockdowns eased, numbers of deaths and hospitalizations there have been negligible at best).

In fact, to judge by the numerous reports coming from Shanghai of malnourishment-related deaths, abandonment of vulnerable people, and neglect of elders during these weeks, it seems that the lockdown has killed more people than it might have saved from the disease.

When the pandemic was at its most terrifying peak in 2020, many commentators suggested that the worlds democracies were at a disadvantage, because only dictatorships such as China could quickly and easily respond to medical data and impose the strict controls necessary to keep the disease from killing millions.

After more than six million unnecessary deaths around the world, the flaw in that logic is more visible. Perhaps authoritarian countries can crack down on their citizens more easily, or at least in more painful ways but its turned out that theyre not adept at tying policies to data. Single-party states such as China, and authoritarian-leaning democracies such as India, have used the pandemic as cover to brutalize and sometimes starve the most vulnerable.

The next time a worldwide disease strikes, we may not wish to be the United States, which suffered a staggering number of unnecessary deaths (a death rate more than three times higher than Canadas, and 23 times higher than New Zealands) in the name of symbolic freedom from basic hygiene principles. Indeed, the U.S. still has a vaccination rate that is far too low to prevent deadly outbreaks. Nor would we want to be Shanghai a place with neither freedom nor safety. But we may at least have a better idea where the ideal balance lies, having tested both extremes. And that place looks a lot like the South Pacific.

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Opinion: More freedom or more death: A pandemic quandary we have yet to solve - The Globe and Mail

Claire Stanford’s debut novel takes on our obsession with happiness J. – The Jewish News of Northern California

Evelyn Kominsky Kumamoto, the protagonist of Berkeley-raised author Claire Stanfords debut novel, works at the San Francisco headquarters of the third-most-popular internet company. She is helping to develop an app called JOYFULL that aims to revolutionize happiness by reminding users to drink water, exercise and show gratitude. It is a project she feels increasingly conflicted about, especially after the app assigns her a happiness rating of 7.1 out of 10.

Youd think that people want to be told that theyre happy, but really, I think what people want even more is to feel understood, she says during a meeting with her boss. Her future at the company, at this point, is up in the air.

Meanwhile, she is trying to navigate complicated relationships with her longtime boyfriend, Jamie, and her fathers new fiance, Kumiko, who invites her to attend a Japanese church with the couple, even though Evelyn is Jewish. Same Old Testament, Kumiko says. Then Evelyn becomes pregnant unexpectedly.

During a recent interview on Zoom, Stanford told J. that Evelyn is grappling with a lot of questions that I was also grappling with around what she wants to do for work, around marriage, around motherhood and especially around a lot of pressures that she is feeling from society as a woman in her early 30s.

Happy for You, which came out last month, is a resonant meditation on what it means to be happy in an increasingly tech-saturated world, according to Publishers Weekly. Stanford, 37, will participate in an in-person panel discussion about literature and technology at the Bay Area Book Festival on May 8, as well as a virtual Jewish Book Council event with novelist Gary Shteyngart on May 12.

As a child, Stanford attended Hebrew school at Congregation Beth El in Berkeley and celebrated her bat mitzvah there in 1998. (She is not related to Leland Stanford, the founder of the university, but she is related to the prolific, nonagenarian San Francisco writer Herbert Gold.) She recalled how each Hanukkah, her non-Jewish, Japanese mother, Michiyo Kawachi, made latkes and Japanese-style tempura dishes. Maybe everyone thinks their mom makes the best latkes, but I think she definitely makes the best latkes, she said.

Despite sometimes feeling like she didnt fit in as a mixed race child in Jewish settings, Stanford said she recognizes today that theres so much joy to having two heritages to draw on.

In Happy for You, Evelyns Jewish mother encourages her to embrace the heritage she felt was mine, by blood and by right, no matter that all the faces that looked back at us in the synagogue were white and my face was something else, not white, but not not-white, either. As for Evelyns Japanese father, he chooses not to convert to Judaism after being rebuffed by a rabbi holding to the custom of denying a potential convert three times though, after much practice, he does recite a Hebrew prayer at Evelyns bat mitzvah.

Stanford said the fathers decision not to convert was important to her because the book is about getting out of more simplified and straightforward narratives. Evelyn does not need two Jewish parents in order to feel that she is 100 percent Jewish, she said. (Stanfords mother also chose not to convert, though not because she was turned away by a rabbi.)

After earning a B.A. in English from Yale and working entry-level jobs in publishing in New York City, Stanford decided to pursue an M.F.A. at the University of Minnesota. The novel she worked on during that program is sitting in a drawer, she said. She is now in the final year of a Ph.D. program in English at UCLA, with aspirations of teaching literature, creative writing, or a combination of the two. Her dissertation, titled Future Asians: Orientalism and Post-Humanism in 21st Century U.S. Science Fiction, examines works by Asian American writers Charles Yu, Franny Choi and Sun Yung Shin. (Post-humanism refers to clones, A.I., cyborgs, stuff like that, she said.)

Liana Liu, an MFA classmate of Stanfords and the author of two novels for young adults, said she was not surprised that Stanford had decided to pursue a career in academia.

Shes such an intelligent person, and her love of books is so broad, Liu told J. She was always seeking out more theory-based classes than some of the other people in our program, which I was always impressed by.

That intellectual curiosity is on display in Happy for You, with characters referencing the work of a number of philosophers, including Aristotle, Nietzsche, Montaigne and UC Berkeley professor Judith Butler.

An early reader of the novel, Liu said it speaks to the experience of being a sensitive person in a society that really isnt set up for human emotions in a lot of ways. It feels like that breath where you take a moment to notice the world around you and to see it clearly.

Stanford said she hopes the novel gets readers thinking about how to live life on your own terms, outside of the algorithm, outside of late capitalism, outside of gender norms all these kinds of pressures that Evelyn is facing.

One person who succeeded in doing just that, to hear Stanford tell it, was her paternal grandmother, Florence Stanford, of Shaker Heights, Ohio. She was a huge world traveler well into her 80s, Stanford said, and she often traveled alone and made friends wherever she went. While talking about her grandmother, Stanford showed off a big turquoise ring she inherited from her. She has been wearing her grandmothers jewelry more often while promoting her novel, she said.

So what makes the author of Happy for You happy?

Thats a hard question, she replied. I think I have a happy life, especially with my book coming out. But I would say happiness is not a number one goal for me, either.

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Claire Stanford's debut novel takes on our obsession with happiness J. - The Jewish News of Northern California

Washington Post mocked for op-ed calling to rename George Washington University: ‘Maybe rename the paper?’ – Fox News

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The Washington Post raised eyebrows for publishing an op-ed calling for renaming a university that shares the same namesake as the paper.

The author, identified as a senior at George Washington University, penned a piece on Monday arguing the school's actions last year renaming the student center that once honored segregationist Cloyd Heck Marvin don't go far enough, writing it "falls short in addressing the main issues of systemic racism and inequality still present on campus."

BIDEN TORCHED FOR REMINISCING ABOUT THE OLD DAYS OF HAVING LUNCH WITH REAL SEGREGATIONISTS IN THE SENATE

"Racism has always been a problem at GW. At the universitys founding in 1821, enrollment was restricted to White men. In 1954, then-university president Marvin employed numerous efforts to preserve segregation, arguing for a homogenous group of White students," the student wrote. "In 1987, Black students organized to demand more visibility in a predominantly Black city where Black students were outnumbered by huge majorities. Today, with Black enrollment at about 10 percent, Black students on campus continue to struggle for community. Despite alleged efforts by administration to enhance diversity, the admissions office continues to fail to ensure a student body with adequate minority representation."

The campus of George Washington University is seen as classes were canceled due to the coronavirus pandemic, in Washington, DC, May 7, 2020. (Photo by SAUL LOEB / AFP) (Photo by SAUL LOEB/AFP via Getty Images)

The GW student called out the university's low Black professorship and the lack of Black culture and African language courses offered, telling readers, "These problems are rooted in systemic racism, institutional inequality and white supremacy" and demanded four items to address the university's problems: "Decolonized university curriculum, increased Black enrollment, the renaming of the university and the selection of an African American President."

WASHINGTON POST GIVES MAYORKAS THREE PINOCCHIOS FOR CLAIMING ILLEGAL MIGRANTS ARE PROMPTLY REMOVED

"An African American at the helm would reflect a new chapter in university politics. Such a decision would demonstrate the universitys commitment to strength through diversity and serve as a reflection of the universitys pledge to racial justice," he wrote, noting GW University has never had a Black president in its 200-year history.

In addition to renaming the university, the student insisted its main campus, Mount Vernon Campus, needs to be stripped of its name since it's named after Washington's former slave plantation and that the Winston Churchill Library "must go" as well as the school's moniker, mascot and "Hail Thee George Washington" motto.

WASHINGTON, DC - SEPTEMBER 5: George Washington University students pass through campus on Thursday, September 5, 2019. (Photo by Toni L. Sandys/The Washington Post via Getty Images)

"The hypocrisy of GW in not addressing these issues is an example of how Black voices and Black grievances go ignored and highlights the importance of strong Black leadership," he wrote.

The senior suggested abolitionists Frederick Douglass and Sojourner Truth as well as Malcolm X as potential candidates after which to rename the university.

WAPO'S TAYLOR LORENZ SAYS IT'S PATENTLY FALSE THAT HER LIBS OF TIKTOK STORY LINKED TO PERSONAL INFO

"The work of this university to uplift the ideals of universal humanism and break its ties with white supremacy and systemic racism must be done with effort, dedication and painstaking excellence," he wrote.

He concluded, "Its time to fully dissociate with problematic patterns of indifference to racial injustice. An African American president faithful to the vision of the many Black forefathers and forewomen who fought and died for the great ideas of universal freedom, would be a step toward a new university chapter. A new name would cement the universitys dedication to racial justice and affirm its commitment to change. Its time to take action."

Students walk past a statue of George Washington on campus at George Washington University in Washington, D.C., U.S., on Thursday, Sept. 9, 2021. Photographer: Stefani Reynolds/Bloomberg via Getty Images

Critics ridiculed The Washington Post for publishing an op-ed that essentially implicates the paper.

"I'd say we reached peak stupid, but we all know there is no peak," podcast host Avi Woolf reacted.

"How did this column make it into the hometown paper??" National Journal columnist Josh Kraushaar wondered.

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"In better times, this kind of adolescent silliness was confined to campus, rather than being in the @WashingtonPost. Of course, in those times, the author would also have grown out of it. Now, the commanding heights share his views," Substack writer Kyle Orton tweeted.

"Maybe rename the paper before running this?" National Review senior writer Dan McLaughlin suggested.

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Washington Post mocked for op-ed calling to rename George Washington University: 'Maybe rename the paper?' - Fox News

Galleries round-up: Wildlife artists bring nature to life…and the magic of Morris – Yahoo News UK

Marchmont House Creative Spaces Courtyard, 05/11/2020:.Photography for Marchmohnt Ventures from: Colin Hattersley Photography - wwww.colinhattersley.com - cphattersley@gmail.com - 07974 957 388...

Marchmont House Open Studio Weekend

14-15 May. Free. Marchmont Studios, Marchmont Estate, Greenlaw, Duns, TD10 6YL.

The Open Studio weekend at Marchmont House, right, gives visitors the chance to meet artists and makers whilst exploring the expansive sculpture collection at one of Scotlands great stately homes. There will also be a 10-stall Makers Market, as well as print and clay workshops. Some of the artists include stonecutters and sculptors Michelle de Bruin and Jo Crossland, as well as rush-seat chairmakers Sam and Rich, among others.

https://www.eventbrite.co.uk

Wildlife Art Exhibition

7 May - 5 June. Free. Scottish Ornithologists Club, Waterson House, Aberlady, EH32 0PY.

This exhibition presents work from experienced wildlife artists Kittie Jones and Wynona Legg, below. Their works come primarily from their direct observation of animals in the wild, aiming to capture their movements and the constant change of nature. Some of the work was created during various lockdowns where both artists had to adapt to new ways of working, which makes for some interesting viewing.

https://www.the-soc.org.uk

Hosting Stillness

11-14 May. Free. Centre for Contemporary Arts, 350 Sauchiehall Street, Glasgow, G2 3JD.

This work explores the magical forms of the minor gesture in response to time, site, audience and its relationship to themes within care, ableism and posthumanism. It examines vulnerability as well as celebrating some limitations within the body. This exhibition acts as evidence of the development of the project as a whole, including a video discussion between artist and curator.

https://www.cca-glasgow.com

ReCollection

7 May. Free. 40 Fox Street, Glasgow, G1 4EQ.

Emerging artist Alison McCoys first exhibition, titled ReCollection, is on display in Glasgow. Her body of work showcases abstract and figurative paintings relating to memory more specifically her memories of growing up in the 1970s. Using memories of scenes from her childhood holidays she produces large, abstract paintings.

Story continues

http://www.alisonmccoyart.co.uk/

Legacy of an Invisible Bullet

7 May. Free. Centre for Contemporary Arts, 350 Sauchiehall Street, Glasgow, G2 3JD.

For the past 10 years, BAFTA nominated filmmaker Doug Aubrey has been making short films and exploring a personal archive dating to the 1970s. This exhibition explores Aubreys inward experiences and reflects on the film-making process.

https://www.cca-glasgow.com

Searching for Life: Photography from Syria

7-30 May. Entry Free. The Glasgow Gallery of Photography, 57 Glassford Street, Glasgow, G1 1UB.

The Glasgow Gallery of Photography returns this month, giving visitors a taste of some great photography at their brand new gallery on Glassford Street. This month marks the start of a month long solo exhibition from Syrian photographer Khaled Akacha.

https://www.glasgowgalleryofphotography.com/

Street Photography Exhibition

7-30 May. Entry Free. The Glasgow Gallery of Photography, 57 Glassford Street, Glasgow, G1 1UB.

Another exhibition marking the opening of the Glasgow Gallery of Photographys new studio is this Street Photography exhibition. Taking place in the lower gallery, this exhibition showcases some of the contributors greatest street photography shots.

https://www.glasgowgalleryofphotography.com/

Studio Bizio

Monday - Saturday. Entry Free. 20A Raeburn Place, Stockbridge, Edinburgh, EH4 1HN.

Studio Bizio is a photography gallery which specialises in 20th century and contemporary photography, with the occasional venture into other areas of the specialism. This new gallery supports fine art photography artists and collectors by providing collectors with access to some of the best fine art photography from the last century. Theres plenty of interesting work to explore at this gallery which is currently showcasing artist Ateliere O Haapala.

https://www.studiobizio.com/

The Living Legacy of William Morris

7 May - 16 July. Free. Dovecot Studios, 10 Infirmary Street, Edinburgh, EH1 1LT.

Running alongside the exhibition The Art of Wallpaper, explore the artist through the gallerys balcony display. Discover more about Morris revitalisation of the art of tapestry, as well as the studio he founded at Merton Abbey in London. Follow his journey to Scotland and the legacy for Scottish tapestry that he created.

https://dovecotstudios.com

A Passion for Art

7-28 May. Free. Macrobert Arts Centre, University of Stirling, FK9 4LA.

Matilda Hall has been a collector of Scottish art for over half a century. She helped to collect for Stirling University and was later an important part of the founding of charity Art in Healthcare. This exhibition showcases some of the works from collections influenced by her, including pieces from Joan Eardley and Janka Malkowska.

https://macrobertartscentre.org

CHARLOTTE COHEN

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Galleries round-up: Wildlife artists bring nature to life...and the magic of Morris - Yahoo News UK

Letters to the Editor May 10, 2022 – New York Post

The Issue: Manhattan Museum of Jewish Heritages refusal to host an event with Florida Gov. Ron DeSantis.

In her column, Karol Markowicz reflects on the seemingly unbreakable bond between Jews and liberalism (Shutting out the Wrong Kind of Jew, PostOpinion, May 9).

That Manhattans Museum of Jewish Heritage canceled an event because Florida Gov. DeSantis was invited to speak exemplifies how strong this traditional alliance is.

It seems the governor did not align with the museums message of inclusivity, despite having a heralded history of support for the Jewish community in Florida and Israel.

The power of the anti-Semitic radical left rears it ugly head again. The liberal/Jewish connection needs to be severed, given the recent extreme shift of the Democratic Party.

Roberta Charak

Boca Raton, Fla.

By canceling the Jewish Leadership Conferences event with Gov. DeSantis, the Manhattan Museum of Jewish Heritage signifies its worship at the golden calf of woke culture, rather than its commitment to the memories of those lost in the Holocaust and the values they represent.

DeSantis is the governor of a state where Jews have flourished. He has enacted legislation protecting the safety and security of Jewish schools and synagogues in the face of a frightening upsurge of anti-Semitism in this country.

The Museum eschews traditional Jewish values of free speech, tolerance and humanism in favor of false virtues like suppression, intolerance and virtue-signaling.

Marc E. Kasowitz

Manhattan

The leadership of the Museum of Jewish Heritage appears to have conveniently lost sight of a number of basic issues relating to Jewish history.

Those who sought our destruction were not interested in any one Jews level of religious observance or political leaning. All Jews were viewed through the same distorted lens and endured the same fate. All were to be isolated, expelled or exterminated.

The museums decision to cancel an event simply because DeSantis was chosen as a scheduled speaker is both telling and disheartening.

The leaderships agenda would be best served by changing the museums name to The Museum of Partisan Politics and Jewish Heritage. S. P. Hersh Lawrence

I want to thank Markowicz for her article on my governor, DeSantis. I totally agree with her, and I thank her for speaking the truth.

I am an Orthodox Jew, a Republican, a conservative and an admirer of DeSantis. A couple of years ago, anti-Semitism was rampant here in Florida, and I worried as I went to pray there would be an attack, as had occurred elsewhere.

Every Sabbath, an off-duty police person was standing outside guarding the synagogue.

Since DeSantis took a stand, there is no need for armed security outside on the Sabbath and Holy Days or any days. That is not what is happening in New York City.

Shame on Jews who stand with the ultra-left who hate Israel and align themselves with terrorists against all Jews.

Ruth Ort

Maitland, Fla.

The irony is that the Museum of Jewish Heritages purpose in honoring the Holocaust entails grasping the intolerance that precipitated it.

Not only did the institution violate its own mission, but it struck against another Jewish organization that works to support Jewish political participation. This is beyond confounding.

The incident shows that individuals with a broader political agenda have infiltrated the museum and likely other such institutions. What a shame.

Stanley Rubin

Fresh Meadows

So the Museum of Jewish Heritage hosted Rep. Alexandria Ocasio-Cortez, who supports the Boycott, Divest and Sanction movement, yet it wont let Gov. DeSantis speak at an event.

DeSantis is a proud and vocal supporter of Israel and has signed legislation in Florida providing millions of dollars in security for Jewish day schools.

Clearly, the Museum of Jewish Heritage cares as much about the Jewish people as Gertrude Stein.

Richard Sherman

Margate, Fla.

Want to weigh in on todays stories? Send your thoughts (along with your full name and city of residence) to letters@nypost.com. Letters are subject to editing for clarity, length, accuracy and style.

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Letters to the Editor May 10, 2022 - New York Post

Abortion: The Culmination of Secular Thought – Answers In Genesis

IntroductionRescue those who are being taken away to death; hold back those who are stumbling to the slaughter. If you say, Behold, we did not know this, does not he who weighs the heart perceive it? Does not he who keeps watch over your soul know it, and will he not repay man according to his work? (Proverbs 24:1112)

In Genesis 2, we see Gods created institution of lifelong, monogamous marriage and his command for Adam and Eve (and, by extension, all humanity descended from them) to be fruitful and multiply. Family is the first institution established by God, long before the governments attempt to redefine it.

When Christianity confronted the Roman world, one striking difference between those who followed Christ and those who followed the false gods of the Romans was the value that Christians attributed to babies, children, women, and slavesall classes of people who were seen as the chattel of the free Roman man. Contrary to the culture, Christians called men to love their wives and to see their slaves as fellow human beings and even brothers in Christ (e.g., Philemon 1). Christians not only rejected abortion and exposure for their own children but rescued children that others had exposed.

This Christian way (worldview) of seeing other humans as fellow image-bearers of God took time to seep into the pagan culture. Eventually, these cultures, after being sufficiently influenced by the Christian worldview, began to truly value children and women and became the first nations to abolish slaverythe first nations to even see slavery as a wicked thing. These nations also outlawed abortion and infanticide, not only because abortion was about as likely to maim or kill the woman as to kill her unborn child but also because the child was seen as a valuable image-bearer of God, even in the womb!

It should not be surprising that people who hate God also hate the family model that he instituted. As secular worldviews begin to dominate a culture, the family unit is always the first to be attacked, especially the vulnerable members who benefit the most from Christian influence. Consequently, every key element of the family gets attacked. The permanence of marriage is attacked through no-fault divorce. The definition of marriage itself is attacked through same-sex or open marriage. The fruitful design of marriage is attacked through premarital relations, unwed parenting, and ultimately, through abortion on demand, even in the context of marriage.

Secular activists (rebels against God) have been in constant war against Gods designed family unit. Today, were seeing commercials, cartoons, and even childrens books promote the message that families can have two mommies, two daddies, or any number of other family structures. For instance, popular commentator Dave Rubin and his homosexual partner recently announced that they had used donor eggs and two surrogates to conceive two babies and were roundly congratulated by conservative media figureheads.1 This horrible scenario potentially turns babies into commodities who can be created on demand by anyone with enough money to rent a womb, particularly when these distortions are presented as suitable, if not better, alternatives to the biblical family unit (with a mom and a dad who stay married for life).

In our current culture of death, a daily average of nearly 118,000 unborn children are systematically murdered through abortion worldwide.2 Abortion is not only promoted but actually encouraged today (Romans 1:2832) by those who hate the biblical family unit. And this hatred is fueling a deadly plague thats killing millions of people around the world every year. This is the lethal result of a culture that is saturated in rebellion against Gods authority and his Word, which plainly states that those who reject God ultimately love death (Proverbs 8:36), and were seeing evidence of this truth today.

Those who oppose the cultural influence of Christianity need something to put in its place. Whether one examines Karl Marxs philosophy or that of the Enlightenment-era skeptics, there has been a consistent, conscious attempt to elevate mans thoughts above God. That is, man tries to define right and wrong apart from Gods revealed Word. And the deadly result of this rebellion against Gods Word was recently seen in the twentieth century, when hundreds of millions of people were slaughtered, all in the pursuit of secular utopias, such as in Soviet Russia, Maoist China, and other communist nations. This also includes the millions upon millions of unborn babies across the world who have been sacrificed on the altar of human autonomy.

People in the (past and present) culture have accepted secular definitions as a good thing to help progress humanity. For instance, Karl Marx promoted a Darwinian idea that the family unit is merely a primitive stage that needs to be abolished and ultimately replaced. More specifically, traditional socialists have advocated for the

Today, most feminists are pro-abortion and see this as essential to womens equality. Biologically speaking, free love is more costly to women than men (because men dont get pregnant). And this results in them shouting for more access to contraception and abortion, which they believe are required to enable women to engage in the same promiscuity as men without the consequences of a baby.

Thus, abortion is frequently touted in our culture today by feminists and pro-death Marxist advocates as a reproductive right for women thats simply part of their family planning or healthcare. But at its core, this ideology is really just an idol that is built on autonomy (emphasis on bodily autonomy) that ultimately reduces babies in the womb to nothing more than simply a clump of matter (with perhaps less worth than cats, dogs, or even rocks). Some pro-abortion advocates unashamedly acknowledge that the unborn child is a human life from fertilization yet, nonetheless, still believe the child has less value than the mothers ability to choose abortion. As one pro-abortion advocate stated, I would put the life of a mother over the life of a fetus every single timeeven if I still need to acknowledge my conviction that the fetus is indeed a life. A life worth sacrificing.4

Overall, this is the tragic consequence of the evolutionary worldview, which is really built on the religion of secular humanism. But this religion is actually nothing new and has existed since the fall of humanity. Behind these idols of presumptive happiness and comfort is our great adversarySatan, the one who deceived Adam and Eve (Genesis 3) into the short-sighted thinking that they could be a law unto themselves, thus elevating their own autonomous thought/reason in rebellion against Gods ultimate authority.

Satan has been using this same tactic for thousands of years on humanity (and especially parents) in retaliation against that first Messianic promise (Genesis 3:15). So in an attempt to destroy the seed of the woman, his wicked desire has always been the destruction of the family unit. That is, by continuous enmity, his purpose is always to steal, kill, and destroy humanity (John 10:10). This means Satan doesnt care whether parents sacrifice their child to Molech (as the Israelites did in the Old Testament eraLeviticus 18:21) or hand their child over to an assassin to be murdered at places like Planned Parenthood (the modern-day version of Molech); he is pleased anytime he deceives someone into murdering their offspring, who bears the image of God.

Despite Satans head being victoriously crushed by Jesus Christ and ultimately destroying Satans work via the cross (1 John 3:8), our enemy remains determined in his hatred of the church. And since he knows the victory is certain and imminent, hes looking to take casualties with him, prowling around like a roaring lion, seeking someone to devour (1 Peter 5:8). So, in his feeble attempt to prevent Gods kingdom from expanding (Matthew 6:10), Satan still deceives many to do his bidding and destroy our unborn neighbors, all under the pretense of choice.

As the ruler of this world (John 12:31; Ephesians 2:2), Satan has blinded and ensnared many (2 Corinthians 4:4; 2 Timothy 2:26) to ultimately doubt the truth and authority of Gods Word, which plainly states that every child is a gift and blessing from God (Psalm 127:35), who is fearfully and wonderfully made from the moment of fertilization (Psalm 139:1316). And most importantly, the truth is that every child is made in the image of God (Genesis 1:27), thus deserving of care and protection.

So biblically speaking, abortion is the literal destruction of image-bearers of God. And that is why its Satans crown jewel and his deadliest weapon against the church and the family unit, which has existed in different forms throughout history.

But how should the church respond to this evil afflicting our society today? The way the church has always responded. Just as the church both condemned abortion potions and the exposing of children, we need to condemn the murder of unborn children in the clearest, strongest terms possible. Just as Christians rescued children who were exposed by their Roman parents, we need to create a culture of adoption to rescue otherwise unwanted children. And just like Christians proclaimed the gospel to a world that hated and devalued entire classes of humanity, we should be salt and light in our culture by proclaiming Gods forgiveness extended to all who believe, including those who have committed the heinous sin of murder of the unborn.

In short, this darkness needs to be exposed by the light (Ephesians 5:11). As Charles Spurgeon (who, by the way, actually lived at the same time as Karl Marx) once famously put it, A church that does not exist to reclaim heathenism, to fight evil, to destroy error, to put down falsehood, a church that does not exist to take the side of the poor, to denounce injustice and to hold up righteousness, is a church that has no right to be.5 Or, as my old pastor once put it during a sermon, the culture around us is the report card of the church; how are we doing?6

Simply put, our society today truly depends on the condition and well-being of the churchthe bride of Christ (2 Corinthians 11:2; Ephesians 5:2527). Clearly from Gods Word, we see that the church foundationally rests on the family unit (e.g., Genesis 2:24; Matthew 19:5; Ephesians 5:3132). Biblically speaking, the family unit is the establishment of Gods kingdom in the home, where God originally commanded man to multiply and fill the earth (Genesis 1:28). And this is only accomplished by faithfully producing godly offspring through the biblical standard of the family (Malachi 2:15).

Throughout our recent history, the church has unashamedly brought this biblical standard of the family as redemptive liberation to pagan societies around the world. And this was considered radical to these civilizations that largely allowed men to leave their wives and children for any (arbitrary) reason. At the same time, as part of the biblical worldview, women were also elevated as equal in value to men (this was, and sometimes still is, unheard of in these cultures), which ironically is the goal of the modern feminist movement today (that logically and utterly fails due to their lack of commitment to biblical authority).

But really, starting with the sexual revolution (that primarily took root in the West in the 1960s), the church began letting the world influence it away from the biblical standard of the family by allowing godly institutions like marriage to be controlled and defined by popular opinion rather than by God. This also inevitably resulted in sexual immorality (e.g., pornography) rampantly becoming more normalized, where this lust of the flesh became not only tolerated but also accepted (and even promoted as having certain benefits7). As a result, sexually immoral behaviors like prostitution and places like strip clubs became more permissible (e.g., if a woman was burdened and desperate for money). In the end, children in the womb became the victim of this new revolution, being viewed as a parasite that women should have the right to murder at any time and for any reason.

We live in a culture today that sees the happiness and comfort of a mother as more important than the life of an innocent (defenseless/voiceless) child. So now is the time for the church to boldly start speaking truth once again into this culture of death to rescue those stumbling to the slaughter. And the church will not be able to make up any excuses like we didnt know. For God knows every heart and will judge every action accordingly (Proverbs 24:1112).

But what is the proper (biblical) role of pastors in the church to combat this evil? Sadly, in many churches today, pastors fear troubling their congregation by preaching on cultural issues like abortion. These pastors opt to take the easy route of just staying away from any real controversial matters and instead focus on topics that promote self-help (or self-love) messages. As a result, critical issues like the murder of our unborn neighbors are avoided in the pulpit.

Although pastors may still decide to do their annual pro-life sermon on the third Sunday in January (commonly called Sanctity of Human Life Sunday), many will be cautious for fear of offending those in the congregation who have participated in abortion (and this includes men!). The problem is, rather than calling the sin of abortion what it is biblically (murder and child sacrifice), they simply skirt around the issue by describing abortion using the same language as the secular culture (e.g., using common euphemisms such as terminating a pregnancy).

The Bible repeatedly warns not to conform to this rebellious world nor use its vernacular (e.g., Romans 12:12; James 4:4; 1 John 2:1517). Instead, church leaders are called to disciple their congregation to be the salt and light in this world (Matthew 5:1316). As Charles Spurgeon once said, You are the salt of the world, not the sugar candy; something the world will spit out, not swallow.8

To equip the church to fight this war, pastors need to edify the saints by not watering down or truncating their messages. They need to speak biblically on repentance and sin (including abortion) from the pulpit. That is, they need to get back to preaching all of Gods Word (2 Timothy 4:2), speaking the truth in love (Ephesians 4:15), to ultimately please God rather than sinful man (Galatians 1:10).

Theres no doubt that this culture of death via abortion is being driven not only by deadly Marxist ideology, but really by our greatest enemydeath (1 Corinthians 15:26). Thats why we (especially as Christians) should not compromise at all with this evil and allow it to easily survive while destroying millions of innocent lives every year. Rather, it must be utterly defeated and placed completely under the feet of our Lord (Psalm 110:12). But this can only happen by the church speaking the gospel message of repentance and faith in Jesus Christ (Romans 1:16) to transform hearts and minds.

To drive this point further, Ive personally spent numerous hours ministering and offering help to mothers and fathers outside of abortion clinics (i.e., mills), who were waiting to pay an assassin to rip apart their child. And due to their God-given conscience (Romans 2:15), they already knew what they were doing was wrong (i.e., they clearly knew their baby was about to be slaughtered). All this to say, its not a matter of merely providing the right scientific evidence to parents (which, in my experience, rarely ever helps). Rather, its about the proclamation of the gospel, enabling the Holy Spirit to make them into a new creation (2 Corinthians 5:17), thus giving them the ability to turn away from that place of death and to let their baby live.

And this proclamation should remind everyone who hears that Gods laws, which undergird the gospel, are not suggestions, but actual commands from our holy God. Sinners are commanded to completely turn from sin, which includes abortion (child sacrifice), trusting alone in Jesus as their only hope for salvation from the wrath of God to come (Romans 5:9), and truly confessing he is Lord to the glory of God the Father (Philippians 2:1011). Sharing this Good News will genuinely save lives and is really the most loving thing we can do for others (Romans 10:1417).

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Abortion: The Culmination of Secular Thought - Answers In Genesis

From Tagore, a Triptych of Absorption, Acquiescence and Defiance – The Wire

Today the 25th day of Baishakh according to the Bengali calendar is Rabindranath Tagores birth anniversary.

The early 1900s was a period probably the only period in his long lifetime when Rabindranath Tagore came close to championing what we may describe as cultural nationalism. This was when Tagore often appeared willing not only to conform to, but also eulogise, conservative social values, though these values really went against the grain of the liberal humanism in which his art had been steeped from the beginning.

Indeed, in this period he often spoke in the traditionalist tone so beloved of social conservatives. In some letters he wrote around this time to teachers of his Santiniketan school appropriately called the brahmacharya ashram, literally, hermitage of pure conduct Rabindranath wanted the students to be put through a strict regimen of studies, prayers, physical exercises and plain vegetarian food so that they learnt to appreciate and imbibe ancient Indian value-systems as they grew to adulthood. He even wrote some semi-polemical essays defending traditional social mores, once, incredibly, going even to the extent of hailing the courage of the self-immolating Sati.

At another place, he suggested that the caste system of Hindu society was neither ill-conceived nor morally reprehensible, because it was the glue that held society together. Professor Sumit Sarkar has shown how this unwonted shift towards cultural conservatism coincided with the ascendancy of Hindu revivalism in evidence in much of Bengals Swadeshi movement (1903-08). Some of the poets creative work of those years inevitably mirrored this tonal shift, too. Tagores ambivalence to gender issues at this stage is a case in point: witness his 1902 short story Malyadan (Exchanging Garlands), a maudlin narrative with the unsubtle message that the best thing that can happen to a woman is a loving husband.

Gora by Rabindranath Tagore.

But of course Rabindranath was destined to break the shackles of this intellectual retrogression soon enough, or he would not have been one of the 20th centurys great minds. His novel Gora (1910), where he delved deep into questions of religious identity, religious and social rituals, gender and nationhood, helped him recover his sense of perspective. After that, his work evolved steadily and surely over the last three decades of his life, and he would never again allow his vision to be clouded by unreason, dogma or given wisdom.

Indeed, when one now looks back on his post-1910 views on gender equality, nationalism, democracy and economic and social justice, one realises that his catholicity had few parallels in the contemporary world, except perhaps among the most progressive segments of socialist internationalists in Europe and elsewhere.

Here we take a look at a triad of remarkable short stories Rabindranath wrote between April and July, 1914. These are stories that foreground issues of gender and patriarchy, shining a light on the many different ways gender inequity not only destroys its victims but also maims and cripples the communities that practise such inequity. The power and sweep of their argument, the passion and angst seeping through their storylines, together with the fact that they look at gender and patriarchy from multiple angles, set these stories apart from everything else written in Bengali on these questions.

Published in April, 1914, Haldargoshthi (Haldar Family) revolves around Bonoari, the scion of a prosperous landowning family, who proves to be somewhat of an outsider to his familys cultural milieu. He is head-strong but kind-hearted, quarrels often and violently with his fathers hard-nosed Diwan who thinks nothing of squeezing the last penny out of a poor fisherman who has hit a particularly rough patch, and generally takes up the cudgels on behalf of whoever finds themselves up against the wall. He adores his young wife, soaking her in an excess of romantic love she doesnt know what to do with, and feels exasperated when she fails to stand by or even sympathise with him when he happens to scrap with his domineering father over some injustice.

Bonoaris father always thought of him as stupid and obstreperous, and, after an explosive falling-out with him when Bonoari manages to send the Diwan to jail for wrong-doing, disinherits him for good, leaving his estate to his other son when he dies. In the end, Bonoari is obliged to leave home and embrace an uncertain future, but his wife not only clings to her father-in-laws family but is aghast that her husband has chosen to rock the boat for no rhyme or reason. To her, Bonoari is a renegade unworthy of her sympathy, let alone her love. (At any rate, she recognises faithfulness to her husband as a virtue, while love, even conjugal love, remains an unknown quantity.)

The system of patriarchy has subsumed her so completely that her loyalty to that system blocks everything out, even conjugal loyalty; and that her husband loves her to distraction only annoys her. Though Haldargoshthi is nominally about Bonoari, it is Kiranlekha, the wife, who sits at the centre of Tagores searching critique. She is a victim of the system not any less so because she chooses to be its advocator.

Also read: The Relevance of Rabindranath Tagores Politics on His 158th Birth Anniversary

Haimanti made its appearance in May of the same year. The eponymous protagonist, a 17-year-old, educated girl raised in a liberal family living outside Bengal, is married into an enlightened fin de sicle Kolkata joint family which gladly welcomes her to start with, mainly because she brought in a handsome dowry. Her young, well-educated, husband admires her intelligence, her simplicity, her love of books and, above all, her very transparent honesty, and soon genuine love blossoms between them. But it is her uncompromising honesty that begins to get Haimanti into trouble with her parents-in-law over this, that and the other.

Seventeen years being considered well past the marriageable age in respectable Hindu circles then, Haimanti is expected to understate her age to friends and family. Likewise she is nudged to tell impressive tales about her fathers station in life, so that the stock of her in-laws can also rise in tandem. Shocked, Haimanti refuses to oblige on all such requests, often creating consternation over what is widely seen as her stupidity and intransigence.

Soon, her father is no longer welcome in her new home, she herself is subjected to cruel and mean barbs all the while, and her welfare is increasingly neglected. Haimanti pines for her past, wastes away in body and spirit, and soon falls irretrievably ill. Her husband, bound as he is by unyielding ties of a patriarchal family, is unable to stand by her side and merely looks on, resigned, as she is pushed inexorably to her death. Even a companionate marriage between two educated and loving adults thus withers in the wilderness of patriarchy and gender discrimination. The victims acquiesce, for they are powerless to do otherwise.

The 1972 Bangla film Strir Patra by Purnendu Patrea

Dissent eludes Haimanti and her husband, but it is dissent, indeed defiance, which defines Mrinal, the plucky heroine of Strir Patra (A wifes Letter July, 1914). The story unfolds in the shape of Mrinals parting letter to her husband after she has left his home for good. Married into an affluent city-dwelling family at the age of 12 and outwardly conforming to the requirements of a traditional Hindu household at most times, Mrinal has however always lived an inner life of her own also a life untouched by the self-righteous rigidities, parochialism and petty-mindedness of her in-laws hidebound home.

Away from prying eyes, she reads and writes poetry, and she has none of the self-effacing diffidence that characterises her sister-in-law, the wife of her husbands elder brother, who has been conditioned to play second fiddle to the men of the house in everything. Quietly, but firmly, Mrinal stands her ground on matters on which her husbands family scarcely expects her to have an opinion. Into this uneasy equilibrium walks Bindu, Mrinals sister-in-laws unlovely and unwed younger sister, who has been hounded out of her parental home by her cousins after her mothers death. She has nowhere else to go to, but that doesnt seem to make her any less of a burden to everyone in her elder sisters prosperous home. Except to Mrinal, who takes Bindu under her wing and gives the luckless girl unbounded love and affection to everyone elses chagrin. Soon, the family begins to look for a way to get rid of her unwelcome presence.

Also read: How Swadeshi Brands Benefitted From Rabindranath Tagores Iconic Stature

Sure enough, it is decided to marry Bindu off, and an apparently suitable match is soon found. Mrinal is deeply sceptical, but there is precious little she can do: after all, can she stand between Bindu and her chance, however slim, of a decent life? A tearful Bindu is bundled off to her in-laws. It soon turns out that her husband is insane: his periods of relative lucidity are followed by spells of demented fury. Bindu flees from him in terror only to be told that her sisters family cannot offer her shelter any longer, for the only possible place for a married woman to be in is her husbands home.

Mrinal remonstrates with everybody repeatedly, but they are openly dismissive: isnt a husbands right over her wifes body and mind absolute? And how could they possibly face the wrath of the police if a charge was to be brought against them for kidnapping Bindu from her in-laws home? A distraught Bindu knows that all doors are barred to her now. Though Mrinal tries to shield her from impending doom as best she can, Bindu runs away again only to kill herself. At last, she is delivered from her fate of having been born a woman.

A still from the movie Strir Patra by Purnendu Patrea.

It is at this point that Mrinal, married for 15, apparently, happy years, decides to turn her back on her husband, his home, his family, and the way of life they represent. She goes away for good to live in Puri, by the sea, and her last letter to her husband is really her will and testament. She reminds him what a terrible burden it is to be a woman, suffering, day in and day out, the monumental sanctimoniousness of a community that condemns its women to bondage and indignity even as it sings paeans to its numerous goddesses.

She points to the exuberant shamelessness of a society that cites as the apotheosis of womanly virtue the wife who carries in her arms her husband, a leper, to the door of the whorehouse that he may satiate his libido. But she tells him something else as well. That it is yet possible for a woman to be free, to cross the forbidding threshold of phony domestic bliss and take charge of her own destiny. That her soul had been deadened by years of mindless devotion to empty habit, but by her death Bindu had opened her eyes to other possibilities:

And please dont imagine me contemplating death No, I hate to play such stale jokes on you all. Remember Mirabai, a woman like me, shackled by chains quite as heavy as mine, who didnt need to die that she might live?

Like her, I will also live. Indeed, my life begins now.

Strir Patra is a triumph of Tagores narrative art. It is intensely lyrical in tone, but that tonality only helps the story to flow along without let-up; it does not tie it down for a moment:

No, your narrow lane (housing her in-laws home) scares me no more. For today the blue ocean opens out endlessly in front of my eyes, and an abundance of the clouds of July gathers over my head

It is easy to see why Strir Patras scalding indictment of patriarchy got the dyed-in-the-wool social conservatives goat when the avant garde Bengali literary magazine Sabujpatra (The Green Journal) published it first. Here was a story that struck at the very roots of orthodox Hindu society, giving it no quarter, deriding its idiocy, its crazed misogyny and its moral hollowness like it had never been done before. Indeed, the story erupted on Bengals literary firmament with the blinding, if transient, light of a meteorite. For a while, its impact seemed to have been as great as that of the news that a deadly World War had just broken out to engulf all of Europe.

One imagines Rabindranath had conceived of these three stories as a trilogy of sorts, with each part giving the reader a damning new perspective on the overarching problem of patriarchy, opening their eyes to how patriarchy dehumanises both its victims and its upholders. The stories were well ahead of their time, and they continue to unsettle and move us today. For, more than one hundred years after Rabindranath wrote them, these stories hold a mirror to us Indians. And the image we see of ourselves in it is not edifying.

Anjan Basu writes about culture and the politics of culture. He can be reached at basuanjan52@gmail.com

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From Tagore, a Triptych of Absorption, Acquiescence and Defiance - The Wire

23 Best Movies New to Streaming in May: ‘Sonic 2,’ ‘The Matrix Resurrections’ and More – Variety

Once youre done streaming The Batman on HBO Max for the umpteenth time, its time to direct your attention to all of the new offerings on streaming platforms this month. Perhaps the biggest debut is Sonic the Hedgehog 2 on Paramount+, which should keep children and families glued to the television well into the summer. The new 45-day theatrical window means a smaller gap between a films theatrical release and streaming debut, and so the Sonic sequel hits Paramount+ as its still proving to be a box office force. The film recently picked up $11 million in its fourth weekend of release to place No. 2 at the box office.

Elsewhere on streaming in May is the return of The Matrix Resurrections to HBO Max. The fourth installment in the franchise was Warner Bros. final movie in 2021 to get the hybrid-release model, in which films opened in theaters on the same day they became available to stream on HBO Max for 31 days. Now Resurrections is returning to the streamer. Jackass fans will also get to check out the extended edition of Jackass Forever when Jackass 4.5 debuts on Netflix, which is only slightly confusing considering Jackass Forever is streaming on Paramount+.

Check out a roundup below of the best films new to streaming this May.

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23 Best Movies New to Streaming in May: 'Sonic 2,' 'The Matrix Resurrections' and More - Variety

Walter Crane Was a Socialist Visionary Who Illustrated the Triumph of Labor – Jacobin magazine

Walter Crane woke up on a spring morning in 1884. He never slept again. As an artist and illustrator, Crane had drawn inspiration from pre-Raphaelite visions of universal brotherhood; as a political activist, he idolized John Stuart Mill and supported the radical, democratic left of the British Liberal Party. But by 1884, thirty-nine years since his birth to a family of Torquay decorators, the artist of enchantment had been thoroughly disillusioned.

The worst thing in the world had happened to Crane: he got what he wanted. Raising illustration to a fine art in the eyes of his peers, Crane saw his groundbreaking book designs warped in crude, commercial reproductions. Successive reform bills enfranchised ever wider circles of the population but in industrial London, he only saw rising poverty and squalor.

As a decade of economic and political crisis began, Cranes sunny Victorian optimism was rapidly clouding over. Looking back years later, he described the dread that crept over him as he realized the real nature of British society:

Under the forms and semblance of political freedom, real economic slavery . . . a grinding commercial system of inhuman competition, threatening to be a worse tyranny that any the world has ever seen, reducing all things to money value, vulgarising life, and ruthlessly destroying natural beauty.

Romantic art had promised to reunite the worlds of artifice and nature; democratic reform to make peace between capital and labor. Both had failed. Or so it seemed to Crane, his vision of the future darkening by the day. But then, in the writings of his friend William Morris, he found a light.

The visionary artist Morris, the founder of modern design, crossed the river of fire to the socialist movement late in life. He brought with him his own heterodox interpretation of communist ideals; a marriage, E.P. Thompson called it between romanticism and Marxism. The promise of the romantic movement could only be realized, Morris argued, through the revolutionary transformation of society. In Art and Socialism, the lecture, that, in the spring of 1884, made Crane a socialist, Morris made his case clear:

One day we shall win back Art, that is to say the pleasure of life; win back Art again to our daily labour . . . now the cause of Art has something else to appeal to: no less than the hope of the people for the happy life which has not yet been granted to them. There is our hope: the cause of Art is the cause of the people.

Morris stood, as Raymond Williams noted, at a crossroads in British intellectual life; proposing a moral and aesthetic transvaluation that would sweep away the dark satanic mills of industrial Britain. And an unlikely cultural revolutionary found an unlikely acolyte in Britains foremost childrens book illustrator. More than any other artist, Walter Crane inherited Morriss vision and fought for his ideals, tangling alike with old reaction and commerant renegades in the Arts and Crafts movement.

Not that Crane was a political neophyte. His commitment to radical, democratic values dated from his apprenticeship amongst old Chartists in the workshops of Hammersmith, veterans of the fight for the vote in Britain. His understanding of art as imbricated with social and moral questions was one borrowed from his mentor John Ruskin. And the words of the radical romantics John Keats, William Blake, Percy Bysshe Shelley were woven through his work and life. Like Morris, Cranes romantic belief in the power of human self-expression, the beauty of the natural world, and the centrality of friendship shaped his whole life: aesthetic judgment implying even demanding political commitments to match.

His private life was no exception, taking hospitality for a way of life. Crane and his wife Marys love of fancy dress and delight in friendship made their parties major events on Londons artistic social calendar.For their son Lionels twenty-first birthday, they invited seven hundred people into their home. Crane dressed up as a crane in beaked hat and triple-toed shoe and Mary as an enormous sunflower. George Bernard Shaw once noted with admiration and surprise just how sociable Crane was. Given how personally unpleasant socialists and artists tended to be as separate phenomena, Shaw reasoned, a socialist artist ought to be entirely unbearable. In and out of season, Walters residence in Kensington teemed with life and noise, not least given their vast menagerie of household pets: cats, dogs, rabbits, guinea pigs, an owl, a jerboa, a golden pheasant, mongooses, marmosets, one shoulder-perching squirrel and an alligator.

Cranes mind, the artist William Rothenstein recalled, like his house, was too full to be kept dusted and tidy; but he had unusually broad sympathies, and while he followed in the footsteps of Morris and [Edward] Burne-Jones, he was free from prejudice his spirit kept open house. The pre-Raphaelite ideal of hospitality found political form in Crane and Morriss commitment to a socialist society; it found practical expression in the ordering of their lives. Fellowship is life, Morris wrote, lack of fellowship is death. Crane, who inscribed that slogan on banners and motifs almost beyond counting, had better claim than most to be the older mans direct successor in politics as well as art.

These two post-pre-Raphaelites embraced a Marxism with romantic characteristics, seeing the society of the future as latent in both ideals of the past and the struggles of the present. The past is not dead, Morris declared, but is living in us, and will be alive in the future which we are now helping to make. Such sentiments led commentators to dismiss Crane and his mentor as medievalist: a label neither unjustified nor entirely accurate. Crane drew on classical and international motifs especially Japanese art far more than the Middle Ages, helping define the transnational style later known as art nouveau. His aesthetic influences revealed a philosophical underpinning spiritual but secular, romanticist but internationalist that Cranes contemporary admirers often overlook.

The universalist humanism to which Crane and many of his cothinkers subscribed was encapsulated by one of his great influences, the critic Walter Pater. The service of philosophy, of speculative culture, towards the human spirit, Pater said in his essays on Renaissance art, is to rouse, to startle it to a life of constant and eager observation. Later art movements most notoriously Oscar Wilde and the aestheticists took Paters vision as a manifesto.

Crane inherited Paters penchant for classicism and the Renaissance, but he was never a wholehearted Epicurean, even before he took up the socialist banner. Tempered by his love for Blake and Shelleys poetry, Crane retained a political edge lacking in many aesthetes. Beauty and use could be reunited; artwork and craftwork made one; the imagination could do more than just dream of a better world. It could create one.

Looking to the past, Crane and Morris sought proof, not solace. Things could be otherwise not because time was empty, but because it wasnt. What was good and valuable in life could die without being destroyed; enduring the ages and redeeming the time in song and story, painting and prose; burning always, as Pater put it, with a hard, gem-like flame.

But although arts flame burned without the permission of gods or kings, in Cranes eyes it didnt burn aimlessly or alone. Art which can lift our souls with large thoughts, or enchant them with a sense of mystery and romance, Crane wrote, can also be a familiar friend at our firesides, and touch each common thing of every day use with beauty, weaving its golden threads into the joys and sorrows of common life, and making happy both young and old.

Well-made and beautiful art could make us happier, more refined, softening and humanising us. Art educated the eye and so the person: in one of Cranes last lectures, he expressed sorrow over the novel use of posters for commercial ends, rather than for the enlivening of human experience. The contemporary commonplace that all art is political hed likely consider unambitious: to Cranes eyes, art was politics: different lenses refracting the same light. Artists were, in a sense, naturally socialistic, he explained in one of his essays: Art itself is essentially a social product, intimately associated with common life, and depending for its vitality upon a co-operation of all workers, upon living traditions and quick and universal sympathies. These are its sunlight and air.

And real art, being nothing more than the the expression by man of his pleasure in labour, as Morris put it, was a kind of prefiguration of socialism itself, as a particular expression of a universal impulse towards freedom. Art spoke, Crane later wrote, this universal language, bringing order out of confusion, sweetness out of strength. Just as the Arts and Crafts movement challenged the preeminence of utility over beauty in design, the socialist movement fought for an economy of joy, where price and virtue is not to be counted in, or commanded by, dollars, but lies simply in human and hopeful conditions of the life of a people.

Culture was communism. And vice versa; a comprehensive artistic unity could only be developed among people politically and socially free. A common life and common labor would provide the foundations for a new art as well as a new society. Looking at a world convulsed by economic chaos, staggering on to revolution or disaster, Crane thought he saw the new world arriving on the horizon or at least, at the end of his pen.

In the aftermath of Bloody Sunday a notorious attack by police on unemployed workers in Londons Trafalgar Square he created artwork protesting the police murder of his friend Arthur Linnell. When the veteran of the Paris Commune Louise Michel held an international school for insurrectionists, the soft-spoken West Londoner produced a lavishly illustrated prospectus. Luminaries of the movement from Edward Carpenter to George Bernard Shaw wrote to Crane to ask his help. They almost always got it. Journals, posters, cycling clubs: working long hours, and often for free, Crane defined the look of the socialist movement more than any other artist, according to the Social Democratic Federations founder, Henry Hyndman.

Settling into his new role as agitator-artist, Crane was politically promiscuous, working for most of the socialist movements of his day. Nevertheless, he continued to shadow his mentor closely: following Morris out of the Social Democratic Federation and into the new Socialist League. Like Morris, Crane situated himself on the anarchist-adjacent left of British socialism, celebrating the then recent and deeply controversial Paris Commune. Speaking to refugees from the commune, like Michel or the great realist painter Gustave Courbet, Crane was inspired by their foreshortened experiments in the democratization of art.

Although the fluid, rustic imagery of Cranes designs emanated from a worldview that was anything but conservative, he held no candles for the Victorian cult of science. Crane shared his mentors skepticism of the mechanical utopias then popular on the Left. Reconciliation to the natural world was a hallmark of Cranes politics as well as his art, and while not quite a Luddite he agreed with Morris that as a condition of life, production by machines is altogether evil. Underlying his politics was a belief that revolution meant restoration; the recovery of human capacities and talents warped by an artificial social order.

Artists must become craftsmen, Morris declared, again and again, and craftsmen artists. Socialized humanity would be a commonwealth, a collective: but a collective of individuals. Its an insight immediately obvious in Cranes designs, where groups are common but crowds are rare. Nearly always the features of his characters, however idealized, are picked out in careful detail, neither obscured by distance nor disguised by proximity. Crane allows us to see socialism with a human face. This meld of romantic individualism and humanist technophobia has dated in the century since Cranes death. But his warnings of a world where the human-built world displaces the human and machines master men have a grim resonance today.

Reconciling art and labor was a high ambition, and one Crane bore largely alone after Morriss death in 1894. He didnt confine it to the realm of politics. In art, design, and architecture, Morris and Cranes fulminations against commercialism had struck a chord. A growing number of artists, disenchanted with government-sponsored schools of design and excluded from the emerging professions, sympathized with their radical critiques. Parity between ornamental work and other art; truth to materials, handwork over machinework; the revival of handicraft: even where artists rejected their political activism, Morris and Cranes worldview held a powerful attraction.

Arts and Crafts artists like T.J. Cobden-Sanderson set up guilds and workshops where designers and craftsmen worked as peers rather than servants and masters. One Arts and Crafts thinker, Cranes friend C.R. Ashbee, took this a step further, attempting his own utopian community on the banks of the Thames. The Clarion, a socialist newspaper, set up a national Guild of Handicraft; Crane himself established the Art Workers Guild, aimed at uniting the decorative and fine arts. Unlike the reclusive Morris, Crane threw himself into organizing artists: devising Arts and Crafts contributions to international exhibitions, writing pamphlets, and giving lectures on the meaning of the movement.

Predictably, that meaning was socialism. But Cranes romantic ideals struggled to sink roots in the arid soil of late-Victorian Britain. Arts and Crafts ideals, always vague, were swiftly diluted as the movement won critical acclaim and commercial success. Far from building a new art for a commonwealth of fellowship and service, Morriss epigones helped found modern consumer culture. The revolt of artists against the nascent professional world finally won their entry to it. And a negotiated surrender to mammon was on the cards for all but a few embattled utopians. One firm split the difference and finished machine-made metalware with manually applied hammer marks for a suitably artisanal look.

Dismayed but not defeated, Crane renewed his commitments to the socialist movement as the new century approached. A tour of America saw Crane condemn the United States in self-penned verse as soon as he disembarked and concluded in Cranes ostracism by most of the East Coasts art world after a vehement defense of the Haymarket Eight anarchists convicted of a murder they didnt commit. With Irish home rule on the horizon, Crane threw his weight behind the struggle for independence. And traveling throughout India in 1906, he joined the small number of Western socialists calling attention to the injustice of colonialism.

At a time when many British socialists professed an attachment to the empire or looked for progressive justifications of imperial expansion, Crane was unremitting in his disgust for the Wests domination of Asia both political and economic:

But all over the East, wherever European influence is in the ascendant, the result is disastrous to the arts, and thus the very sources of ornamental design, beauty of colour, and invention are being sullied and despoiled by the sharp practices and villainous dyes of Western commerce.

Art, the universal language, was being forgotten. Religion was defunct, and the romantic ideals that had inspired Crane at the beginning of his career seemed to evaporate by its end. By age or inclination unable to appreciate the impressionist movements sweeping European art, Crane saw the Moloch of capital holding the field. In 1911, he still maintained the socialistic influence of the Arts and Crafts movement but even Crane had to grant it was an influence exercised only indirectly. As the new century wore on, he was a man artistically and politically out of time.

Whether he realized it or not, the political world Crane lived in was created by a confident workers movement united around revolutionary convictions. It was destroyed in 1914 when war revealed that these convictions were nominal. Another casualty of that same cataclysm was Cranes romantic philosophy of art. Postwar artists, jaded by the use of art nouveau in propaganda and deeply alienated from the culture that fed their generation into the meat grinder of the Somme, saw the war in Wyndham Lewiss phrase as a cyclopean dividing wall in time. For Crane, the creative process may have involved struggle but only in the journey toward final aesthetic harmony. For his modernist heirs, an inverse dynamic took hold: the artwork itself became a site of struggle.

The Arthurian idylls of Morriss poetry had been smashed to pieces; the heap of broken images of T.S. Eliots Wasteland remained. Some Arts and Crafts figures struggled on into the interwar years: in a grim irony, they supported themselves by supplying a grieving nations endless demands for war memorials. Crane didnt live to see it; he died in 1915, broken by his wifes unexpected death. Lancelot, his youngest son, followed him to the grave a few years later: one of millions of young men in uniform who never returned home.

Artists continued to rally to socialism in subsequent decades, but never with the same innocent idealism as Crane or Morris. Cranes mixing of the gentleman-artist and the revolutionary was a relic of the past, not a token of the future. Arcadian fantasies of garden utopias and communard-knights had a cooler reception in the century of Auschwitz and Hiroshima.

Yet something about Cranes art still resonates. Every May Day and Christmas, his designs proliferate in postcards and posters and tea towels and the movement to which he dedicated his life renews itself across the world. Insistence on the public, communal character of art continues to be bitterly necessary. Asserting the creative potential of every human being and the creative skill of every worker is something contemporary socialists would do well to emulate. And Cranes appetite for transcendence, seeing in politics and art a disclosure of truths beyond either, is surprisingly well-suited to a world where everything from food to free time is subservient to utility.

In his art and activism, in his writing and speeches, Crane reminds us that, while the injustice of capitalism necessitates the building of a new society, this society must be built on an affirmation of what makes us human.

In one of the last essays published before Cranes death, he wrote, once again, on the congruity of art with socialism; their shared past, their linked future. From ideals in art we are led to ideals in life and to the greatest art of all The art of Life. It is an art we are yet to master. It is a world we have yet to win. Look at a Crane drawing, though, and see what he saw: its closer than we know.

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Walter Crane Was a Socialist Visionary Who Illustrated the Triumph of Labor - Jacobin magazine

The Magnificent Seven: The Knight and Dames Jacinda Ardern didn’t want to mess with – New Zealand Herald

Kahu

10 May, 2022 05:00 PM2 minutes to read

The Mori leadership group who met with Prime Minister Jacinda Ardern over Oranga Tamariki. Photo / Supplied

OPINION:

When Oranga Tamariki's new operating brief is finally completed, much of the heavy lifting that forced changes to its antiquated and barbaric care and protection system of uplifting Mori babies from young mums and its non-engagement with Mori can be put squarely on the shoulders of this outstanding group of leaders.

Kahurangi Iritana Twhiwhirangi, Lady Tureiti Moxon, Kahurangi Areta Koopu, T Mason Durie, Kahurangi Tariana Turia, Kahurangi Naida Glavish, Merepeka Raukawa-Tait - the magnificent Mori seven.

Each of them has their own mana and needs no introduction.

However, collectively, they are a force to be major reckoned with, as Prime Minister Jacinda Ardern learned during the 2020 Oranga Tamariki debate, and Waitangi Tribunal Claim and ruling.

OT CEO Grainne Moss and her department were running roughshod over Mori, and that forced this team to come together and stand up to the state tyranny.

On behalf of the National Mori Urban Authority (NUMA) of which Lady Tureiti is the Chair, this group supported the Waitangi Claim against Oranga Tamariki practices towards Mori and Moss.

They wanted Moss gone and some OT powers devolved to Mori and community organisations that work with Mori whnau on a daily basis.

Initially, there was reluctance from the Prime Minister's Office to acknowledge or even meet with the group. But through a political intermediary, Ardern agreed to meet over dinner with the Mori leadership team at Government House, Wellington.

"The last thing the PM wanted was Dame Naida and the other dames coming after her," a source told the Herald.

The hui was arranged and the PM wanted to bring senior Mori MPs for support.

On the day of the dinner, Ardern and her then deputy Kelvin Davis made the short walk from the Beehive to Government House.

But the group would not meet with the PM unless she was on her own - leaders to leader.

They met with the PM behind closed doors, outlined their concerns and the rest is history.

Moss was moved to another Government Department and Oranga Tamariki would start to rewrite its charter - this time with Mori input and oversight.

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The Magnificent Seven: The Knight and Dames Jacinda Ardern didn't want to mess with - New Zealand Herald

PM Jacinda Ardern says soft on crime claims ‘just wrong’ as former detective hails NZ Police’s international reputation – Newshub

But Prime Minister Jacinda Ardern and a former detective disagree.

Speaking with AM co-host Melissa Chan-Green, Jacinda Ardern said accusations from the Opposition and others the Government is soft on crime are unfair.

"Let's just look at the bare facts. None of the penalties, none of the consequences for these crimes have changed. So this idea that somehow there is this weakening is just wrong," Ardern told AM on Monday.

"In fact what you've got to consider is that what we are doing differently is not just dealing with the consequences, if you offend in this country you must be held to account.

"So that's what Operation Tauwhiro and Operation Cobalt. They're all about an approach that is really focused on cracking down on organised crime and some of the reason you see that focus is because we've invested in additional police, including an extra 700 to work on those areas. We've seen over 1000 arrests, forfeiture of assets and so on.

"At the same time, we also need to prevent people from entering organised crime in the first place so you have to do both."

It is a sentiment shared by Australian-based police lecturer and former detective Michael Kennedy, who told AM on Monday that New Zealand's approach to policing is right.

"New Zealand has got an excellent reputation worldwide in terms of its policing. It doesn't overreact, there are no knee jerk responses, they're usually really responsible and New Zealand, generally speaking, has a good reputation within the criminal justice area of dealing with people."

Kennedy said internationally nobody considers New Zealand as being soft on crime.

"It seems to me New Zealand beats itself up a little bit but you're doing a really good job over there," he said. "I don't think anyone considers you a soft touch, I think there's a big balance here in social justice.

"We've moved in the last few years where everyone talks about the victims but social justice is about victims, it's about witnesses and it's about ensuring people get a fair trial And New Zealand has got the right formula there."

It comes after the Government announced on Sunday a $600 million package aimed at addressing the spate of crimes currently ripping through New Zealand. The Government said it will see an increase in police numbers, nearly $100m to tackle gang violence and an extension to rehabilitation programmes.

More than $562m over four years will be invested in the police, the Government said.

Police are also planning to launch a dedicated operation across Auckland, with smaller teams across Aotearoa, to tackle growing gang violence and intimidating behaviour. It's been dubbed 'Operation Cobalt' and will begin in June.

That follows Operation Tauwhiro, which was extended by six months late last year. Operation Tauwhiro focussed on disrupting firearms-related violence by gangs.

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Taranaki man charged with threatening to kill Prime Minister Jacinda Ardern – New Zealand Herald

A man posted to Reddit, threatening to assassinate Prime Minister Jacinda Ardern. Photo / NZME

A man incensed at the Government's restrictions on people who had not received the Covid-19 vaccination threatened to assassinate the Prime Minister.

The 30-year-old Taranaki man, who has name suppression, was arrested after he posted the threat against Prime Minister Jacinda Ardern to Reddit, a social news website and forum comprising user-generated content.

His was one of two separate cases heard in New Plymouth District Court on Friday relating to threats and abuse directed at the Prime Minister and Government officials.

The first man, who has complex mental health issues, lives at his mother's house, where he spends much of his time on his computer.

He has limited interaction with society and struggled to be socially appropriate when he did.

His legs visibly shook and he fumbled for words as he addressed Judge Gregory Hikaka.

"... I use the computer for the internet to keep up-to-date with, um, world topics, um, world events," he told the judge.

His lengthy time spent on the device has become a concern for his mother, who was also worried about her son's "rage", she told police.

Justifying her concern were the man's actions on November 12, 2021, when he made the threat to kill the Prime Minister.

In the post, he called Ardern a number of profanities and said in "assassinating" her, he would be sending a message to other politicians.

The man's post also expressed his anger at the Government's Covid-19 response.

He acknowledged he wasn't being physically forced to have the vaccination but felt he was "being bribed with vouchers and the likes, and being threatened to get vaxxed or face consequences".

At the time, the vaccine pass system imposed restrictions, such as not being able to enter shops and venues, on those who could not provide proof of their vaccination status. Those restrictions were scrapped last month.

When spoken to by police, the man said he had no specific plan to carry out his threat but thought he would approach Ardern, shake her hand and then "bite her throat, aiming for her jugular".

The man was not apologetic for making the threat, he told police.

In court, he faced sentencing on a charge of threatening to kill/do grievous bodily harm.

He was also being sentenced on one charge each of possession of a cannabis plant and wilful damage.

Judge Hikaka asked the man if he would now be prepared to apologise to the Prime Minister.

"No, because I ... what I said was over the line but it wasn't a direct threat. I did overstep, I did go a bit too far with the words I used," he responded.

"It was a momentary lapse of judgment because I was just quite angry with her ..." he said, being interrupted by Judge Hikaka who reframed the question, asking if he would apologise for stepping "over the line".

"Uh yeah ... I um ..." he said, cut off again by the judge.

"You don't need to explain any further because you've already said you went over the line and that's why you pleaded guilty to the charge of threatening," Judge Hikaka said.

On all charges, the man was sentenced to 18 months' intensive supervision.

The judge advised the man to change his behaviour so that when he gets frustrated or angry he doesn't go overboard.

"You know where the line is."

Shortly afterwards, another man appeared before Judge Hikaka for sending more than 240 threatening emails to Parliament.

In the emails, sent between October 2021 and December 2021, Lachlan Cryer threatened to "burn down forests".

Due to the frequency and inappropriate content, which included abuse directed at the Prime Minister, the emails were forwarded to Parliamentary Security.

During that same period, Cryer also emailed the Office of the Commissioner of Police and again threatened to burn down forests.

It was not clear which forests Cryer, who lives 90km north of New Plymouth in Awakino, was taking aim at.

Nor was it clear the exact motivation behind his emails, but Judge Hikaka said Cryer had felt he was not being listened to after his growing frustration over issues with "internet connection", to which Cryer said: "Communication".

But he never intended to act on the threats, the court was told.

On a representative charge of threatening to damage property, he was sentenced to 12 months' supervision.

Cryer offered to write apology letters to those he had offended against at Parliament, but Judge Hikaka advised him to do that through his lawyer.

"Some of these people might not want to hear from you."

Continued here:

Taranaki man charged with threatening to kill Prime Minister Jacinda Ardern - New Zealand Herald

Rugs, perfume, couture: What PM and other MPs declared – New Zealand Herald

Politics

11 May, 2022 03:25 AM3 minutes to read

Which Member of Parliament has declared an interest in a research group dedicated to the resurrection of the Moa, Jurassic Park-style? Photo / Mark Mitchell

MPs have lifted the lid on ... themselves with their annual disclosure of how many homes they own, gifts they have received, and any other financial interests they may have.

One MP even declared an interest in a research group dedicated to the resurrection of the Moa, Jurassic Park-style.

Prime Minister Jacinda Ardern has not declared any further property interests from last year - she still owns her single home in Sandringham, Auckland.

As in previous years, Ardern declared gifts and loans of clothing from well-known New Zealand designers. She was given three garments by Emilia Wickstead, as well as loans from Juliette Hogan and Zoe and Morgan.

She was also given a Christmas gift basket by the Embassy of Cuba.

National leader Christopher Luxon continues to be one of the most propertied MPs in Parliament. He owns two residential properties in Auckland, one in Wellington and four investment properties in Auckland.

He did not declare any mortgage, suggesting those properties are owned outright.

Luxon declared no gifts in the register, which was current as of January 31, 2022, when he had been leader for two months. He was also given a telling off by the registrar for submitting his return late - the only MP to do so.

Several MPs declared interesting gifts. Foreign Minister Nanaia Mahuta declared a "Hajj Box and Al-Jazeera Perfumes gift box" from the Government of Qatar.

Her Labour caucus colleague Ingrid Leary as also the recipient of gifts from abroad. She received a Pakistani office rug from Ashraf Janjua, the high commissioner from Pakistan.

Perhaps betraying the age of the current Parliament, three MPs have declared themselves in debt to the Government they want to be a part of.

Poor James McDowall of Act, and Labour's Naisi Chen, and Gurav Sharma declared they have outstanding student loans to IRD. Last Parliament, only Labour's Kieran McAnulty had a student loan.

Our MPs have been dabbling in the media. National's Paul Goldsmith, Simon Bridges (since retired), and Judith Collins all declared revenue from their book publishing endeavours, as did the Greens' Golriz Ghahraman and Labour's Duncan Webb.

Bridges also declared the income he received from appearing on Paula Bennett's TV show, Give us a Clue.

Bridges donated that to the Homes of Hope charity.

Labour's Tamati Coffey also appeared on Give us a Clue, but he appears not to have donated his fee.

Labour's Anahila Kanongata'a-Suisuiki declared a free vehicle service she got from Mahindra in Papatoetoe.

Which MP declared an interest in reviving the Moa? That would be Speaker Trevor Mallard who sits on The Moa Revival Project Advisory Board, and has done for some time.

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Rugs, perfume, couture: What PM and other MPs declared - New Zealand Herald