#insightful take on rural economic divide.

[insightfultake]

Bridging the Rural-Urban Divide: The Key to India’s Future

India stands at a critical crossroads. As one of the world’s fastest-growing economies, it’s often hailed as a rising global power. However, a glaring paradox persists within the country’s development narrative—the stark divide between rural and urban India. While cities like Delhi, Mumbai, and Bengaluru are witnessing rapid modernization, millions of people in rural India continue to struggle with basic amenities, education, and healthcare.

The gap between urban and rural India isn't just economic; it is social, cultural, and infrastructural. Rural India, which houses around 68% of India’s population, is often left behind in the race towards development. This gap is not only a challenge but also a key obstacle to India’s aspirations of becoming a developed nation. Without bridging this divide, India’s economic ambitions will remain incomplete....see more

[mariacallous]

There is a clear need to advance a more inclusive economic future for rural America, which accounts for 85% of the nation’s persistently poor counties. This imperative is not simply a “rural” one. The geographic divergence that divides the country between “winner-takes-most” and “left-behind” places serves to harm the nation as a whole by concentrating productivity in too few regions while leaving large swaths struggling to meet their economic potential. 

The lesser-known story is that local leaders across rural America have long been implementing bottom-up economic development strategies to “grow from within” by investing in uniquely rural assets that leverage the diverse and innovative place-based strengths of small towns across the nation.   

This practitioner-oriented report highlights insights from precisely these kinds of community-centered efforts underway across small towns nationwide. It draws from an in-depth, multiyear Brookings Institution and Local Initiatives Support Corporation (LISC) engagement with three diverse rural communities in Indiana, as well as insights from rural economic and community development leaders across the country. Based on this in-depth engagement, the report offers practical guidance and recommendations for practitioners and policymakers to advance, scale, and sustain inclusive access to opportunity, quality of place, and quality of life across rural places nationwide.  

[poindexters-labratory]

Hurricane William Afton Lore Dump Part 2

CW: discussion of the Vietnam War, American cultural conflicts, nihilism, moral injury, and mentions of drug use

Henry and William continued to work on Fredbear (Fred renamed) and Bonnie, planning out the course of the next few years of their entertainment/restaurant business, William learning business and economics from books (he didn't need to go to an expensive school to learn what he could learn in books he could find at the library for free (well, the library card was about 25 cents)), Fredbear and Bonnie were slowly coming to life. However, the world kept spinning around them.

History Bit: July 28, 1965, President Johnson would send out a national televised speech that he would send 50,000 American troops to South Vietnam. American troop occupation would peak in Vietnam in April of 1969, with over 540,000 troops present.

Henry knew at some point he would get called out to fight, but never knew how to bring it up to William. There was never a right time. Even when he eventually did get his draft call in 1967, he still didn't know how to talk about it, but he had to. William did not take the news well and they had a nasty fight about the frightening situation.

Will thought it was absolute bullshit that Henry had to fight in a place he had no business being in and potentially die, and Henry's only choices were fight in a war or imprisonment. Henry desperately tried to get it through William's stubborn English skull that this is what it meant to be American, and it was his duty and loyalty to his father and grandfather who were veterans to defend his country in whatever way he could, and if he died, then that's what happened. William couldn't do anything to change that.

William joined the anti-war movement soon after and Henry left to be deployed in Vietnam for a year. Whenever Will missed Henry, he worked on Fredbear and Bonnie by himself, so he was in that workshop just about every day.

William does not like things being out of his control. Restrained and infantilized is how he's lived his entire life up until now and his best friend may get taken from him, and he's still leaving him stranded in a strange place for a year. America was a scary place to be in the 60s.

A London teenage boy/young man in the 1960s could live a completely different lifestyle than his post-war era father and they could still have pleasant interactions. William watched people physically fight on the news over "destabilizing American traditions and values" because of the various movements taking place at that time.

(Timeline's video called "1967: The Counterculture Year That Changed the World" covered what was happening in the 60s between America and the UK and the differences between the two countries. That video really gave me a lot of information and insight. It's a 40-minute-long documentary.)

There's something interesting to say about William being English during the height of this cultural divide in America. This is a topic I don't see people in the FNAF fandom talk about other than the odd British joke. William Afton not being American should be a bigger deal than it is in this fandom. He doesn't hold the same values that the American population does around this time. English traditions didn't hold water to the intense American conservatism relating to patriotism, consumerism, and family values. He just so happened to find himself in rural, conservative Southern Utah.

This culture shock was tremendous and terrifying. Being a teenager in London meant being free from having the sort of national responsibility that William's father had thrust upon him in the 40s, and although Edward was bitter about this generational freedom, he wasn't opposed to William having fun and being stupid. Sure, there was conflict between generations, but this was violent. London was bright for the first time in years, hopeful, and the closest he's seen to this kind of fighting was between mods and rockers in the streets.

History Bit: Mods and rockers were an English subculture. Mods (short for modernist) wore suits and were very clean, listened to a variety of music, such as jazz, soul, blues, etc., and rode scooters. The rockers were the rival subculture of the mods, a biker subculture, or a greaser in North American culture. In 1964, there was a national moral panic involving these two subcultures clashing in physical fights within Southern England. William may or may not have been involved in one of these physical conflicts.

Suffice to say, William was a hippie in the 60s. He's always been rebellious, and hey, the hippie community was very accepting, the music was great, and the drugs, fantastic. He grew his hair out, started dressing more androgynously, and the year Henry was gone, he got even taller and matured, now 20 years old, almost 21. He started getting very close with Henry's younger brother, Quincy, who was his age. Michael was three and developing well. Everything was going okay, but he still worried about Henry every day.

Henry was not very pleased with him when he came back, spring of 1968. Having a bunch of people who have never been to war, shaming the efforts he made to stay alive everyday was not great to begin with, now his best friend seemingly agreed with them and looked like them and talked like them. This strain almost broke everything apart, but they held onto each other. They cared about each other, and the massive hug William gave him, crying tears of joy that he came back alive was an experience he wouldn't trade for the world.

Of course, there were still massive differences between the two friends, but it wasn't like they were anything alike in the first place. The differences made them endear the other. But there were some problems, especially concerning Henry's outlook on life after returning home.

Before his deployment, he tended to look toward the brighter side of situations. It's one of the reasons William stuck around for so long while he was facing his "teenage blues". Henry was logical, but he wasn't a cold person. Humanity was a logical positive Henry would always turn to whenever William was drowning in pessimistic dread, pulling him to the other side while his mind lied to him.

But war put Henry in a more nihilistic mindset if anything. Nothing truly mattered in the grand scheme of it all. War made him feel like the smallest possible thing on Earth. His entire life he's held a passive view on the world around him, that he couldn't possibly make a difference because he's just one nobody guy from New Harmony, Utah. His involvement in the Vietnam War made these feelings worse as he watched disaster unfold in front of him and he couldn't do anything about it.

William told him that maybe he couldn't make a difference to the rest of the world. But he did make a difference in Will's life.

Together, they worked in making Fredbear and Bonnie come to life, William charmed (and scared the shit out of) the bank's loan officer, bought and renovated a building in town, advertised, attended business and robotics conferences (and the odd art festival), watched Michael grow up and get a baby brother, there were setbacks and accomplishments, and finally, the day came. Summer of 1971, Fredbear's Family Diner was opened.

Intermission of William Afton Fun Facts!!

William's liking for rabbits came from having an imaginary anthropomorphic rabbit friend when he was little that looked like a shadow with very white eyes and teeth. It disappeared whenever someone came around. Probably unrelated.

He's always wanted to perform either in a circus or in ballet

One of his legs is longer than the other, causing some discomfort while running that got worse as he got older

Will knows how to tumble some, taught by Claire, who was a gymnast. Don't let him anywhere near a trampoline, he'll overdo it. This almost means he's done many backflips off the Diner's stage. Some have been unsuccessful, but most of the time, he lands them.

William can play guitar by ear. Very well.

He is very high energy, under-stimulated most of the time, so he is almost as rambunctious as his children. Making him a great dad to play with.

He listens to a wide range of music, having an insane amount of music selections. Black Sabbath, The Beatles, Lynyrd Skynyrd, Aretha Franklin, Three Dog Night, Janis Joplin, ABBA, Pink Floyd, Jefferson Airplane, Led Zeppelin, Elton John, The Animals, James Brown, The Mamas & The Papas, Jimi Hendrix and a whole lot more. He loves music. (Projecting)

His favorite movies Alice in Wonderland, Bambi, Monty Python skits, 101 Dalmatians, West Side Story, Aristocats, The Rocky Horror Picture Show, Grease, The Rescuers, The Secret of NIMH, The Fox and the Hound, and The Sword in the Stone (he's a Disney adult)

Part 3 ->

[thechanelmuse]

My Book Review

Morgan Jerkins was trending during the release of Kendrick Lamar's Drake hit diss record, "Not Like Us," after culture vulture DJ Vlad attempted to get her fired from her teaching position at Princeton University for telling him to mind his mf business. Black folks digitally hemmed him up for his spiteful retaliation, and he began backpedaling only after he discovered Morgan is the niece of legendary producer Rodney "Darkchild" Jerkins.

Seeing her name trend quickly made me recall her memoir, Wandering in Strange Lands: A Daughter of the Great Migration Reclaims Her Roots. It was one of my favorite reads of 2022. I headed to this site to reblog my review. Lo and behold I never posted one on here 🙃. So here we are.

From the moment I read the title, I knew this book would feel familiar, taking me back to the my early days of deep curiosity, personal discovery, and documented confirmation while uncovering the long paper trail of my ancestry and land. (For info on lineage tracing, refer to my post here.) 

Morgan Jerkins' familial journey through Georgia, Lowcountry South Carolina, Louisiana, Oklahoma, and California made me think of my own as a granddaughter of grandparents who headed to New York during the Great Migration by way of Georgia, South Carolina and North Carolina extending to Louisa County, Virginia and Boley, Oklahoma. Morgan's memoir, which is divided into four sections, is engrossing, detailed, and reels you into a seat next to her on her journey.

Here's the book's blurb:

Between 1916 and 1970, six million Black Americans left their rural homes in the South for jobs in cities in the North, West, and Midwest in a movement known as The Great Migration. But while this event transformed the complexion of America and provided black people with new economic opportunities, it also disconnected them from their roots, their land, and their sense of identity, argues Morgan Jerkins. In this fascinating and deeply personal exploration, she recreates her ancestors’ journeys across America, following the migratory routes they took. Following in their footsteps, Jerkins seeks to understand not only her own past, but the lineage of an entire group of people who have been displaced, disenfranchised, and disrespected throughout our history. Through interviews, photos, and hundreds of pages of transcription, Jerkins braids the loose threads of her family’s oral histories, which she was able to trace back 300 years, with the insights and recollections of Black people she met along the way—the tissue of Black myths, customs, and blood that connect the bones of American history.

Genealogy is a never-ending process of search and discovery for Black Americans that's met with hidden documents and some areas paper genocide, due to destroyed documents, misclassification, and several stages of racial/ethnic reclassification for our ethnic group implemented by the US government since the 1790 census. I'm pretty sure even after concluding this book Morgan continued her search, working back through her long lines. It's layered like an onion. I've been working on mine for almost two decades reaching the 1600s for a few. It gives you a sense of awakening that's an everyday feeling. It'll never dissipate, especially being able to pull black the veil and unearth the identity of ancestors whose names haven't been said for hundreds of years.

[socialenterprise23]

Building Resilience Through Vulnerable Populations Support

In a world that is increasingly interconnected yet deeply divided, the needs of vulnerable populations remain a pressing concern. These groups often face unique challenges, from poverty and lack of access to education to discrimination and systemic inequalities. Supporting vulnerable populations isn’t just an act of charity—it’s an essential step toward creating a more equitable society.

Understanding Vulnerability

Vulnerable populations encompass a wide range of individuals and communities who are at a heightened risk of facing adverse outcomes due to economic, social, or environmental factors. This can include people living in poverty, the elderly, individuals with disabilities, marginalized ethnic groups, refugees, and those affected by conflict or climate change. Their vulnerability often stems from systemic barriers that limit their access to resources and opportunities.

The term “vulnerable community support” goes beyond temporary aid. It reflects a commitment to long-term empowerment, addressing root causes, and fostering resilience. Effective support requires a holistic approach that considers not only immediate needs but also the broader social and economic factors that perpetuate cycles of vulnerability.

The Importance of Supporting Vulnerable Communities

Supporting vulnerable populations is more than a moral obligation; it is essential for sustainable development. When societies invest in the well-being of their most disadvantaged members, the benefits extend to everyone. A healthier, more educated, and empowered population contributes to economic growth, social cohesion, and political stability.

Programs focused on vulnerable populations support play a vital role in reducing inequality. These initiatives can take many forms, including access to quality education, affordable healthcare, social protection schemes, and economic opportunities. By prioritizing inclusivity, such efforts help bridge gaps that have long marginalized certain groups.

For instance, ensuring access to education for children in underserved communities has a ripple effect. It not only lifts families out of poverty but also strengthens the future workforce. Similarly, providing healthcare access to those who might otherwise go without can reduce the burden on public health systems and increase overall productivity.

Challenges in Supporting Vulnerable Communities

While the need for vulnerable populations support is undeniable, implementing effective solutions comes with its challenges. Funding is often a significant obstacle, with resources being stretched thin across competing priorities. Moreover, policies aimed at supporting vulnerable communities can sometimes be hindered by bureaucratic inefficiencies or lack of political will.

Another challenge lies in addressing the specific needs of diverse populations. A one-size-fits-all approach is rarely effective, as the barriers faced by one group may differ significantly from those of another. Tailored interventions, informed by community input and data-driven insights, are essential for meaningful impact.

Stigma and discrimination also remain significant barriers. Marginalized groups often face social exclusion, which can discourage them from seeking the support they need. Tackling these issues requires not only systemic changes but also cultural shifts to foster greater acceptance and understanding.

Successful Approaches to Vulnerable Populations Support

Despite these challenges, many successful models demonstrate the potential of targeted interventions. Community-based programs are among the most effective ways to provide vulnerable community support. These programs involve local stakeholders in the decision-making process, ensuring that solutions are culturally appropriate and directly address the needs of the people they aim to serve.

For example, grassroots organizations that empower women in rural areas through skills training and microfinance have shown remarkable success in reducing poverty and improving quality of life. Similarly, initiatives that provide mental health services to conflict-affected populations not only alleviate immediate suffering but also build resilience in the long term.

Collaboration is another cornerstone of successful support systems. Partnerships between governments, NGOs, and private sector entities can pool resources and expertise, amplifying their impact. For instance, public-private partnerships in healthcare have improved access to essential services for underserved populations in many countries.

The Role of Innovation in Supporting Vulnerable Communities

Innovation is increasingly shaping the way vulnerable populations support is delivered. Technology, in particular, offers transformative possibilities. Mobile health applications, for example, have made healthcare more accessible to remote and underserved areas. Similarly, digital platforms can connect job seekers from vulnerable communities with employers, breaking down traditional barriers to employment.

Data analytics also play a critical role in identifying and addressing vulnerabilities. By collecting and analyzing data on income levels, health outcomes, and education access, policymakers and organizations can tailor interventions to target the most pressing needs.

Moreover, storytelling and media have become powerful tools for raising awareness and mobilizing support. Highlighting the stories of individuals and communities has the potential to inspire empathy and drive action. Campaigns that humanize statistics by showcasing real-life experiences often generate more engagement and resources than those that focus solely on numbers.

Moving Forward: A Call to Action

The path toward a more inclusive and equitable society requires collective effort. Supporting vulnerable communities is not the responsibility of any one entity but a shared duty that involves governments, organizations, and individuals. Advocating for policy changes that prioritize inclusivity, supporting local initiatives, and volunteering time and resources are all ways to contribute.

Empathy and understanding are crucial. Taking the time to listen to the needs and experiences of vulnerable populations ensures that interventions are not only effective but also respectful and dignified. It’s essential to move away from a charity-based approach and embrace one that centers on empowerment and partnership.

Conclusion

Vulnerable populations support is about more than providing relief—it’s about building resilience and creating opportunities for long-term well-being. By addressing systemic barriers and fostering inclusivity, societies can unlock the potential of their most marginalized members. Vulnerable community support is not just an investment in individuals but in the collective future of humanity. It’s a challenge, an opportunity, and above all, a necessity for a just and sustainable world.

[sankirtan]

(via Srimad Bhagavatam 01.10.05_HpS_Class_Iskcon Chile - YouTube)

**Reflections on Leadership and Devotion: Hanumatpresaka Swami’s Insights on Srimad Bhagavatam** In this discourse, Hanumatpresaka Swami explores themes from the *Srimad Bhagavatam*, interweaving personal stories with reflections on the challenges and opportunities of leadership, the power of spiritual practice, and the lasting impact of faith and culture. Sharing experiences from his life and spiritual journey, Swami offers guidance on navigating life’s complexities with humility, compassion, and wisdom. He begins by reflecting on his own association with Srila Prabhupada, the founder of the International Society for Krishna Consciousness (ISKCON). Despite limited direct interaction, Swami recounts the impactful influence of Prabhupada's teachings and the community he fostered. He describes the early ISKCON days as a “circus” of strong-willed personalities—disciples with diverse approaches, each passionate about contributing to the movement. Prabhupada's leadership approach balanced delegation and correction, allowing individuals to take responsibility while remaining open to adjustments. Once, Swami recalls, Prabhupada changed temple presidents three times in one day, illustrating that leadership roles are fluid and contingent on effective cooperation and adaptability. Swami describes his upbringing in post-World War II Germany, a period marked by both economic hardship and resilience. His father, once a celebrated pastry chef, faced significant losses during the war, yet managed to rebuild a sense of community and stability. The war and its aftermath profoundly shaped Swami’s values. Amidst these hardships, he learned to adapt, survive, and ultimately find purpose within limitations—a mindset that later shaped his spiritual path. Swami discusses the Cold War tensions that divided Berlin, illustrating how East and West navigated ideologies, economies, and social systems. He vividly recalls the Berlin Airlift, an act of mercy and resilience where the United States continuously delivered food to West Berlin, showcasing a unique example of compassion amid adversity. These formative experiences influenced Swami’s understanding of the importance of community support and selflessness, values that he later found resonated with ISKCON’s teachings. In recounting his journey to ISKCON, Swami speaks about meeting extraordinary individuals within the movement. Among them was a pioneering devotee known for his “anarchist” approach to service, who often created controversy through unconventional methods. He once orchestrated an attention-grabbing event in Berlin, where devotees chanted on a crowded street, forcing people to notice and engage. This ability to disrupt norms, Swami observes, proved effective in reaching people who might otherwise have overlooked the message of Krishna consciousness. Prabhupada’s reaction to such methods was understanding, acknowledging that powerful leaders often make waves but encouraging Swami and others to use their influence mindfully. Reflecting on his time in Berkeley, Swami shares how this controversial leader helped establish ISKCON’s presence in Europe and printed literature in multiple languages, pioneering outreach efforts. Despite the occasional backlash, he was recognized for his effectiveness in spreading the teachings of Krishna consciousness. Swami admires this capacity for innovation, acknowledging the balancing act required in navigating between cultural sensibilities and spiritual teachings. Swami emphasizes that cooperation, forgiveness, and a shared sense of purpose are critical for ISKCON’s progress. In recalling Prabhupada’s guidance, Swami notes that the path to effective leadership lies in humility and dedication, with the primary focus always being the upliftment of others. Swami recounts one devotee’s story as an example of faith in action. A devotee from a rural village in Nepal, after being trained in Vrindavan, received a seemingly impossible assignment from Prabhupada—to lead a struggling temple in Africa. Overwhelmed, he questioned his ability to fulfill the task. Prabhupada’s instruction was simple: chant sincerely, follow the principles, maintain the spiritual program, and encourage others to do the same. By adhering to this formula, the devotee found success, illustrating the power of devotional practices to transcend limitations. This example reinforces the timeless nature of spiritual discipline and faith in Krishna’s guidance. As the lecture progresses, Swami turns to the wisdom of *Srimad Bhagavatam*, focusing on the role of spiritual leadership in times of societal change. He explains that while the spiritual master is present, disciples learn through association, but when the master departs, disciples must take on the responsibility of embodying and transmitting the teachings. This transition mirrors the larger cyclical nature of creation and dissolution, reminding devotees to cultivate an inner sense of purpose and alignment with Krishna’s will. Swami speaks about the Mahabharata characters who responded differently to the moral dilemmas in their lives, showcasing the diversity of perspectives within a spiritual context. He recounts how some characters chose to disengage from conflicts, while others stayed and supported family members despite their actions. This variety in responses illustrates that spiritual paths are deeply personal, influenced by one's inclinations and responsibilities. Through these stories, Swami emphasizes the importance of understanding one’s unique role and dharma in the grand scheme of life. In discussing Gandhari’s curse upon Krishna’s family, Swami reflects on the inevitability of cycles of prosperity and destruction. Krishna’s acceptance of the curse reflects his transcendence over worldly dualities, symbolizing that true shelter lies not in material preservation but in devotion to the divine. Swami encourages devotees to take refuge in Krishna during difficult times, seeing adversity as a reminder of spiritual impermanence and an opportunity to grow closer to the divine. In closing, Swami speaks on the prophecy of the next avatar, the Golden Age predicted within Kali Yuga, the present age of discord. He underscores that Krishna consciousness offers a path to transcend the chaos of the modern world, allowing individuals to cultivate inner peace, faith, and resilience. Swami’s talk inspires devotees to embrace the teachings with sincerity, cooperation, and open hearts, reminding them that Krishna’s guidance is always available to those who seek it.

[nithiyanantha]

How to Analyze and Use Data Effectively in IAS Mains Answers

In the world of civil services, particularly during the IAS Mains exam, the ability to analyze and effectively utilize data is crucial. Data-driven answers not only showcase your analytical skills but also demonstrate a deeper understanding of the issues at hand. This article will provide valuable insights into how to analyze data and incorporate it into your answers, especially if you are preparing through an IAS Academy in Coimbatore.

Understanding the Importance of Data Analysis

Data analysis involves evaluating and interpreting numerical information to derive meaningful insights. For IAS Mains answers, data can take various forms, such as statistics, graphs, and charts. Incorporating data into your responses enriches your arguments, makes your answers more persuasive, and provides evidence to support your claims. By presenting data effectively, you can demonstrate your proficiency in analytical thinking, a key skill evaluated by the IAS examination panel.

Steps to Analyze Data for IAS Mains Answers

Identify Relevant Data Sources: Start by determining the type of data that would best support your answer. Reliable sources include government reports, economic surveys, and reputable research papers. When preparing for the IAS exam, consider utilizing resources provided by your IAS Academy in Coimbatore, which can guide you in selecting credible data.

Evaluate the Data: Once you have gathered data, assess its relevance and accuracy. Look for trends, comparisons, and significant points that can help substantiate your arguments. Understanding the context behind the data is essential, as it allows you to present it meaningfully.

Organize Your Findings: Organize the data logically. Use bullet points, tables, or charts if appropriate. This not only makes your answer visually appealing but also helps you convey complex information succinctly.

Interpret the Data: Don’t just present data; explain its implications. Discuss what the data indicates about the topic at hand. For instance, if you are analyzing poverty levels in India, present the statistics and discuss their impact on policy-making.

Practice Data Integration: Regular practice is crucial. While preparing with your IAS Academy in Coimbatore, focus on integrating data into your mock answers. This practice will help you refine your technique and gain confidence in using data effectively during the actual exam.

Crafting Data-Driven Answers

When writing your IAS Mains answers, structure is key. Here’s a recommended approach:

Introduction: Begin with a clear thesis statement that outlines your answer's main argument. Briefly mention the data you will analyze.

Body: Divide the body into paragraphs, each focusing on a specific point. Use data to support each argument. For instance, if discussing economic growth, provide relevant GDP figures and analyze their implications.

Conclusion: Summarize your key points and restate the significance of the data in supporting your argument. Propose recommendations or future considerations based on your analysis.

Example of Data Usage in IAS Mains Answers

Suppose the question asks about the effectiveness of government schemes in alleviating poverty. A well-crafted response could include:

Statistical Evidence: “According to the 2022 Economic Survey, the poverty rate in India has decreased from 22% to 13% over the last decade, indicating a significant impact of government initiatives such as the MGNREGA.”

Interpretation: “This decline suggests that increased investment in rural employment schemes has not only provided immediate financial relief but has also contributed to long-term economic stability.”

By following this structure, you ensure that your answers are not just informative but also compelling, thanks to the effective use of data.

Conclusion

Incorporating data into your IAS Mains answers can significantly enhance your responses, making them more robust and credible. By practicing data analysis techniques and utilizing the resources available through an IAS Academy in Coimbatore, you can refine your ability to present data effectively. This skill will not only aid in your examination but will also be invaluable in your future career as a civil servant, where data-driven decision-making is essential.

Embrace the power of data in your preparation, and watch your IAS Mains answers transform into well-supported arguments that captivate examiners!

[educational-travel-blogs]

Global Learning, Sustainable Impact: The Short-Term Study Abroad Advantage

The world faces urgent challenges: climate change reshapes landscapes, social divides widen, and global health issues press with newfound urgency. In this complex landscape, can a Study Abroad Program truly make a difference? Absolutely. Gone are the days of postcard-perfect study abroad experiences focused on language acquisition and cultural immersion. Today’s students crave a deeper understanding of the world, a chance to confront the complexities that bind us across borders. The world thirsts for solutions, and our students hold the potential to become changemakers.

Study abroad programs offer a powerful blend of academic rigor and experiential learning, all within a compressed timeframe. But how can these programs effectively integrate the pressing issues of climate change, social justice, and global health, ensuring students not only gain awareness but also become agents of change, armed with empathy, critical thinking, and a thirst for action?

Visit the website for more Information: https://authentica.com/

Understanding Sustainable Development: Beyond Rhetoric

Sustainable development is a paradigm shift that encapsulates the delicate balance between economic growth, social equity, and environmental stewardship. The urgency of integrating this concept into study abroad curricula lie in its ability to shape the mindset of future leaders. Rather than being an abstract concept confined merely to environment-related courses, sustainable development should permeate various disciplines, from business to the humanities to STEM.

Integrating Sustainable Development Studies into the Study Abroad Curriculum

So, how do we weave these critical themes into the curriculum of study abroad programs? Here are some guiding threads:

Theme Integration Across Disciplines: Break down academic silos and embrace a holistic approach. Rather than confining sustainable development to environmental science courses, consider incorporating it into disciplines like business, humanities, or STEM. The idea is to let the students see the interconnectedness of global challenges. Imagine a program in rural India where students explore the water crisis through the lens of engineering, or a program where business students learn sustainability practices and the social enterprise landscape in South Korea. This multifaceted approach fosters a deeper understanding and equips students to tackle complex problems from multiple angles.

Immersive Experiences with Local Communities: Let the classroom be the world. Take advantage of the immersive nature of study abroad programs by facilitating meaningful interactions with local communities. Service-learning projects that address specific sustainability challenges faced by the host community can be incorporated into the curriculum. Whether it’s contributing to a local environmental initiative, participating in a social justice project, or collaborating on a healthcare outreach program, these hands-on experiences deepen students’ understanding of global challenges and foster a sense of responsibility.

Local Partnerships: It is crucial to collaborate with a strategically chosen study abroad partner, which ensures connections to organizations and communities engaged in genuine efforts and ensures their work aligns seamlessly with the program curriculum. These partnerships provide invaluable insights, access to authentic experiences, and opportunities for meaningful engagement. This collaboration fosters cultural exchange, builds bridges of understanding, and creates lasting impact.

Educational Programs: https://authentica.com/disciplines/short-term-educational-programs/

Interdisciplinary Workshops and Seminars: Facilitating interdisciplinary workshops and seminars to encourage collaboration among students from different academic backgrounds creates a space for diverse perspectives and a holistic understanding of global challenges. For instance, a seminar series can be organized where environmental scientists, business experts, and social scientists can collectively explore the interconnectedness of sustainable development. Encouraging open dialogue and critical thinking can spark innovative solutions to real-world issues.

Culminating Action Projects: Exploring sustainability-related issues becomes more impactful when students are encouraged not to merely observe but to actively address these challenges by suggesting or creating solutions or their prototypes. This hands-on approach equips them with the skills and mindset needed to contribute meaningfully to addressing real-world sustainability challenges.

Creating a Legacy of Positive Change Through Study Abroad

Weaving sustainability and global challenges into study abroad programs is not just about adding another layer to the curriculum; it’s about transforming the entire experience. It’s about equipping students with the knowledge, skills, and empathy to become global citizens, ready to tackle the world’s most pressing issues. By embracing interdisciplinary learning, experiential engagement, local partnerships, and action-oriented projects, we can create programs that are not just intellectually stimulating but also deeply transformative.

Check out our upcoming short-term study abroad programs https://authentica.com/programs/

Contact Us: Authentica  LinkedIn  |  Facebook  |  Instagram  |  Twitter  |  YouTube

[wvgsvf]

The Indian state of Bihar and West Bengal has witnessed a remarkable surge in the number of girls cycling to secondary schools, according to new research. This "silent revolution" has been driven by an innovative program that provided bicycles to girls who continued their education past the primary level.

Rural-Urban Divide in Cycling to School:

Rural Areas:

The percentage of students cycling to school in rural India almost doubled, rising from 6.3% to 12.3%.

The primary beneficiaries of the Bicycle Distribution Scheme (BDS) were rural girls.

Urban Areas:

In contrast, urban areas saw only a slight increase in cycling to school, from 7.8% to 8.3%.

Addressing Barriers to Girls' Education

Gender Norms:

Traditionally, boys' education has been prioritized over girls', especially in rural India.

The bicycle program helped break down these norms by providing girls with a safer and more accessible means of traveling to school.

Affordability:

Many rural families struggle to bear the costs of secondary education, especially when schools are located far from home.

The provision of free bicycles reduced this financial burden, making education more accessible for girls.

Distance and Safety:

Distance to the nearest secondary school and concerns about safety have been major obstacles.

Bicycles enabled girls to travel longer distances safely and efficiently, alleviating these concerns.

Impacts on Enrollment and Exam Performance:

Enrollment:

Girls exposed to the Bicycle program saw a 32% increase in age-appropriate enrollment in secondary school.

The program also reduced the gender gap in secondary school enrollment by 40%.

Exam Performance:

There was an 18% increase in the number of girls taking the secondary school certificate exam.

Additionally, there was a 12% increase in the number of girls passing this exam.

Cost-Effectiveness of the Bicycle Program:

The Bicycle program was found to be more cost-effective compared to other interventions aimed at improving girls' education, such as conditional cash transfer programs.

Implications for Policymakers:

The success of the Bicycle program in Bihar highlights the potential of targeted infrastructure investments to address gender disparities in education.

By reducing barriers such as affordability, distance, and safety, the program was able to significantly improve rural girls' participation in secondary education.

This approach offers valuable insights for policymakers in India and other developing countries to promote female empowerment and gender equity in education.

References:

Muralidharan, K., & Prakash, N. (2017). Cycling to School: Increasing Secondary School Enrollment for Girls in India. American Economic Journal: Applied Economics, 9(3), 321-350.

Business Standard. (2024). Rapid rise in number of students cycling to school, girls lead, finds study.

[yug-blogs]

The Challenges and Opportunities in Rural Development

Rural development plays a crucial role in shaping the socio-economic landscape of a nation. It encompasses various aspects such as infrastructure development, agricultural growth, healthcare facilities, education, and overall empowerment of rural communities. However, this process is not without its fair share of challenges and opportunities. In this article, we will explore the key challenges faced in rural development and the potential opportunities for progress. Additionally, we will also highlight the contributions of Anushka IAS, the best IAS coaching center in Rajasthan, in addressing these challenges and empowering aspiring civil servants.

Challenges in Rural Development:

1. Limited access to basic amenities: Rural areas often lack access to quality healthcare, education, clean water, and sanitation facilities. Insufficient infrastructure and limited resources pose significant challenges to the development of these essential services.

2. Poverty and unemployment: Rural areas are particularly susceptible to poverty and unemployment due to limited job opportunities, lack of skill development programs, and inadequate access to credit and capital. Eradicating poverty and creating sustainable livelihoods are essential goals for rural development.

3. Agricultural productivity and sustainability: Agriculture is the backbone of rural economies, but challenges such as fragmented landholdings, outdated farming techniques, lack of irrigation facilities, and climate change impact productivity and sustainability. Promoting modern agricultural practices and ensuring farmers have access to resources and technology are vital for rural development.

4. Connectivity and digital divide: Poor road connectivity, limited internet access, and inadequate telecommunication infrastructure hinder rural development. Bridging the digital divide and providing reliable connectivity can unlock opportunities for education, entrepreneurship, and e-governance in rural areas.

Opportunities for Rural Development:

1. Sustainable and inclusive development: Emphasizing sustainable and inclusive development practices in rural areas can promote economic growth, environmental conservation, and social equity. Encouraging entrepreneurship, promoting renewable energy, and supporting women's empowerment are vital components of sustainable rural development.

2. Skill development and vocational training: Equipping rural communities with market-relevant skills and vocational training can enhance employability and create self-employment opportunities. Skill development initiatives can help bridge the rural-urban divide and contribute to the overall development of the region.

3. Infrastructure development: Investing in rural infrastructure, including roads, electricity, healthcare centers, schools, and irrigation facilities, can improve the quality of life and attract investment. Infrastructure development projects contribute to economic growth and create employment opportunities.

Anushka IAS: The Best IAS Coaching Center in Rajasthan:

Anushka IAS, a leading IAS coaching center in Rajasthan, has been instrumental in empowering aspiring civil servants and contributing to rural development in the state. With its comprehensive and result-oriented coaching programs, Anushka IAS has enabled countless students to realize their dream of becoming successful administrators.

The institute provides specialized coaching for RAS in Rajasthan examinations, equipping students with the necessary knowledge, skills, and strategies to excel in these competitive exams. Anushka IAS has a team of highly experienced faculty members who provide personalized guidance, conduct regular mock tests, and offer valuable insights into the intricacies of the examination process.

Moreover, Anushka IAS takes an inclusive approach by reaching out to rural areas and organizing free coaching camps and workshops for aspiring candidates from underprivileged backgrounds. This initiative has helped bridge the gap between urban and rural aspirants, providing equal opportunities for all.

Conclusion:

Rural development is a complex and multi-faceted process that requires concerted efforts from various stakeholders. While challenges persist, the opportunities for rural development are immense. By addressing the challenges through sustainable practices, skill development, and infrastructure development, we can unlock the true potential of rural areas. Anushka IAS, with its exceptional coaching programs and commitment to rural empowerment, continues to play a pivotal role in shaping the future of aspiring civil servants in Rajasthan.

[rockislandadultreads]

LGBTQ+ books by Black Authors; all available now for checkout!

Summaries and ratings pulled from Goodreads.com

Titles from left to right

Go Tell It on the Mountain by James Baldwin

4.02/5 stars

Go Tell It On The Mountain, first published in 1953, is Baldwin's first major work, a semi-autobiographical novel that has established itself as an American classic. With lyrical precision, psychological directness, resonating symbolic power, and a rage that is at once unrelenting and compassionate, Baldwin chronicles a fourteen-year-old boy's discovery of the terms of his identity as the stepson of the minister of a storefront Pentecostal church in Harlem one Saturday in March of 1935. Baldwin's rendering of his protagonist's spiritual, sexual, and moral struggle of self-invention opened new possibilities in the American language and in the way Americans understand themselves.

Real Life by Brandon Taylor

3.95/5 stars

Named one of the most anticipated books of the year by Entertainment Weekly, Harper’s Bazaar, BuzzFeed, and more.

A novel of startling intimacy, violence, and mercy among friends in a Midwestern university town, from an electric new voice.

Almost everything about Wallace is at odds with the Midwestern university town where he is working uneasily toward a biochem degree. An introverted young man from Alabama, black and queer, he has left behind his family without escaping the long shadows of his childhood. For reasons of self-preservation, Wallace has enforced a wary distance even within his own circle of friends—some dating each other, some dating women, some feigning straightness. But over the course of a late-summer weekend, a series of confrontations with colleagues, and an unexpected encounter with an ostensibly straight, white classmate, conspire to fracture his defenses while exposing long-hidden currents of hostility and desire within their community.

Real Life is a novel of profound and lacerating power, a story that asks if it’s ever really possible to overcome our private wounds, and at what cost.

Lot by Bryan Washington

3.77/5 stars

Stories of a young man finding his place among family and community in Houston, from a powerful, emerging American voice. In the city of Houston - a sprawling, diverse microcosm of America - the son of a black mother and a Latino father is coming of age. He's working at his family's restaurant, weathering his brother's blows, resenting his older sister's absence. And discovering he likes boys. This boy and his family experience the tumult of living in the margins, the heartbreak of ghosts, and the braveries of the human heart. The stories of others living and thriving and dying across Houston's myriad neighborhoods are woven throughout to reveal a young woman's affair detonating across an apartment complex, a rag-tag baseball team, a group of young hustlers, the aftermath of Hurricane Harvey, a local drug dealer who takes a Guatemalan teen under his wing, and a reluctant chupacabra. Bryan Washington's brilliant, viscerally drawn world leaps off the page with energy, wit, and the infinite longing of people searching for home. With soulful insight into what makes a community, a family, and a life, Lot is about love in all its unsparing and unsteady forms.

In West Mills by De'Shawn Charles Winslow

3.87/5 stars

Azalea “Knot” Centre is determined to live life as she pleases. Let the people of West Mills say what they will; the neighbors’ gossip won’t keep Knot from what she loves best: cheap moonshine, nineteenth-century literature, and the company of men. And yet, Knot is starting to learn that her freedom comes at a high price. Alone in her one-room shack, ostracized from her relatives and cut off from her hometown, Knot turns to her neighbor, Otis Lee Loving, in search of some semblance of family and home.

Otis Lee is eager to help. A lifelong fixer, Otis Lee is determined to steer his friends and family away from decisions that will cause them heartache and ridicule. After his failed attempt as a teenager to help his older sister, Otis Lee discovers a possible path to redemption in the chaos Knot brings to his doorstep. But while he’s busy trying to fix Knot’s life, Otis Lee finds himself powerless to repair the many troubles within his own family, as the long-buried secrets of his troubled past begin to come to light.

Set in an African American community in rural North Carolina from 1941 to 1987, In West Mills is a magnificent, big-hearted small-town story about family, friendship, storytelling, and the redemptive power of love.

By Any Means Necessary by Candice Montgomery

3.9/5 stars

An honest reflection on cultural identify, class, and gentrification. Fans of Nic Stone and Elizabeth Acevedo will eagerly anticipate Torrey.

On the day Torrey officially becomes a college freshman, he gets a call that might force him to drop out before he’s even made it through orientation: the bee farm his beloved uncle Miles left him after his tragic death is being foreclosed on.

Torrey would love nothing more than to leave behind the family and neighborhood that’s bleeding him dry. But he still feels compelled to care for the project of his uncle’s heart. As the farm heads for auction, Torrey precariously balances choosing a major and texting Gabriel—the first boy he ever kissed—with the fight to stop his uncle’s legacy from being demolished. But as notice letters pile up and lawyers appear at his dorm, dividing himself between family and future becomes impossible unless he sacrifices a part of himself.

No Ashes in the Fire: Coming of Age Black and Free in America by Darnell L. Moore

4.18/5 stars

From a leading journalist and activist comes a brave, beautifully wrought survival story of navigating childhood during the height of the AIDS and crack epidemics, searching for intimacy and love as a young gay man, and ultimately finding a calling fighting for justice and liberation in the Black Lives Matter and LGBTQ movements. When Darnell L. Moore was fourteen years old, three boys from his neighborhood tried to set him on fire as he was walking home from school. Darnell was tall and awkward and constantly bullied for being gay. That afternoon, one of the boys doused him with gasoline and tried lighting a match. It was too windy, and luckily Darnell's aunt arrived in time to grab Darnell and pull him to safety. It was not the last time he would face death.

What happens to the black boys who come of age in neglected, poor, heavily policed, and economically desperate cities that the War on Drugs and mass incarceration have created? How do they learn to live, love, and grow up? Darnell was raised in Camden, NJ, the son of two teenagers on welfare struggling to make ends meet. He explored his sexuality during the height of the AIDS epidemic, when being gay was a death sentence. He was beaten down and ignored by white and black America, by his school, and even his church, the supposed place of sanctuary. He made it out, but as he quickly learned, escaping Camden, escaping poverty, and coming out do not guarantee you freedom.

It wasn't until Darnell was pushed into the spotlight at a Newark rally after the murder of a young queer woman that he found his voice and his calling. He became a leading organizer with Black Lives Matter, a movement that recognized him and insisted that his life mattered.

In recovering the beauty, joy, and love in his own life, No Ashes in the Fire gives voice to the rich, varied experiences of all those who survive on the edges of the margins. In the process, he offers a path toward liberation.

[theprojectschool]

The Circularity of Time

The Infinitesimal and The Monumental Duration Spin & Weave: An Exploration of the Themes of Nationalism, Social Fabric & the Circularity of Time ‘ 

- interview with architect and interior designer Aarushi Kalra.

AM - Could you give a bit of context about the Gandhi project of using the hand spinning of cotton as an instrument to raise awareness of the independence from England? 

AK ‘ In 1909, in an anti-colonial move towards Indian self- sufficiency, against the British, Gandhi decided to revive a craft many saw as already dead: the hand- spinning of cotton into thread, using the Charkha - the Spinning Wheel of India. He saw spinning as an economic and political activity that could bring together the diverse population of the country and was a defining symbol in the struggle against the British rule. It was a symbolic call towards a self- sufficient India, highlighting the ‘Swadeshi Movement’ - a part of the Indian independence movement that contributed to the development of Indian nationalism. This movement aimed to make Indians rediscover their sovereignty and strengthen their pride in Indian heritage, while also disengaging with the imposed British norms and boycotting all British goods. Gandhi claimed that spinning thread in the traditional manner could create the basis for economic independence and the possibility of survival for India’s impoverished rural multitudes.  His choice to stand in solidarity with the poor of the country, while East India company was systematically exploiting them became a powerful symbol that then became the face of the movement and urged his more privileged followers to copy his example, and discard, or even burn, their European-style clothing, proudly returning to their ancient, precolonial culture. This simple act of spinning pierced through the varied Indian community, uniting all classes, caste, gender and creed into one cause and fabric. However, today it seems to be reduced to a static symbol; as a part of history and as a part of the India national flag. It lost its efficacy once its dynamic performance ceased to anchor a political movement. We retain now only the echo of its circular rhythm. 

AM - How did you come up with this idea of exploring the idea of the spinning wheel as a tool for reflection, almost crafting through time? 

Having grown up in India, Gandhi’s presence is all around us. Not necessarily as the figure we have studied throughout history, but as an integral subconscious symbol in day to day life – on the currency notes, names of the streets, etc. Moving out of India, for the first time, to pursue my post-graduation in London made me acutely aware of of my heritage. Moreover, at the time the news was flooded with updates on Brexit, the election of Donald Trump as the president, the building of the wall between US and Mexico and more news of the same nature from Russia, India etc. When we were presented with the brief that asked us to expose a political space of production that spanned the ‘infinitesimal to the monumental’, the symbol of the spinning wheel almost instantly came to my mind, as it was a simple machine and a simple activity that united the entire nation. I wondered how today the term nationalism has been broken and twisted to divide rather than unite. And as an extension of this thought, can it be argued that the spinning wheel that once spun the fabric of unity now spins the fabric of division? What once symbolized inclusivity now takes pride in furthering exclusivity? And that for me was the starting of “Spin & Weave”- a project that explores the theme of Nationalism, Social Fabric & the Circularity of Time. I was interested in investigating how a symbol, so intrinsically part of my own culture, can be revived to interact with present-day political, global occurrences. How a symbol of unity, can now represent boundaries? Based on my new insight into nationalism, this project was a way to explore whether this symbol out of its original context remains the same static image while showcasing the change of ideologies, or does it take on a new form and new meanings? The end piece was envisioned as a scaled model of an experiential installation which showed the two sides of the wheel. One, where a multitude of threads converge at its centre, representative of the people that would once come together to unite, while the other showed the same threads diverging into multiple directions disrupting the spectator's path and field of vision. To be able to traverse this space you might have to go over the strings or under them, cut them, tie them up, loosen them; but you have to make an effort to navigate this stretch. At the centre of all, is this spinning wheel, entangled in the boundaries it continues to weave. A wheel that cannot spin any longer but continues to monumentalise the act of spinning. 

AM - Did you consider/imagined the meditative properties of spinning when you created your project? 

“Take to spinning. The music of the wheel will be as balm to your soul. I believe that the yarn we spin is capable of mending the broken warp and weft of our life…”   – Mahatma Gandhi 

The process of spinning yarn is inherently meditative. It’s not something I originally considered at the beginning; however, it was hard to ignore it as I sat for days threading yarn, creating scaled models of the final output. There is a rhythmic cadence to it. It is monotonous, repetitive, but just as when you’re meditating it allows you lose yourself into it. It is a wonderful process to instil patience, stability and peace in an individual. Which in my belief had been of utmost importance at a time when the people of India needed to be level headed and find the strength to stand against the colonial rule. One of my biggest takeaways from this project was the lesson of patience and discernment. I learnt the importance of each individual’s effort in fuelling a collective power; which during the colonial time, created this beautiful, peaceful and unified fabric of my country. 

AM - Do you think that there is a connection between crafting/identity and narration? 

AK - In terms of physical and tangible materials, for sure. Every region, city and village boast of its own handmade traditions and skills, the ancestral knowledge embedded deeply in our cultures. The geographical location, environmental factors, and the available local materials initiated certain ancient practices that slowly got imbibed within the fabric of the place, which inherently defines its identity and a specific cultural viewpoint. Local materials are used to tell local stories in a particular cultural context. The way of using them only further adds to that. Anything that becomes tangible has an identity, and everything that has an identity has a narrative. Crafts are a way of giving shape to new forms, building a whole new database of identities and narratives in design. It enables the piece to embody the history, culture, socio economic political expression and the various personal stories and aspirations of the designers/ craftsmen. Art and design by nature are a form of storytelling. In no two cities or zones can the same art or craft be practiced in the same way. It is always adapted, and with this adaptation the story changes immensely across boundaries. This is the beauty of context in art, design and narratives. Any small change brought to any one aspect has a ripple effect on all the others, leading to a completely new personality of the base identity. An example of this is how from Japan's kimonos to Scottish tartan, and from Uzbekistani Suzani to Gandhi's push for Indian khadi, the culture of the world is woven, quite literally, into local fabrics. Though the machinery and techniques have been similar, yet throughout human history one look at a man’s clothing could tell you more than his words: his social standing, wealth, class, military rank and more. Historically cloth was unique to its region and country, sometimes literally tying in elements of the land and the people that live there. Even today in a globalized society where one can swipe through countries in no time, all groups of people have secrets hidden in patterns, dyes and fabrics that are waiting to be explored. - How do you think that we could share ancestral forms of knowledge without commodifying them? This is a very difficult conversation to have in the world today. There is a very fine balance between conserving and commodifying. We have lost so many art-forms simply because we haven’t been comfortable in the idea of commodifying them. There are various ways to share knowledge but as soon as they become quantifiable, it becomes a commodity. It almost seems to me as though we might need to change the way we understand commodities and become more mindful of the exchange of these. As a designer I believe in sharing ideas and culture, and I see no harm in others doing the same even if it comes at a certain cost. One can’t ignore the fact that one needs an income to enable these storytellers to run their own lives while comfortably dedicating their lives to the craft. This constant debate between conserving and commodifying, impacts the simplicity and the purity of exchanging stories and emotions through craft. 

AM - How do you deal with the idea of orality associated with tradition? For instance, in African countries, many times traditions are never recorded, so, we lose them, but on the other hand that is how they evolve naturally... so, if we record them, we somehow kill them in the sense that they no longer transform/evolve... 

AK - India has a very rich oral tradition. Take Indian Classical Music for example, where the original tradition of imparting knowledge over thousands of years was through recital with a minimal use of the written word. Recorded and written material developed, but only as a key to absolute basics. Beyond that, Indian classical music is still almost entirely improvised, improvisations based on these certain written ground rules. The same is true for most of our forms of Art, Dance and Scriptures. The oral tradition is in a sense trapped within the confines of a culture’s collective value system. It is first and foremost a group activity, and reinforces bonds within the culture, but it also depends on that group’s willingness to further keep the art of practicing and sharing alive. Writing, on the other hand, is an individual pursuit. Writing transmits ideas from other cultures that reside outside the local sphere and allows the individuals to interpret those ideas for themselves. Written or documented references not only cater to a wider audience, but also to a more distant generation; enabling them to enjoy, learn and reinterpret past stories, leading to a natural evolution that keeps these traditions relevant. The only drawback being the loss of understanding, guidance and the radicalizing of the written knowledge. I feel, this documentation must allow the artist to freely interpret and improvise this knowledge. The need of the hour today is also to learn the subtle language of symbolism and essence, not only to keep the traditions and rich stories alive as they were, but also to strengthen our understanding of each other’s thought processes and maintain a better harmony. 

AM - Do you think that it would be possible to create a project that would connect young artists with old craft studios to create sustainable projects in India? What is missing in terms of business channels that could render these local projects visible worldwide? 

AK - Every craft form is based on shared information that is continuously evolving. Formulating more and more collaborations where old traditions and skillsets are funnelled into the younger artists, along with a freedom to reinterpret them through their own experience and insight, might help bring these traditions to new light. Take for example how a khadi wheel works - the wheel is a form of analogue technology and weaving is a cultural idea. The practice pushes the technology and cultural idea embedded in it forward. Now, for a ‘young’ artist, some of these technologies or cultural practices may present a space of possibilities that may connect to their own practice; or a possibility where they can combine it in with the latest technologies - retaining its roots but giving the product a more global and widely accepted appeal. This may perhaps be a way to find a common ground and explore further. To a certain extent this has already started to happen. However what concerns me is that in the collaborative effort between the designer and the artisan, the designer gets all the credit and possibly the profit while the artisan has gained nothing more than what they always had. The need of the hour is to evolve the stature of the craft and the craftsman enough to give the artisans an incentive to believe in what they do, and for the younger generation to be willing to learn and continue this process. Now as far as contemporising the traditional crafts go, I believe it requires work in two divergent directions. One is that art forms and crafts become a natural part of life again, as they once were. An extremely simple example is how in parts of the country and world over plastic plates are being replaced by banana leaves. This was a common traditional way of eating in southern parts of India, and now again there are people working on spreading it across the country, not as a tradition or luxury, but as an absolute basic awareness. On the flipside, craft must also be innovated and made a part of high-end design. One that celebrates the craftmanship for its glory, and adds an aspirational ramp value to these ancient crafts. An example of that is furniture designers today are reviving and reinventing the dying craft of making utensils and artefacts by hammering brass—traditionally practised by a community of Assamese artisans, to create high end, contemporary and innovative products that are highly global in their appeal while the manufacturing techniques belong to the Indian handicrafts’ tradition of the country. Government, innovators, investors, crafts organisations and designers need to come together and work closely with the craftspeople; listen to their voices, build on their strengths, think out of the box and possibly create a regulatory body that connects various craftsmen to designers all over the world, almost like an open source. However, it needs to have its own regulations in place to ensure that artisans and craftsmen are not exploited, and can also gain from the exposure and the innovation, giving them a reason to believe in the craft they have spent their lives mastering, again.

AM - Ana Mendes

AK - Aarushi Kalra

Aarushi Kalra is an architect and an interior designer, recently graduated from the MA Interior Design at Royal College of Art. Currently she is in the process of setting up her own design wing based in New Delhi, India, by the name of I'mX - that aims to work fluidly between multiple disciplines. One that challenges and immerses viewers into provocative, layered and experimental environments. 

[impressivepress]

Historical Rapture: The Old and the New (Sergei Eisenstein, 1929)

Sergei Eisenstein’s fourth silent feature, General Line, which was released under the title Staroye i novoye (The Old and the New, 1929), is arguably the most overlooked in his oeuvre. 

Focusing on agrarian politics and lacking the dramatic story line and heroic subject matter of Stachka (Strike, 1924), Bronenosets Potemkin (The Battleship Potemkin, 1925), and Oktyabr (October, 1927), The Old and the New is often dismissed as a smaller installment in Eisenstein’s revolutionary tetralogy, a propagandist intervention into Stalin’s politics of collectivisation. Yet Eisenstein’s iconic montage sequences in The Old and the New are on par with montage experiments in his other silent films, while his interest in religion, ritual, myth, and co-existence of historical epochs aligns this film with his unfinished projects of the 1930s – namely, Que viva Mexico! (1931-1932) and Bezhin lug (Bezhin Meadow, 1937). These unfinished projects also marked a significant shift in his theoretical research away from montage theory and toward the exploration of how cinema engages all senses and sensorium – from cognitive and rational to affective, emotional, and embodied.

Eisenstein was commissioned to make The Old and the New in 1926, but his work was interrupted when he was assigned to produce October for the tenth anniversary of the October Revolution in 1927. Only after October was released was Eisenstein able to complete his agrarian film. Meanwhile, the changing Soviet governmental politics led to a change in the film’s title and focus. In 1926, Stalin – acknowledging that Russian peasantry were not ready to give up private ownership of the land – was supportive of the operation of private farms and individual farmers (i.e., kulaks) in the countryside. By 1929, Stalin changed his view. The First Five-Year Plan announced at the end of 1929 outlined collectivisation – the concentration of land in the hands of “collectives” – and industrialisation as the main aims of the Communist Party’s agrarian policy. In April 1929, Stalin personally watched The Old and the New and spoke to Eisenstein and his assistant Grigory Akexandrov, outlining his expectations for the film. He asserted that the emphasis should be placed firmly on the transformation of Russian agrarian practices and the peasantry itself into a modern community under the sign of collective, modernised and industrialised forms of operation. The setting for the film was the village Konstantinovo, near Ryazan, the home village of the famous Russian poet Sergei Esenin. This setting was strategically chosen to combat the romanticised, pastoral representation of Russia’s rural areas as archaic and mystical, which Esenin’s poetry powerfully endorsed and was increasingly at odds with the party line.

To dramatise the conflict between the old and the new, Eisenstein chose to focus on the figure of Marfa Lapkina, a destitute peasant woman who transforms herself while transforming her community. Brought to the point of despair by the lack of resources, Marfa declares in the beginning of the film that “it is not possible to live like this anymore.” She then starts the movement to modernise the farming methods in her village, although she is opposed by the kulaks. She urges the villagers to form a dairy cooperative, but they are suspicious and unenthusiastic. Finally, when the backward peasants’ appeals to religious rituals to break the drought fail and the new technologies arrive in the village and prove to be effective, the villagers start to join the cooperative. The collective way of farming starts gaining ground. Although setbacks do occur, such as their first bull, Fomka, being poisoned by the kulaks, by the end of the film the first tractor is triumphantly arriving in the village, proving the success of modernisation and collective farming.

The conflict between the old and the new is dramatised at the narrative level through Marfa’s story, yet it is also staged at the visual level. In the opening shots, the viewers are introduced to dramatic images of old, inadequate ways of living and working on the land in the Russian countryside. The land is divided, according to the inheritance law, into smaller and smaller lots, which are presented in rapid montage sequences and in striking compositional arrangements within the frame that lead from vast expenses of the undivided land to the tight grid of small lots separated by fences. These lots cannot sustain their owners, whose toil is exasperated by the ancient methods of land cultivation. These images are contrasted with the technological innovations that collective ways of farming bring about: A newly built production pavilion ­– a striking structure made of glass, steel, and cement that houses the mechanized processes of milk sterilization and meat preparation – takes the place of centuries-old huts. The rhythmic operation of the conveyor belt replaces manual labor. One tractor pulls all of the villagers’ carriages uphill at once. Arguably the most famous of these images is the montage sequence focusing on the milk separator, a shiny symbol of the future. The first demonstration of the separator’s work to the astonished peasants, depicted in the intercut images of rapidly rotating wheels, drops of milk, and water jets erupting skyward, visually marks the turning point in the film: the winning of new technology over old, the opening up new ways of collective production, and the equal distribution of wealth.

However, despite the film’s programmatic title and message, the triumph of the new over the old was not the only theme that attracted Eisenstein to this project. As Oleg Gelikman notes, as with his other films, Eisenstein managed to “re-code” the official theme rather than successfully comply with his ideological task. Specifically, Eisenstein was inspired to work on his agrarian film by Lenin’s observation that, in Russia in the 1920s, five different social and economic formations co-existed, each defined by a particular combination of the form of property, ways of production and distribution, and relationship between those who owned the land and those who worked the land. Reflecting on Lenin’s ideas in relation to The Old and the New project, Eisenstein wrote in his article published in Pravda, the leading Soviet newspaper, on July 6, 1926, that we could still witness the following formations in the Russian countryside:

Patriarchal (i.e., to a considerable extent, natural) peasant farming

Small commodity production (which included the majority of those peasants selling their grain)

Private capitalism

State capitalism

Socialism

However, while Lenin urged the eradication of different formations and their subsequent replacements by the socialist way of life, for Eisenstein this multiplicity was of paramount importance in itself. At the level of film construction, Eisenstein saw in the simultaneous presence of different epochs a tremendous dramatic potential: “We construct in all the five epochs at the same time,” he wrote. Indeed, the futuristic farming pavilion, designed by constructivist architect Andrei Burov, who modeled his work on Le Corbusier, contrasts sharply with the film’s imagery featuring traditional Russian culture, orthodox prayers and artefacts, archaic pagan rituals, and the nearly symbiotic co-habitation of people and animals, infusing The Old and the New with the palpable, material traces of Russian history stretching far back into the past. But Eisenstein’s interest in the co-existence of historical layers anticipated something else as well: his big theoretical and practical shift toward the exploration of the deep historical origins of the art forms, social structures, and consciousness that he would pursue through his next film projects, Que viva Mexico! and Bezhin Meadow, as well as his massive study Method (1932-1948).

Departing from his observation that historical stages do not necessarily replace each other in a neat order, but can co-exist, Eisenstein started paying more attention to how rituals, different religious practices, and other forms of archaic or primitive mentality penetrate the consciousness and art production of contemporary societies. In his unfinished film Que viva Mexico! he approached Mexico as a giant living palimpsest and explored how traces of millennia of Mexican history manifest themselves in contemporary Mexican life – from the celebration of the Day of the Dead to the Catholic cathedrals built on the ruin of Aztec pyramids. Similarly, in his lost film Bejin Meadow, Eisenstein tried to mobilize mythological imageries as well as New and Old Testament tropes to construe the drama taking place in a Russian village. At the same time, in his study Method, Eisenstein put forward the idea that art is effective because its formal devices are always based on deep historical mechanisms, developed throughout the cultural history of humankind and its evolutionary prehistory as a species. These mechanisms include such phenomena as synesthesia, the ability to perceive a part as representing the whole, rhythmical repetition, inner speech, and Mutterleibsversenkung (the urge to return to the womb) – forms characterised by their more holistic, non-differentiated mode of operation. However, a work of art is also effective for Eisenstein because it always mobilizes another impulse toward a rational, intellectual insight and enrichment, realised mainly at the level of the content of the work.

Departing from the central idea of Method, Jacques Rancière recently re-examined The Old and the New as a limit case of Eisenstein’s endeavor to achieve broad-scale emotional engagement of the viewer while simultaneously communicating an ideological message. According toRancière, an image in Eisenstein’s montage represents an “abstract morpheme” and simultaneously a “sensory stimulus” that “reaches the nervous system directly, without having to rely on the mediation”. As Rancière suggests further, cinema for Eisenstein is “the art that guarantees the non-mimetic effect by reducing the communication of ideas and ecstatic explosion of sensory affects to a common unit of measurement” ­­– namely, the viewer’s sensation. Reflecting on the paradoxical nature of Eisenstein’s imperative “to reach the nervous system directly,” Rancière diagnoses this intention as madness – yet, it is not certain whether such a verdict is justified.

As for Eisenstein, this split into an ideal form – the content, the message, the logical, and the rational on the one hand and the emotional, sensual, and experiential on the other – that the montage image delivers, works because it addresses different strata in the psyche. Eisenstein hypothesised that the psyche of the contemporary man has a layered structure, where “lower” and earlier strata of psychological functioning lay dormant, but can be reactivated by trauma, existential challenges, or encounters with a work of art. Outlining the complex dynamic of interaction between works of art and the human psyche, Eisenstein particularly emphasised that engagement with art allows us to experience the sense of unity – the unity of our internal psychic make-up, social and historical unity of humankind, and unity with the universe. For Eisenstein, this experience, while clearly defined as transcending limits of actuality and looking forward toward the future, acquires its powerful emotional force because it taps into the vestiges of the sense of primordial social, psychological, and biological unity.

In this context, Eisenstein particularly privileged the archaic stage of classlessness as the embodiment of equality and fairness of participation and distribution. However, the stage of classlessness interested Eisenstein not only in its social aspect, but also because, from his point of view, it correlated with an early psychological functioning, where the non-differentiated character of both came to the forefront. In this sense, Eisenstein argued that the method of art itself should be modelled on the ideal of classlessness: “the method of art as an image of social ideal at all times (classlessness as highest ahead and deepest back).” Rancièreglosses over this idea: “The formal operations of the cinema assimilate the pure and conscious calculations of the communist project to the unconscious logic governing the deepest layers of the sensory thought and habits of primitive people.”[Rancière, Film Fables, op. cit., p. 28.]Thematically, the idea of classlessness – both in the past, as a primitive communism of archaic community and as a communist utopia of the future – is most directly explored in The Old and the New.

For these reasons, The Old and the New remained a focus of Eisenstein’s intense theoretical reflection long past its completion; he would return to its analysis again and again through the 1930s and well into the 1940s. Far from being a short lived agitprop effort urging collectivisation, the film became Eisenstein’s first practical exploration of historical continuity, which, in its dialectical tension with Eisenstein’s much better known interest in historical rapture, so powerfully encompasses his oeuvre.

~

by Julia Vassilieva · December 2017

[jarrodwbrown]

Brokenness and A Plan for Mass Transformation.

A man, lying in the road, literally on fire.  A flame wicking off of his heal as bystanders looked on for the best shot with their phone cameras.  Then the attention shifted to something moving in the bushes, and as the camera changed its focus a person, perhaps a woman was moving, the look on her face was of desperation, burned from head to foot, skin coming off.  Noone to offer help.  No ambulance on the way.  No LifeFlight to the nearest burn unit.  This was on the road just a few miles from the school Mission Lazarus operates in North-East Haiti.  The man in the road was driving a motorcycle carrying the woman from the side of the road along with two five gallon jugs of gasoline when they wrecked.  The gasoline quickly combusted and engulfed the two in an inescapable inferno.  The driver hadn’t lasted long and the woman in the bushes would not last long either.  This did not have to happen but due to a massive fuel shortage in Haiti the people have been forced to take drastic measures to obtain fuel.  Fuel for their cars to get to work and fuel for their generators so that their businesses can operate (only 20% of Haiti has electricity).  So while it might seem obvious that carrying two jugs of gasoline on the back of a motorcycle would be extremely dangerous everything is relative in Haiti.  

I will probably make someone mad by writing this.  What I’m trying to say will most likely not be understood by more than one person.  I know that my life experiences are unique and that they have greatly shaped who I am, how I think, and how I view others, the world, and the Kingdom of God.  I cannot avoid using my lenses to see but I do recognize that not everyone has my lenses.  I hope that this will give you insights into how I see the transformational work that I believe that as followers of Jesus we are all called to.  

On thursday afternoon September 12 I was flying from Cap Haitien, Haiti back to the US after a week packed full of reviews and planning meetings.  My trip was a success and I was blessed to be with our team there.  But I was exhausted.  Not exhausted from working hard, something that I’m accustomed to, rather exhausted emotionally from the clear reality of life in Haiti.  I was exhausted and I was only there for five days.  

If you’re not aware, Haiti has been plagued this year by political turmoil.  From a massive government report detailing how  billions of Dollars, were skimmed off of the Haiti / Venezuela discounted fuel program “PetroCaribe”, to a fuel hike to reduce the level of government subsidy on the price of fuel, and to fuel shortages throughout the country due to a shortage of US Dollars to pay for fuel imports since the PetroCaribe scheme collapsed.  Those three primary issues coupled with a democratic political system that resembles more of a playground of bullies rather than the leaders of the nation, where the Survivor TV series tagline of “Outwit, Outlast, & Outplay” takes on a whole new meaning.  These realities can lead to many problems, one of the most common is massive protests and a crippling of the nation’s already fragile transportation infrastructure.  These protests are often times at the beckoning of whatever politician’s agenda is looking to stir something up this week and whether or not he has 1,000 Gourde bills to hand out (Haitien currency where roughly 100 Gourdes = $1).   Since 1,000 Gourdes is about US $10 or twice what a well paid Haitien garment factory work would normally make in a day it is easy to understand why unemployed men, young and old, will quickly take to the streets to block roads for the day for $10 each.  A rather cheap way to inflict possibly fatal political wounds on your political rivals.  And also a rather easy way to provide some food for your family for the day.  

However, when the protests get out of control and the crowds become mobs, when the road blockages become riots and the mob mentality takes over, all safety and security guarantees that should be afforded to private citizens of any democratic country are off of the table.  Such has been the case numerous times this year in Haiti resulting in the US state department declaring Haiti a Level 4 travel risk, the same level of travel risk shared by nations like North Korea, Afghanistan, and Iraq, for a few months this past summer.  But we’re talking about Haiti, our neighbor, just 900 miles from Miami, a 90 minute flight.  The result was economic devastation with hotels and restaurants throughout the impoverished island struggling to survive.  Travel booking sites like Expedia removed, at least for a while, all hotel and flight options to Haiti from their sites.   And not only has the tourism industry been affected but nearly all industry in Haiti.  When it is unsafe to go to work or when it’s unsafe to get home from work or when it’s unsafe to transport your goods to the port for export or when you cannot distribute your goods throughout the country then the entire nation is affected.  And then there are the  ministries or aid organizations operating in Haiti.  For better or for worse you cannot deny the incredible economic boost that foreign ministries and aid organizations provide to the Haitian economy.  Thousands of travelers come every year to Haiti to serve and when they don’t travel the loss of Dollars that are spent to house, host, transport and entertain missions and aid workers is devastating.  Tens of millions of Dollars are invested annually by these organizations as well, invested in everything from from water wells to new houses and schools.  All of which is put at risk when the country is practically shut down.  

The results of a year of political turmoil were seen everywhere on my recent trip.  In a country where brokenness is hardly able to be hidden.  Where the reality of living in a fallen world is ever apparent, not hidden by the excesses of materialism enjoyed by the West, the brokenness is palpable in a different way.  In North-East Haiti, where we focus our efforts, added to the political turmoil has been a prolonged drought which has made growing even the hardiest of crops, such as okra, nearly impossible, much less a crop of Haitian staples like rice, corn, and beans.  As I encountered friends from the rural villages we serve in, men and women alike, the result was obvious.  Malnutrition.  Plainly put everywhere you look the farming families we work with are skinny, bone skinny.  They never were exactly healthy but now these families were for sure suffering.  Another, more subtle result, is stress.  It was noticeable on the faces of our local leadership.  The constant concern over how will I get to this place or that, or if I get there will I get home or worse will I get home safely has taken its toll on our team.  While I was there last week I witnessed hundreds if not thousands of factory workers from the Caracol Industrial Park walking back to their homes in Cap Haitien, some 10 miles away, because their buses could not pass through the numerous road blocks along the way.   This level of stress is exhausting.  While generally a protest or road blockage rarely turns violent the possibility is that it always could.  And yet, day after day, our leaders make our operations happen.  They make it to work.  They make sure that our programs continue.  They make sure that our school can function.  They make sure that the teachers have the materials they need.  They make sure that the kitchen has food for breakfast and lunch everyday.  And they make sure that, even if just for six or seven hours a day,  the children of the Academie Lazare are able to be children, able to enjoy the most basic of things like a plate of food, a classroom to learn in, a playground to play on, and a safespace behind a wall that separates them from the painful reality of their village, their community, and their nation.  

So why bother?  It’s too broken to even fix.  I think that this same conversation could be had often or maybe has been had, between God and Jesus, or perhaps Gabriel and Michael, away from the earshot of God, have discussed this very topic, but in regards to the US, or perhaps even with regards to those “Christians” in the US, or maybe it’s with regards to humanity as a whole.  I don’t really think they are limited or defined by geo-political lines that man has drawn across the globe that seem to somehow indicate that this nation has or has not been deemed worthy.  In the US our strong economy, our good jobs, our nice houses, our facades tend to fool us to believe that we’re not broken when in reality the brokenness of Haiti is ever present in the US as well, we’ve just become skilled experts at covering up the stinch.  No it’s not evidenced by piles of burning trash on the side of the road covered in 300 pound hogs rooting for a meal, or poor roads making travel a nightmare or even by starving families, it’s evidenced by our own divisive politics that is hell bent on dividing our nation by political color or even skin color and by religion.  It’s evidenced by schools and churches, rather than being safe havens they are becoming targets for individuals who are obviously not well, who are broken and are hell bent on forcing their brokenness on others.  It’s evidenced by our economy, not the dire lack of economic activity but rather an obsession with spending and an overwhelming number of families drowning in debt.  It’s evidenced by corporate expansion that defies all logic, generating shareholder wealth at the expense of the most vulnerable in the foerign countries where they manufacture their wares.  So why bother?  It would appear that it’s too broken to even fix.  

We  learn from Jesus’ teachings that he came for all of mankind but his approach was to focus on the 1.  And that as a good pastor he’ll leave 99 behind to go after the 1.  The 1 woman by the well, the one blind man, the one tax collector, the 1 Jarrod, the 1 you, the 1 Haitian.  He’s always been about the individual, that 1!  He ministered 1 by 1, 1 at a time.  He healed 1 by 1, loved 1 by 1, and transformed 1 by 1.  He knew that the brokenness of man could not be cured in mass, rather that individual transformation requires individual attention and when massive numbers of individuals have been transformed then the masses are able to invest in massive numbers of 1.  Jesus knew that his saving ministry individual approach must be shared because serving the individual 1 by 1 was slow and unless there were others doing the same thing many, if not most, would be lost.  His investment in the disciples, 1 by 1, loving them, 1 by 1, correcting them 1 by 1, and encouraging them 1 by 1, put into motion a series of relationships and discipling opportunities that continues to this day, you and I are a direct result of that intentional effort, 1 by 1.  

Back to Haiti.  Would I like to see the city streets of Cap Haitien clean?  Sure.  Would I like to see the beauty of the Haitian countryside restored to what it once was?  Sure.  Would I like to see her coastline sparkling turquoise blue again? Sure.  I’d also like to see an end to brokenness in the US, failed marriages, addiction, abuse, debt, hate, and bigotry.  Sure I would.  But if I only focus on the masses and the enormity of the brokenness then I’ll never notice the impact that I’m having as a disciple of Jesus, one of his ambassadors, one of his representatives on this earth who is investing in the life of one other person.  I do not believe that the social political problems of Haiti, or any country for that matter, will be solved by schemes and strategies to solve social-political problems.  I do however believe, wholeheartedly, that when followers of Jesus invest their time, talent, and treasure in just 1 then there is a ripple effect, that grows exponentially.  Where 1 quickly becomes 10 and 10 quickly becomes 100 and 100 quickly becomes 1,000 and so on and so on.  I gave up on politicians solving the brokenness of our nation or any other nation a long time ago.  But I’ve not given up on believers, like you and I, doing what we can to guarantee that Jesus’s proclamation in John 10:10 not be a lie to billions of people living in brokenness in this world, some rich and some poor, but all broken.  

“I have come that they may have life, and have life in abundance.”  John 10:10

[queerpyracy]

“We see the hideousness and the destructive-ness of …the kind of mind that can accept and even applaud the ‘obsolescence’ of the small farm and not hesitate over the possible political and cultural effects; that can recommend…tillage of huge monocultures … massive use of chemicals … and not worry at all about the deterioration or loss of soil. For cultural patterns of responsible cooperation we have substituted this moral ignorance, which is the etiquette of agricultural “progress.”

                     ~Wendell Berry, The Unsettling of America

In 1978, Wendell Berry (Mary’s father and Debbie’s mentor and friend) sounded the alarm about what was happening in farm communities all around the country. Unfortunately, the state of agriculture is even worse today.

The high turnout in rural areas to vote for Donald Trump not only reflects the increasing urban-rural divide, but it reflects the same unsettling Wendell Berry spoke of—and its impact on democracy, social civility, and political discourse.

The despair is palpable—the suicide rates among farmers and farmworkers in the U.S. are among the highest in the country.  Trump’s trade policies have hit many farmers hard (and many smaller operations won’t benefit from the $12 billion relief package announced last month). Opioid addictions in rural counties are three times higher than in urban counties, and rural Americans are dying from drug overdoses at a faster rate than urban Americans. Increased soil erosion and degradation, polluted water sources, and disappearing forests are evidence of the tragic harms caused by industrial farming, real estate development, and other endeavors marketed in rural regions with promises of economic prosperity.

The dismantling of agrarian economies and communities is at the heart of this unsettling. So what will it take to build healthy local food and farm economies, landscapes, and cultures? Perhaps some of our experiences working in farming and policy can offer some insights.

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