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Jan. 31, 2007
SANTA CLARA, Calif. - The Santa Clara women's tennis team begins their season against UC Santa Barbara this weekend. The dual match, which begins at 11 a.m. Saturday, will be held on the Santa Barbara campus. The Gauchos are ranked No. 73 in the most recent FILA Collegiate Tennis rankings.
Following a hectic fall that saw a coaching change just prior to the season, the Bronco women are aiming for a successful spring season. With three seniors and two juniors in the lineup, the Broncos will have a very experienced lineup led by captains Casey Knutson and Myra Davoudi that should be competitive once again in the always tough West Coast Conference.
The team's experience was key this past fall as the team suffered though a number of injuries and a slow start to the season in their first two tournaments. However, the team bounced back strong to play their best tennis in the last three tournaments of the season, including one of the top performances in recent history at the Saint Mary's Invitational.
Leading the Broncos this season is Ben Cabell, who took over the head coach position on an interim basis in September following two years as an assistant coach. A player's coach, Cabell quickly established himself as a strong leader for the team, helping them overcome a slow start before putting together a number of great performances at the tail end of the fall. A former student-athlete at Santa Clara, Cabell boasts over 20 years of experience in Northern California tennis. Assisting Cabell will be Tricia Guidace, who is in her fifth season as a coach at SCU.
"We had a bit of an unusual start to the year," said Cabell. "However, the experience and maturity of our seniors and juniors helped the team get back to playing some great tennis. I am also lucky to be able to count on such an experienced and knowledgeable assistant coach like Tricia."
"I am looking forward to the spring season," said Cabell. "After settling down we played well this fall and I expect that to carry over to the team season. We have a solid lineup and we now have a good idea of where everyone is going to play, so we should be ready for a competitive season."
The top of the singles lineup will be anchored by senior captain Casey Knutson, who has already had a brilliant career on the Mission Campus. Knutson won 11 matches last season and five more in the fall to bring her careeer total to 42, placing her ninth in school history. After playing all over the lineup a year ago, Knutson should fill one of the top three spots for the team this year.
"Casey will have a tough assignment playing either No. 1 or No. 2," said Cabell. "She has proven to be very tough during her career and that rubs off on her teammates. She will be a great leader for us this season."
Fellow seniors Erika Barnes, a doubles specialist, and Kim Daniel provide the team with even more leadership. Barnes has already won 45 doubles matches in her career and has proven to be a solid middle lineup player. Capable of playing with almost anyone, Barnes is looking to go out with a memorable senior season. Daniel is just behind Knutson on the all-time wins list with 41 singles victories and is coming off a 10-win junior year. A player who avoids mistakes, Daniel should provide the team with a strong player near the end of the lineup who can pick up a number of important wins in dual matches
"Erika and Kim have had very good careers already," said Cabell. "Erika has a lot of weapons in her game and I expect her to finish her senior season on a high note. Kim does not make many mistakes and has always been a very consistent performer so she should get a lot of wins for us in the middle or end of our singles lineup."
The junior class features two talented players in Davoudi and transfer Lindsay McBride, who enjoyed a fantastic fall season in her first quarter at SCU.
Davoudi tripled her win total last year as a sophomore and was named the team's Most Improved Player. She went 4-2 in WCC matches also and looks primed for an even better campaign after picking up seven wins in the fall season. After being named a captain prior to the season, she has thrived in a leadership role for the Broncos.
"We are asking a lot of Myra this year both on and off the court," said Cabell. "We fully expect her to step up to the challenge and have an outstanding year. She will really be the anchor in the middle of our lineup."
In her first year on the Mission Campus, McBride has won a lot of admiration for her tenacious, mistake-free tennis. She reached the final of the Saint Mary's Invitational and had a number of big wins against players from WCC schools and other top programs.
"When Lindsay gets on the court, she has an excellent demeanor and toughness," noted Cabell. "She grinds through every match and does not give away any points so she is very difficult to beat. She is able to compete against anyone and we are glad to have her in our lineup this year."
After not playing this fall, Stephanie Galainena returns for the spring season. Looking to build off a freshman season that saw her play at the top of the team's lineup, Galainena will again bring her intensity and enthusiasm to every match for SCU.
Health and experience will be key for the remaining members of this year's team. Stephanie Georgino and Flavia Miracle have both missed significant time during their careers due to injury and are still recovering from injuries in the fall. Georgino is not expected to play in the spring due to a back injury, while Miracle is hoping to be healthy again and add some depth to the lineup. The pair combined to play one match in the fall season.
Also hoping to make an impact this season is the team's lone freshman Meghan Madden who arrives from Portland, Ore., following a strong junior career.
"She has already exceeded expectations this year," said Cabell. "I believe that she has a bright future in college tennis at Santa Clara."
While not being known for their doubles in the past, the Broncos boast one of their strongest doubles lineups in recent memory this year. Cabell's doubles' lineup will probably feature Galainena and Barnes, Davoudi and McBride and Knutson and Daniel.
"We have a lot of competitive players in doubles now," said Cabell. "Both Casey and Myra have shown great improvement in doubles over the past year and Erika has always excelled as a doubles player. With those three along with Lindsay, Stephanie (Galainena) and Kim, I think that we should have good success in doubles.
The Broncos will once again face a schedule that will challenge them. In conference play, the Broncos will face nationally-ranked Loyola Marymount along with Bay Area rivals, San Francisco and Saint Mary's. After opening the season with three road matches, the team will enjoy a five-match home stretch from Feb. 17 - March 7 that includes four West Coast Conference opponents and a Rivalry Series match against San Jose State. Gonzaga, Saint Mary's, San Francisco and LMU all come to the Degheri Tennis Center during that crucial stretch. After finishing the regular season on April 18 against Fresno Pacific, the team will compete in the WCC Championships from April 20-22 at Pepperdine University in Malibu.
Overall, the Broncos appear ready to for a break-out spring campaign as long as the team can stay healthy. Cabell's squad competed very well against fellow West Coast Conference opponents in the fall, while showing grit and determination that should lead them to a number of dual match victories in 2007.
"The team came back with a great finish to the fall season so we need to set the bar a little higher this spring," said Cabell. "We are going to be in every match and if we stay healthy I think that we will surprise some people this year."


text: The school year is coming to an end next week and the boys and I will be embarking on a 5-week summer adventure in the States. We have not been back to the States for 1.5 years so we are excited to see all our family and friends (and eat some good burgers). We will be flying through four airports, taking a road-trip through California, and heading back to the Pacific Northwest. If you have any recommendations for good restaurants, bakeries, shops, and or fun spots for the boys in LA, SF/Bay Area, and/or PDX, please let me know! I will sharing our adventure here on the blog and daily over on Instagram and Pippit (@sallyjshim).

subset: commoncrawl


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Event - The Shades of the Past Tour
There are a few rod runs that are so well known that they are referred to in just one word or by a city name. By the end of the summer one of the most asked questions among Midwest rodders is, "Are you going to Shades?" Well the official name is the Shades of the Past Hot Rod Roundup but Shades works for us.
The Shades of the Past Road Tour actually got started on Saturday morning in Indianapolis. If you are in Indy over Labor Day weekend odds are you are there for the 58th annual Mac Tools NHRA U.S. Nationals presented by Auto-Plus. It is the granddaddy of the NHRA national events. We had 30 vehicles in our Road Tour group and we were also kicking off the Steele Rubber Products Triple Crown Challenge. We had three tours scheduled back-to-back-to-back as we headed to Shades of the Past, the NSRA Nationals North Plus on the Drive-by-Lokar Tour and then through Canada to the NSRA Northeast Nationals in Burlington, Vermont, on the Megaspeed Show Tour.
One person we did not invite was a fellow named "Isaac" or what was left of the hurricane that hit the Gulf Coast the previous week. We had our first drivers' meeting on Saturday morning before heading to the track. This is the second year that the folks at NHRA have worked with us on this tour. We were parked in our area at the track by 9 a.m. and had a great time checking out all the activity in the pits and grandstands. Showers rolled through by early afternoon but we did not slow down. We had been invited to visit the hospitality tent of the Tasca Ford team and we were greeted by Funny Car driver Bob Tasca III.
Next we headed to the area of the facility that is Eileen Daniel's domain. Eileen coordinates the car show and judging each June at the NHRA Bowling Green Kentucky Hot Rod Reunion. The top 50 cars from the Bowling Green event are invited to be on display all weekend at the U.S. Nationals. Eileen was kind enough to give us a personal tour of the cars on display and the colorful people who played such a part in the early days of drag racing. Many thanks to Eileen for making our Saturday afternoon so special. The rains cleared by about 7 p.m. and the thunder and lightning moved from the skies to the track as the cars roared and racing continued until 10 p.m.
The rain continued on Saturday and Sunday in Indianapolis. With plans already in place for additional activities in Indy on the Shades Tour weekend, Sunday afternoon we made the short drive to the Indianapolis Motor Speedway and the Indy Museum and Hall of Fame.
The collection of cars that competed and won at Indy make up the majority of vehicles on display at the museum. We were pleasantly surprised to find a number of vehicles on display that were not Indy cars. Indy 500 toys and models were also on display in a number of the showcases along the wall. The Indy roadsters that were displayed were beautiful. To see in person the '52 Agajanian Roadster that hot rodder Troy Ruttman drove to victory was worth the price of admission.
On Monday at 10 a.m. the announcement was made by the NHRA. Hurricane Isaac was declared the winner of the 2012 U.S. Nationals. The final rounds were cancelled.
Monday evening the Road Tourians made the short drive to J. Weeks Metal Shaping near Indianapolis. We had visited Jerry "Weeks" Baker on one of our tours in 2011. Our cohosts on Sunday evening were Brian and Lisa Stinger of Stinger's Hot Rods in Indy. One of Brian's recent project vehicles was the Miller Tribute pickup (Aug. '10 issue) for George Poteet.
Tuesday morning and the skies were clearing. The monsoon rains of the weekend had passed and things were looking brighter in more ways than one.
It was a two-hour drive south to our lunch stop in Jeffersonville, Indiana, on the Ohio River. After a good lunch we drove across into Kentucky and onto the famous home of the Kentucky Derby: Churchill Downs. We were met at Churchill Downs by a reporter from local station WAVE Channel 3. After a brief interview and some video of the cars we went inside the visitor center. We got a look at the museum and then went on a guided tour of the grounds. As we exited the museum I received a call from TV Station 32. Their helicopter was in the sky over Churchill Downs and wanted to film us as we pulled out. It was an exciting two hours at Churchill Downs, to say the least.
Our good friend Dwight Hall had invited us to stop by his Plumformance Street Rod Shop. Many of the local rodding community turned out to greet us. After a visit at Plumformance we drove two blocks south on Preston Highway to Roosters Restaurant. It was a fun evening in Louisville with some good friends.
Wednesday we continued on our journey south toward the Shades of the Past Hot Rod Roundup. Our first stop was at the newly renovated Jim Beam Distillery visitor center. We also got a look at the huge barns where hundreds of barrels of Jim Beam were being aged.
It was a 2-1/2 hour drive to Nashville, our destination for the rest of the day. Our first stop was at the Antique Archeology store that has recently been opened by Mike Wolf from American Pickers. Next stop was at the Country Music Museum and Hall of Fame. It tells the story of the roots of country music in words and pictures, and of course music. Our day wrapped up with a get-together at Greening Auto Company. Jesse Greening, wife Emily, and Jesse's parents, Jeff and Connie, greeted us at their huge facility with hot dogs and hamburgers on the grill. Thanks to the Greening Family for their Nashville hospitality on Wednesday evening.
We were greeted by sunny blue skies on Thursday morning. It was a three-hour drive east on I-40 and we all reached Pigeon Forge by mid afternoon. Friday morning we had our final drivers' meeting at 8 a.m. By 9 a.m. most of us were parked in the special area that the Shades of the Past team had designated for us. Our AMSOIL/STREET RODDER hospitality tent was set up right next to our parking area. It was a hot and sunny day. The parking area filled quickly along with the judging area. There were plenty of new parts vendors and the swap meet was filled with goodies. By 4 p.m. the Top 25 Picks were announced over the loud speaker along with the special vehicle awards.
There were thunderstorm warnings for the area on Saturday but things were dry as we pulled into our parking area about 8 a.m. with the rain arriving about 1 p.m. With the awards and prize presentations scheduled for 4:30 most everyone stayed at the show and ignored the showers. The awards got off on time as scheduled. The very popular 50/50 number was pulled with the winner receiving over $20,000. The beautiful blue Alloway-built roadster went to a very lucky participant. The Shades of the Past Hot Rod Roundup number 30 was in the books and it was again a great event. It is rapidly becoming one of the premier events on the summer rod run schedule and the Road Tour will be back in 2013 as the Vintage Air Road Tour will travel from San Antonio to Pigeon Forge next September. We hope you can join us.


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"I am not among those who fear the people. They, and not the rich, are our dependence for continued freedom. And to preserve their independence, we must not let our rulers load us with perpetual debt. We must make our election between economy and liberty, or profusion and servitude." - Thomas Jefferson, written in a letter to Samuel Kercheval on July 12th, 1816.
In part one of this series, I provided a technical overview of the national debt and a brief description of the problems caused by a large debt. Now, I want to discuss the possibility of defaulting on the debt.
Will we default on the national debt?
Probably not. It's important to understand that the national debt is held in U.S. dollars, not a foreign currency. Why does that matter? Well, let's say that a foreign nation demands to cash in their Treasury securities because they don't believe that our federal government is spending at a sustainable level, or for any other reason. Unfortunately, our government is basically bankrupt, and we simply can't find the funds amongst our current resources to honor our debt.
If the debt were held in, say, British pounds, we would have no recourse and therefore default on the debt. Essentially, this is what has happened to Greece. The reason that their sovereign debt crisis is so severe is that the Greek national debt is held in euros. When Greece abolished its national currency (the drachma) in favor of the euro, they surrendered their monetary policy and the power to print money to the European Central Bank. Enormous sums of aid from the International Monetary Fund and other nations in the Eurozone is the only reason that Greece hasn't already defaulted on its debt.
However, because our debt is held in U.S. dollars, that's not what would happen to us. Since our federal government has the authority to issue more U.S. dollars, we can always print the money to repay our debts. There's a minor hurdle to jump over in that Congress has delegated this power to the Federal Reserve, but that could be changed. If we wanted to, we could simply print $16.4 trillion and pay off the debt today, just like that. Sounds simple, right? And easy?
In truth, the problem of default is a little more complicated than that. Technically, we can always print as many dollars as necessary to repay our creditors, but this "solution" would result in serious problems. Namely:
What is inflation?
The primary economic problem caused by printing our way out of a debt crisis would be inflation. Inflation is a rise in the price level of goods and services over time. For example, if we experience 2% inflation over the course of 2013, a product that costs $1.00 on January 1st will cost $1.02 on January 1st of 2014. Of course, I am generalizing to some degree. Inflation occurs unevenly across the economy, so the price of some products or services may rise by one cent, three cents, or not at all. Here's another way you can understand inflation: Inflation occurs when there is more of a currency chasing the same amount of goods and services in an economy.
The effects of rapid inflation on a nation can be severe, if not ruinous. The purchasing power of money falls, serious disincentives to save and invest arise (remember from part one that economic growth is a result of savings and investment), and people may begin to hoard goods if they fear that their money will continue to lose value, thereby causing shortages. Those on fixed incomes, such as Social Security recipients, are hit especially hard by inflation.
Ultimately, inflation is a tax and should be understood as such. After all, as the government continues to print money, the purchasing power of the money you're holding will continue to drop. In extreme cases, hyperinflation can destabilize countries and topple regimes. So, that's why we don't see many serious people arguing that the solution to our looming debt crisis is to start printing money hand over fist.
There are always exceptions, however, such as Representative Jerry Nadler (D-NY) and polemicist Paul Krugman. Those two are pushing for the Treasury to issue a trillion dollar platinum coin to avoid another fight in Congress over the debt ceiling. Although Krugman endorses this painfully stupid scheme that sounds more at home in a Saturday morning cartoon than in our nation's capital, even he admits that this would eventually result in "a sharp rise in inflation."
Simply put, debasing our currency is not a good solution to the problem of debt.
How would this affect our reputation?
If you want to start a business or to purchase a home, you'll probably need a loan from a bank, investor, or friend. Unfortunately, if you have a reputation of welshing on debts, you'll probably have a hard time finding someone to lend to you. Perhaps your friend may be willing to overlook your bad reputation, but even he will probably have doubts about giving you a loan. People who bear the title of "bad credit risk" don't have the easiest of lives.
Governments can have the same problem. If you own a few thousand dollars worth of Treasury securities and the federal government ends up defaulting on the debt instead of repaying you, you probably wouldn't buy Treasury securities again in the future, right? Even if the government does repay you, but does so by debasing the currency and repaying you in worthless dollars, wouldn't you still feel cheated? Wouldn't you still consider the government fundamentally untrustworthy and refuse to loan it more money in the future?
A bad reputation is difficult to shake. Defaulting on the debt or repaying our creditors with worthless dollars will ruin ours.
What's the honorable thing to do?
This is more of an abstract point, but I doubt that any of us want to default on the national debt. When someone gives you a loan, you feel a duty to pay them back. Call it honor, dignity, or even morality, some instinctual common-sense sentiment tells you to honor your debts. In our very first days as a country, the Founders faced a serious problem along these lines. The enormous cost of waging the Revolutionary War forced the fledgling nation to incur massive debts. These debts were owed to foreign nations such as France, but mostly to American citizens who held Continental bonds.
As a young nation devastated by war, it isn't surprising that some of the Founders wanted to repudiate the debt, or to pay creditors only a fraction of what was owed. Others supported repayment of what was borrowed, but without interest. However, President George Washington and his Treasury Secretary Alexander Hamilton insisted on full repayment of the debt in order to establish the fundamental character of the new nation. We would be a nation of honor and integrity. Today, few of us hope to violate that sense of honor and to forgo fulfilling our national debt.
Considering default
Technically speaking, the United States will never default on its debt unless we decide to do so by not printing more dollars. However, realistically speaking, relying on the printing press to avert a debt crisis has many of the same negative consequences as default. Besides, our creditors aren't fools: If we give them worthless dollars in repayment for their loans, they'll know that we've basically cheated them. In effect, it would be similar to defaulting and not giving our creditors anything at all.
Neither default nor inflation are desirable "solutions" to the debt crisis. Yet, President Barack Obama and many Congressmen appear unwilling to address the national debt or to put us on a path toward balancing the federal budget (or in the case of Senate Majority Leader Harry Reid (D-NV), even creating a budget). With that in mind, my next post will ask whether the problem of the national debt is insurmountable.
Your article is good but forgets that the dollar is traded in the open market. It is a guarantee at some point once the debt goes over $20 trillion and beyond, the markets and the rest of the world will eventually realize this debt will never be paid back and the dollar will crash. Game Over. OR by know choice of its own the Federal Reserve will start buying our debt by issuing $ which results in hyperinflation. Either way you end up with a dollar crash, and where the USA goes from there, if somehow possible, is anyones guess.
I don't think "default" is the right word. Constitutionally, we must honor our debt. If the Congress or President failed to honor the debt, they would be removed from office by another branch. Also, there is plenty of cash flow to pay interest. The political risk in the near-term is a "government shutdown" or reduction in services/payments in authorized activities. That is a big deal, but it is not a default. Long-term, default is very unlikely, since we have lots of room for more taxes. However, based on current projections, our spending will lead to high taxes and lower standard of living. That is the opposite of prosperity.


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Argentina 19-25 Australia, Rugby Championship
Wallabies labour past Pumas
October 6, 2012
Argentina's Martin Landajo is tackled by Australia's Scott Higginbotham
© Getty Images
Australia claimed the runners-up spot in this year's Rugby Championship with a hard-fought 25-19 victory over Argentina in Rosario.
The Wallabies bounced back from their mauling at the hands of South Africa last weekend thanks largely to a 20-point haul from fullback Mike Harris with a second half try from winger Digby Ioane a rare highlight in a game dominated by the boot.
Pumas fly-half Juan Martin Hernandez kept his side in the contest with three first half penalties but a late try from replacement Juan Imhoff was not enough to propel the hosts to an historic first win in the competition.
The injury-plagued Wallabies registered the first points in the third minute through Harris and he added a second soon after but their early endeavour came at a cost with lock Kane Douglas forced out of the game after failing a concussion assessment.
The Pumas were not the only ones to feel the wrath of referee Craig Joubert in an opening period dominated by the whistle. Hernandez was able to put his side on the board in the 11th minute only for Harris to restore his side's six-point advantage. The tit-for-tat exchange continued on the quarter hour with Hernandez' second penalty that was cancelled out by Harris midway through the half.
The Pumas' hopes took a blow when lock Patricio Albacete was sin-binned and Harris capitalised by notching his latest penalty but they failed to trouble the scoreboard again in his absence.
Hernandez would have the final say in the half with his third successful kick but there was still time for Wallabies fly-half Kurtley Beale to miss with a long range effort and his Pumas counterpart to also fire wide with two penalty attempts.
The opening try nearly came in the 51st minute when Wallabies flanker Michael Hooper broke the line and ran 85-meters only to be pulled down just short of the line. The visitors had another chance to extend lead just short of the hour mark but Harris couldn't continue his fine run of form with the boot.
The missed opportunity allowed the Pumas to reduce the deficit to just three points in the 63rd minute when Pumas inside centre Marcelo Bosch, slotted his first penalty goal attempt.
Two minutes later the Wallabies won a scrum 25m out from the Pumas' line in centre field and took full advantage with a set piece play sending Ioane in for his second try of the competition that was converted by Harris.
The Australians went further ahead in the 74th minute after Harris kicked truly again for his sixth penalty goal of the game. Boosted by a passionate and vocal crowd, the Pumas weren't to be denied and when Brett Sheehan was shown a yellow card in the closing moments, the home side took full advantage and crossed for their first try of the match through Imhoff.
Bosch's successful conversion brought the Pumas back to within six points but their hopes of a dramatic late turnaround were dashed by a resolute Wallabies defence who held on for a morale-boosting win.
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0 Members and 1 Lonely Barbarian are spying on this topic.
Two of us are smiths. We could make some coin (do they use coinage in Bleak Wood?) by making metal jewelry, trinkets, or even weapons.
Apparently, we are traders. Thus, we need to know what can be traded, and what locations that supply ionteresting goods are within travelling distance.


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LANSING (AP) - Michigan has won federal approval to build a second bridge between Detroit and Canada.
The permit awarded Friday by the State Department is a key step for the $3.5 billion project aimed at relieving congestion and speeding up trade at the busiest U.S.-Canada border crossing.
Construction could start by 2016 and be finished by 2020. But lawsuits challenging the project have been filed by the owners of the Ambassador Bridge, which currently is the lone bridge between Detroit and Windsor, Ontario.
Snyder has called the suits delay tactics.
The permit comes 10 months after Gov. Rick Snyder and Canadian Prime Minister Stephen Harper struck a deal calling for Canada to pay for the bridge. It also comes after Michigan voters rejected an Ambassador Bridge owners' attempt to stop the project.


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A Craven County program that allows some non-violent offenders to click on an electronic ankle bracelet and be monitored rather than jailed continues to save the county money.
A Craven County program that allows some non-violent offenders to click on an electronic ankle bracelet and be monitored rather than jailed continues to save the county money.
Since the program started four years ago, it has had ups and downs in acceptance and use, but Craven County Sheriff's Office Capt. Jessie Pittman�s 2012-13 fiscal year report to Craven County Board of Commissioners Monday shows it has been cost-effective.
Last fiscal year, an ongoing average of 30 would-be inmates wore the tracking ankle bracelets with a monitor on their hips connected to GPS. The devices let deputies know where the would-be inmates were and whether they were observing curfews at all times.
Pittman said the Electronic Offender Monitoring Program resulted in an �overall benefit differential of $623,495� for the fiscal year.
The plus-and-minus costs used to determine the figure include the county�s cost had the inmates been in jail as well as practical things like the child support credits that continue to come because many of those sentenced can keep working.
Inmate numbers are reduced by those being monitored remotely and that subtracts their housing and medical costs as well as freeing up a bed and cell to be leased, Pittman said. The state prison system pays $41 per cell, and the federal prison system pays $58 a day to lease a cell.
In response to commissioner questions, Pittman said the leased beds allow the jail to be operated at maximum capacity without jeopardizing needed space for county use.
At a December 2012 meeting of commissioners, judges and Sheriff's Office officials, judges said 85 percent of their court colleagues were then using electronic monitoring in sentencing and that with new judges elected in November, they expected 100 percent participation.
Asked by commissioners about the frequency of alarms because monitors have been set off, Pittman said there are about �five or six a week, but they are not purposeful violations. We�ve never had a cuff leave.�
Pittman labeled his presentation �A Penny Saved is a Penny Earned� and said the daily cost of the prices of an ankle bracelet and monitor also has been renegotiated. The cut from $9 to $6 a day for the current contract period offers even better savings for the current fiscal year.
Commissioners initially agreed before the county�s new jail was completed to use the system as a way to cut budget costs and ease jail overcrowding.
Some judges also seem to feel it eliminates a sense of debtors prison for those being sent away for child support violations, sometimes because they unwillingly have no income.
Commissioners asked Sheriff Jerry Monette at a May 2011 work session to fully utilize the program, even if that meant more staff, and to provide periodic reports on its use and progress.
Sue Book can be reached at 252-635-5665 or firstname.lastname@example.com. Follow her on Twitter@SueJBook.


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Nicole Kidman, the post-modern Maya princess for the media age, has an amazing track record for playing women full of complex dichotomies that range both inside and outside the mirror of the image: TO DIE FOR (1993), DOGVILLE (2003), BIRTH (2004), and EYES WIDE SHUT (1998) are prime examples, each in its way a self-reflexive meditation on desire vs. the mechanations of reality, of the spiritual's derailment at the hands of sex. She's a hottie, tall and true, and heads above the rest. She lets herself be blankly led through life, snapping awake and lashing out like no one else, seeming to be both the best and worst actress at the same time, fearlessly sexual yet always remote, dissatisfied and in no mood to hide it or even change it. She slithers between moral extremes, from the shy twinkle of silent film virgins like Lillian Gish to the unapologetically homicidal sirens like Fu Fah Lo Suee. For a prime example, please see BIRTH and play close attention to the sex scene early on, and the long take of her face at the concert (above).
Now, hold that thought while we discuss Arab extremists and the "crime" of drawing their prophet, Muhammad. First, SOUTH PARK should be allowed to poke fun at anyone without fear of terrorist attack, but at the same time, we must bear in mind that the Muslim distrust of images has a sound grounding in "reality" - that is to say, they don't want to be hypnotized into a false reality. Consider them the opposite of Kidman's split subject. It's hard for us to imagine it--all media-hypnotized as we are here in the belly of the beast--but pretend you're watching a great movie and you're really into it and suddenly it's your life, there's no more dividing up your energy between fantasy and reality. Where the split world protests their government's atrocities by getting depressed and then getting some catharsis watching stuff blow up in Bruce Willis movies, the extremists are their own Bruce Willises. For them, perhaps, explosives are less dangerous than the seductive allure of the image, of desire-driven commodification aesthetics. Earthly death is nowhere near as terrible (for them) as the soul-eating vortex of the simulacrum. And who's to say they're wrong? Plato wouldn't.
That's where Nicole Kidman and BIRTH and EYES WIDE and of course TO DIE FOR (left) all come rolling in. When the platonists and the extremists threaten to exterminate the image and the alluring veils of desire, capitalism, and commodified aesthetics, Kidman parachutes in like Maya, the Hindu goddess of illusion. Kidman's sexuality is such that operates both within the seductive lure and without. It overflows the boundaries of her films. She's above the fray, but where is there to go other than down?
TO DIE FOR tells the story of a girl who lives and breathes the desire to do the local evening news. She sleeps her way in, blackmails her way up, and murders all the way to the top, seducing poor Joaquin Phoenix into doing her dirty work. In DOGVILLE, we see the college education of the mediated celeb – the "slumming" of the elite, seeing how the other half lives and the eventual rejection of the townie mindset, with a bullet. This leads us to BIRTH and EYES WIDE, and the bitchy end-products of the social climbing. In EYES WIDE, for example, Kidman's wealthy uptown girl bristles at the fallow narcissism of her short, wealthy husband (Tom Cruise). He's 100% in the simulacrum and she at least has one foot outside it. All she has to do to set off her man is paint a picture in his mind of her fantasy ravishment at the hands of a lusty sailor and he's off tearing up the town, or rather, sauntering up to it and when it starts to tear back, running away like a little wuss.
Kidman's reality is that she just locked eyes with the sailor 'in real life.' She only imagines having the affair, a fantasy that no real sex with the man you've had a kid with can ever match. She accepts that and can live in both the imaginary and real levels, unlike say, Tom Cruise, who can't quite understand why her fantasy is so vivid in his mind. He ends up going to great lengths – renting costumes and taking cabs out to Long Island in the dead of night – to try and reconcile this split so he can escape the mirror, but even then he's too uptight and bound by desire to participate, because to participate would end the fantasy and thrust him into disillusionment and the real, which is actually what he wants but he doesn't quite know it. Sadomasochism and orgies are, in the end, perhaps truly enjoyable only as literature. When you make them real, something goes missing.
Observe the photo still from EYES above: Nicole fixes an earring and looks over at Cruise in the mirror as he comes towards her, his eyes flashing himself a come-on like a narcissist in a candy store. Note that we don't see the sexy Cruise persona outside of the mirror-the figure in the far right of the image above seems like someone else, his arm lumpy, his nose big, his mouth slack--it's as if he doesn't even realize there is an outside to the mirror at all and so leaves it blank. Like many actors, he sees himself from afar, the way a video gamer sees his avatar so sudden proximity exposes his Brundlefly-like nature.The veiled contempt with which she observes the scene seems to indicate she understands this split; she's outside and inside the mirror; fully conscious of her unconscious.
Validated by his medical profession, Tom thinks there is only "this" reality, the one where he is rich, good looking and sociable. To even imagine a universe where money and social standing doesn't matter is beyond him, and the film is about him coming to grips with that, trying to crash a party out of his league and otherwise fumbling with the keys to physical gratification. Thus it's with ease that Nicole sends him hurtling through the Manhattan night; all she has to do is suggest the image in the mirror could be read in an entirely different way, as a mask; once outside the costume ball his mask – his medical authority, wealth and privilege – don't mean shit.
Similarly, masks, doubles, and mirror images are all evil concepts to a fundamentalist religion wherein reuniting splits and bringing everything back to a tangible, universal real is so important, especially since the fantastic imagery being force fed to them is not "theirs" per se, but the American dream machine juggernaut that streamlines all reality into a Wal-Mart /Starbucks strip mall. Thus the threats to the makers of graven images of Muhammad stems from this line-in-the-sand approach. "Make fun of us if you want, just leave this one thing unattacked." But of course we've lost so much in gaining all our cool shit, we can't even begin to understand that kind of deep devotion. We've forgotten we have a mask on and we resent being asked to take it off just as much as the fundamentalists resent us wanting to put one on their prophet.
But again, it can all be solved by looking at Nicole Kidman, that rare creature that seems able to exist in two places at once, the personification of that simulacrum/illusion present in the brief moment between putting the mask on and taking it off. There's not a "censored" black bar in the world that can hide her awesome cinematic body or stop her from arousing men (and women), distracting them from their prayers, and creating earthquakes enough to destroy the world. No amount of explosive or patriarchy can contain her. I love her, because she melts down my I, and all others, until we're just an empty mask drifting feather like to the bottomless floor.


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Verbum et Ecclesia
versão On-line ISSN 2074-7705
versão impressa ISSN 1609-9982
Verbum Eccles. (Online) vol.35 no.3 Pretoria 2014
Spirituality for democracy and social cohesion versus the spirituality of money
Ulrich Duchrow
Department of Theology, University of Heidelberg, Germany
We live in a life-killing global system, and thus, we are called by our own biblical basis - re-read in the spirit of other than Western traditions - to search for life-giving alternatives and to develop democracy accordingly. However, this is not a geographical exercise. We cannot count on South Africa as a place where Ubuntu is practiced or on South Korea living in communities according to Sangsaeng. The reason is that Western civilisation, with its own spirituality, has permeated all corners of the earth. My thesis is that this is the spirituality of money; biblically speaking, of Mammon. Before we can talk about a spirituality for democracy and social cohesion, we need to address the spirituality of the status quo in order to understand what the alternative could be. The issue gets complicated by the new insight that Western civilisation has deep roots in history; in fact a history of almost 3000 years. Only by looking at this history can we really understand how money did not only change socio-economic and political structures but also hearts, minds and the spirituality of people.
Intradisciplinary and/or interdisciplinary implications: This article challenges the normal Western assumption that democracy is but a political issue of voting every 4 or 5 years. Instead it shows that real democracy is linked to economic and social justice, as well as to deep cultural and spiritual roots. Authors should carefully identify the contextual perspective they challenge, identifying the potential results of the proposed research and whether it calls for a change in traditional discourse as well as whether such a change is possible. Key insights into the research results and its future function should be revealed.
Today we are faced with life-killing civilization, manifested in economic injustice, ecological destruction, the threat of Empire, and the escalation of religious conflicts. This compels us to urgently explore the possibility of life-giving civilization which affirms relationships, co-existence, harmony with creation, and solidarity with those who struggle for justice. This quest finds meaning in Ubuntu and Sangsaeng. (Transforming Theology 2007)
Today we are experiencing psychological and spiritual suffering and disease amongst a growing number of people. In India, about 54 farmers on average commit suicide daily out of despair because they have been driven into debt beyond their means (Martin & Kakde 2006). Workers suffer increasing stress and anxiety whilst middle-class people fall into depression, which in 2020 will presumably be the second largest illness according the World Health Organization (WHO). In contrast, nearly all people are making their decisions according to the one yardstick: What is in it for me? They are thus motivated by an egocentric spirituality. What are the roots of all of this?
The spirituality of money in the Axial Age and in the capitalist civilisation of modernity
My thesis is that what we are now experiencing started nearly 3000 years ago within what is called the Axial Age, beginning in the 8th century BCE in the whole of Eurasia, from Greece to China. At that time, a new economy started to appear in daily life, built on money and private property. It had tremendous social as well as psychological and spiritual effects. To analyse what happened then helps to understand what is happening today. Looking at the responses to this development from the different faiths and philosophies in Israel or Judah, India, China and Greece may also help us to better understand the tasks and possibilities of a spirituality of democracy and social cohesion in our age.
It was the philosopher Karl Jaspers who coined the term Axial Age (Jaspers 2010). According to him, the experience of violent crises between 800 and 200 BCE might have prompted the parallel efforts of the prophets, the Buddha, Confucius, Daoism and Greek philosophy to find new foundations for living together. He characterised the new approach as intellectual and spiritual (geistig), looking only marginally at the economic and political context. Recently Karen Armstrong and, based on her findings, Jeremy Rifkin took up this theory, looking particularly at war and violence as causes for the responses within the different cultures (Armstrong 2006; Rifkin 2009). José María Vigil (2012) also recently published a chapter in his book Theology of axiality and axial theology. As far as the socio-historic context of the Axial Age is concerned, my thesis comes closest to what Graeber (2011) worked out in his book Debt: The first 5,000 years, although he is not that interested in the religious responses. Combining his insights with my own research (cf. Duchrow & Hinkelammert2004), let me summarise how the new economy affects the ancient societies and spiritualities.
Money as unit of account was used in the palaces and temples of Mesopotamia as early as around 3000 BCE, but the ordinary economy of people in daily life functioned via a system of mutual credit. This changed when soldiers and mercenaries became professionals and war-making was raised to previously unknown levels. They had to be paid. The most important wage was the spoils. As precious metal could easily be transported, it started circulating in little pieces as a kind of money. Around 600 BCE, authorities in Lydia, India and China started nearly simultaneously to coin the metal in order to pay mercenaries and soldiers. With these practical currencies, local markets also developed for daily transactions by the normal people. This means that cash and unified markets are the children of war.
At the same time slaves, usually prisoners of war, but by now increasingly also debt slaves, were turned into a negotiable commodity. This is why Graeber calls this new system the military-coinage-slavery-complex. A kind of vicious circle emerged. New professional armies looted precious metals from temple or palace treasuries, jewellery of women and slaves from the populace. The slaves had to work in the mines to produce more metal for the coinage. The coins were paid to the soldiers and stimulated the local markets and so on. The whole system only functioned as long as it expanded through further conquest. So it is no surprise that this system was easily wedded to imperialism. Increasingly, the empires also requested the payment of tribute in the form of money. This development found its first climax in the Hellenistic-Roman empires.
On this basis, the logic and spirituality of calculated exchange in markets emerged. Goods for daily needs were exchanged with money as the unit of account. Money became the 'one' in the variety of commodities, but not as a 'thing', detached from the social process in which people recognise its value, as the Buddhist economist, Karl-Heinz Brodbeck, points out (Brodbeck [2009] 2012). This means that the daily use of money also changed the soul and the thinking of people. Besides communicating by speech, namely using words (logos), they communicated by calculating in money (ratio). In so doing, the individual ego gained precedence over relations in community.
The developments above were furthered by the fact that, in the process of exchange in the market, the money owner had more power than the producer of goods. Money as such offered access to the market whilst the product first had to be in demand. Coping with this risk is only possible by having as much money as possible. One of the 'sages of antiquity', Pittakos of Mytilene, underlined this by saying: 'Profit is insatiable' (Binswanger 1995:34). He does not say: 'The one who makes profit is insatiably greedy'. What he says is that an economy in which money is made a commodity is inherently greedy. This is why, in our new book, Franz Hinkelammert and I speak of 'greedy money' (Duchrow & Hinkelammert 2012). There is an 'objective' base for greed to accumulate money without limits.
The other implication of the new money economy is that money gives the right to private property beyond personal use. Money gives access to the market, cushions the risks, measures the exchange value and gives access to property rights. Combined with the development of hierarchies and classes in larger societies, money and private property started to determine the economic, social and political power of people within societies.
In any case, the new economy led to greed and the desire to accumulate limitless money. The institutionalisation of this greed was inscribed in interest. Debtors had to pay back more than they had borrowed, for example to purchase seed. They also had to put up their own land as security. If they could not pay back their debt plus interest, they lost their land and their family had to work as debt slaves for the creditor. Thus private property and money came into existence at the same time and led to debt slavery and loss of land. At the same time, creditors could collect more and more land, money and debt slaves. This is what scholars have called the emergence of a class society in antiquity (Kippenberg 1977).
Private property and money also reinforced the male domination of patriarchy since only men could own property, which was a way of giving them political power, too. The house father (in Greek: despotes, in Latin:dominus) was seen as the owner of the land, women, children, slaves and cattle. This meant that democracy in Ancient Greece was also a democracy of male property owners. In Roman law, private property even received the status of an absolute. Men were legally allowed to use, misuse or destroy it. Both the Hellenistic and Roman empires built on a calculating, conquering spirituality, from the household to the emperor.
So the result of introducing money as commodity and private property as an absolute, combined with imperial conquest, was an increased division in societies between masters and slaves, men and women, a more and more precarious situation of small farmers and, in general, a dire impoverishment and suffering for the majority of people. This was not just a structural problem, because money also changed people's souls. Besides communicating through speech and cooperation, they started calculating, which included calculating each other's performance in competition. So the problem was not just structural, but it took on a psychological and spiritual dimension.
Before looking at the religions and philosophies resisting these developments in the Axial Age, let us briefly analyse how the modern capitalist civilisation built on the early money and private-property economy, giving it a new dynamic. In early capitalism, from the 13th to the 14th century CE, the market set out to conquer one sphere of life after the other. The basic step was the privatisation of land as commons through enclosures, subjecting agriculture to the mercantile coordination of labour. Another new element was the introduction of compound interest. However, the most decisive new element was the invention of double-entry book keeping in the upper Italian trade and banking cities. Here everything was calculated according to debit and credit, costs and return, input and output - with one goal only: to gain maximum profit. Double-entry bookkeeping was not just a social technique but the decisive characteristic of a new worldview. People started looking at the world as a functional mechanism to produce profit for oneself. The calculation of utility followed the means-end rationality, which is the typical way of thinking in European modernity that meanwhile dominates the whole world. As the economy serves the one purpose of maximising profits, normal people judge everything according to a single yardstick: 'What's in it for me?'
It was Thomas Hobbes and John Locke in the 17th century CE who worked out the Western concepts of the human being and democracy (Duchrow & Hinkelammert 2004). Hobbes defined the human being as a competitive atomised individual striving for limitless accumulation of wealth, power and reputation, this in the context of the political body, called Leviathan, whose blood is defined as money. Locke defined the human being as property owner and democracy as the political order which has the only purpose of protecting property.
So, structural, cultural and personal greed came to be seen as something positive. Finally, Jeremy Bentham and Adam Smith defined greed and egoism as a virtue and the decisive motor of the economy. The mechanism of continuously re-investing the profit in new projects in order to gain higher profits created an obsessive accumulation machine. Money that is constantly re-invested for accumulation purposes is called capital. Capital is not simply money but money or assets in monetary terms invested for getting more money. It can also be frozen to capital in the form of machines serving accumulation. So, greedy money is the exact description of the nature of capital, of profit thirsty for more profit. This is why capitalism is the precise term for the economic system and the form of society of Western modernity. Market economy is a euphemism in order to avoid touching the taboo. If you want to use this term in a capitalist context, you need to say 'capitalist market economy', because in the past there were, and in the future there will be, other kinds of market economies. There can, for example, be exchange markets without money, but there can also be markets with money although these may not have money in the form of a commodity geared at accumulation.
Industrial capitalism deepened the division of labour and increased the split between the classes. However, its key new feature is the increased throughput of energy and resources for profit's sake, aggravated by the fact that consumerism has to be stimulated for the sake of maximum capital accumulation. The result of this shift is only visible now as we face the energy and ecological crises. Karl Marx (Marx & Engels 2012) was prophetic when he stated:
Capitalist production, therefore, develops technology, and the combining together of various processes into a social whole, only by sapping the original sources of all wealth - the soil and the laborer. (s.p.)
He also analysed the obsession with accumulation by the commodity-money mechanisms as fetishism, driving people and societies even against reason. This means that capitalism is more than an economic system. It is a religion - an insight further developed by Walter Benjamin in his essay on capitalism as religion. This is exactly what we experience today as growth fetishism is destroying the earth. It can only prevail because people have internalised the spirituality of a calculating money subject.
Today this fetishism has taken the form of financial capitalism after it turned out that infinite growth is not possible in a finite world. Within the financial sector, the growth obsession has turned to speculation, with ballooning financial assets in all kinds of forms. However, it is not without a link to the real economy because when the balloons burst, as we experienced in the years following 2007, the neoliberal governments take real money from the working tax payers and throw it into the voracious jaws of the money owners and their agents, the banks. This shows that our formal democracy is unable to serve the interest of the people. It is a democracy of the banks, by the banks, for the banks. As this policy increases the debt of the public budgets, big capital is blackmailing the governments to pay even higher interest rates and curb social benefits. It seems certain that the whole system will one day collapse, thereby increasing the suffering of people even more. Financial capitalism is the ultimate climax of a development starting in the Axial Age.
Its spiritual dimension may be demonstrated by a poem about gold composed by the Swiss poet Mascha Madörin from advertisements of banks - especially because gold is one of the most fateful natural gifts to South Africa and its history:
Gold is validation; its promise carries weight.
Gold is surprise; it exceeds the greatest expectations.
Gold is security; on its stability the world depends.
Gold has charisma; it never loses its shine.
Gold is faithfulness; it never betrays its owner.
Gold is eternity; its fascination outlives time.
Gold is secret; no one can completely fathom its allure.
Gold is gratitude; it knows how to express itself in immortal words.
Gold is love; there can hardly be a more noble manifestation.
Gold is trust; its value endures.
Gold is affection; it can express feelings better than a thousand words.
Gold is longing; its attraction never fades. (Madörin1989)1
For me, the conclusion is that we are not dealing with this or that crisis but that this whole civilisation is death-bound, not just the economy. It is only because the majority of the people and, to some extent, all of us are imprisoned in the same kind of logic, spirit and practice that the system is still able to operate. Are there possibilities of structural and personal transformation to find a new culture of life which could be nurtured? Before addressing our own options, let us look at some responses by the Axial Age religions. Of course, we have to realise from the beginning that all religious communities today have to a large extent assimilated to the dominating civilisation. So we have to realise with the classic South African Kairos Document that we are in the midst of a struggle between state or capital theology, church theology and prophetic (or liberation) theology when we look at the traditions.
Counter-cultural spiritualities in the Axial Age religions
In this section, I briefly discuss the responses of the Axial Age religions and philosophies to the then emerging imperial money and private-property economy and its effects on people's spirituality (Duchrow & Hinkelammert 2012):2
The prophets and the Torah in Israel or Judah responded with the call for justice and legal provisions.
The Buddha responded with overcoming the three poisons of greed, aggressive hatred and the illusion of the ego by mindful insight in the mutual interdependency of all beings, the new ways of living together in the Sanghas and admonition to the rulers.
Laozi responded with giving priority to the gentle over the hard in the way of the Dao and Confucius with the constant rectification of fulfilling one's role in an ordered society. Socrates responded with putting the search for the arete of the soul over wealth and reputation, Plato with justice in the politeia and Aristotle with his critique of the chremastic accumulation of money and the ethics and politics of the natural economy of the house and exchange without accumulation.
Jesus called for the decision between God's justice and the money idol Mammon, highlighting the religious character of money.
Muhammad condemned the illusion of limitless wealth accumulation, prohibited charging interest on loans (on the basis of the biblical heritage) and asked for the sharing of wealth through taxes (Zakat) in order to get people out of poverty.
Let me summarise the response of the Jesus movement and the early church on the basis of the Hebrew Bible. Historically it seems that the prophet Amos in the second part of the 8th century BCE was the first to react to the upcoming money and private-property economy and its spirituality. His central theme was the threat to the small farmers. They were losing their possessions through seizures, being sold into slavery for excessive debts whilst the women were abused as debt slaves etc. (cf. Am 2:6-8). Against the destruction of human and social relations through the mechanisms of money and private property, Amos places justice in the centre, correcting all power asymmetries (Am 5:24):
Let justice roll down like waters,
and righteousness like an ever-flowing stream.
Other prophets of Israel and Judah followed the same line: Hosea, Micah, Isaiah, Jeremiah. The latter identifies the knowledge of God with doing justice to the poor (Jr 22:16). The prophets and their followers were a minority in Israel and Judah. It was only King Josiah who made a difference in the second part of the 7th century BCE. It was under his rule that the message of the prophets started to be implemented in the form of legal reforms that eventually led to the Torah. Central to this process is the book of Deuteronomy. Here you find the Decalogue, presenting God as the liberator from slavery and therefore demanding and protecting just human relations because this is the only way in which freedom can be secured (Dt 5:6-21). It is not by accident that the last of the Ten Commandments is about greed and accumulation:
Neither shall you covet your neighbor`s wife.
Neither shall you desire your neighbor's house,
or field; or male or female slave, or ox, or donkey,
or anything that belongs to your neighbor.
The socio-economic laws are found in Deuteronomy 14-15, later elaborated in Leviticus 25. They contain the prohibition of interest, regular release of debts and slaves, et cetera. When the political economy and spirituality of greed and conquest became totalitarian in the Hellenistic empires, the Jewish faithful (chassidim) reacted with apocalyptic underground literature characterised by resistance and hope for God's intervention. The classical text for this is the book of Daniel. In chapter three, we find the narrative of three Jewish men defying the emperor's demand that everybody should fall down and worship the golden statue. Chapter seven tells about a vision of Daniel: the empires in the shape of greedy predatory beasts are overcome by God's new order coming down from heaven in the shape of a human being. The message is that the human, the image of God, will have the victory over the beast-like, destructive imperial order. That is the hope feeding persistent resistance.
This is the tradition on which Jesus, his movement and the early church are building new messianic communities in the spirit of God within the context of the Roman Empire. This I understand as a second wave of the Axial Age faiths and philosophies. (I regard Islam as the third wave, building on the biblical traditions, in the context of the Arab merchant society). Jesus proclaims that God's new domination-free order with a human face, announced by Daniel, is beginning in his presence. It is the suffering, the poor and the outcast who become the first subjects of this new order which turns the imperial hierarchy upside down. The first will be last and the last will be first. He creates a spirituality of trust in God's care overcoming the external and internal rule of Mammon, the idol of collecting treasures in the form of the accumulation of money and property. 'Strive first for the kingdom of God and God's justice, and all these things will be given to you as well' (Mt 6:33).
It is important to realise that Jesus does not only liberate the poor to change their own lives and spirituality and build communities of solidarity, but he also acts politically in relation to the existing institutions. One of his key actions in this regard is the confrontation with the Jewish collaborators with the Romans, the priestly elites in the temple, the central bank of that time (Mk 11:15-19). The key text of God's and Jesus' identification with the people impoverished by and suffering from economic injustice is found in Matthew 25:31ff. Here the victims, the hungry, the thirsty et cetera are portrayed as the yardstick for all people and peoples to be accepted in the final judgement. The judge is the Human One of Daniel 7. This text is crucial for interfaith relations and interfaith solidarity for justice and a new spirituality because those judged are not judged by the criteria of belonging to this or that religion, but by providing for the basic needs of the least ones with whom Jesus identifies.
The early Christian communities followed Jesus on this path. The classical text is Acts 4:32-35. The community voluntarily shares property, especially those who have landed property and houses. This balancing of the relations within the community is portrayed as the fulfilment of the Deuteronomy Torah by quoting: 'There was not a needy person among them' (cf. Dt 15:4).
A key witness for our issue is the Apostle Paul. He adds two important insights to the Jesus tradition. The first is that reason can be co-opted by greed. In his first letter to the Corinthians, he shows that reason is folly when it orientates itself to wisdom in the service of the strong, the rich and the mighty. (Today we know this very well when, for example, scientists work in the service of Transnational Corporations [TNCs] to smokescreen the ecological dangers of a product which destroys ecosystems). So wisdom is only true wisdom when it orients itself to the criteria of the weak, vulnerable or despised, in order to be truly inclusive. Secondly, Paul shows in the letter to the Romans that the law, meant to serve life in community, can also be co-opted by greed (Rm 6, 7). In that case, it kills. (Today we can see this in the case of debt mechanisms: when the law that debt has to be repaid is made an absolute, it can kill by producing hunger and even death through Structural Adjustment Programs). Therefore, the overarching criterion for law must be love and solidarity. In Roman 8, Paul elaborates that the only way to do justice is by living in this new spirit of the Messiah in new messianic communities. They will revolutionise the Roman Empire with this new spirituality. This is the whole purpose of Paul's counter-cultural mission.
I thus summarise the core of the Hebrew Bible and the messianic Second Testament in relation to human beings suffering from the reality and spirituality of economic injustice: it is the identification of the God of Israel and Jesus with the impoverished people. Therefore, justice in the hearts and minds of people and justice in community relations and institutions are the key contribution of the biblical traditions towards interfaith solidarity for overcoming the structural and spiritual sins of the prevailing civilisation.
What does all this mean in the context of our searching for a spirituality for democracy and social cohesion today?
Searching a spirituality for democracy and social cohesion today
Let us first draw some conclusions from the historical review. The first is that democracy and social cohesion is in principle not possible in a capitalist civilisation. Here the power of money rules, systemically corrupting the economic and political institutions as well as the spirituality of the people. The second is that you cannot change the situation by merely changing institutions. Even if they could be changed, the calculating ego-spirituality of the money-subjects would corrupt them again. Similarly, you cannot change the money spirituality of the people without changing the structures because the structures would continue to corrupt the hearts and minds of the people. The third complicating factor is a psychological one (cf. Duchrow & Hinkelammert 2012). How can you explain that the majority of the world's population is suffering from social and psychological destruction by the dominating system, but only a minority is standing up to resist and work for alternatives? Here very complex psychological factors play a role: leading the losers to fatality and the middle-class to illusions in their consciousness. What could be a way out?
The starting point must be that the capitalist civilisation is death-bound. If it were to continue, humanity and earth will stumble from one catastrophe to the next until the earth could not bear human life any more. The reason is very simple. Capital is defined by the dynamics that it must grow without limits. This is the single most important factor creating the necessity of economic growth. Under industrial conditions, this cannot happen without material throughput which needs natural resources and produces waste. How can anything grow without limits in a finite world? This means that our 3000-year-old civilisation must be transformed into a post-capitalist new culture or die.
However, this argument by itself will neither create a conversion (metanoia) of people's hearts and minds, nor will it create the political will to change institutions. It just creates fear and stimulates the drive for short-range immediate survival and gain. What is needed is the long-range horizon of any search for a new spirituality as well as for a new political economy, namely a post-capitalist culture. In order to complement this ambiguous long-range perspective by a more motivating one, it is necessary to create opportunities for people to experience that post-capitalist behaviour, mentality and socio-economic structures offer a better quality of life. This means that the local-regional level is a privileged area from which a new spirituality, economy and politics must emerge - in spite of the fact that, simultaneously and finally, the global system must be changed. The present system is constructed top-down. The alternative can only be developed bottom-up.
Now let us look into some of the details of developing a spirituality for democracy and social cohesion today. If it is true that the pillars of the dominating system are money and private property linked with egocentric individualism, imperial and patriarchal violence, it is at these points that theology has its crucial tasks today.
The key for a new money order is that money must be turned from a commodity for accumulation into a public good servicing the real economy and managed democratically. It has to be an instrument for exchange and credit, not a goal. This is already practiced on local and regional levels with regional, interest-free parallel currencies. In the long run, it has to be envisaged at the global level too. Keynes already proposed this in 1944 at the Bretton Woods conference when he suggested a global central bank with the reserve currency 'bancor'. The USA at that point rejected this proposal because they wanted the dollar to be world money. As the present financial system will move from one crisis to the next, a moment may come when Keynes' proposal will have a chance. The banks in a new order will have only the role of managers of public money, not as the winners through interest, speculation, et cetera without labour. This is already happening on a small scale with cooperative and democratic banks. In Austria, a democratic bank is just in the stage of being implemented, called 'Bank for the Common Good' (cf. http://www.demokratische-bank.at/).
A new property order will be built on the commons, the world as a gift to be used for life not as privatised commodity. This starts with land, water, air and seed but includes common cultural goods produced by collectives such as the internet. Consequently all basic goods and services for the satisfaction of basic needs of people must be public, including transport, education and health. It does not mean that all this should be turned into state property. Public property must and can be organised as near to the affected people as possible. There are many legal forms by which this can be done (Duchrow & Hinkelammert 2004). Together with the struggle against the empire and serving capital, the struggle against privatisation is the main alliance partner besides initiatives building up such new order from below.
Without developing economic democracy, there will be no real political democracy. The only way to overcome the present situation is to rebuild the political institutions from below on the material basis of economic democracy. In this way, state institutions are being subjected to the criteria of the social, economic, ecological and cultural human rights from the start and not only in a secondary manner. All of these criteria have one reference point: the right to life. The subjects, therefore, have to be real human beings, not just the property owners. Whoever wants to implement human rights must join the struggle to overcome capitalism. Post-capitalist political institutions have to be built up, and this is possible. Representative democracy will, in this way, be complemented by economic, direct and participatory democracy. This presupposes that all movements engaged in the struggles have to have a political dimension. They have to reappropriate the very term 'democracy', which capitalism has hijacked. Realising that capitalism and democracy are irreconcilable, the movements have to liberate democracy from its perversion.3
In this context, theology has a crucial role in transforming the egocentric money spirituality of people by demonstrating how mutual relationships in cooperation, empathy and solidarity are the basis for a good human life (buen vivir). Here all original sources of the Axial Age religions radiate an abundant spiritual power. However, these will not be grasped by people just by informing them. The insight of liberation theologies, that practice is the starting and end point of doing theology, turns out to be crucial in this regard.
How do we go from the old to the new order of becoming human in solidarity and creating a humane society?4The key bridge is the solidarity protest movements, resistance and the work for alternatives. They are the emerging subject (change agent) that rejects and transforms the totalitarian functional mechanisms of cost-benefit calculation, which are the law that kills. They represent the various aspects of the social and psychological destruction that cause suffering to people, societies and our planet. They form the countervailing power that aims at responding to the holistic personal and social needs that are neglected by the disembedded capitalist economy. They care for society and Mother Earth as a whole. Joining them is the way to healing the fatality and illusion. In this way, people become acting subjects, reappropriating the stolen resources for the common good, liberating themselves from the psychological and mental distortions caused by the system. This means that people cannot be healed from their egocentric spirituality individually. The goal is the way. Without walking and working together in concrete terms, they cannot experience the better quality of life in post-capitalist behaviour and structures.
Empirically this is initially possible at points where people are touched directly in their basic material conditions of life. From here, they can expand their engagement into the transformation of systemic economic and political institutions. Worldwide there are a host of local-regional post-capitalist socioeconomic alternatives. One key concept in this regard is (social) solidarity economy (Arruda 2008). In Brazil, solidarity economy has even achieved public support. The Lula government established a State Secretariat for Solidarity Economy, supporting the civil-society networks. The year 2006 saw a joint conference on the subject, bringing government and movements together.
There are four areas in particular in which alternative local-regional alternatives can flourish (cf. Douthwaite 1996):
post-capitalist ways to deal with exchange and money
cooperative banking
alternative energy
local production, marketing and consumption.
On the larger level of society, there are strategic points of departure for concrete popular struggles. These include:
work for all - against unemployment
gender justice - against sexism
life-giving agriculture - against agribusiness
the supply of public goods and services - against privatisation
solidarity social insurance - against capital-based pension funds
tax justice - against bottom-up redistribution
eco-justice - against destroying the earth.
These kinds of struggles are the breeding ground for developing a spirituality for democracy and social cohesion. For South Africa, the subversive memory of the United Democratic Front (UDF) against apartheid could be of help. It was in this context that new theological and spiritual discoveries like the South African Kairos Document of 1985 or the development of Muslim liberation theology were made (cf. Esack 1997). What would happen if all existing efforts for local-regional post-capitalist alternatives and all the ongoing and popular struggles would form a new United Front for Post-capitalist Democracy and Social Cohesion (UFD)? Would this praxis not be a testing ground for all faith communities in the country to rediscover the anti-Mammon spirituality of their original sources of the Axial Age as a counter-cultural resource in the common struggle against death-bound capitalism and for a new base-democratic culture of life?
Recent research has shown that the introduction of money into daily life economies during the Axial Age has had dramatic consequences not only for the economy but also for social and political life as well as for the whole of civilisation. It became the roots of modernity and has reached a climax in financial capitalism. As this civilisation turns out to be unsustainable, even to threaten life on earth, a whole new culture of life has to be developed. As this must be based on a new spirituality transcending the calculating mentality of the money civilisation, the role of religion becomes crucial. Whilst the majority of religions have assimilated the money civilisation, liberation theologies within all religions go back to the responses of the original, reacting critically against the social, political and spiritual consequences of the new economy. This includes a new theory of religion and also shows practical ways of participatory democracy, democratising the economy, regaining social cohesion and developing a life-giving culture. New interdisciplinary research in religious, economic and political studies can build on these findings. Particularly, a new field of contextual studies is opened on religions and the political economy.
Competing interests
The author declares that he has no financial or personal relationship(s) that may have inappropriately influenced him in writing this article.
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Ulrich Duchrow
7 Alfred-Jost Street
D-69124 Heidelberg
Email: firstname.lastname@example.com
Received: 15 Feb. 2014
Accepted: 10 May 2014
Published: 03 Oct. 2014
This article is based on previous work by the author, published in Peace for Life 3rd people's forum. Please see the reference list of this article to view the full reference.
1.Put together (in German) by Mascha Madörin from Omega advertisement texts (Madörin 1989:49).
2.All of this is elaborated in Duchrow and Hinkelammert (2012).
3.The political theory for this approach has been developed by Enrique Dussel's (2008) politics of liberation.
4.For the following, cf. chapter 12 in Duchrow and Hinkelammert (2012).