issheevil-blog

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I think we all have a philanthropic responsibility, because we’re rich people in a rich country. And I also think people can do whatever the hell they want with their own money.

But when it comes to Rinehart, there’s an expectation – no, a demand – that she share her money (with who? With writers of opinion pieces?). Because women should care about others and help others and sharing her money with others is a nice thing to do and if she doesn’t share her money then she’s greedy and mean. And I’ll stop believing that this is what it’s about when I see an equal number of articles that casually mention that James Packer and Rupert Murdoch and Clive Palmer should share their “obscene” wealth.

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1. We think that the combination of economic depression, peaking resources and environmental crises such as climate change, biodiversity loss and fresh water scarcity, mean that our global society, is in the beginning stages of collapse. There is a likelihood of sudden shocks along the way, but overall this societal collapse will probably take a long time to completely play out. 2. We don't think large centralised solutions are particularly viable, due to lack of investment and increasingly expensive energy and resources. 3. We don’t believe that the current system can be reformed to deal with its inherent weaknesses. It is likely that governments will make things worse rather than better, first through austerity measures and then potentially through populism, fascism or war designed to keep the population under control. 4. We believe that small scale, community based alternatives could meet our needs and create more fulfulling lives, which would reduce the likelihood of starvation, conflict, fascism, war, etc. 5. We think it is possible that the whole world could shift into a simpler, more rewarding way of life through a tipping point of people demonstrating ideas that just makes sense. 6. We are promoting changes towards localised and resilient ways of meeting human needs, which will lead to an improved quality of life in terms of health and happiness, regardless of whether points 1 to 3 turn out to be correct. On the other hand, not making changes could lead to trouble if our expectations do come true.

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bend over and kiss the arse, kiss the arse of gina rinehart

super catchy track, peddling the gina is outrageously selfish, greedy and ignorant line

what does she reflect back to us, we think we are ok,

we are greedy, we are destroying the earth, we are unsympathetic to those most vulnerable in our society

gina is the scapegoat

we are gina

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In this video, four Banyjima men return to the land of their forefathers to visit historic and cultural sites on Mulga Downs and Wittenoom Gorge.

Today, Gina Rinehart makes her money from mountains of iron ore pegged out by her father and royalties that he negotiated from the huge neighbouring Rio Tinto mines, as well as her own Hancock Prospecting ventures. Meanwhile, the landless original inhabitants only have their memories of happier days.. One man tells how he was a playmate of his boss's daughter Gina, when he saved her from drowining in a flooded creek. After visting graves in the Wittenoom cemetery, the men join their families for a picnic in Wittenoom Gorge, amongst deadly tailings washed down from the old mine. Sadly, many of their relatives have died from the effects of the asbestos mining, by riding on the cartage trucks or by living in Wittenoom town years after the mine was closed. Alec Tucker tells stories of his youth on Mulga Downs, joined by his nephews, Greg and Archie Tucker, with his grandson, Lloyd Tucker. He stands beside the tree where his two "half-caste" siblings were forcibly removed from their mother when Alec was a baby. In Crossing Pool in Wttenoom Gorge, Alec talks about his traditional country now heavily contaminated with asbestos fibres. Camera work by Bill Day. This video is dedicated to Gregory Tucker who passed away suddenly in Roebourne in 2011 and to all those who have died from the effects of asbestos mining in Wittenoom.

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esenstein

Earlier I described how activist tactics that are based on leveraging an opponent’s fear of public opinion and desire for profit in effect say to that opponent, “I know you. You are selfish and corrupt. You don’t want to do the right thing, so we are going to have to force you.” To believe that about someone we must believe it about ourselves too, even if we tell ourselves that unlike them, we have overcome that in ourselves. Moreover, by believing that about someone we hold that story open for them, inviting them to fulfill that role. When they do, we feel vindicated in our tactics and our way of seeing them. But when we stand in the new story the same dynamic brings the opposite results. We look at everyone around us, including those we would have seen as opponents and all the people we judged, and we now telegraph to them, “I know you. You are a magnificent divine being who thirsts to express that divinity in service. You, like me, want to apply your gifts toward the creation of a more beautiful world.”

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The co-operative and mutuals sector is growing fast but needs a full support network to help it reach its potential

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In this video, David Graeber, Occupy Wall Street activist and author of Debt: The First 5,000 Years, and Charles Eisenstein, author of Sacred Economics, tack...

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how we are transitioning from the story of separateness to interbeing

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Most critiques of conspiracy theories dispute the author's evidence, logic, and sources, and impugn his sanity, intelligence, or integrity. While such critiques often have merit, they tend to go after the low-hanging fruit. Giving the best of the genre a fair reading, however, the impartial reader realizes that something strange is going on.

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What is Kali Yuga? World traditions agree that time is cyclical and we are now in the last and darkest age. What does Kali Yuga really mean?

Despite the evident negative qualities of this last Age, it is a necessary part of the Historical Cycle and has also some positive aspects. In these latter days, the Spiritual Path has been made easier for us. The Path of Love, known as bhakti, or the Way of Sai Sushuri, is especially prevalent in this time and souls can be saved simply by chanting the Names of Our Mother.

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Both our civilization, as well as many of us individually, are entering a transition in our sense of self and world. For simplicity, I call it a transition from the story of Separation to the story of Interbeing. As this shift gathers momentum, the old answers to questions like, “Who am I?” “What is important?” “What is normal?” “How should one live life?”  “How does the world work?” “What is a human being?” “What is real?” are becoming obsolete.

For example, on the collective level, we no longer believe so firmly in old paradigms like the conquest of nature, endless growth, or better living through chemistry. The converging crises of our time make them impossible to hold onto.As they unravel, so do the systems built atop them.

For many of us, something similar is happening, or has happened already, on a personal level. This online course is for people who want to learn about the space between stories, and work with it on any level, from the personal to the interpersonal to the political.

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Speech by Mrs Rinehart at Christening Ceremony for Roy Hill Locomotives, Port Hedland – 23rd March 2015Good afternoon and a very warm welcome to what...