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Christianity and Critical Theory, Part 4: Is CT Anti-Christian?
June 21, 2019 July 29, 2019 Brad Mason
In the following, I intend to make good on my promise to evaluate Critical Theory in light of the Scripture. We have already explained the philosophical roots of Critical Theory, from Marx to Frankfurt, worked through the second and third generation Theorists, and identified, according to modern Critical Theorists' themselves, what uniquely distinguishes Critical Theory from other and similar traditions. In our last post, we addressed the claim that Critical Theory is uniquely identified by the so-called "oppressor/oppressed paradigm," and found the claim wanting. As we now move into evaluation, I will first give a historical example, though extreme, of an attempt to weld Christianity with Critical Theory, and then proceed to analyze the distinguishing characteristics we have identified in contrast to the Biblical witness of orthodox Christianity. As per usual, it is a bit long, yet still woefully incomplete given the nature of the subject.
An Example: Ernst Bloch
If we desire to see what a marriage between Critical Theory and Christianity might look like, we need look no further than the work of German philosopher, Marxist, and Frankfurt influence, Ernst Bloch (1885-1977). Bloch, in true historical materialist fashion, was an atheist but believed that embedded within the collective consciousness of these thousands of years of Judeo-Christian religious literature, one can discover the dialectic of tyranny and freedom, Hegel's "Master and Slave," played out as humanity longs for that which is beyond its present grasp—even beyond its conscious contemplation. Christianity, similar to every other human social product, is a historical artifact containing within itself a dialectical movement toward the discovery of a "Holy Grail"—an object which does not exist in material fact, but within human consciousness.
The self-consciousness of humanity is the new Holy Grail where people come together around with joy … this is our task: to become knights of the Grail, gird the sword for him and risk our lives joyfully in the last holy war to be followed by the millennial Kingdom of freedom. (Ernst Block quoting Frederic Engels, Romanticism, Marxism and Religion in the "Principle of Hope", p. 354)
Common to all Marxist analysis (as we have already shown) is the belief that religion is part of the "ideological superstructure," the historical byproduct of more mundane, material, human endeavors—like producing food, shelter, clothing, and propagating the species. These latter are not, despite appearances, governed by religion. Rather, the modes of production and social order resulting from the historical pursuit of these mundane ends creates and re-enforces the categories, concepts, and ideological commitments which constitute mankind's religious expressions.
Embedded also within the artifact called "Christianity" are the deep contradictions of historical, dialectical, development. In the existential pursuit of the mundane, men seek control over other men, tyrannizing and exploiting, and ultimately alienating themselves and others from their true humanity, turning subjects into social and economic objects. Nevertheless, this same humanity bears within itself both the recognition of the misery these social relations necessarily produce and the ever-present sense of Utopia, creating a longing and desire that draws humanity forward through the dialectic of history.
From the very opening "myths" of the Scriptures, Bloch sees the "Creator-god's" tyranny in dialectical tension with the Serpent's liberation (who falsely offers liberation through becoming tyranny, i.e., "be as gods"). Adam/mankind chooses liberation, but only to become a new tyrant. This tension and corresponding historical syntheses carries the conscious reader through the whole of the various interrelated Biblical stories; through Pharaoh's tyranny and the Exodus, to Israel's failed monarchies, to exile and return, and ultimately to the "Creator-god" himself coming down from heaven, becoming the ideal pacifist and all-loving human, and is therefore crucified for his revolutionary radicalism. God, for Bloch, is then truly dead. But he always was. And mankind is on the path to realizing this, pharisees and religionists notwithstanding. The "Pauline myth" of Christ's resurrection carries on this liberating hope in the hearts of his followers—but only as the human cultural expression of the hope which drives all men through the dialectic. And this dialectic continues until Christ's return, who "is to be the active principle at the end of time—active in the creation of a new heaven and new earth—and not before" (Atheism in Christianity, p. 147). Between the now and the then, Christianity contains the concepts needed to follow Christ as liberating "Son of Man," though always in struggle with the tyrant's "wholly cultic Kyrios Christos." Christianity, according to Bloch, is therefore true, though properly atheistic; man-in-Christ rejects the oppressive "Creator-god." "[T]he Christ-impulse live[s] even when God is dead" (p. 167).
What we are left with, according to Bloch's reading of the Scripture, is the historical and dialectical expression of mankind's "hope"—a hope embodied in the "God-as-Man" rather than the "God-as-Creator"; a hope which, if contemplated, must necessarily regenerate humanity from a state of mere sub-conscious desire to historical, social, and revolutionary action. To be a Christian is to struggle toward the new heaven and earth, only to be realized through self-consciousness social activism. The "faith" of the religionists is thus superseded by the hope of the historical "Christ-impulse":
[N]o more faith is needed than faith in discontented hope. Such hope is active: it contains the seeds of a conscious, outward-reaching pact with the objective pole of tendency. (p. 220)
For Ernst Bloch, "Only an atheist can be a good Christian; only a Christian can be a good atheist" (Epigraph).
To be sure, Critical Theory, in its pure form, is much more than just an albatross around the neck of the Church; it is an anti-Christian monstrosity. But is this because it acknowledges oppressors and oppressed? Is it because it seeks freedom and liberation? Is it because it recognizes intersecting identities, interest convergence, or calls for socially transformative action? Of course not. As shown in Part 2 of this series, these are not even what uniquely distinguishes Critical Theory from its emancipatory alternatives. Working from the evaluations of modern Critical Theorists' themselves, we settled upon four characteristics which identify Critical Theory in contrast to other traditions and systems: (1) Social Pathology, (2) Historical Immanence, (3) Anti-Essentialism, and (4) Social Change as Rational Participation.
Let's take a look at each to see what does and does not accord with the historic, orthodox, understanding of our faith. (Note: for those who have fully digested Part 2 of this series, the quotations at the beginning of each section are unnecessary and redundant.)
Critical Theory treats the social ills that confront ordinary men and women as pathological, rather than easily individuized and conceptually isolatable sets of bad actions, ideas, practices, policies, or stereotypes. Just as a pathological liar lies habitually and without even taking note of it, or just as a disease can infect a whole body that yet appears healthy with looming death, so economic exploitation, racism, and sexism can be embedded within whole social systems, producing symptoms that may even seem quite normal and ineradicable, though most feel the existential burdens of its bitter fruit in one form or another.
Further, this pathology affects reason itself, through instrumentalization and socially constructed systems of false conditions (see the last post). Individuals know there is something wrong, but their historical location, with its "ensemble of social relations" and socially constructed set of meanings and values, leaves them often unable (or unwilling) to articulate and contemplate its immanent historical roots. ("Christianity and Critical Theory, Part 2: What Makes 'Critical Theory' Critical Theory?")
As Christians, we should be very aware of the pathological nature of individual and social ills. We call it sin, and we recognize its far-reaching effects. Not only has sin brought about spiritual and physical death, but sin has broken man's community with God (Gen. 3:24-25), broken his community with neighbor (Gen. 3:16; 4:1-8; Gal. 5:14-15), corrupted his economic activity (Gen. 3:17; Isa. 3:5; Mic. 2:2), corrupted his habitation and environment (Rom. 8:19-21), and has even distorted his very mind and reason (Matt. 15:19; Rom. 1:28; Eph. 2:1-3; 4:18). The Scripture shows that this corruption of mind and reason is in fact much more radical than even the "instrumentalized reason" of the Critical Theorist, such that we are commanded,
Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. (Rom. 12:2)
Our minds must be "renewed" in order to escape conformity "to this world." This "world," in the Scripture, comprises not only individual sinful acts but corrupt interpersonal relationships, oppressive political and economic structures, and even systemic sins which characterize whole churches (Rev. 2-4) and nations (Tit. 1:12). The "world" is the global systems, patterns, powers, and principles (Col. 2:8) under the tyranny of the "Prince of the power of the air" (Eph. 2:2) who claims to have all its kingdoms at his disposal (Matt. 4:8). Albert M. Wolters argues that the "world" "designates the totality of sin-infected creation. Wherever human sinfulness bends or twists or distorts God's good creation, there we find the 'world'" (Creation Regained).
James also writes of this "world" in his Epistle:
You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God. (Jas. 4:4)
And what is the immediate context of this passage? Humanity's unbridled passions, greed, and pride:
You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask. You ask and do not receive, because you ask wrongly, to spend it on your passions. (4:2-3)
God opposes the proud but gives grace to the humble. (4:6)
As the Apostle John tells us, "For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world" (1 Jn. 2:16).
If we widen the aperture to capture the whole context of James 4 and "friendship with the world," we see that his warning includes the contrast between the rich and the poor, the high and the lowly, in chapter 1; we see partiality against the poor condemned, the rich called oppressors, Christ's "blessed are the poor" interpreted as literal poverty, and verbal blessings to the poor, without action to change their physical circumstance, analogized with "dead faith," all in chapter 2; we see "bitter jealousy and selfish ambition" condemned in chapter 3; we see sharp warnings to the rich, the impermanence of their physical gain, their frauds and oppressions of the laborer, and their presumptuous expectation of profits without God, all condemned in chapter 5. This is "the world" according to James, and friendship with its systems and its oppressions is enmity with God. And we should also note that, much like in Critical Theory, these many individual acts of sin each bear within them a whole historical narrative of fall, curse, corruption, rebellion, the oppressive slavery of the devil, our own inordinate passions, and the structure of "this world."
Last, we Christians are often heard speaking of cultural and society-wide sins in terms of pathology. We hear of "the culture of death," "the sexualization and pornification of society," "the culture of victimhood," "the culture of dependency," "the feminized society," and even such social ratiocinations as "they were men of their times." Are not "the commodification of society," "the exchange society," "the racialized society," or "the culture industry" equally valid subjects of social critique? They too are part of this fallen "world."
Where the "Social Pathology" principle of Critical Theory runs afoul of orthodox Christianity is not in its insistence that individual and social ills are properly pathological (in the sense defined above), but in its rejection of the Word of God as the final arbiter of what is properly pathological and what constitutes individual and social ills. Recognizing the existence of oppression, subjugation, and tyranny is one thing, and is found within many systems of thought, including the Bible; but making apparent pathologized relations of oppression itself the metric for what morally requires corrective social action will often leave fallen humanity calling "evil good and good evil," putting "darkness for light and light for darkness," and "bitter for sweet and sweet for bitter" (Isa. 5:20). Why? Fallen humans are pathologically "wise in their own eyes, and shrewd in their own sight" (v. 21) and are just as often not conscious of their own personal or social sins, let alone the root cause of their own actions (Jer. 17:9); that is, sin is pathological.
Historical Immanence
Though rarely couched within the language of "dialectics" in modern Critical studies, the underlying idea that the roots of pathology, as well as the means for its cure, reside in the everyday facts of life and are discoverable in its seemingly mundane artifacts, yet remains. For example, just as Marx argued that the central cause of infant mortality was not to be located in lack of money or poor hospitals, but rather in the current historical system of production that relegates individuals to mere objects of the social calculus of capital formation.
Or, to take a more current example, Critical Theorists do not look at the murder of Treyvon Martin as a mere neighborhood scuffle in the street between a "trespasser" and a man concerned for his safety, but rather see it as an event which manifests local (and society-wide) racial assumptions, fear of the other, white flight, prejudicial public school policies, and a legal system designed to benefit the enfranchised. The "event" was just the immanent artifact of the social system that produced it. We could, of course, even go further and ground this instantiated complex social event in the United States' own history of production and the intentional racial marginalization it both relied upon and produced.
Last, this immanence eschews transcendence. Though it often relies on transcendental arguments—"y is a necessary precondition for the existence of x, x exists, therefore y exists"—it does not rely on transcendental explanations nor transcendental prescriptions. Human experience exists in human history; this history contains both the problems and the solutions and they mean very little when abstracted from it. (Please see last post for more on this.) ("Christianity and Critical Theory, Part 2: What Makes 'Critical Theory' Critical Theory?")
As stated before, without ignoring or countenancing the vast evils spawned by his revolutionary ideas, the lasting brilliance of Karl Marx resides in his unique approach to the very same concerns and aims of his Enlightenment forebears. Marx and Critical Theorists look to immanent historical processes—real human beings in action, their developed institutions, and their material conditions—for both explanations of man's suffering and social subjugation, and the immanent prospects embedded within that can lead to their freedom. Rather than looking to this or that social policy, this or that philosophy, or this or that bad actor, Marx, e.g., argued that it was the entire lifeworld of men, produced by their most basic material conditions, which entrapped them in a web so systemic and wide, that even their reasoning was constrained and molded by the prevailing social systems produced by Capitalism.
But woven within this approach, for all its brilliance and potentially good applications, are some fundamentally anti-Christian assumptions. First, Christianity is not materialist, and therefore not historically materialist. There are in fact transcendent standards of morality and truth; there is a cosmic ontology that includes both the visible and the invisible; and we Christians properly believe that "out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies" (Matt. 15:19), not primarily out of the current "means and modes of production," or the current social order or power structure. Likewise, Christianity itself is not a byproduct of the mundane, or of the historically immanent; it is a supernaturally revealed religion. God is very much alive, sovereign, and providential in history.
Therefore, though it is undoubtedly appropriate to study how our ideas and enjoyments are shaped by our daily economic activities, to acknowledge how all of life can be infected by "commodity fetish," to agree with Postman's critique of the culture industry in Amusing Ourselves to Death, to see that current disparities along the "color-line" have resulted from powerful historically entrenched institutions and thought patterns, that 1492 and 1619 have a lot to do with 2019, or that a single event, such as the murder of Trayvon Martin, can expose a whole historical narrative, we as Christians are nevertheless to be governed by the ontology, teleology, and eschatology of the Scripture.
The method of critique provided by Critical Theorists, including many of its "spin-offs," is immensely valuable for cultural, social, and political critique. I mean, who doesn't find it interesting to consider Aristotle's extensive effort to distinguish "teacher" from "laborer" in light of his own profession and his disdain for slaves? But without corresponding transcendence, and without God's common grace—which allows even pagans to discover truth, and Christians to drink from wells they did not dig (Deut. 6:11)—it is simply materialists' musings.
Anti-Essentialism
As we quoted from Max Horkheimer in our last post, "the critical theory of society…has for its objective men as producers of their own historical way of life in its totality"; that is, men and women are not subject to Marx's natural deterministic teleology, nor Hegel's previous version built around Spirit. Man himself creates and recreates his environment, social systems, symbols, ways of thinking, collective meanings, and the institutions, policies, and actions they produce. The furniture of social reality is socially constructed, not fixed, natural, or deterministic.
Though alienation and reification have objectified individuals, concretizing them into the collection of their social relations, men and women are, in reality, the true subjects and artificers of human history. ("Christianity and Critical Theory, Part 2: What Makes 'Critical Theory' Critical Theory?")
Critical Race Theorists have gained wide approval on this point. For example, "race" is in fact a social construct, but it is nevertheless a socially constructed reality. Socially constructed realities are just that—real—in as much as they have very definite meanings to human lives, play significant roles in human history, define and regulate human relations, and are as much a part of the furniture of our reality as are rocks and houses. What distinguishes them from other realities is that they are not fixed—they can come into existence and pass away—and are entirely dependent upon the value and meaning in the minds of humans living together in society, with its collective history, norms, and values. The lack of definitive physical basis does not render socially constructed realities unreal. Most would give their lives for their nation, spend countless hours each week laboring for money, and sign legal documents and wear rings on their fingers in marriage—not to mention speak specific socially constructed languages. These are indeed very real, yet socially constructed, realities.
And they are therefore changeable. In many ways mankind can create and rearrange the furniture of social reality, its artifacts, its institutions, its systems, and its thought patterns, but only within the essentialism of Biblical anthropology. Christianity is intractably essentialist in many ways. All humans are made in the image of God; this is part of our essential identity. This includes specific mental capacities and a specific moral conscience, i.e., God's Law (Rom. 2:14-16). These, according to the Scripture, cannot be changed through social action nor environmental re-jiggering.
Further, God has created specific identities. For example, He made men and women. Though there are countless socially constructed meanings attaching to these two identities—many of which are wicked and the proper subjects of Critical critique—there is nevertheless an essential meaning to the distinction. And within God's created order, there are also legitimate and illegitimate identities. There is an essential difference between being a social outcast due to pedophilia and being a social outcast due to skin color or nation of origin—like, a big difference. I'm not always sure Critical Theory can consistently capture this.
But to argue, for example, that the idea of intersecting identities shaping an individuals' social relations is somehow anti-Christian or Marxist is simply absurd. There is a reason that our Lord first revealed Himself as Messiah to an (1) unmarried, (2) Samaritan, (3) woman (Jn. 4:7-26). There is a reason that Christ taught the leaders of Israel the meaning of "neighbor" through the example of a Samaritan traveler, contrasted with a Jewish priest and Levite.
And last, the Scripture is plain that God Himself has given us institutions like marriage, family, church, state, and work. These, like human nature itself, are also not plastic, but are defined and governed by revelation and transcendent standards. And their ends have been ordained from the beginning. While Christianity is not deterministic, history is nevertheless directed toward God's ultimate plan; it is teleological and eschatological.
In short, Critical Theorists are right to suggest that we ought not essentialize historically constructed categories like class, race, or particular forms of production and statecraft; but we must ever know that Biblical anthropology—even though our interpretations are often hypocritical and awful—is still the final authoritative, supernaturally revealed, and transcendent truth about humanity and its institutions.
Social Change as Rational Participation
Last, though solutions to the pathologies indicated above diverge massively among Critical Theorists, there is a common core. First, if we assume that social ills are pathological, history and explanation are immanent, and the furniture of social reality is socially constructed, then critiquing society definitionally requires engagement in shaping it, and vise versa.
Since all knowledge is rooted in social practices and social practices are ordered, in part, by social science explanations, theory and action are inseparable and all facts and theories are warranted as valid from a particular framework of social practices. The only legitimate activity of a critical social scientist is to engage in the collective enterprise of progressive enlightenment…. (Comstock, p. 630)
Second, a major assumption throughout is that reconstruction of social reality can cure the pathology, bringing about emancipation. This was true of Marx's expectation of the proletarian revolution, true of Horkheimer and Adorno's critical negation, true of Herbert Marcuse's belief that the elimination of the "myth" of scarcity would cure mankind's psychological propensity to barbarism, true of Honneth's belief that dismantling the exchange society will overcome the "social suffering caused by deficient rationality" (p.338), and true in many ways of those who currently believe that massive education projects will rid Americans of their Colonial trappings through conscientizacao.
Though the internal life of man was built into the Critical equation, via Freud in particular, theorists continue to argue that the pathology of interior life is asymmetrically coordinated with structural social externalities. As Honneth argues, "[f]rom the fact that a deficit in social rationality leads to symptoms of a social pathology, one first infers that subjects suffer from the state of society" (p. 353). The solution is to "reactivate" human rationality through social transformation. Critical Theory thus still retains its task of critiquing all that is, unmasking its historically immanent preconditions, exposing its contradictions, and effecting the social change necessary to liberate the individual's reason from that which distorts it. ("Christianity and Critical Theory, Part 2: What Makes 'Critical Theory' Critical Theory?")
As Christians, I hope that we all know we are duty bound "to loose the bonds of wickedness, to undo the straps of the yoke, to let the oppressed go free, and to break every yoke," "to share your bread with the hungry and bring the homeless poor into your house," and "when you see the naked, to cover him, and not to hide yourself from your own flesh" (Isa. 58:6-7); that we are to "render true judgments, show kindness and mercy to one another, do not oppress the widow, the fatherless, the sojourner, or the poor, and let none of you devise evil against another in your heart" (Zech. 7:9-10), whoever he may be; and that God will judge all those "who oppress the hired worker in his wages, the widow and the fatherless" and "those who thrust aside the sojourner" (Mal. 3:5). As discussed above, we are not to be friends of the world, with its tyrant Prince and corrupt systems, but are to work against them.
Nevertheless, the assumption of nearly every Critical Theorist, including its "spin-offs," that the primary—only?—means of overcoming "the world" is through external social change and revolutionary social action is simply rubbish. As our Lord has declared, "In the world you will have tribulation. But take heart; I have overcome the world" (Jn. 16:33). The basis of all social change is the glorious declaration that the God-Man has won the victory. All movement toward the eschaton and all social action should proceed on this premise. Christ has overcome the devil, taken up the throne, and His Kingdom is here and expanding. It is He who is making all His enemies His footstool and it is His cosmic redemptive work which will put down all rule and authority (1 Cor. 15:24-26). Though we are participants in this redemption, by His grace, and ought always to seek His justice in every realm of life, it is nevertheless not our social action which draws us forward into the eschaton, nor creates the New Heaven and Earth.
And as we noted above, it is "out of the heart" that "proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies" (Matt. 15:19). We must recreate social structures out of love for our neighbors, yes; but we cannot recreate the hearts that have created these unjust structures, nor the hearts that continue to reinforce them. Yes, we can create social conditions which deter men and women from practicing evils like prejudice and discrimination in the public realm—and we absolutely should; but we cannot thereby remove such corruptions from their hearts. Social action itself must be gospel driven, "for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek" (Rom. 1:16). The gospel alone can remove the stony heart and replace it with a heart of flesh (Ez. 36:26). It alone looks to He who will "reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross" (Col. 1:20).
Of course, it is blasphemous and contradictory to use the gospel as an excuse for social inaction. We know that our actions will be judged on the Last Day, "according to the Gospel" (Rom. 2:15-16), that God will judge the lawless, "the unholy and profane, for those who strike their fathers and mothers, for murderers, the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine," again, "in accordance with the gospel" (1 Tim. 1:8-11), and that prejudicial treatment, even if apparently natural or innocuous, is "not in step with the truth of the gospel" (Gal. 2:14). The gospel is not simply a set of propositions to be believed, but an announcement that Jesus Christ is Lord and King, and He lays claim to the whole of it. Heralding this transforming gospel into our society and culture, and living consistently with its cosmic claims, is the primary means given by God to overcome "the world."
And finally, the Scripture consistently teaches that truth, understanding, knowledge, and right belief precede righteous action. Not to be too obvious, but our Lord has told us, "the truth will set you free" (Jn. 8:32); and He who is the Truth (14:6) is the ordained agent of this total liberation.
Is Critical Theory Anti-Christian?
So, is Critical Theory, as a total system of belief and practice, anti-Christian, or "incompatible with Christianity"? Certainly; without any doubt. But not more or less so than Platonism, Aristotelianism, Rationalism, Materialism, Empiricism, Idealism, Positivism, Libertarianism, Egalitarian Liberalism, etc., all of which you and I and the Church as a whole have drawn many valuable concepts, categories, and arguments that have, by God's grace, enriched our faith, our societies, and our cultures. This is simply undeniable. I have not yet figured out how critiquing one's opponent by arguing that this or that phrase, sentence, or argument sounds like this other one, or is even a direct quote from this other tradition, constitutes a valid critique. When I sense the Socratic method being employed, I do not say, "Hold up. You know that method is from a pagan philosopher and is built on the assumption that humans can remember the pure forms from before their spirit was imprisoned in their bodies. I will have no more of your paganism."
Further, it seems patently obvious to me that one who confesses the authority and inspiration of the Scripture, the Trinity, the Virgin birth, the Incarnation, the atoning death of the God-Man, His Resurrection, His immanent return, the Last Judgement, and the final resurrection of the dead is not holding to Marxism or Critical Theory as a system of belief and practice. If he nevertheless is, I'd be full of questions as to how he's pulling it off—as an actual Christian.
In the last analysis, I do not think that critique by ideological taxonomy is a way forward here. I believe that those who engage in such "critique" run the immediate risk of having their mischaracterizations exposed by one side in this discussion, thereby losing all credibility, and unfortunately only offer rhetorical fire power to the other side, allowing them to ignore actual arguments and conclude discussions with guilt by association or illegitimate totality transfer. I'd argue that the best way forward is to critique the actual arguments of opponents. If they are wrong, show why. Defeat the arguments. Attempting to rout ideological opponents by connecting their arguments to alien traditions we consider "bad" will only appease the uninformed and bolster the rhetorical.
[I hope to write one more follow-up summary of the whole.]
Christian Life, Current Events, MiscellaneousChristianity, Critical Theory, Ernst Bloch, Frankfurt School, Marxism, Niel Shenvi
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9 thoughts on "Christianity and Critical Theory, Part 4: Is CT Anti-Christian?"
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Caleb Hans Zimmerman June 28, 2019 / 11:50 am
Incredible work. Thank you.
thebbathtubb June 28, 2019 / 11:51 am
Incredible work. Thanks.
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Blaine Locheed July 21, 2020 / 12:21 pm
I read all four of the posts in this series and your other two posts on Critical Race Theory. They have all been tremendously helpful! I do have questions though. Shenvi seems to be focusing on Diangelo and Kendi, names that do not appear in your discussion. These writers (at least from the quoted material I've seen) seem to go beyond the mere theme of oppressor and oppressed and have turned that theme into a binary reality, such that everyone is one or the other. If that is an accurate characterization of their thought, then appeals to the oppressor/oppressed themes in the Bible won't do because the Bible does not place every man, woman, and child in one category or the other.
So my questions to you are:
1) Do you think Shenvi accurately characterizes those two authors?
2) Do you think Kendi & Diangelo are pushing CRT beyond Delgado and others that you've cited such that they cannot truly be called Critical Race Theorists? In other words…
3) Do you think it's possible you and Shenvi are talking past one another?
E Hamilton August 4, 2020 / 9:40 pm
I would also be very interested in an answer to these questions.
The popularization of ideas that have some provenance in CRT is something that ought perhaps to be distinguished carefully from CRT itself, and I know that some (e.g. James Lindsay) have used the invented term "Critical Social Justice" as a way to express popular applications that are less academic in origin.
I do think there's an underexplored element of truth in Shenvi's insistence that the novelty of these authors is that they make these categories very strictly binary. There are certainly clear instances of those categorized as "the oppressed" in Scripture (widows, lepers, Samaritans) and as "oppressors" (scribes, Pharisees), but it seems very alien to the New Testament tradition to define oppresor-identity in the broad way assumed by Kendi or DiAngelo, as an default that must be actively shaken off or discarded through some ongoing project of inner struggle or public penitence.
Indeed, it seems to me much more plausible to discover in Scripture a larger range of categories, including neutrals ("the multitude") who are not exactly classified as oppressors despite their lack of strong faith, and merely political oppressors ("Caesar" and Romans) who have a matter of inappropriate and excessive focus — and are less deserving of active and revolutionary resistance, and more worthy of simply being ignored as irrelevant.


Taraxacum is a large genus of flowering plants in the family Asteraceae. They are native to Europe, North America and Asia and two species, T. officinale and T. erythrospermum, are found as weeds worldwide. The common name Dandelion (IPA: /ˈdændɪlaɪən/) is given to members of the genus and like other members of the Asteraceae family, they have very small flowers collected together into a composite flower head. Each single flower in a head is called a floret. Many Taraxacum species produce seeds asexually by apomixis, where the seeds are produced without pollination, resulting in offspring that are genetically identical to the parent plant.


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Federal Whistleblower Statutes Aren't a Cure-All
September 30, 2016 | Jason M. Knott
When Congress passed the Sarbanes-Oxley and Dodd-Frank Acts, it included protections for employees who blow the whistle on wrongdoing by their employers. However, those whistleblower protections don't apply to every report of wrongdoing. Rather, they come into play only when an employee reports particular types of misconduct.
For example, in a recent decision (Erhart v. BofI Holding, Inc.), a federal court in California dismissed claims by an internal auditor (Erhart) against his employer (BofI Holding), ruling that Erhart didn't plausibly allege that he had been engaged in the "protected activity" necessary to qualify for the whistleblower protections of those statutes.
Erhart did allege that he had found and disclosed a number of improprieties at BofI and was terminated as a result. But to allege protected conduct under Sarbanes-Oxley, said the court, an employee must show that he disclosed information about conduct that he "reasonably believed" violated one of a specific set of laws. These laws include shareholder fraud, mail fraud, wire fraud, and others. Erhart didn't allege that, when he reported his finding, he reasonably believed that they constituted a violation of any of these laws. Instead, he "hand[ed] th[e] Court a fifteen page fact pattern" and asked it to find the legal violations. This wasn't good enough—it is not the court's job, after-the-fact, to try to discern what Erhart's belief was at the time he made his disclosures. However, the court did give Erhart the chance to amend his complaint to cure this problem.
Similarly, to state a viable claim under the Dodd-Frank Act, a whistleblower must allege that he reasonably believed he was reporting a securities law violation or a violation of the laws described in Sarbanes-Oxley. Once again, Erhart had "punt[ed] this issue to the Court." The court dismissed but again gave him leave to state his claims with more specificity.
The Erhart decision serves a reminder of the limitations on the scope of these federal whistleblower protections. The court viewed Erhart's complaint as a "compelling account" of "his tenure as an internal auditor in a turbulent corporate environment" and his "battles against pressure from senior management as he discover[ed] conduct he believe[ed] [wa]s wrongful." But that wasn't good enough to sustain a claim, because Sarbanes-Oxley and Dodd-Frank aren't "general compliance statutes" and don't "police all employee grievances and suspicions of wrongdoing." Rather, to sustain a claim under those laws, Erhart needed to allege that his discoveries and reporting were tied to the specific violations that Sarbanes-Oxley and Dodd-Frank are meant to uncover and prevent. We'll see whether he can do that in his amended complaint.
Termination With or Without Cause
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As the regulatory and business environments in which our clients operate grow increasingly complex, we identify and offer perspectives on significant legal developments affecting businesses, organizations, and individuals. Each post aims to address timely issues and trends by evaluating impactful decisions, sharing observations of key enforcement changes, or distilling best practices drawn from experience. InsightZS also features personal interest pieces about the impact of our legal work in our communities and about associate life at Zuckerman Spaeder.
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LAX terminal complex on Google Maps
Los Angeles International is the busiest airport on the United States West Coast and is unique among the country's largest airports, in that while it is served by more than 70 airlines, including all major domestic carriers, no single carrier dominates passenger traffic.
The LAX terminal area is west of the intersection of South Sepulveda Boulevard and Century Boulevard, which becomes World Way west of the intersection. The airport is also accessed via Century Boulevard from Interstate 405, about 7 miles to the east. Distances and drive times in normal traffic, between the airport terminal and some popular destinations are:
Downtown Los Angeles – 19 miles, 35 minutes
Disneyland Park, Anaheim – 35 miles, 50 minutes
Dodger Stadium – 20 miles, 45 minutes
Getty Center – 14 miles, 40 minutes
Griffith Park Observatory – 30 miles, 45 minutes
Koreatown – 15 miles, 25 minutes
Malibu – 30 miles, 1 hour and 10 minutes
Olvera Street – 18 miles, 25 minutes
San Pedro Cruise Port – 21 miles, 30 minutes
Santa Monica Pier – 12 miles, 27 minutes
SoFi Stadium (LA Rams and Chargers) – 3½ miles, 10 minutes
Universal Studios Hollywood – 25 miles, 40 minutes
Warner Bros. Studios – 26 miles, 40 minutes
The LAX passenger complex consists of nine terminals – 9½ if you count terminal 1.5 separately – arranged along the two-level loop roadway that makes what is essentially a large U-turn around parking garages, the airport's iconic space-age theme building and air traffic control tower. The upper roadway is the check-in level for departures and the lower roadway is the baggage claim level for arrivals.
(Diagram Credit: Los Angeles World Airports)
Terminals and airlines in order along World Way are:
Terminal 1 – Gates 9-18 – Southwest Airlines*. "Terminal 1.5" check-in for Air Transat*, Allegiant*, Breeze Airways, Condor*, Sun Country* and VivaAerobús* (after check-in Terminal 1.5 passengers shuttle to the West Gates at Tom Bradley terminal for departure).
Terminal 2 – Gates 21-28 – Delta Air Lines* and WestJet
Terminal 3 – Gates 30-38 – Delta Air Lines* and check-in for Aeroméxico*
Tom Bradley International Terminal (also called Terminal B) – Gates 101-159 and 201-225 – Aer Lingus, Air China, Air France, Air New Zealand, Air Premia, Air Tahiti Nui, All Nippon Airways (ANA), Asiana, Austrian, Avianca, British Airways, Cathay Pacific, China, China Eastern, China Southern, Copa, El Al Israel, Emirates, Etihad, EVA Air, Fiji Airways, Finnair, Flair, French bee, Hainan, Hawaiian, Iberia, ITA Airways, Japan, KLM Royal Dutch, Korean Air, LATAM, Level, LOT Polish, Lufthansa, Philippine, Qantas, Qatar Airways, Saudia, SAS Scandinavian, Sichuan, Singapore, Swiss International, Turkish, Virgin Atlantic, Volaris, Xiamen Air and ZIPAIR.
Terminal 4 – Gates 40-49 – American Airlines*
Terminal 5 – Gates 50-59 – American Airlines, American Eagle, JetBlue* and Spirit*
Terminal 6 – Gates 60-69 – Alaska Airlines*, Air Canada (arrivals at Terminal 5), Advanced Air and Southern Airways Express
Terminal 7/8 – Gates 70-88 – United Airlines and United Express
Because there are more than 10 gates in each concourse, gates often also include a letter, such as gates 52A-52J.
* Check-in for departures on these airlines is at the terminal indicated above but passengers may be shuttled or use a walkway to the Tom Bradley Terminal (Terminal B) to board their flight. International arrivals on Alaska, American, Delta, JetBlue, Southwest and Spirit that were not pre-cleared by U.S. Customs at their departure airport are in Terminal B at LAX.
An Airlines Connections shuttle operates at 10-minute intervals along the lower level roadway. Passengers should stand at the pink signs. Passengers leave the TSA secure area to use the service. The shuttle is popular for international arrivals at the Tom Bradley International Terminal who are required to exit security after going through U.S. Customs.
In many other cases passengers can use walkways within the TSA secure area to make connections. Currently a walkway connects terminals 1 and 2 and a series of walkways connect terminals 4, 5, 6, 7, 8 and the Tom Bradley International Terminal. Most of the walkways are on the upper level near the entrances to the concourses, except the two that connect terminals 4, 5 and 6 are underground tunnels accessed at the midpoint of the concourses (see diagram).
Aerial rendering of the LAX Central Terminal Area when the Automated People Mover train is in operation.
(Credit: Los Angeles World Airports)
A $16 billion LAX Modernization Program is underway that includes construction of an Automated People Mover train system due to open in 2023. It will connect passengers between the terminals and a transit and rental car center outside the airport. The program also includes construction of what's called "Terminal 0," an expansion and additional concourse to Terminal 1, and "Terminal 9," an additional concourse east of Terminal 8. The entire airport modernization program is expected to be completed ahead of the 2028 Olympic and Paralympic games to be held in Los Angeles. LAX has construction updates here.
During construction of the People Mover, the airport is operating a shuttle service called LAX-it (pronounced LA Exit) to take passengers from the terminals to a temporary consolidated pick-up location for all taxis and app-ride services, which are not permitted to pick-up passengers curbside at the terminals due to roadway congestion. The green-and-black shuttles operate every 3 to 5 minutes along a dedicated lane on the lower level roadway outside baggage claim at each terminal. Taxis and app-ride services continue to drop-off passengers on the departure level at each terminal and major car rental companies continue to operate their own shuttles both ways between the terminals and their locations.
To/From Tucson Connections
American Airlines flights arrive and depart LAX at gates 40-59 in Terminals 4 and 5 and gates 110-159 in the Tom Bradley International Terminal. All of American's gates can be reached without exiting the TSA secure area. Most flights operated on American Eagle aircraft arrive and depart from gates 52A-52J, which is in a remote terminal reached by shuttle bus. The shuttles arrive and depart near Gate 44 in Terminal 4 and near Gate 50B in Terminal 5. Otherwise, connecting passengers going between terminals 4 and 5 can use an underground tunnel accessed at the foot of escalators down from near gate 44 and at the mid-way point of the concourse in Terminal 5. Going between Terminal 4 and the Tom Bradley International Terminal passengers can use the walkway near gate 41. Check-in for American Airlines flights at Terminal 4 for flights departing from gates 40-49 and 110-159 or at Terminal 5 for flights departing from gates 50-59. The first phase of a $1.6 billion modernization of Terminals 4 and 5 opened in early November 2022 combining the two check-in areas and providing more space with connectivity to the Automated People Mover that is under construction. The entire project is due to be completed in 2027.
Delta Air Lines flights arrive and depart LAX at gates in Terminals 2, 3 and the Tom Bradley International Terminal. Delta has consolidated its LAX check-in into one facility stretching across the entrances of Terminals 2 and 3. It is part of the airline's $1.9 billion Skyway refurbishment of its facilities at LAX. Gates and facilities are opening in phases through 2023. After check-in passengers on Delta flights departing from the Tom Bradley International Terminal take a shuttle while a walkway connecting the terminals is under construction.
Southwest Airlines LAX check-in and departures for all flights are in Terminal 1, gates 9-18. Returning international arrivals are in the Tom Bradley Terminal. After clearing U.S. Customs, international passengers connecting to domestic flights on Southwest can take the inter-terminal shuttle (A Route) to return to Terminal 1.
Los Angeles International Airport website
Love LA
Sun, surf, sand, beaches, glamour, Hollywood, movies, TV, music and theme parks all make Los Angeles and Southern California a place of dreams. It is also an economic powerhouse with a gross domestic product output of more than a trillion dollars annually, ranking third in the world behind Tokyo and New York. It is also home to the busiest seaport in the United States.
Information for planning a trip is at Discover Los Angeles.
Things to See and Do Around LA
Academy Museum of Motion Pictures
Santa Monica Pier and Beach
Rodeo Drive Beverly Hills
Los Angeles has almost 3,000 active oil wells
Oil was so close to the surface in 1892 Los Angeles, it was discovered using a 60-foot log from a eucalyptus tree sharpened at one end like a pencil. It set off an oil boom that at the time produced 45 barrels a day. Places including Beverly Hills, Long Beach, Venice and Huntington Beach were built over the top of former oil fields. And while reserves have been reduced, the industry is still active. Beverly Hills High School was receiving $1.1 million a year for a well on campus that was pumping 300 barrels (about 12,600 gallons) of crude oil a day until it was ordered shut down as of December 31, 2016. Some wells are concealed behind façades while others are in plain sight near homes and buildings and in parking lots. In case you are looking to find one, the California Department of Conservation has an interactive well finder map here.


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Jistin Timberlake
Jistin Timberlake is a singer, songwriter and actor. As a child, he appeared on many TV shows (Star Search & The….
Photo: Georges Biard / CC BY-SA (https://creativecommons.org/licenses/by-sa/3.0)
Full name : Justin Randall Timberlake
Born Place: Memphis, Tennessee, United States
Spouse: Jessica Biel (m. 2012)
Justin Randall Timberlake (born January 31, 1981), occasionally known by his initials JT, is an American singer, songwriter, actor, and record producer. Raised in Tennessee, he appeared on the television shows Star Search and The All-New Mickey Mouse Club as a child. In the late 1990s, Timberlake rose to prominence as one of the two lead vocalists and youngest member of NSYNC, which eventually became one of the best-selling boy bands of all time. Timberlake won two Grammy Awards for his R&B-focused debut solo album Justified (2002) and its single "Cry Me a River". Another single from the album, "Rock Your Body", was also successful.
His critically acclaimed sophomore album FutureSex/LoveSounds (2006), characterized by its diversity in music genres, debuted atop the U.S. Billboard 200 and produced the Hot 100 number-one singles "SexyBack", "My Love", and "What Goes Around… Comes Around". Established as a solo artist worldwide, his first two albums both exceeded sales of 10 million copies, and he continued producing records and collaborating with other artists. From 2008 through 2012, Timberlake focused on his acting career, effectively putting his music career on hiatus. He held starring roles in the films The Social Network, Bad Teacher, Friends with Benefits, and In Time.
Timberlake resumed his music career in 2013 with his third and fourth albums The 20/20 Experience and The 20/20 Experience – 2 of 2, exploring neo soul styles, partly inspired by the expansive song structures of 1960s and 1970s rock. The former became the best-selling album of the year with the largest sales week in the US, and spawned the top-three singles "Suit & Tie" and "Mirrors", while the latter produced the top-ten song "Not a Bad Thing". For his live performances, including the eponymous concert tour for the albums, he began performing with his band The Tennessee Kids, composed by instrumentalists and dancers. Timberlake voiced Branch in DreamWorks Animation's Trolls (2016), whose soundtrack includes his fifth Billboard Hot 100 chart-topping single, "Can't Stop the Feeling!". His fifth studio album Man of the Woods (2018) became his fourth number-one album in the US. Supported by the two top ten singles, "Filthy" and "Say Something", it concluded 2018 as the sixth best-selling album of the year.
Being one of the world's best-selling music artists, Timberlake has sold over 32 million albums and 56 million singles globally throughout his solo career. Often cited as a pop icon, Timberlake is the recipient of numerous awards and accolades, including ten Grammy Awards, four Emmy Awards, three Brit Awards, nine Billboard Music Awards, the Contemporary Icon Award by the Songwriters Hall of Fame, an honorary Doctor of Music degree from the Berklee College of Music, and the Michael Jackson Video Vanguard Award. According to Billboard in 2017, he is the best performing male soloist in the history of the Mainstream Top 40. Time named him one of the 100 most influential people in the world in 2007 and 2013. His other ventures include record label Tennman Records, fashion label William Rast, and the restaurants Destino and Southern Hospitality.
Justin Randall Timberlake was born on January 31, 1981 in Memphis, Tennessee to Lynn (Bomar) Harless and Charles Randall Timberlake, a Baptist church choir director. Timberlake grew up in Shelby Forest, a small community between Memphis and Millington. He has two half-brothers, Jonathan (born September 12, 1993) and Stephen (born August 14, 1998), from Charles' second marriage to Lisa Perry. His half-sister Laura Katherine died shortly after birth on May 12, 1997, and is mentioned in his acknowledgments in the album NSYNC as "My Angel in Heaven". His family circle includes a number of musicians; his grandfather introduced him to music from country artists like Johnny Cash and Willie Nelson. Performing as a child, Timberlake sang country and gospel music: at the age of 11, he appeared on the television show Star Search, performing country songs as "Justin Randall". By that time, he began listening to rhythm and blues musicians from the 1960s and 70s, such as Al Green, Stevie Wonder and Marvin Gaye, and he had listening sessions with his father of studio albums by the Eagles and Bob Seger.
In 1993 and 1994, he was a cast member in The All-New Mickey Mouse Club, where his castmates included future girlfriend and singer Britney Spears, future tourmate Christina Aguilera, future bandmate JC Chasez, and future movie actors Ryan Gosling and Keri Russell. Timberlake then recruited Chasez to be in an all-male singing group, organized by boy band manager Lou Pearlman, that eventually became NSYNC.
In early 1999, Timberlake began dating fellow former The All-New Mickey Mouse Club cast member and singer Britney Spears. Their relationship ended abruptly in March 2002. Both Spears and Timberlake graduated high school via distance learning from the University of Nebraska High School; Timberlake received his diploma onstage during a concert in Memphis in 2000. In 2003, he was briefly linked to British singer Emma Bunton. In April 2003, he began dating actress Cameron Diaz soon after they met at the Nickelodeon Kids' Choice Awards. After much speculation of breakups throughout their relationship, the couple split in December 2006 shortly after she introduced him as a musical guest on Saturday Night Live.
In January 2007, Timberlake began dating actress Jessica Biel. They became engaged in December 2011 and married on October 19, 2012, at the Borgo Egnazia resort in Fasano, Italy. Timberlake and Biel have one son, Silas Timberlake, born on April 11, 2015.
Forbes magazine began reporting on Timberlake's earnings in 2008, calculating that he earned $44 million between June 2007 and June 2008 for his music, tour, commercials, and hospitality, making him the world's 4th best-paid music personality at the time, above Madonna and Celine Dion. They placed him twelfth on the Celebrity 100 list and second on the "Best-Paid Celebrities Under 30" list. According to Billboard, Timberlake was the third highest-paid musician of 2013, with earnings of $31 million. He was ranked 26th with earnings of $57 million on the Celebrity 100 list for 2014, and 19th on the 2015 list with $63 million. Timberlake was listed at number three on Billboard Money-Makers List of 2014. Forbes listed him 41st on their 2019 Celebrity 100 list.
Throughout his solo career, Timberlake has sold over 32 million albums and 56 million singles globally, and a further 70 million records with NSYNC, making him one of the world's best-selling music artists. Timberlake has won ten Grammy Awards, four Emmy Awards, seven American Music Awards, three Brit Awards, nine Billboard Music Awards, and eleven MTV Video Music Awards. His Grammy wins include categories on the pop, dance and R&B genres; while his Emmy wins consist of two Outstanding Original Music and Lyrics and two Outstanding Guest Actor in a Comedy Series. Timberlake received the Michael Jackson Video Vanguard Award at the 2013 MTV Video Music Awards, and the Innovator Award at the 2015 iHeartRadio Music Awards. Among other awards, he won the MTV Video Music Award for Video of the Year for "Mirrors" in 2013 and the Billboard Music Awards for Top Artist with the Top Billboard 200 Album for The 20/20 Experience in 2014. Timberlake received the inaugural Decade Award at the 2016 Teen Choice Awards for his continuous achievements since the release of FutureSex/LoveSounds (2006).
In October 2015, he was inducted into the Memphis Music Hall of Fame, becoming its youngest member. On April 30, 2018, Timberlake reunited with his NSYNC bandmates to receive a star on the Hollywood Walk of Fame. In 2019, Timberlake received a Contemporary Icon Award by the Songwriters Hall of Fame, and an honorary Doctor of Music degree from Berklee College of Music.
All four of Timberlake's studio albums have been certified platinum or better by the RIAA and have received numerous awards. Worldwide sales figures for Justified stands at 10 million copies, FutureSex/LoveSounds at 10 million, and joint sales of The 20/20 Experience with 2 of 2 at 6 million copies. As of 2014, Timberlake has had seven songs exceed 3 million digital downloads in the United States with "SexyBack" (4.5), "4 Minutes", "Dead and Gone", "Suit & Tie", "Mirrors", "Holy Grail", and "Can't Stop the Feeling!".
According to Billboard, FutureSex/LoveShow was the third highest-grossing concert tour of 2007 and highest solo. The 20/20 Experience World Tour was an international success and became Timberlake's most successful tour to date. The tour was the highest-grossing led by a solo artist in 2014, and one of the highest grossing tours of the decade. For its associated album, The 20/20 Experience, Timberlake was named 2013 Artist of the Year with the top-selling album by iTunes' annual list of best-sellers.
In the United States, five of Timberlake's singles have topped the Billboard Hot 100, his most recent being "Can't Stop the Feeling!". The latter became the 41st Hot 100 number one song to be nominated for an Academy Award for Best Original Song. He topped nine Billboard Year-End charts for 2013, including Billboard 200 Artists and Billboard 200 Albums. For 2014, Timberlake was named Billboard Top Male Artist. Billboard published a list of "Greatest of All Time Pop Songs Artists" in 2017, where Timberlake ranked at number 5, being the top male soloist. The magazine also ranked him 25 on their "The Top 60 Male Artists of All-Time" list in 2018, and 64th on "The Hot 100's Top Artists of All Time." In 2019, Billboard ranked him 20th on their decade-end chart for "Top Artists" of the 2010s, and 74th on "Top 125 Greatest of All Time Artists Chart".
FutureSex/LoveSounds (2006)
The 20/20 Experience (2013)
The 20/20 Experience – 2 of 2 (2013)
Man of the Woods (2018)
Longshot (2000)
Model Behavior (2000)
Edison (2005)
Black Snake Moan (2006)
Southland Tales (2007)
Shrek the Third (2007)
The Love Guru (2008)
The Open Road (2009)
Yogi Bear (2010)
Bad Teacher (2011)
In Time (2011)
Trouble with the Curve (2012)
Runner Runner (2013)
Inside Llewyn Davis (2013)
Justin Timberlake + The Tennessee Kids (2016)
Trolls (2016)
Wonder Wheel (2017)
Trolls World Tour (2020)
Palmer (2020)
The contents of this page are sourced from Wikipedia article on 25 July 2020. The contents are available under the CC BY-SA 4.0 license.
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Construction of the "school of crafts"
The Bandafalò Cultural Association was established on May 4, 2004 at Reggio Calabria(Italy).
Bandafalò was initially founded as a cultural association to defend the territory, aimed at achieving objectives such as: combating degradation and environmental exploitation; the revaluation of often degraded natural corners of paradise; the protection and diffusion of the Calabrian identity, its traditions, its values and its history; the enhancement of the cultural, artistic and linguistic peculiarities of the southern regions of Italy; the rediscovery of food and wine products typical of our land, in order to preserve and not let the ancient flavors and culinary traditions that have always distinguished us disappear; the promotion of social aggregation among young people and the creation of new conditions for cultural enrichment and social development.
The first years of the association's life have been characterized by a series of itinerant socio-cultural activities, from which a tour of events took place along different beaches of the Calabrian Tyrrhenian coast, Corners of paradise and beautiful beaches, often abandoned to themselves, degraded and unknown, were chosen by the Association, week by week, as a setting for the setting of their events. These appointments have given the opportunity to many people to know, appreciate - and later to frequent assiduously - such sites, reclaimed by members of the Association only with the means and resources of the same.
The force of music, theater and cinema come together year after year in a series of very numerous events. The collaboration with other associations and the great consensus of the population make the atmosphere very special and pleasant, involving in great harmony a large number of people. A mix of shows, artistic and theatrical representations, tastings, has always marked the rhythm of the summers of BandaFalò.
After a few years the association has turned its attention to issues and objectives that go beyond the local area, including its own the realization of humanitarian projects both nationally and internationally, such as social and health assistance to the populations and disadvantaged communities of the world, financing and construction of schools, water wells, dispensaries, hospitals.
The experience accumulated over years of activity, the increased sense of awareness of their potential, the consensus gained among citizens and local institutions, has given life to the members of Bandafalò, who have decided to set their future in symbiosis with the aims of the Association, identifying their projects in respect for nature, protecting the environment, spreading the culture and traditions of the South, in the implementation of volunteer projects in support of the most needy.
It all began in February 2007 when, in the former President of the Association, I went to Ivory Coast following a three-month humanitarian mission. Immediately, I felt a special love for those stupendous people who, despite being scourged by wars, misery and poverty, succeed with a smile to transmit strong emotions, which often provoke, in those who come face to face with a reality so profoundly different from ours, a radical change in the way we see and understand life. Dedicating myself to those people, moving among the poorest villages, giving smiles, love, perhaps offering some gifts, I realized that this was not enough to help those people concretely and durably, and that's when I thought about the involvement of BandaFalò . Back in Italy, we decided to include the realization of humanitarian projects in Africa among the aims of the Association.
We chose a camp called Scerie, a very poor village located near the town of Abengourou and populated, for the most part, by immigrants from Burkina Faso, who lead an existence to the limits of survival. In the camp, even water was missing and its inhabitants traveled even more than five kilometers to collect it, finding, however, only stagnant water, a cause of often deadly diseases. So the first goal was to reorganize a well abandoned for years, thus restoring drinking water to the entire village. Later, we started the project of building a primary school, because we are convinced that, after water and food, the most important thing for the children of the village is the school, because there is no future without education. The school was also the starting point to ensure that the camp was legally recognized as a real village: from there began a concrete path of growth and a path towards an ever greater recognition, protection and defense of human rights. Our missions are always characterized by continuous joys, especially given by our children, and by difficulties and sorrows due to the persistence of many serious problems that have always afflicted the community. Hunger, misery, very poor sanitary conditions, sanitary structures to say the least non-existent (at least for those who do not have the money to treat themselves) are the daily cause of death even for a trivial infection.
"What we do is a drop of water in the ocean, but it gives more meaning to our life ... Because hope is not a dream, but a way of translating the dreams in reality ... "
Construction of the first part of the missionary house, a structure that will allow anyone who wants to have a volunteer experience and help to realize our projects.
The next mission involves the construction of a school of crafts, ie a high school where boys and girls can learn specialize in various craft activities.
Until today all humanitarian projects are financed almost entirely thanks to the activities organized by the Bandafalò Cultural Association. The funds raised and allocated to the projects are brought to Africa, and managed there, by us personally to ensure water, food, health and education and improve the living conditions of the local populations, respecting their cultures and traditions and with the intent to make them autonomous, so that once the projects are finished they can go forward with their own strength.
This time we decided to expand our ways to raise money and that's how we want to try crowd funding here. The goal of £ 50000 is a dream for us, of course, we'll take we'll get, and at eighth we'll start with the next .


The Philippines index PSEi Composite Index, seems to have hit the top of the Resistanceline and dropping down.
How far down will this index fall, before buyers are taking over ?
Our guess is, that the Index will fall down to area 8170-8200 within a week. But we believe the Index will start to raise again when Supportline has been tested.
Overall, we believe that PSEi is in strong uptrend and will continue to be for some time.


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Goodbye to London: the argument for moving the UK's capital
Such is its status as a major world city that London's economy would barely skip a beat.
By Jonn Elledge
Follow @@jonnelledge
Credit: Chris Jackson/Getty Images
Two months ago, two different bits of Britain's much-loved privatised rail network fell over. Passengers on Thameslink and Northern rail were victims of a timetable overhaul, which was intended to increase the frequency and reliability of train services but instead led to delays and cancellations.
There were, however, some important differences between the two cases. For one thing, Northern's problems weren't new – the timetable changes made things worse, but passengers in the north had already been putting up with a disrupted service for months.
For another, most Thameslink stations now get several new trains per hour, often formed of 12 cars. Whereas for much of the north, a good service still means only two trains an hour – comprised of two or three carriages made of modified buses on rails.
And then, as if that weren't enough of a symbol of the social and economic chasm that runs down the middle of this country, a moor outside Manchester spent three weeks on fire. The London media initially ignored that, too.
The economic divide between the affluent south-east and the rest of England has become such an accepted part of our national life that we've stopped being shocked by it – but we shouldn't have. A 2014 report from Eurostat found that England accounted for seven of the ten poorest regions in northern Europe; two more were elsewhere in the UK. Most post-industrial English cities now have productivity levels comparable to those of eastern Germany, which spent half a century under communist rule.
Another crucial and related fact is that England remains one of the most centralised countries in the developed world. In Germany, Italy, Australia and the US, political, financial and cultural power is dispersed among several cities. In England, London dominates all three. Other cities are not even allowed to raise their own money: in a bid to build a tram network, Leeds had to go cap in hand to Whitehall. Whitehall said no in 2016.
There is, however, a policy that would unambiguously break London's stranglehold on the country: moving the capital city.
The banks are unlikely to move en masse to the north (Frankfurt or Amsterdam are stronger contenders, sadly). The BBC's partial relocation to Salford Quays has been a success, but a limited one: most commissioning power in the media industry has stayed stubbornly in the capital. But moving out of London is something the government could decide to do, and the industries that cluster close to political power would follow.
Such is its status as a major world city that London's economy would barely skip a beat. It might even benefit: spreading jobs and power to another city would take some steam out of the capital's overheated housing market, making it easier for those industries that remain to recruit and retain staff.
There'd be other benefits. A new capital would allow parliament to move to a new site that isn't falling down. (The Palace of Westminster would make excellent yuppie flats.) Increasing the distance between financial and political elites would break the 40-year habit of running the entire British economy for the benefit of the City of London. And dispersing power would soon disperse investment: upgrading Northern's modified buses might seem as important as Crossrail 2.
As to where the new capital should be, there is an obvious candidate, whose central location would spread benefits to other nearby cities: Manchester could be Washington to London's New York. But I'm agnostic: perhaps we should hold an auction.
It would take time to move parliament and the civil service without incurring a catastrophic loss of expertise. But in Brexit, the political class is already committed to one expensive project that will take decades to complete. At least this one might actually benefit the country – spreading jobs, rebalancing the housing market and ending the internal brain drain in which graduates of northern universities head immediately for the south. At the very least, it would finally force ministers to sort out those trains.
› Churches have become havens from Trump's migrant crackdown
Jonn Elledge is assistant editor of the New Statesman, in charge of day to day running of the website and its sister site, CityMetric. You can find him on Twitter or Facebook.
This article appears in the 27 July 2018 issue of the New Statesman, Summer special
Downing Street pleads with Tory MPs to attend Theresa May's last PMQs


Fotografia nocturna de la ciudad de Barcelona.
All rights reserved by the author. No form of reproduction, copy or publication in printed or electronic form is authorized without express written permission from the photographer.


text:
Die Carl-Schmitt-Gesellschaft e. V. ist eine wissenschaftliche Vereinigung zur Förderung der sachlich-kritischen Beschäftigung mit Leben und Werk des deutschen Staatsrechtlers Carl Schmitt.

Die Gesellschaft ging 2010 aus dem 2006 am Geburts- und Sterbeort Schmitts in Plettenberg gegründeten Carl-Schmitt-Förderverein hervor. Sitz der Gesellschaft ist Berlin. Die Geschäftsstelle befindet sich seit 2015 im Haus des Verlags Duncker & Humblot, der die Werke Schmitts heute betreut. Zuvor war sie im Stadtarchiv Plettenberg angesiedelt.

Vorsitzender der Gesellschaft ist der Berliner Verleger Gerd Giesler, der ein langjähriger Begleiter Schmitts war. Im November 2019 wurde der Rechtswissenschaftler Florian Meinel zum Vorsitzenden des wissenschaftlichen Beirates der Gesellschaft gewählt. Weitere Mitglieder des Vorstands sind Jürgen Beine, Hans-Christof Kraus, Philip Manow, Angela Reinthal, Florian Simon und Martin Tielke.

Publikationen
Die Gesellschaft unterstützt die Publikation, insbesondere die Edition von autobiographischen Schriften Carl Schmitts. Auf ihrer Webseite befinden sich kleine Beiträge, Bilder und Dokumente über Schmitt sowie eine laufend aktualisierte Auswahlbibliographie und die rekonstruierte virtuelle Schmitt-Bibliothek.

Die Gesellschaft gibt seit 2011 die Neue Folge der Schmittiana heraus, die die früher von Piet Tommissen publizierten Bände fortsetzen, indem sie Briefe und Manuskripte von und über Schmitt aus dem Nachlass edieren.
 Schmittiana. Beiträge zu Leben und Werk Carl Schmitts. Neue Folge. 3 Bde.
 Bd. 1, hrsg. von Gerd Giesler und Martin Tielke, Duncker & Humblot, Berlin 2011, ISBN 978-3-428-13688-9.
 Bd. 2, hrsg. von Gerd Giesler, Duncker & Humblot, Berlin 2014, ISBN 978-3-428-14237-8.
 Bd. 3, hrsg. von Gerd Giesler, Duncker & Humblot, Berlin 2016, ISBN 978-3-428-15025-0.

Als Jahresgabe erscheinen die sogenannten Opuscula. Plettenberger Miniaturen:
 Heft 1: Carl Schmitt und Plettenberg. Der 90. Geburtstag (Gerd Giesler, Ernst Hüsmert), 2008, ISBN 978-3-9812613-0-1.
 Heft 2: Die Hamburger Verlegerfamilie Eisler und Carl Schmitt (Reinhard Mehring), 2009, ISBN 978-3-9812613-1-8.
 Heft 3: Carl Schmitt und die Künste in der Plettenberger Nachkriegszeit (Gerd Giesler), 2010, ISBN 978-3-9812613-2-5.
 Heft 4: Gedichte für und von Carl Schmitt (Gerd Giesler, Ernst Hüsmert, Wolfgang H. Spindler), 2011, ISBN 978-3-9812613-3-2.
 Heft 5: "Eine Tochter ist das ganz andere". Die junge Anima Schmitt (Reinhard Mehring), 2012, ISBN 978-3-9812613-4-9.
 Heft 6: "Carl Schmitt aus der Nähe betrachtet". Zeugnisse von Weggenossen (Martin Tielke), 2013, ISBN 978-3-9812613-5-6.
 Heft 7: Carl Schmitt privat in Berlin. Adressen, Wohnungen, und Gäste (Gerd Giesler), 2014, ISBN 978-3-9812613-6-3.
 Heft 8: Johannes Gross. Lesegedanken – Lesefrüchte. Mit kommentierenden Bemerkungen von Carl Schmitt (Gerd Giesler, Ernst Hüsmert), 2015, ISBN 978-3-9812613-7-0.
 Heft 9: Das Fernsehurteil des Bundesverfassungsgerichts 1961. Eine Leserbrief-Kampagne aus dem Hause Carl Schmitt in der Deutschen Zeitung (Gerd Giesler, Florian Meinel), 2016, ISBN 978-3-9812613-8-7.
 Heft 10: Ernst Hüsmert über Carl Schmitt. Herscheider Erinnerungen (Gerd Giesler), 2017, ISBN 978-3-9812613-9-4.
 Heft 11: Aphorismen, Maximen, Selbstdefinitionen (Martin Tielke, Gerd Giesler), 2018, ISBN 978-3-9820020-0-2.
 Heft 12: "Mich hält ein reines Intervall". Carl Schmitt und die Musik. (Angela Reinthal), 2019, ISBN 978-3-9820020-1-9.
 Heft 13: "Geniale Menschenfängerei". Carl Schmitt als Widmungsautor. (Martin Tielke), 2020, ISBN 978-3-9820020-2-6.
 Heft 14: "Hamlet als mythische Figur der Gegenwart". Carl Schmitts Aachener Vortrag (21.1.1957). (Andreas Höfele), 2021, ISBN 978-3-9820020-3-3.

Zudem organisiert die Gesellschaft die seit 2014 jährlich im Hörsaal des Tieranatomischen Theaters stattfindenden Carl-Schmitt-Vorlesungen, die in loser Folge in gedruckter Form beim Verlag Duncker & Humblot publiziert werden:
 Horst Bredekamp: Der Behemoth. Metamorphosen des Anti-Leviathan, Duncker & Humblot, Berlin 2016, ISBN 978-3-428-14932-2.
 Quentin Skinner: Thomas Hobbes und die Person des Staates, Duncker & Humblot, Berlin 2017, ISBN 978-3-428-15295-7.
 Dieter Grimm: Recht oder Politik? Die Kelsen-Schmitt-Kontroverse zur Verfassungsgerichtsbarkeit und die heutige Lage, Duncker & Humblot, Berlin 2020, ISBN 978-3-428-18099-8.
 Jörg Baberowski: Der bedrohte Leviathan. Staat und Revolution in Rußland, Duncker & Humblot, Berlin 2021, ISBN 978-3-428-18227-5.
 Ingeborg Villinger: Gretha Jünger und die Sache selbst. Ein Porträt mit Carl Schmitt. Duncker & Humblot, Berlin 2022, ISBN 978-3-428-18625-9.

Weblinks
 Webseite der Gesellschaft

Einzelnachweise

Gesellschaft
Verein (Berlin)
Wissenschaftliche Gesellschaft
Gegründet 2010
Plettenberg
Wissenschaftliche Organisation (Berlin)

redpajama_set_name: RedPajamaWikipedia


Yoga with Max is a moderate Kripalu yoga aimed for people of all abilities and experience. The goal of the class is to promote spiritual and physical well being through a series of postures that can be adapted for those who need either less or more strenuous experience. The class meets on Tuesdays and Fridays from 9 am until 10:15 am in our Kraft Hall. The class is free, although free will offerings are welcome. All gifts go to The Dover Church Youth Empowerment Fund: Helping Youth Help – a fund for teenagers interested in doing some good in the world. All mats, blocks and other equipment are provided. Parking is available at The Dover Church and Kraft Hall is handicapped accessible.
Click here to return to our Adult Programs Ministries page.


text:
Home News Lizard Squad's Website Hacking Tool Hacked
Lizard Squad's Website Hacking Tool Hacked
Lizard Squad, which is a hacker group responsible for the Xbox Live and Playstation Network hack on the Christmas Day 2014 and then they tried to sell the promote the same tool which they said- was used to take down the gaming platforms.
Now, the same hacker group has been hacked, someone able to access the customer database for LizardStresser, which is the tool used to hack Sony and Xbox, group also promoted the tool after the hack, and also used the same tool for different hacks.
The Security Researcher named Brian Krebs, is the one who reported first about this Hackers' Hack, he didn't tell much about the hack or the documents in which LizardStresser's registered customer information is available.
"A copy of the LizardStresser customer database obtained by KrebsOnSecurity shows that it attracted more than 14,241 registered users, but only a few hundred appear to have funded accounts at the service," Krebs writes. "Interestingly, all registered usernames and passwords were stored in plain text. Also, the database indicates that customers of the service deposited more than USD $11,000 worth of Bitcoins to pay for attacks on thousands of Internet addresses and Web sites (including this one)."
After the Christmas Hack of the Lizard Squad, the hacker group announces to hack a website from the same tool for just $6.
How the Hackers' Tool works?
Group hacked different machines, which is then used to take down websites from the command of Lizard Squad, and that's why it is never difficult for the group to take down any loose security website or one which is not using a DDoS Safety Techniques.
This is a second setback for the Lizard Squad, as a teenager was arrested on Friday in connection with the hack on Christmas.
All of the login details for users were stored in plain text, Krebs claimed, which means that they can be read easily if the database is found.
The documents show that the tool attracted "more than 14,241 registered users, but only a few hundred appear to have funded accounts at the service", Krebs claims. But paying customers deposited more than $11,000 in bitcoins with the group, he said.
Previous articleThis Website will help you to Hire a Hacker Online
Next articleA City in US spent $430,000 to Stop CyberAttacks from Anonymous


text:
Q: Task using full probability I'm trying to solve this problem for a long time. Unfortunately I can't make it out((
On the floor are boxes in each of which are m pairs of red socks and n black ones. Peter pulls a random sock out of the first box and shifts next random sock into the second, then pulls the sock out of the second box and puts it in the third box, etc. Find the probability that a red sock will be pulled out of the k box
I tried:
Denote Ri - pulled red from i-that box; Bi - pulled black from i-that box
$$P(R1)=m/(n+m); P(B1)=n/(n+m);$$
$$P(R2/R1)=(m+1)/(n+m+1); P(R2/B1)=m/(n+m+1)$$
$$P(B2/R1)=n/(n+m+1); P(B2/B1)=(n+1)/(n+m+1)$$
$$P(R3/R2/R1)=(m+2)/(n+m+2); P(R3/R2/B1)=(m+1)/(n+m+2)$$
$$P(R3/B2/R1)=(m+1)/(n+m+2); P(R3/B2/B1)=m/(n+m+2)$$
$$P(B3/R2/R1)=n/(n+m+2); P(B3/R2/B1)=(n+1)/(n+m+2)$$
$$P(B3/B2/R1)=(n+1)/(n+m+2); P(B3/B2/B1)=(n+2)/(n+m+2)$$
And so on so forth, that I hope you can help me. Thanks for attention!

A: The probability of selecting a red sock from the $k$th box is just
$$\frac{m}{m + n}$$
since you are equally likely to choose any of the $2(m + n)k$ socks in the first $k$ boxes and $2mk$ of these socks are red.  Observe that
$$\frac{2mk}{2(m + n)k} = \frac{m}{m + n}$$
Clearly, this is true for $k = 1$.
Let's overthink the $k = 2$ case.
Let $Pr(R)$ be the probability of selecting a red sock from the first box.
Let $P(B)$ be the probability of selecting a black sock from the first box.
Let $Pr(R \mid R)$ be the probability of selecting a red sock from the second box given that a red sock has been selected from the first box.
Let $\Pr(R \mid B)$ be the probability of selecting a red sock from the second box given that a black sock has been selected from the first box.
Then the probability of selecting a red sock from the second box is
\begin{align*}
\Pr(R)\Pr(R \mid R) + \Pr(B)\Pr(R \mid B) & = \frac{2m}{2(m + n)} \cdot \frac{2m + 1}{2(m + n) + 1} + \frac{2n}{2(m + n)} \cdot \frac{2m}{2(m + n) + 1}\\
& = \frac{m}{m + n} \cdot \frac{2m + 1}{2m + 2n + 1} + \frac{n}{m + n} \cdot \frac{2m}{2m + 2n + 1}\\
& = \frac{m(2m + 2n + 1)}{(m + n)(2m + 2n + 1)}\\
& = \frac{m}{m + n}
\end{align*}
For an induction proof, we already have the $k = 1$ and $k = 2$ cases.  Assume that the result holds when $k = \ell$.  Finish the argument by adapting the argument given for the $k = 2$ case to show that the results holds for $k = \ell + 1$. Conclude that it holds for each positive integer value of $k$.
More simply, read the argument in the first paragraph.

redpajama_set_name: RedPajamaStackExchange


Clearing out the vaults! You'll get 7 issues each of Oaken Throne #4, #5, and #6 at kinder-than-wholesale prices plus shipping (which can be a killer, sorry).
Oaken Throne #4 from 2006 features Black Boned Angel, Celestiial, Thralldom, Graves At Sea, Wolves In The Throne Room, Nachtmystium, Villains, L'Acephale, Temple Of Baal, Withered and Vorkreist. Original cover art by Scott Langlais and original interior illustrations by Justin Bartlett and Jeff Smack. 64 pages.
Oaken Throne #5 from 2007 features Acrimonious, Adorior, Archgoat, Asunder, Blacklodge, Caina, Coffins, Cult of Daath, Dapnom, Harvey Milk, Moss, Necromorbus, Portal, Wold. Original cover art by Justin Bartlett, original interior illustrations by David Vincent D'Andrea, Jeff Smack, Scott Langlais, Chris Parry and Justin Bartlett. 84 pages accompanied by pro-printed cd in cardboard sleeve featuring track from each artist.
Oaken Throne #6 from 2009 features Akitsa, Aluk Todolo, Avsky, Dialing In, Gnaw Their Tongues, Dead Raven Choir, Immolation, IXXI, Lugubrum, Vargr, Throneum, Necros Christos, Necrovation. Original cover art by David Vincent D'Andrea, original interior illustrations by Justin Bartlett, Chris Parry, Scott Langlais, Jeff Smack. 96 pages accompanied by pro-printed cd in cardboard sleeve featuring track from each artist.


text:
==============
Short tutorial
==============

Installation
------------

.. code-block:: bash

    pip install horizon-contrib

    pip install git+https://github.com/michaelkuty/horizon-contrib.git@develop

Configuration
-------------

.. code-block:: python

    INSTALLED_APPS += ('horizon_contrib',)

Optionaly include ``horizon_contrib.urls`` with ``namespace='horizon'``. This is only for generic functionality like a index,create,update,delete views.

.. code-block:: python

    from django.conf.urls import patterns, include, url

    urlpatterns = patterns('',
        ...
        url(r'^contrib/', include('horizon_contrib.urls', namespace='horizon'), ),
        ...
    )

.. note::

    ``namespace`` is important for url ``reverse``

Django example
--------------

*Your* models.py

.. code-block:: python

    from django import models

    class Project(models.Model):

        name = models.CharField..
        description = models.CharField..
        ...

        class Meta:
            verbose_name = 'Project'

Include our urls.

.. code-block:: python

    from django.conf.urls import patterns, include, url

    urlpatterns = patterns('',
        ...
        url(r'^contrib/', include('horizon_contrib.urls', namespace='horizon'), ),
        ...
    )

Visit these urls

.. code-block:: python

    /contrib/models/<model_name>/index/
    /contrib/models/<model_name>/create/
    /contrib/models/<model_name>/<model_id>/update/

.. note::

    For these purpose must be ``django.contrib.contenttypes`` in ``INSTALLED_APPS``.

REST API Dashboards
-------------------

Dashboard structure::

    my_dashboard
        |-- __init__.py
        |-- projects
            |-- __init__.py
            |-- managers.py
            |-- models.py
            |-- panel.py
        |-- dashboard.py

Your ``models.py``

.. code-block:: python

    from horizon_contrib.api import APIModel
    from horizon_contrib.common import register_model

    class Project(APIModel):

        name = models.CharField('id', primary_key=True)  # default primary is id
        description = models.CharField..
        ...

        objects = Manager()  # see below

        class Meta:
            verbose_name = 'Project'
            abstract = True

    register_model(Project)  # supply Django Content Type framework

New ``managers.py``

.. code-block:: python

    from horizon_contrib.api import Manager

    class Manager(Manager):

        def all(self, *args, **kwargs):
            return self.request('/projects')

Finally ``panel.py``

.. code-block:: python

    from horizon_contrib.panel import ModelPanel
    from horizon_redmine.dashboard import RedmineDashboard

    class ProjectPanel(ModelPanel):
        name = "Projects"
        slug = 'projects'
        model_class = 'project'

    RedmineDashboard.register(ProjectPanel)

navigate your browser to ``/contrib/models/project/index`` ! or ``/contrib/models/project/create``

Manager usual usage.

``utils/redmine_client.py``

.. code-block:: python

    from django.conf import settings
    from horizon_contrib.api import Manager

    class RedmineManager(Manager):

        # here will change client behaviour

        # def request(...)

        def set_api(self):
            self.api = '%s://%s:%s' % (
                settings.REDMINE_PROTOCOL,
                settings.REDMINE_HOST,
                settings.REDMINE_PORT)

``managers.py``

.. code-block:: python

    from django.conf import settings
    from ..utils.redmine_client import RedmineManager

    class ProjectManager(RedmineManager):

        def all(self, *args, **kwargs):
            return self.request('/projects')

redpajama_set_name: RedPajamaGithub


In this week's episode of the ArtTactic Podcast, Katya Kazakina, art market report for Bloomberg News, joins us to discuss the important correction happening in the art world in which collectors and museums are increasingly focusing on collecting Black artists. First, Katya pinpoints how and when this correction began. Then, she discusses how important it has become for prominent museums to acquire Black artists for their collections and how successful they have been at this given the recent increase in prices for these artworks. After, Katya identifies some of the key Black artists being targeted by museums, including Mark Bradford, Sam Gilliam, David Hammons, Barkley Hendricks, Chris Ofili and others. Also, Katya talks about how this trend is translating at art galleries, where they are beginning to show and represent more younger black artists. Lastly, Katya speculates if this trend will be more long-lasting than others in the art market and she also highlights some Black artists who will be up for auction in next month's May auctions.


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text:
Formula One Management / Other / Social media
A look behind the scenes at FOTA: Part 1
March 18, 2014 March 28, 2014 David Nelson1 Comment
One of the biggest Formula 1 stories to occur over the Winter break was the disbanding of the Formula One Teams' Association (FOTA). The association aimed to "promote the development of Formula 1 and enhance its worldwide image and reputation" whilst also promoting a united front towards the FIA when debating future rules, sporting and technical regulations.
Sadly though, after nearly six years, self interest soon got in the way of the greater good, and on February 28th, FOTA announced its intention to officially disband. So what good, if anything, came out of FOTA? I caught up with Oliver Weingarten, who was the secretary general of the Formula One Teams' Association, and is currently in the process of trying to dissolve FOTA. Weingarten previously worked for the Premier League, where he was General Counsel responsible for commercial and IP issues for 7 years. Over two parts, Weingarten talked to me about social media, the controversial double points plan and whether FOTA did really make any change for the better, amongst other subjects currently surrounding the world of Formula 1.
I began by asking Oliver about the FOTA fans' forums and his opinion on how they went.
The F1 Broadcasting Blog: One of the success stories of FOTA were the fan forums that were held periodically. How easy were these to set up, and also did any broadcasters ever show an interest to televise these forums?
Oliver Weingarten: If I am honest, these were very stressful generally to organise. From finding a date that suited the teams, to ensuring there was the right mix of team personnel and ex-F1 personalities, to finding the correct venue, advertising and managing the registration process, seeking funding, and liaising with broadcasters, procuring branding for the forum, organising AV (audio/video) companies were all very time consuming.
F1B: Sounds like that you were very glad then when the day itself came around!
OW: To be fair, on the day, I was always concerned namely in respect of two issues. Will the teams turn up? How many fans will attend? I was always relieved when they concluded, and the feedback from teams and fans alike was generally very positive, which provided a genuine sense of satisfaction and achievement. My aim was to bring the fans closer to the sport, therefore [that was] the reason for introducing live streaming, and the Twitter interactivity, where on numerous occasions, we had #FOTAFORUM trending worldwide on Twitter, and fans watching on-demand after the Forum.
F1B: It's funny you mention Twitter, because from an outsiders point of view, it feels like Formula 1 is behind the bend with new technology. The move to high definition was several years later than other sports including the Premier League, whilst Formula One Management (FOM) are still in 2014 running an automated Twitter feed. Do you think some within the paddock are 'old school' and don't appreciate the value of social media?
OW: I can see why that might be the view, but [I] actually believe that F1 has tried to keep up and satisfy the broadcasters' demands, and you only need to look at Sky's output to see this. The second screen has become a phenomenon, and the use of virtual advertising is at the heart of technological developments to enhance revenue via tailored territorial advertising. I do not disagree that FOM should be more embracing towards social and digital media, and inevitably this will have to evolve, but concentration on the live output is the core principle that is enshrined, and anything else has to complement that and ensure the broadcasters and consumers receive the requisite offering.
F1B: Whilst on the subject of social media, I want to ask about double points. Over the past few months we have seen the backlash concerning double points, however it feels that fans view points are being ignored. If anything the loss of FOTA has meant that one of the last bridges between the paddock and fans has disappeared.
OW: During my tenure, when there were issues affecting all teams, we would generally try and discuss them in a cordial manner ahead of the respective meetings. Sometimes there was an agreed position, and often there was not. Unfortunately double points was presented by the Commercial Rights Holder (CRH) initially to the Strategy Group and thereafter to the World Motor Sport Council (WMSC). The reasoning was presented to the teams and they had their own reasoning for voting in favour. This was not an issue we discussed at FOTA level, given the status of FOTA at that point in time, when most discussions were focused on the requirement (or otherwise) to retain an association. Time will tell if the reasoning to introduce double points is strong enough to outweigh the fans' voice, which as you point out, was a severe rebuke for the Teams. There was a plan for a series of fan "surveys" to be conducted globally online in 2014 under the auspices of FOTA, and this is certainly one issue which could have been addressed.
F1B: If we may just for a second go back to the new technologies point above, video sharing websites such as YouTube have been around for a decade. MotoGP has a YouTube channel, the IndyCar Series has a YouTube, yet Formula 1 doesn't.
OW: Why don't they have a YouTube channel? I know from my Premier League days that they wanted to prevent their content being uploaded and this was to protect the value of the broadcasters' rights. There is an argument that there should be more tailored content available, whether that is on FOM's website or YouTube. You have to also remember how the broadcasting deals are structured.
Interestingly, since I chatted with Weingarten, there have been a few interesting developments concerning FOM. The premium version of the official F1 Timing App includes exclusive team radio and English commentary. Furthermore 'Formula One Digital Media Limited' was registered as a new company at Companies House on February 27th, whilst a video explaining the rule changes and giving a season preview was uploaded to the official Formula 1 website on March 10th, with archive footage included. Are FOM finally beginning to realise that the digital future is here, and now? I hope so.
In part two, myself and Weingarten continue chatting about Formula 1, as our focus switches towards the current television broadcasting model and whether FOTA was doomed to fail from the get go.
Formula One Management, Social media
Sky's fortunes increase as BBC's Australian Grand Prix ratings drop
One thought on "A look behind the scenes at FOTA: Part 1"
F1 Fanatic round-up: Ecclestone to "give serious thought" to retiring says:
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