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APPROACHES TO HISTORY BASED ON A PREFACE TO HISTORY (GUSTAVSON, 1955);
The main reference to write this article, “A Preface to History”, written by Carl G. Gustavson, is a well organized book, and the reader gets involved with the reading because he starts explaining us the reasons one could like reading his book, and then, brings in a different didactic perspective, some of the dimensions we could be in touch, by recognizing the importance of certain evidences, concerning historical facts. His narrative is also analytical, emphasizing reason, logic, and topical sectioning, leading anyone to involvement in the subject. Gustavson’s speech is constant, and we can notice the voices of other authors, subtly buried in clever arguments, and presentation of special arguments. He does not let us question what is being said, because the answers seem to come before. He explores branches of the History, we certainly have studied before, but the nicest aspect, is that he provides us a return to our spiral learning to meet facts in the past, so that we can improve the quality of our knowledge building. His book is like an invitation to search more, as much as we get concerned about the importance to study History. The author does not only present examples, with personages, but discusses essential human values, and analyses the action of forces along our own evolution, by the clarification of our potential capacity to innovate as well as the conflicts we had and will certainly live in a constant transformation of values, although very typical of humans nature, and adapted along the dimensions of time and space.
He also provides us a very substantial roll of sources, with bibliographical notes, but does not paraphrase so much along the narrative. His clarifications, include not only the main point, which is sociological aspects, but also emphasizes economics, politics, philosophical,and cultural passages, which are well connected, so that they can be understood in the general context which is basically sociological and historical. The author does not include added material, like pictures, maps, charts, appendixes, chapter sub-headings, but is absolutely careful with the quality of his analysis along the narrative, which is the main literary resource he well manages.
It’s being reported by Gustavson, in his book “A Preface to History”, (Chs.01, p.02) that students face History, in accordance with their conception of reality, that means the possibility to take part of the historical process, which is relative, depending on their social, cultural, economical and political evolvements. As readers, we can understand his intention to define History, providing us an approach with the concept itself, in different collocations.
“History, similarly is a mountaintop of human knowledge, from whence the doings of our own generation may be scanned and fitted into proper dimensions.” (p. 02)
“History is the story of the successful, or better, the successful write the history”. (p.127)
“History consists of stories, and stories must have heroes and villains”. (p.124)
He also refers to the concept of the determinists which is:
“History is a record of a constant process of evolution toward a predetermined goal in which interruptions may occur, and there may be unforeseen delays and detours, but the ultimate result of foreordained.” (p.124)
Another reference is the concept of Voltaire:
“ History is but a picture of crimes and misfortunes”. (p.110)
Although he mentions that History is not science he admits that there is a close relation with people’s conception of reality, so that people can access registrations of facts in different and convenient time. He also compares a historical episode with a game of poker, man can win only with fairly good cards. The participation of the process depends on our lifetime and what our ancestors have to tell us about their past. So, sometimes we are directly or not, insiders of the History, depending on our connections with the facts. Sometimes we can only contemplate them, as outsiders. By different approaches we certainly can understand ourselves much better if we try to answer the questions: Who I am, where I came from, and where I am going. The familiarity with basic concepts and processes, will help students to understand our background as a society, and he/she would probably be included in the History, by searching and looking for his/her roots, even as an outsider. It will probably be helpful to promote the development of competence, and they will become more enlightened citizens, with a good sense of perception in judging public issue (p.5). Anyway, it depends too much of our opportunities. As Políbios reports in his book “History” :
Many of us, in my point of view, wish to perform great attitudes, but few ones are brave enough to try, and among the ones who try, there are rarely ones that are able to go until the end. (01)
For the more reasonable understanding of Historical mindedness, Gustavson divides this task in categories, and basically focuses, the objective way to develop skills to become effectively competent for this goal, providing us a panoramic view of his concerns about it.
02
The author does not exclude the participation of educators in contribution to students needs, but it is clear that interpretation of History depends on the approach each of us can have in accordance with our personality. In this educative process, we ought to consider the necessity of reasonable reading, which he makes reference by saying:
“The more one knows, the more one learns”. (p. 08)
We understand that this acquisition depends on the evolvement of the individual to what he/she is looking for, day after day. As Fairclough questions:
“Whose voice is this, the students’ or that of the University administration? (02)
Even incorporating voices we will be connected with history, specially in the academy, where relevant subjects are being presented, but it has no relation with personal interest to be engaged with the attitude to study, which is variable in accordance with our interests. Our speech is formed by multiple voices, as Bakhtin said once. And History is a subtract for these voices. It makes sense to see the speech in opposition to History.
Though, this interest will move her/him to be plugged in daily news about his/her emergent interests. Different readings and ‘inputs’ would probably lead him/her to intertextuality and development of his/her cognitive perception formulating his/her speech in accordance with his data processing. Contrastive ideas of our personal concerns, and the others, will give us a chance to share our existence. He mentions Cicero and Santayana to reinforce the importance of flashing back to the past, which is sometimes very important . But also flashforward, so that we can have better perspectives for the future.
Anyway it depends of our perception of how linked with the present the past is. There are evidences to reinforce the idea that we do improve our “modus vivendi”as much as we know about our surroundings, so that we can better satisfy our necessities. The author mentions some examples of how History can be determined along the time, like fashion, furniture, Arts, Anthropological and geological features, hunting and fishing: the use of the fur in confection: weather. (p.12-24)
The author mentions the importance of weather, reinforcing the idea that we can predict it. Rain, snow, wind, are weather phenomena that also contribute on our culture, and the way we behave. In terms of History, we can have perceptions about facts. He refers to water vapor in the air, establishing a very clear analogy which permits us to face how dynamic the society is and how new facts can change our destines. Weather dissipated civilizations. We never know when new facts will happen. Sometimes it escapes of any prediction. So, when he says contours of the society changes, we’d understand that it is in the limit of our comprehension, which is very relative. Nobody knows when antagonic forces will act, where the answers for those ideologies will overcome. It’s like hot lava in a volcano.
It can or won’t come up. Gustavson well explains that Social Forces create basic Historical Patterns, recognizing that although we have many questions about it, much is the result of accident, of coincidence, of the efforts of individual personalities which includes individuals and institutions.
Periods like Renaissance in Italy, ancient Greece, medieval Russia, the, mercantilism in different cities, are examples of the emerging social forces, in the long perspective, their histories show comparable patterns. He mentions:
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“Social forces are human energies which originating in individual motivations, coalesce manifestation of power”.
“Society is dynamic. These contours change, however slowly”. (p..26)
Economic Groups also have the control of the power, which means the right to vote, and participate in the society. Then, the mobility of the classes is in dependence of their economical forces. One could be considered marginal if this citizen could not acquire a property. The religious forces also influenced people’s lives, and orders like the Dominicans and Franciscans, dominated many communities specially in the medieval period. Nobility was also a force. As he mentions, Nobles served as a social force to prevent the absolute rule by the monarch. (p..37). Nomads is also important, considering the adaptation they would have for the new land That should be considered Diaspora, and all the involvement’s surrounding it, because moving people are also suffering interference on the way they behave, by the conception of hybrid cultures, depending on the resistance they’d have, against superior ones.
The author also makes references to the Reformation, considering the necessity to identify differences between good and bad, as emerging feeling of a frustrated society, which feels like being explored by highest social classes. The society claims for salvation, and gets scared of satanic power. At the other side, he sets the forces from Crown and Church, which dominated the planet for centuries. He also reinforces the way the reader can investigate the action of the forces, by looking for causes, background of agitation, involvement of personalities, potent ideas, economical forces, religious forces, technological developments, explanation of the events by weakened and strengthened institutions. He also makes reference to the changes, which conduce the others to behave like that, considering Renaissance and the effects of this movement throughout the world as well as Reformation. He quotes Cheyney who says in Law in History:
“Actual origins elude us: everything is the outcome of something proceeding”.
It’s necessary to know about the facts to have a reasonable understanding of causation, searching about the reasons and evidences, as well as controversies, so that one can formulate interpretation of the events. We also have to focus different forms of society themselves because of the process of alteration by having change and continuity as lights in our ways. They are abstract concepts. He provides some examples of how things change along the way, like: automobiles; football, and Rugby; Parliament; Reformation; The continuity of the British Empire, and the Commonwealth. We do have to attempt to use History in order to understand the present and how our concerns in the XXth century in terms of perspectives can distort our view of the past. Writing History is not the same as novels. We have to confirm our sources. Evidences have to be found even in referential material, like objects of Arts, and documents.
Archeologists have been rediscovering forgotten empires, and facts urge for explanations. New ones are uncovered, although writing of History changes because of the constant new researches. It is a cooperative effort. We do have to give the precise importance to footnotes and source references, respecting people’s comments about a certain subject in order to identify the voices along the speech. We have to face every event of history as unique (p.117)
They guide our decisions. We also have to take care of distortions of the past by the explication of present days attitudes to historical situations. The conclusion is that present can be better understood if we also have our eyes turned to the past, whenever interpreting facts in the present. (p..178)
(01) Políbios, História, Editora Universidade de Brasília, 1985. BOOK XXVII.
(02) Fairclough, Norman, Discourse and Social Change, 1992, Polity Press, p.105.
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02. Gustavson states that methods of historical thinking can be profitably used in everyday life. Apply historical mindedness to personal or professional experiences. In accordance with Gustavson Historical-windiness is a way of thinking, a form of reasoning when dealing with historical materials and present day problems. There are lots of fields, which can be helpful besides history, like: economies, political science, philosophy, literature, and geology, which are among these. 5-8,10 -174-178.
Gustavson affirms that Historical mindedness is a way of thinking, a form of reasoning when dealing with historical materials and present-day problems. Use of it occurs to a greater or lesser extend in other fields besides history proper: economics, political science, philosophy, literature, and geology are among these. In mastering this way of thinking, a student is also enhancing his capacities in this other fields He presents seven categories.
1- Observations of the personages who take decisions, according to a moral code, perhaps in according to their successes and failures. Even as the reader enjoys the story, we can never see the events clearly, because it depends on who tells it, and the information this person has about the facts.
2- The historically minded person knows that events do not occur in isolation: every happening is brought about and conditioned by a series of events. He will, consequently, be impelled to seek for associations between the particular events. Historians come back to the past inevitably.
3- The student of society has to discern the shapes and contours of the forces, which are dynamic in society.
4- The historian has to take care with the inequities. So he or she has to take care whenever considering the analysis of facts considering time: present, past and future.
5- Changes in society are absolute. The process is the main point for historians
6- Historians must have humility so that they can recognize tenacious reality.
7- Gustavson affirms History is not a science even though scientific methodology is used as much as possible.
We don’t teach History, but we are sure about the necessity to study it, so that we can have reasonable arguments, in our conversations in the Academic context or not. Professors cannot expect too much of the students. Is it truth? The decision to select what they are going to teach is theirs. They should expect to start getting more involved with what is going on, so that his/her pupils can have and open mind and well open-eyes for the perspectives of the History. We also have to take care with the distortion of History whenever interpreting facts in the present. So it’s more than familiarities. Historians should analyze history through a telescope. Generalizations are always present, because he/she will be facing a specific point, like a blueprint in the ocean. This initial stage in the development of historical mindedness is definitely over when we visit another country we are in fact foreigners in a strange land, in touch with different cultures. Internet, reduced this necessity so much. So, we can also be outsiders. Anyway, mental frontiers can be easily broken nowadays.
The study of the past helps us to obtain bases for perspectives on the present. People should necessarily view the past from the present, because the mature historical-mindedness will occur, only if the person has the view of present from various vantagepoints in the past.
When Gustavson refers to inventions, he explains two very different activities but very close. The first one is spinning of the cotton into thread, and the wearing of the thread into cloth. James Hargreaves invented spinning jenny, and it made a considerable difference.
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Two different facts could be observed. The industry of iron and the industry of cotton. Time after time, people could find out the importance of water, to create energy enough so that hands and foot could be substituted. Hands made the extraction of the cotton and this required lots of work. So, as soon as machines took place, it acted on slavery. The cotton gin should be separated from the seed. So even with the machines, men’s action was very necessary. Many other inventions were elaborated, like the automobile, planes, telegraph, telephone, evolution theories, magnetism, x-rays, steamboat, electric light, printing press, which had a great importance for life in society. Printing press should be destroyed because it was considered a creation of the devil. Some development in astronomy could be observed too. Nicolau Copernicus and Ptolomeu develop studies about celestial machines. “The earth moved about the sun, rather than the earth being the center of the university’. Another things like; telescope, microscope, barometer and air pump could be invented. Printing press permitted Reformation. Whenever we consider retarding, we would consider that he transmission of knowledge to the following generations was difficult. ( p.151) – The outburst of technological change did move than merely act as a social force in history narrative. Every inventor stands on the shoulders of those who proceeded him.
3. Gustavson represents several driving forces that influence and change history, each the subject of a separate chapter (Chess 4,7,8,10,12,14,15, Discuss, analyze and comment upon 2 of these forces.
It’s interesting to observe that a good history starts with the interference of someone in a certain context. Then, it sounds that people react with the new present person, and gives the coordinates to the future. This is what we can observe in Gustavson’s narrative about Francis Drake, Christopher’s Columbus, and merchants, How involved they get, combining their efforts, considering their interests. He finally defines that, “Social Forces are human energies, which originating in individual motivations, coalesce into a collective manifestation of power’. He presents Religious and Technological Social Forces. The first one is further illustrated with examples, especially to the point of leadership, and inferences through influence of ideas. (p.132) Bartolomé de Las Casas, the event-making man, whose father had sailed with Columbus inherited his spirit, and also land, and Indians enough, to start his career as a planter. We can notice the presence of the voices by a sermon which theme was “I am the voice of one crying in the wilderness”.
They managed the interests of the people by offering sacraments. Anyway, when Las Casas came back to Spain, he was named the Protector- General of the Indians. He had power among Indians. Francis Xavier, another personage, who went to Paris. He got in touch with Loyola; being called “The Alexander the Great of the Church. He worked in the Orient with the colonies, mainly in Malacaa, Goa, Japan. He dies close to China. What Gustavson wants to reinforce is the forces that condemned many people, like Las Casas and Xavier. They both left the pomp and power of the mother church far behind and came, simply dressed, far away from the church itself, only to pray with people and advocate the Word of God, and how important their lives were, to reach the power throughout the world, mainly the ones where Islamic religions were official. The second one: The author suggests we have to backtrack a little in the story of the development of the ocean-going vessel, and a special focus has to be given to means of transportation especially by the knowledge of navigation. Portuguese people, developed Caravels, and Spanish people, large sailing ships like English navigators.
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Basically they had very specific interests, like the possibility to carry more food, for all the crew and gunpowder. Then, man’s capacity to develop new devices, or inventions, or ways of doing things. An example of how important this fact is could be given, by taking the Turks whose success in their conquests over Christians was attributed to their modern means of warfare. These new inventions can illustrate a third type of social force. Weapons improved a lot Influences of ideas and the military originates in the necessities of armed defense.
If we consider the power of the Church, we also have to focus its controversies about its position in the world, the diversity of religion, especially Islamic, the paper of Reformation with Lutheran, Calvinist, and Anglican. Later, Protestants. He establishes the relation between knowledge acquisition, and the importance of the book. The main point is that when printing was spread, people became literate, and the church did not get in doubt to excommunicate people with the interdict. People thought about salvation. People had two to reduce their guilty: by confessional, and duty of penance. The influence of the clergy is notorious. Then, the answer of Reformation was the reinforcement of Papal infallibility as a response to XXth century, treating French Revolution, nationalism and Materialistic Marxism XVII Th and XVIIIth centuries, and nowadays, individualism (p.138). The king was not an absolute sovereign. The importance of Parliament is remarkable. A strong army guaranteed the royal power. The main passage of the triumph of monarchy should be illustrated with the passage in the Palace of Versailles: “Létat cést moi” (I am the state) (p.91) Different ideologies of French statements do not matter much more the Rhine, whether the despotic Louis XIV. By the other side one of the dominant geographical influence for Modern Britain was the sea (p.93) it gets easier to understand British Expansion by the Colonial Ventures. England did not want the Unification of Europe. Then some alliances started to be enhanced. It justifies some characteristic qualities of self-preservation and aggrandizement in the attempt of balance of power. The Founding Fathers of the US helped to establish new concepts of checks and balances between the three branches – Executive, Legislative, and Judiciary. Institutional power can lead with anarchy and tyranny. It can be really observed by checking growth of enlightened self-interest, by a domestic balance of power and by law itself. This limitation of power during XXth century has been driving to in international affairs. (p.98).
If we consider the Revolution, we would have to see Commercial, Industrial, Russian, French ones, so that we can understand the phenomenon we are about to examine “however is one in which a social or economic group is supersedes in control of the state by another group under circumstances of violence. (p.99)
So this facts are probably related with the destination of the people, so that they formulate new conceptions of life. Ideological forces are correlated with the speech, which conduces to changes. When they are not pacific, they should be discussed or imposed, but caused by poverty of people. Gustavson considers it is an error to affirm misery of the people is the main reason for a revolution, but admits a little verity. This poverty should be combated only with the intensification of commercial trade that was very dependent of weather conditions of navigation. Misery was not the case of a Revolution before the end of XVIII century. So, it’s not correct to affirm it was the main reason for a revolution, mainly in France and England until 1789. What we understand is that power, not only of the monarchy but clergyman, started to lose force. The governments show incompetence and the church its inequities. The first provides a sort of privileges, and the second, restrictions. So, enlightenment, took place in the history. (England –1680). The decadence of the aristocracy and absolutism instigated revolution.
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This fact is reinforced by subsidiary sources (BURNS, 589-592). If we had it quite strong before, with the Renascence, Reform, we would say things could have changed the speech. (BURNS 572-580). Specially the one that destroyed faith in existent institutions, suggesting reform (Gustavson, 109). For sure these forces help to determine the course of the history. As Gustavson mentions: “We prefer to believe in man’s free will, in his capacity to make decisions both as private individual and public figure. (p.123).
We could also point Determinism and Great Man Theory. We all know history is also made of stories, including villains and heroes constituting Historical Figures, and getting our attention, more than the forces do. The proponents of Determinism believe History is a record of constant process of evolution toward a predetermined goal, in which interruptions may occur, and there may be unforeseen delays and detours, but the ultimate result is foreordained.
We also have to reinforce that the power of religious was depending on the conception of the crown. A good example is the fact that king Henry VIII of England assuredly changed the religious history of his country by establishing a free church of England of foreign control and seems to have made England Protestant when it was only important in Germany. The Church of England remains Catholic to this day in some aspects. The real Protestant Reformation in England fated to take permanent control of the country. If we consider the forces among people. Even what they wear should be approved or not by the church. Clothes reflect people’s behavior. A necessity to be accepted leads to do conformity. We also conventionalize our axiomatic premises in certain patterns familiar and acceptable to all. (p.152). We have to undergone experiences so that we can shape our ideas, select features, integrating it to our personalities, and direct ourselves to a specific point of reference, rediscovering ourselves toward to a sense of reality and conviction. Ideas are the threads, which bind the minds of men together sufficiently for joint action to occur (p.153). When we make reference to technological forces. We have to recognize the importance of certain inventions. They come from certain needs or by curiosity. The acceptance of ideas, like the creation of inventions, is dependent up on the cultural level of a people. May be this is the point where the forces collide. The spirit of innovation and creation, we humans do have, could not be manifested because it was against the principles of the church. As Gustavson mentions: “In periods of cultural lag (where ideas have failed to keep pace with physical progress) the maladjustment between ideology and human reality spurs the search for new insights.”(p.155). We also had the influence of ideologies, varying from Nationalism, Socialism, Individualism, Communism, Marxism, Capitalism, mainly. The main point here is how those systems came to people’s mind, interacting with religious statements. Sure the base of everything has always been the working class unions and the balance between commanders and commanded people. “Marxism became as possessive of a man’s soul and mind as a religion (p.160). Ideas can also be imposed by force. Even if it is accepted, it can be completely changed. (Social forces).
By the way, if we consider power, we have to say that it is the way one can exert control of certain groups, by an efficient organization, which can devise and carry through such a campaign, and a necessity. Although, power is not limited to verbal persuasion (p.182). There are types of power. It is for the society what energy is to the physical world. Gustavson mentions that law is necessary only for a few, and police means that the regime is facing strong internal opposition. In England, power meant the ability to produce weapons. By the other side, we also have spiritual power, which comes from the effects of religious and men’s convictions.
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Technological power is an emerging form which has not yet, been brought, fully into use. (A way to control the forces of the nature). (p.181) – technologists and scientists tend to get the power, cause they know some very objective forces. Education leads to leadership, which also means, power. Americans are joiners. A good example is the Labor Associations. The abuse of the use of weapons “Ideas are weapons”(p.196) created a myth, with the propaganda that the final result justifies the ways. It gets people involved with a certain aim which does not have anything correlated. The maintenance of jurisdiction over the others leads to liberty suppression. The science of the government becomes simply a science of how to keep the people working, and how to keep them quiet. (p.196). Applying authority doesn’t mean touch the right of freedom of the individual and of the associations.
War became a constant danger. We needed prevention. Circumstances guided men more than men made circumstances. So, a general conscience emerged to piece rather than war. Not always. His own country repudiated Ex. Wilson the prophet of a New World order. (p.202). In consequence, some minor wars, suppression of slavery, white slavery, peddling of narcotics, were some of the League’s conquests. Agreements about shipment specially embargo on arms. In accordance with the League of Nations, war was not morally acceptable. Then this statement: The life of an individual sees a constant process of adjustment to environment mainly because technological change which had produced a dramatic change in the physical surroundings of the nations (p.206). There are moments in the history; we face the reaction of people to invaders, like Syria and Lebanon – French people. So, ending wars is Utopia. Admitting it, is Barbarism. Social forces will still furnish the muscles and individual ambitions will still be fingers that write history (p.210).
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To sum up our considerations about his concerns, we have to say that by reading this book, we could understand the complexity of some events, more than a simple presentation of facts, the place of continuity and change in history, by a very organized sequence of presentation, that demonstrates the great capacity of the author to comment and clarify certain relevant historical events by a different angle.
His enthusiasm specially about the mission of an educator to transmit knowledge, engages in a hard campaign against the evidence, we are all very interested to live the present, rarely examining the past, and confident about the future, which is absolutely important for us, educators, conductors of successive actions of the students who sometimes need to read about it, not only listen. If we run on this way, just oral speeches, we will be like Dad and Mom, with very typical speech of recommends. It’s up to them to face the importance of their on existence in the total and global context, and no remedy for indifference which is normally observed, not by students only, but mainly by educators. It sounds that we breath History, and Gustavson’s book is a good filter, so that the quality of our concerns can emerge from a very dark whole, where fundamental knowledge remains, in deep silence, unless we have the chance to reflect about the importance of these studies, by listening to the voices wherever they are.
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Works Cited
Burns, Edward McNall, History of the Occidental Civilization, Globo Ed. 1971.
Gustavson, Carl G., A preface to History, Copyright. 1955, McGraw HILL.
Gibaldi, Joseph. MLA Handbook for Writers of Research Papers, New York:
Modern Language Association, 1988.
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Advice please officially recognized or support? Hi I have just have a terrible evening, our garden was invaded by approx 10 youths. My skylight wiper on the car was ripped rotten. This scade the life out of my family so I go out and chased the youths catching one and hitting him. The police turned up and the officer advised the youths to move on. They be threatening to burn my house down. I have two small boys and baby girl surrounded by the house. Now my wife is petrefied and im concerned about anything coming back because i hit one of the youths. The police officer said not to verbs and advised the youth that I was officially protecting my property and family. Why is it that we become victims this sort of thing. Im a not easy working honest man who tries to provide and protect his family. The police officers also said they probably would of done duplicate. But i just feel guilty and upset that i didnt ring up the police and stay inside.
Advice/Suggestions Please? I was at work and the regional boss tell me to step out because I be wearing jeans (3 other people were also wearing jeans) I’m around to be promoted He told me when I get the position he will be watching me like a hawk and when I put together the slightest mess up and he will fire me
Affidavits? I was fired by a company (in the state of Georgia) than another employee be fired. The other employee is suing and her lawyer wishes me to give an affidavit – I did. The question is, do I hold to give the company’s lawyer an interview roughly my affidavit?
After 31 years as secretary for same attorney what severance payment should I expect? The attorney I work for sold his office in a situation of days. The attorney who purchased it will keep me on. After being loyal for 31 years, I simply want to know what I should expect as far as severance pay from my old boss.
After achieve a 2:2 amount within imperative, is within any point contained by continuing to the LPC? Will having a 2:2 seriously handicap someone’s aspiration to being a solicitor or is it better to be pursuing another profession?
After Bachelors of nursing can I become any a Lawyer or an Architect? How many years it will take me after Bachelors of nursing? If you can please provide for an Architect and for a Lawyer. What is earnings for both? Thank you.
After completion of regulation how can i attain golden opportunity contained by this paddock? I want to work in with group i.e. company, associate etc.
After getting a duty at BEST BUY what question paper do I hold to embezzle? I was offered a job by the GM as a teller at Best Buy. I now have to stir take the drug test and after my circumstance check and everything, they are going to call me for orientation. I be also told that I will have to pass a testing before I get the brief. I’m sure the test is not a personality interview like the one when filling out an application online. So I’m wondering what other interview might it be? It’s not that I’ll be wroking at the Geek Squad. Any idea as to what this test will be in the region of? Any former employees who had to rob this test after the orientation or subsequently? How can I prepare for the test? And is the test timed? P.S: I mull over the test will be taken and graded on the computer, possibly I’ll have to take the tryout at Best Buy.
After getting fired? How long is it supposed to be until i get my paycheck? My work is making me wait till the subsequent pay period which is every other week. I thought i be required to get it within 3 days.
After graduate imperative academy is it difficult to find a work? I was thinking of doing law if I took a break after tenet school to try film could I return and find a clothed job?
After i quit, my boss refuse to retribution for my outstanding salaried holidays. Is it officially recognized? (working within London)? Worked for three and half month, Full time, 44 hours a week. No written contract but he mention 21 paid holidays per year. So i am entitled to 6 days rewarded holiday(took 1 day). His excuse was i already took one paid holiday and that’s adjectives i’m getting.
After layoff, former employer owes eployees ? I was recently laid-off when the company i worked for shut down. They still owe me for 37 hours worked on first 3 days of the closing week. tried numerous times to catch owner at office but bungled. lest messages in both mailbox at offfic and on email.its been almost 4 weeks in a minute and no sign of pay. is my next alternative to database a lein against him? where do is go to wallet a lein and how much will it cost me?
After quitting living, I own not received my final paycheck for 4 months.? After quitting job, I have not received my finishing paycheck for 4 months. My agent just does not want to pay. And he does not reply email and answer the phone. Could I sue him? How to? Thank you!
After the errand interview? I have been interviewed for a work with three different people. All three interviews appear to hold been successful. I was almost abiding I would get the job because the third interviewer asked me when I could start and said human resources would be notify me. It has been three days immediately and I have not been notify. Is this normal business practice? Should I wait until I am notify? Do they have to notify me in casing they changed their mind? Should I inquire with them, or should I be more patient? If I do inquire, what is the best channel to inquire?I am starting to think that I must have interpeted the situation differently. Any matured advice is appreciated. Thank you.
After working as a military paralegal for over 14 years, what can I do do achieve a paralegal position outside? I have taken a Civilian Legal Assistant course and completed it almost 10 years ago. I have junk mail from JAG Officers who I have worked with. Any proposal would be greatly appreciated.
Against any law or codes of chore? I work at a retail store in the mall call Campus Crew. They give their employees something call ‘on-call shifts’, meaning that the employee have to phone in to work an hour before their shift to see if they are needed. I estimate that it is very unfair that the workforce have to sit around and wait to see if they enjoy to work or not. It’s basically giving up our free time for a company whether we’re needed or not! I think it is a awfully annoying situation, and now that school have started again, I think it is even more annoying. Any help here?
Age discriminant next to livelihood? Help!? I recently applied for a job position as a hostess surrounded by a hip, upscale restaurant. Had the interview this week, it went well overall, but i’m disappointed next to how it ended. They’re not hiring anyone who’s between the ages of 18 and 21 because they are looking for people who are more “reliable” for the position. I’m 21, 22 contained by 5 months, and i’ve never heard of this before, especially near someone who’s already 21 and can practically work anywhere with that age. I understood that they are looking for ancestors that have excellent work ethics, but shouldn’t that be base upon experience and not your age group? The interviewer tried to put it in a nice way, but I feel like I was in recent times stereotyped and I got a bad vibe from my interview. Has anyone be through a situation like this before? Should this be considered age nouns, and should I do something about it?
Age Discrimination at work? My employer is starting need regulations this coming year including age based time off. Meaning the older you are the more time off you attain. I feel as though this is illegal base on age discrimination how should I go something like presenting this kindly to my HR, preferably in a email. Any extramural laws to use as an example would be helpful. Thank you.
Age Limit Exceptions? I was wondering whether it is possible for some places to make exceptions for those who are a bit younger than the required age. For example, I am looking for a charge, and am almost 15 (July), and most places hiring are 15+. Would they hire me if I met all other requirements? By the way, please don’t fritter away my time with answers that don’t help. Thanks!
Age requirement to work within a pub? Is there an age requirement to work in a pub? Not as a server but more of a chef’s assistant and dishwasher.
Age to receive a Job surrounded by England? I heard in a magazine that you can get hold of a job when you are 14 in England. Is this true? Because I search google to find out and had no luck and other people are cliché 16, I am soo confused!
Air Marshal Question: Please Help Me? okay…so I really really really want to be a Air Marshal and I read that 15 days out of each month they are on “duty” and sit nonchalantly on planes waiting for crime/terrorist threats. Well what do they do or the other 15 days out of the month? I cannot find it anywhere. If you find a GREAT website that explaisn my question, please site it..I will supply the best answer to the person that helps me the most and give the most information.
Ajith aged 33 Lawyer surrounded by profession – offer me a job-india or aborad? I am from India,Kerala-Tamilnadu boarder
Alabama Minor Work Laws? I was wondering what the laws where on earth on how many hours a 16, 17 year old, can work. I get into an argument with my manegment because they said i cannot work more than 8 hours a day because i am a minor. Is this true? i cannot find anywhere that say that. Plus i have worked over 8 hours many heaps times, and no one has said anything. Thanks,
Alabama State Labor Law – Doctor’s note/Medical Leave? I work at a company known as West Customer Management Group LLC and they’ve suddenly decided to stop accepting doctor’s record to excuse employee absences. This doesn’t thing if the employee was within a severe car accident and go into a coma for a week or not, no matter the case. The site official states the reason as being, “We don’t thoroughness why you’re absent, if you have Paid Time Off or Unpaid Time Off within your scheduling system, you need to use it instead, otherwise it’s unexcused.” Personally, I know Alabama is one of the many states that are supposed to follow the Right to Work law, including Wal-Mart who is already trying to settle a Class Action Suit against this very same thing. Question is, if I be to get fired for being hospitalized, where on earth can I find more information on my rights? I’ve saved 2 copies of every doctor’s note I’ve search out for the past 2 years so I have adjectives the notes from doctors and can also easily make a purchase of any that I may have missing from the hospitals I’ve been to. I’m also aware already that if I be to be fired for missing too much work when I’ve got doctor’s notices to prove such absence should’ve been excused that I can collect unemployment from the company. I’ll summarize my question. 1). Where do I find the statutes for Right to Work Labor Laws? 2). If I’m fired from West Corporation due to hospital stays, can and should I press charges against the company?
Alabama Unemployment benefits grill? Is it true someone can quit their job and collect benefits simply because they live more than 50 miles away from work? Would that be one way or round trip? I’m asking because I hold an 82 mile commute round trip to work and the gas is killing me. Jobs are scarce near me because it’s a rural nouns but I could manage for a while on benefits while I find something or go to university.
Alberta Overtime Pay. I a short time ago want hours not overtime!? My employeer just implemented an overtime policy following AB graft law. I do not want overtime pay or leave hours in lieu. Is there anyway for me to grasp around it?
A-Level Choices! Law Career ! Help!? For my gcse’s I got 9A’s and 3B’s (B’s = maths, art, business). I want to ‘maybe’ go into Law. So what A-level option should I choose?
A-level subject relief!? i am very good at RE (mock 97%) and delight in the subject but am not sure what kind of career prospects this could head to…or how this subject is viewed… my mum sees it as a “soft” way out…will this help at all for the art in law that I want to persue?
Alien member of staff check? i’ve recently applied for a job; i’m expecting my employment authorization within the mail. i thought i’d have a chore waiting for when it comes. The manager of the fast food store i go to typed in my information into store computer including my drivers license number(which is a temporary one i get with my b1/b2 visa before i met my wife) but consequently she said something about sending ‘it off’ (and got some quality of confirmation number) to INS or IRS (not sure what she said) or something like that and they might request more information? Now i’m concerned this could cause adjectives kinds of problems with my application for status as binding resident as my application may not have been approved and looks approaching im trying to work illegally?please advise!
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Study in Sweden, Dubai, or Malaysia for Awesome International Exposure
The last one decade or so witnessed the rising outflow of students to different foreign destinations across 6 continents, namely North America, South America, Asia, Europe, Africa and Australia. Thanks to globalization and liberalized visa regulations, students are no longer reluctant to travel outside for higher studies. Studying abroad has its own specialty that can be realized only by being physically present there. This article has highlighted the potentiality of a number of upcoming study destinations like Sweden, Dubai and Malaysia.
Pupils who want to study in Sweden can come across multiple advantages in the form of globally acclaimed universities, reasonable costs of study, and blend of so many cultures. Furthermore, get you enthralled in the midst of picturesque landscapes. The country that enjoys strong government backing with subsidized higher studies is home to some world-class universities like Chalmers University of Technology, Blekinge Institute of Technology, University of Gothenburg and Boras, and Uppsala University.
Numerous undergraduate courses in Sweden call for good skillfulness in the Swedish language. So, it may be troublesome for those not having this particular skill. However, there are some institutions that can solver your language barrier with their all-English undergraduate programs. As far as student accommodation is concerned, a large number of individuals prefer university housing to private housing because of low costs and proximity to universities. Broadly speaking, study in Sweden can prove to be a lifetime experience for pupils.
In the past two decades, study in Dubai has grown in prominence with many reputed colleges and universities. The majority of the higher education institutes here possess tie-up with esteemed overseas institutions, and nearly all programs are imparted in English. This port city in the United Arab Emirates is abode to the Dubai International Academic City (DIAC). The DIAC presently houses 32 global universities for higher studies from various areas such as the United States, Australia, India, Russia, Belgium, France, and the United Kingdom, providing education to more than 12000 students.
The living standards in Dubai vary a lot and are strongly influenced by the absence of taxation. There are two kinds of housing available for foreign scholars. They can either opt for cheap apartments located on campus or more expensive private lodging outside. Those who seek to study in Dubai should submit an application for a student visa.
Malaysia is another Asian country with the mounting popularity for a study abroad option. The country has got an exceptional global feeling with the mix of traditional, transitional, and contemporary tastes in equal proportions. It boasts more than 5 universities with the top international rankings. The low crime rate is a positive factor contributing to a peaceful and friendly environment here. A study in Malaysia is marked by high quality teaching that has got much emphasis on research and development activities. Universiti Teknologi Malaysia, Universiti Malaya, Universiti Kebangsaan Malaysia and Universiti Teknikal Malaysia Melaka are some of the top institutes in this Southeast Asian nation. According to the latest government regulation, all the faculty members need to have a degree in the discipline that they are imparting.
Mr. Pankaj is providing StudyAbroadUniversities, an education portal where you can search for study abroad options. Explore Study in Sweden, Study in Dubai, Study Malaysia, and much more.
In an arts residency sponsored by Arts for Academic Achievement at Hmong International Academy, award winning author Kao Kalia Yang works with students to help them find their voice. Video Rating: 5 / 5
Presbyterians study Biblical Theological Reflection to find a way to policy on peace for Israel by Peter Menkin
“I believe that the Bible gives us a general view of God’s will: those qualities of righteousness, justice, freedom, and peace to which God calls us and which we are to pursue. But the Bible does not usually lay out detailed policy prescriptions for how we are to pursue those goals in modern societies. In an imperfect world where our knowledge is limited and everyone’s motives are mixed, we have to make political judgments about how best to achieve the measure of justice, freedom, and peace that is possible under the circumstances.” Comment made to this writer via email and telephone– Alan F.H. Wisdom, Vice President for Research and Programs, Institute on Religion & Democracy
On the basis of Biblical Theological Reflection and its study paper on that subject, the Presbyterian Church USA committee on Presbyterian-Israel policy is formed as a Christian and social-justice issue, as it recommends this policy to the Church’s General Assembly 2010 for passage. Yes, other areas of reason and argument for the policy making recommendations come into play. In this report and commentary, in this the second of three parts on the Presbyterian-Israel policy recommendations to its General Assembly, Biblical Theological Reflection is mostly and even primarily addressed. In this article, the writer cites some interviews on the Church’s social policy vis a vis Israel in an effort to continue representing the various viewpoints of Presbyterians towards the issue most important to the committee: That is peace in the Middle East. For a fuller and more complete look at the issues involved in the first of the three part series, please go here on the web. The third part of the series will comment and report on the Kairos Document, also called Kairos report, that recommends various more strict actions towards Israel as social policy towards that nation– if so adopted by Presbyterian Church USA General Assembly it will be policy. This article is written prior to July, 2010 when their General Assembly meets. In a quick look at the third in the series, here is the kind of thing explored and recommended by the committee, based on their Christian view of religious social policy for Presbyterians. To this writer’s mind, the subject of their views expressed in their paper on Biblical Theological Reflection (found here on the web), influences Christians in the United States and elsewhere, and is of interest beyond its own Church. Jewish Americans have expressed their firm and resolute distaste and opposition to the committee’s report, saying that if adopted, Presbyterians will be advocating an end to the State of Israel as it exists today and from its foundation in 1948. Here is where the committee of Presbyterians have taken their Biblical Theological Reflection, and I am speaking of their purpose being to create peace, which is their intent. This writer considers this a key social-justice issue for Presbyterians and other Churches, and significantly represents an attitude that came to bring about the path to the Presbyterian committee adoption and recommendation of the Kairos Document. More on that document in the third part of the series. First a comment on the Presbyterian Committee by Rabbi Abraham Cooper of the Los Angeles based Wiesenthal Center, who “Newsweek” describes as an important and leading Rabbi in the United States. This comment by Rabbi Cooper from a speech given in Israel in 2010 reflects a wide swath of American Jewish opinion in its mainstream in America. Kairos is not a popular or good way to work for peace, is the prime position of Jewish Americans. The Rabbi’s statement in excerpt: Within days Kairos won accolades from different Protestant and Catholic groups. They most serious impact so far, however, comes from a church whose leadership took pride of first place in the campaign against Israel. The Presbyterian Church (USA) (PCUSA) in 2004 was the first mainline American Protestant group to call for divestment from Israel. The move proved enormously unpopular with the rank and file of the church, and the move was rescinded in 2006. In 2008, its General Assembly considered – and accepted – what everyone thought were mutually exclusive overtures, one pro-Palestinian, and one more balanced. One of them called for greater balance in church policies and material, and a thorough reexamination of PCUSA policy on the Middle East. Nonetheless, the “Special Committee to Prepare a Comprehensive Study Focused on Israel/Palestine” that was subsequently assembled included only one pro-Israel member who soon quit in disgust. The committee of nine had at least seven members and three staffers[4] who had strongly indicated pro-Palestinian views before their appointment. Several were direct imports from PCUSA’s Israel-Palestine Mission Network (IPMN), whose blog has hosted anti-Semitic videos[5] and material from Muslim terrorist groups. The reader easily sees that Wiesenthal Center, a major American based Human Rights organization, doesn’t like the Kairos Document. Further, its criticism of the Presbyterian Church and its committee work and recommendations, Theologically Biblical or not, is found “anti-semitic” and as is the Church wanting to end Israel as a State. Critics of Wiesenthal Center and mainline Jewish opinion are said to always say, if you don’t agree with us, you are “anti-Semitic” many mainline significant and popular Jewish groups say: The Presbyterian Committee’s and its Church want to destroy Israel. One proponent of the peace policy presented by the committee to General Assembly, a delegate from Presbyterian Church USA who lives in San Francisco’s Bay Area, wrote this writer: It also concerns me that, if the people at the Wiesenthal Center (whose job it is to root out anti-Semitism) start calling almost any criticism of Israel anti-Semitism, then people will dismiss the charge as politically motivated and irrelevant. If that happens, when truly anti-semitic activities take place and are noted by the Wiesenthal Center, no one will pay attention because the Wiesenthal Center will have lost its credibility. No doubt the Kairos Document is controversial and disliked by Israelis and American Jews, including Rabbi Yitzoch Adlerstein and Rabbi Abraham Cooper of Wiesenthal Center, because it says Israel is an Apartheid State. Not so, they argue well. The delegate to General Assembly referred to above, likes the Kairos Document and its statements that action be taken against Israel as an Apartheid State. In that same letter by email written prior to his leaving for General Assembly 2010, the Delegate writes: One last point on the Rabbi’s (Adlerstein) quote that the apartheid charge against Israel was beneath contempt and an affront to South African blacks. Below are quotes from Desmond Tutu and Nelson Mandela, two South African Nobel Peace Prize winners who are probably better subject matter experts than a Rabbi from the Wiesenthal Center: Desmond Tutu in a letter to Berkeley Students: (CAPE TOWN, April 2010) – Dear Student Leaders at the University of California – Berkeley It was with great joy that I learned of your recent 16-4 vote in support of divesting your university’s money from companies that enable and profit from the injustice of the Israeli occupation of Palestinian land and violation of Palestinian human rights. Principled stands like this, supported by a fast growing number of US civil society organizations and people of conscience, including prominent Jewish groups, are essential for a better world in the making, and it is always an inspiration when young people lead the way and speak truth to power. I am writing to tell you that, despite what detractors may allege, you are doing the right thing. You are doing the moral thing. You are doing that which is incumbent on you as humans who believe that all people have dignity and rights, and that all those being denied their dignity and rights deserve the solidarity of their fellow human beings. I have been to the Occupied Palestinian Territory, and I have witnessed the racially segregated roads and housing that reminded me so much of the conditions we experienced in South Africa under the racist system of Apartheid. I have witnessed the humiliation of Palestinian men, women, and children made to wait hours at Israeli military checkpoints routinely when trying to make the most basic of trips to visit relatives or attend school or college, and this humiliation is familiar to me and the many black South Africans who were corralled and regularly insulted by the security forces of the Apartheid government The same issue of equality is what motivates the divestment movement of today, which tries to end Israel’s 43 year long occupation and the unequal treatment of the Palestinian people by the Israeli government ruling over them. The abuses they face are real, and no person should be offended by principled, morally consistent, non-violent acts to oppose them. It is no more wrong to call out Israel in particular for its abuses than it was to call out the Apartheid regime in particular for its abuses. The same issue of equality is what motivates the divestment movement of today, which tries to end Israel’s 43 year long occupation and the unequal treatment of the Palestinian people by the Israeli government ruling over them. The abuses they face are real, and no person should be offended by principled, morally consistent, non-violent acts to oppose them. It is no more wrong to call out Israel in particular for its abuses than it was to call out the Apartheid regime in particular for its abuses. Nelson Mandela said: “Apartheid is a crime against humanity. Israel has deprived millions of Palestinians of their liberty and property. It has perpetuated a system of gross racial discrimination and inequality. It has systematically incarcerated and tortured thousands of Palestinians, contrary to the rules of international law. It has, in particular, waged a war against a civilian population, in particular children.” 2001 Memo on Palestine to Thomas Friedman The Middle East Study Committee’s work becomes more controversial, and the actions of General Assembly on their decision regarding that report and its adoption becomes more controversial in these current times. The criticism is hot. In their Letter to Jewish friends, the committee itself says: Letter to American Jewish Friends: We are aware that our report will likely draw such critiques as being “unfair” or “imbalanced.” We believe that our report, however, is quite fair. Our analysis, both through careful research and through our experience of being in the Middle East, is that Israel is the most powerful party to the conflict. Therefore, Israel has both the responsibility and the ability to reverse the course of the current precipitous decline throughout the region. May we continue to pray, and work, for the peace of Jerusalem, the Middle East, and our world. This writer believes the Presbyterian Church USA intent is the same as the committee states in its recommendations to General Assembly: May we continue to pray, and work, for the peace of Jerusalem, the Middle East, and our world. From here, let’s turn towards where the article itself in its earlier part mentions another aspect of the path the Biblical Reflection takes the recommendations for, and where the Presbyterian Church USA is in their policy today, too. This is a long, important statement so it is quoted at length: 3. Continue to urge all corporations doing business in the region to seek proactive ways to promote respect for human rights, peace building, and equal employment opportunity…b. Whereas the Spirit of Christ “gives us courage to pray without ceasing, to witness among all peoples to Christ as Lord and Savior, to unmask idolatries in Church and culture, to hear the voices of peoples long silenced, and to work with others for justice, freedom, and peace” (A Brief Statement of Faith—Presbyterian Church (U.S.A.), lines 66-71), we seek to fulfill this calling by continued engagement with Caterpillar in accordance with the following policy statement of the 219th General Assembly: Caterpillar, Inc. has produced, sold and profited from equipment that has been and continues to be used—with or without modifications made by their exclusive dealers and by others—for clearly non-peaceful purposes. Caterpillar thus profits from continued actions by Israeli Defense Forces (IDF) and other government agencies (at times by private companies under contract with government entities or on construction projects approved by Israeli government bodies) that have been condemned by the international community and the Presbyterian Church (U.S.A.). These uses include (but are not limited to) the demolition of the homes of Palestinian civilians, the building of Israeli settlements and the separation barrier on Palestinian territory that is occupied illegally by Israel, and the provision of (and possible conscription in the future) of civilian employees of Caterpillar’s exclusive dealer to the Israeli military for the purpose of maintaining Caterpillar equipment for military purposes.The inaction of Caterpillar in addressing the injustice and pain caused by its failure to monitor and take actions to prevent such uses by its Israeli dealer is inconsistent with our stated position calling on all corporations doing business in Israel, Gaza, East Jerusalem and the West Bank “to confine their business activity solely to peaceful pursuits and refrain from allowing their products or services to support or facilitate violent acts by Israelis or 10 Palestinians against innocent civilians, construction and maintenance of settlements or Israel-only roads in East Jerusalem and the West Bank, the Israeli military occupation of Palestinian territory and construction of the Separation Barrier as it extends beyond the 1967 „Green Line? into Palestinian territories.”On the basis of Christian principles and as a matter of social witness, the 219th General Assembly strongly denounces Caterpillar’s continued profit-making from non-peaceful uses of a number of its products. We call upon Caterpillar to carefully review its involvement in obstacles to a just and lasting peace in Israel-Palestine, and to take affirmative steps to end its complicity in the violation of human rights. We hope that, by God’s grace, Caterpillar will come to exercise its considerable power and influence in the service of a just and lasting peace in Israel/Palestine.With all this detail from the Presbyterian Church USA committee report, the reader can see that a lot of territory is covered. Some think that the issue is not what this second in the series of three reports and comments intends to make, that the Presbyterian Church is guided by the Bible and Theological Reflection. This writer thinks so. Alan F.H. Wisdom, a good writer and think tank member of Institute on Religion & Democray writes in an email to this writer about the paper and its intent. His is a different, and still legitimate, mainstream view: This “Biblical Theological Reflection” is carefully argued and well documented, unlike some other sections of the paper. It draws a number of valid insights from Scripture about the place of the land in God’s covenant with Israel: that the land ultimately belongs to God and not to the occupants, that the gift of the land comes with a responsibility to live as a people according to God’s commandments, that among those commandments is the requirement to treat non-Israelites justly, that the government of Israel is subject to criticism like any other government when its policies are unjust, and that the shifting boundaries of ancient Israel provide little guidance for the proper boundaries of modern Israel. This section lays out universal moral standards of justice against which any government could be measured (and found wanting). But there is not a clear connection between those standards and the later recommendations that get into policy specifics such as the Israeli separation barrier, the Gaza blockade, and the nature of a Palestinian state. These recommendations, unlike the theological section, apply a double standard to Israel and its enemies. Israel, for example, is criticized repeatedly when it denies freedom and self-determination to the Palestinians. But the same criticism is not leveled against the Palestinian Hamas or Fatah movements, or other governments in the region, which are even more repressive of their peoples. A serious flaw in the “Biblical Theological Reflection” is the attempt to equate Judaism, Christianity, and Islam—as if the three religions taught the same thing. There is a repeated pattern of quotes from rabbinic sources, from the Christian New Testament, and from the Qur’an all purporting to establish the same notions of justice. While there are indeed common ethical principles that can be found, it distorts the picture to ignore the huge differences between Jewish, Christian, and Islamic notions of God’s law. The Torah, the Sermon on the Mount, and shari’a offer very different bases for life together in community. As aspect of this attempt to equate the three religions is the assumption that their claims upon the land of Palestine are equivalent. The “Biblical Theological Reflection” insists that “Jerusalem, like ‘the land’ as a whole, does not belong to any one people alone, but is rather to be shared by two peoples (Israelis and Palestinians) and three religions (Judaism, Christianity, and Islam).” It quotes approvingly another PCUSA document contending that “God’s gift of land, and the potential and responsibility that goes with that gift, pertains both to Jews and to the Palestinian people who live alongside them in what was the ancient, biblical land of promise.” At no point does the paper acknowledge that the claims on the land are in fact far from identical. For devout Jews, Jerusalem is the one holy city that they remember every year at Passover, and Israel is the one place on the entire Earth that God promised to them. Christians, by contrast, are a people drawn from every nation and spread out over the Earth. They regard themselves as “strangers and foreigners on the earth,” lacking an earthly homeland but instead “desir[ing] a better country, that is, a heavenly one” (Hebrews 11:13, 16) Muslims aspire to see the realm of Islam spread over the whole world rather than restricted to a single nation. The Dome of the Rock and the al-Aqsa mosque in Jerusalem are holy to them, but less so than the cities of Mecca and Medina in Arabia. The authors of the PCUSA report might wish that the land claims of the three religions were the same. It might be easier to make peace if this were the case; however, fidelity to truth requires that we distinguish the disparate claims and treat each with its own integrity. One important aspect of the contemporary change in relations among Christians and their attitude towards the Middle East, exemplified well by the Presbyterians, is their interest in Christians outside the United States and all over the world. Is this a solidarity movement? I think not, but it has enough hallmarks of that and the influence now of Middle Eastern Christians, to safely assume it as an influential factor. Christians speak to one another all over the world, as can be expected. Here is the message the Presbyterian committee makes in their report: Ecumenical statement: In addition to what we in the United States have to say, there are the voices of our brothers and sisters in Christ in the Middle East. In our regional travels, we have been encouraged by their steadfastness, distressed by their challenges, and moved by their diversity, but also their unity. As their ecumenical voices have spoken, from the Amman Call to the Kairos Palestine document, the Middle Eastern Church has spoken clearly and directly to us. We ignore their voice at our own peril. Let us do all we can to show our oneness with them in Christ. No doubt reformed Churches are on the move in the area of Ecumenical activity. A press release from the World Council of Churches announces the merger of tens of thousands, even hundreds of thousands Christians in an organization of Ecumenical dimension and form, made just recently in the world. The World Council of Churches statement, in part: “The formation of the World Communion of Reformed Churches is a source of inspiration for all of us who see the call to unity, to mission and to promote justice as one, undivided call”, said World Council of Churches general secretary Rev. Dr Olav Fykse Tveit in Grand Rapids, United States, on Saturday, 19 June. Tveit was greeting 380 delegates representing 227 Reformed churches from all over the world at the uniting meeting of the World Alliance of Reformed Churches (WARC) and the Reformed Ecumenical Council (REC). The merger of the two organizations took place the previous day amidst prayer and praise and words of joy in the Van Noord Arena of the Calvin College’s campus. Many years in the making, the new World Communion has 227 member churches representing 80 million Christians in 108 countries. “I’m thrilled to say that the vote by both of the organizations was unanimous,” said Peter Borgdorff, president of the Reformed Ecumenical Council (REC), at a press conference following the agreement to merge. “We are intended to be more like a family than a structure.” “What you see here today is the commitment of Reformed churches to be together globally,” said Clifton Kirkpatrick, president of the World Alliance of Reformed Churches (WARC) at the press conference. “The whole process has come together so well today.” This writer would be remiss to not include a big chunk of key statement from the 17 page report on Biblical Theological Reflection. The Christian commitment to, and the act of working towards, in Christian responsibility world reconciliation is heralded in the report. Christ is also the ground and empowering force for reconciliation among humans—between one person and another, between the individual and the group, between one group and another—in fulfillment of the eschatological vision of peace, of shalom, found in both Micah and Isaiah: ?[T]hey shall beat their swords into plowshares, and their spears into pruning hooks? (Mic. 4:3b, Isa. 2:4b). So this writer believes, too; it is Christian doctrine for the Christian and the world at large that this part speaks to the work of peace making, key to the Presbyterian-Israel purpose of policy: PEACE MOVEMENT AS CHRISTIANS The Newer Testament proclaims that humankind‘s alienation from God existed from the primordial time of Eden to the historical time of Jesus. But through the life, death, and resurrection of Jesus Christ, God accomplished reconciliation with all of humankind—indeed, with the whole of creation. We note these passages, for example: ?Jesus answered them, ?The hour has come for the Son of Man to be glorified…. And I, when I am lifted up from the earth, will draw all people to myself‘? (Jn. 12:23, 32). ?For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life? (Rom. 5:10). ?For in [Christ] all the fullness of God was pleased to dwell, and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross? (Col. 1:19–20). Furthermore, the Newer Testament proclaims that this reconciliation between God and humankind accomplished through Christ is also the ground and empowering force for reconciliation among humans —between one person and another, between the individual and the group, between one group and another —in fulfillment of the eschatological vision of peace, of shalom, found in both Micah and Isaiah: ?[T]hey shall beat their swords into plowshares, and their spears into pruning hooks? (Mic. 4:3b, Isa. 2:4b). Ephesians says, ?For [Christ] is our peace; in his flesh he has made both groups into one and has broken down the dividing wall, that is the hostility between us? (2:14). In its first century context, Ephesians was speaking of Christ‘s death having broken down the dividing wall of hostility between Jews and Gentiles within the Christian community. But in the twenty-first century, we are led by the Spirit to find in this verse, especially when viewed through the lens of Col. 1:19–20, a wider application —Christ‘s death having broken down the dividing wall of hostility between any two peoples or groups within God‘s creation. And Second Corinthians says, ?For the love of Christ urges us on, because we are convinced that one has died for all …. So if anyone is in Christ, there is a new creation … ! All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation … . For our sake [God] made him to be sin who knew no sin, so that in him we might become the justice of God? (2 Cor. 5:14a, 17a, 18, 21). Interpreting this last passage, J. Paul Sampley writes: ?Reconciliation is at the heart of life‘s business. If the most important single factor about any of our lives is God‘s having reconciled us to God‘s very self, then the proper celebration of our reconciliation is to share it with others by fostering reconciliation … wherever and whenever we can.? It is in light of all this that we can hear afresh Jesus‘ words in the Sermon on the Mount: ?So when you are offering your gift at the altar, if you remember that your brother or sister has something against you, leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come and offer your gift? (Mt. 5:23–24). By so reconciling, we do become, as Paul says, ?the [justice] of God? (2 Cor. 5:21). There is so much to this report on Biblical Theological Reflection. The Old Testament is taken into account as part of the statement, too. But before entering into that area it is important to see these intentions, made in writing by the committee in their report. Probably a key area of contention and concern, in a not so long statement, but bigger than what fits in a nutshell, Presbyterians lay it on the line (the bottom line) on what they intend for Israel and what they see as conditional and necessary for Peace. This writer thinks of this shorter section as the pithier word of the committee on their attitude towards Israel. If not the most controversial part of their report, it is certainly as important a part and telling too of their recommendations for General Assembly. WHY PRESBYTERIANS SPEAK OF ISRAEL Thus, if American Presbyterians are to speak ?like prophets, we must stand ready to speak not only to our own government but to others as well—including the government of the State of Israel and the governments of the Palestinian people. 1) To the right of Israel to exist as a sovereign nation within secure and legitimate borders,55 borders that are not contended for on the basis of some literal reading of a. ?biblical geography and that are arrived at through peaceful negotiation with the Palestinians. And accompanying this commitment have been two calls: first, one to Palestinians and other Arabs to recognize Israel‘s existence within secure borders; and second, one to Israeli Jews to fulfill their b. ?land responsibilities, responsibilities that include the covenant obligation to extend to c. ?others? in their midst d. —that is, to Israeli Christians and Muslims e. —a full equality of civil rights and a full measure of justice. 2) To the right of Palestinians to self-determination and to have their own separate, contiguous, economically viable, sovereign nation-state within the wider borders of a. ?the land.?57 Arising from this second commitment has been our denomination‘s steady call for the government of Israel to put an end to its military, political, and economic occupation of Palestinian land after 1967 and its practice of establishing and expanding settlements there. 3) To a nonviolent resolution to the conflict.58 The PC(USA) has continuously called upon all parties in the Middle East to settle their differences peacefully and also upon both Palestinians and Israelis to end all acts of violence against each other. 4) To the concept that Jerusalem, like a. ?the land? as a whole, does not belong to any one people alone, but is rather to be shared by two peoples (Israelis and Palestinians) and three religions (Judaism, Christianity, and Islam). The Study Committee for Middle East Peace has as its Committee Chairman a man who is Pastor of a Church, and has a clear sense of common work in moving toward the various problems and solutions of being a committee. In a talk by telephone, Reverend Doctor Ron Shive outlined for this writer how the committee worked together. It worked well together, and hard, is a summary of that conversation. As well, as a Presbyterian, Ron Shive is a believer. In a Press Statement issued by the Presbyterian Church USA, he said, “Scripture and Reformed theology are the foundations on which we build,” Reverend Ron Shive (Salem Presbytery) is chairman of the committee. “The good work our committee has done on this section makes it clear that our words and actions need to stem directly from our faith commitments.” No doubt his vision for the committee was one of faith and scripture. The Press Statement offers, “After nearly two years of study, travel, and vigorous discussion, the committee submitted its final report on March 5. The report, ‘Breaking Down the Walls,’ is being released in three parts because of the time needed to copy edit and format the approximately 150-page document for the assembly.” The report in its final form was released in March, 2010. “The topics of covenant, land, Zion, and reconciliation are addressed in the second part of the report. Shive points out that it is the thread of justice that runs throughout the piece. “‘All of these themes are central to our conversation,’ said Shive. ‘Reconciliation is the hope for which we pray and work, and we know that reconciliation is achieved most faithfully when it partners with justice for the sake of all of God’s people.’” The Presbyterian-Israel policy report by committee addresses a situation regarding Middle East peace that is a subject of world concern –that among various Churches, including Presbyterian ones. Churches seek out or host organizations like Friends of Sabeel North America—a Voice of Palestinian Christians. Admittedly by some, Sabeel is not a mainline organization. In this writer’s research, I talked with a member of Sabeel for about an hour on the phone prior to the posting of this second in the series of three articles on the Middle East Committee Presbyterian report for General Assembly, and just after publication on the web of the first part in the series. I learned that Sabeel considers itself a peace group. In fact, the woman I spoke with said in a forum on the web that she is a pacifist. Peace seekers make up Sabeel, and the organization thinks of Israel as an apartheid country and calls for implementation of the Kairos Documents plans, methods, and projected outcomes. Herman Waetjen, an Emeritus Professor of New Testament at San Francisco Theological Seminary (Presbyterian) who is retired from the Northern California Presbyterian Seminary, spoke by telephone with this writer. He and other Presbyterians were introduced to this writer by the Press Office of San Francisco Theological Seminary. Professor Waetjen likes Sabeel, favors the Kairos Document and is described as a man of “passion” when it comes to Middle East peace. As a Presbyterian clergyman, he belongs to the Redwoods Presbytery of the Presbyterian Church. Dave Jones is part of a Presbyterian Church social policy committee, and the lay Presbyterian Dave Jones, attended and supported a Sabeel sponsored event in a San Francisco Bay Area church, an event similar to many held in Christian Churches around the United States, including a talk about a book upholding a Jewish American’s view that tells neatly many of the politics and religious statements similar to if not the same as Sabeel’s. Mark Braverman, Ph.D. was at the Church in San Francisco’s Bay Area Dave Jones attends and gave a sermon, one like many Dr. Braverman gives in American Churches. In a telephone conversation with Dr. Braverman, he said to this writer: I believe that we need to revisit the concept of the chosen people in the light of what the project to establish a Jewish homeland in Palestine has caused. As a Jew I must consider hard the distinction between loving a land and claiming it as my birthright. When you claim a superior right to a territory shared by others, whether that claim is made on religious or political grounds, you head straight for disaster, which is what the Jewish people are confronting in the actions of the State of Israel – politically and spiritually. We Jews need to take a long hard look at our willingness theologically to invoke the land clause of the covenant. And as for our sense of vulnerability and our history of suffering, I have come to realize that the meaning of the Nazi Holocaust is not that we have to retreat behind walls of protection. To the contrary – the experience must lead us to a recognition of the universality of human suffering and our obligation to relieve it. As a Jew, confronting the situation of the State of Israel today, I feel that it is crucial that Jews examine our willingness to see ourselves as special — to commit, as Christians have put it in their own self-critique, the scandal of particularity. Yes, we have suffered grievously over the millennia. But it is time to see that until we are able to fully comprehend the suffering we ourselves have caused and are continuing to cause, and are willing to see that the suffering of another people counts just as much as ours, we will never live in peace in the Middle East. I wrote the book as a result of my visit to Israel and the West Bank in 2006. Seeing the occupation and seeing its effect on both the Palestinians and on Israeli society, I realized that there would never be peace until the human rights injustices suffered by the Palestinian people were addressed. In an effort to be fair to those supporting Sabeel and Dr. Braverman’s position, which is said by the mainline Human Rights organization Wiesenthal Center to be anti-Semitic, Dr. Braverman made this statement in defense of Sabeel: On the charge that Sabeel is anti-Semitic:Sabeel’s statements about the people of Palestine being like Jesus on the cross is fully in line with Liberation Theology. Naim Ateek is firmly within the Liberation Theology tradition and idiom in using the imagery of the Crucifixion in reference to the suffering of the Palestinian people. The fact that the Jewish people, through the actions of the State of Israel is now in the position of oppressing the Palestinian people, like the Romans were oppressing the Jews of Palestine during the time of Rome, is a tragic and ironic fact. But it doesn’t change it. It’s understandable that, for some Jews, the use of this imagery may evoke the memory of the despicable deicide charge used against the Jews by Christians throughout the ages, but it’s really important to make the distinction and make it very clear that this is not what Ateek means and not what he intends. Ateek is speaking out against the actions of the State of Israel, and not against the Jewish people, In fact he goes out of his way to make a distinction between the best of Jewish tradition, which can be found in the Old Testament (Jonah, Isaiah, Amos) and the actions of the State of Israel. This charge is being used cynically to discredit him, and more generally to play the Zionism=Judaism card in smearing criticism of Israel as anti-Semitism. When Dr. Braverman gave the sermon mentioned previously, he spoke to the New Testament, not the old. Though an American Jew, as he says he is and thinks as do others, a significant fact, since it shows not all Jews agree on matters of peace and Israel, his New Testament reading of the day was Luke 10: 37-40. Dr. Braverman says of this passage, quoted here from Dr. Braverman’s sermon: Luke 19.37-40: As Jesus was approaching the path down from the Mount of Olives, the whole multitude of the disciples began to praise God joyfully with a loud voice for all the deeds of power that they had seen, saying “Blessed is the king who comes in the name of the Lord! Peace in heaven and glory in the highest heaven!” Some of the Pharisees in the crowd said to him, “Teacher, order your disciples to stop.” He answered, “I tell you, if these were silent, the very stones would shout out.”I find how Jesus expresses himself at that moment so powerful – whether praise or protest, you cannot suppress the cry of strong feeling. And what was the praise about, after all? It was the spontaneous response of an oppressed, occupied people – a cry of love, adoration, and sheer joy for the miracle of Jesus’ ministry – his power to heal, to inspire, to lead. It’s a wonderful moment, and so captures Jesus in his idiom, his unstoppable response to the stifling, spirit-killing, life-denying voice of established authority. ”You can’t stop this!” he is saying. ”Nature itself, even these seeming inert stones, resonate with the joy and life force emanating from these people.” This is said in favor of and support of other parts of the sermon “God’s Bounty” given in February, 2010, by Dr. Braverman on that day: Christians today talk about the need to honor the deep Jewish attachment to the Land of Israel. But as a Jew I must consider hard the distinction between loving a land and claiming it as my identity and as my birthright. When you claim a superior right to a territory shared by others, whether that claim is made on religious or political grounds, you head straight for disaster, which is exactly what the Jewish people are confronting in the State of Israel today – not only political, but cultural, psychological, and spiritual. We need to take a long hard look at our willingness to invoke the land clause of the covenant. The theology of the land, like that of election, like any other aspect of scripture, must be open to conversation with history. And what does any of this have to do with Lent? As we enter the season of lent, we are reminded that we are, daily, and with every season, being tested. Can we be stewards of the earth? Can we treat all humankind with compassion? Can we see that we are all one? This is the challenge facing us today on a global basis. And in particular it is being worked out in this narrow strip of land between the Jordan river and the Mediterranean, the Holy Land. It’s a journey that I, as a Jew, have had to take and am still on. The Presbyterian committee makes a statement on the Old Testament in their report section “Biblical Theological Reflection.”This makes sense, as Christians accept both Old and New Testaments. To this writer, it seems unusual, even odd that a Jewish man would want to quote the New Testament, since Jews do not believe in Christ as Messiah. Dr. Braverman told this writer that he sometimes attends Temple, and in doing so shows he is a somewhat observant and practicing Jew who is aware of Jewish Holy Days. He is an educated man with a Doctorate in Psychology, too. Now let us turn again to the subject specific, words presented by the Middle East Study Committee in their report to General Assembly. In its paper that is a Witness to Scripture: Biblical Theological Reflection, Presbyterians say that the Old Testament as they note it in their witness, demands that the land of Israel treat the stranger well, maintain justice, and that it shall be a place where people of many faiths may come to worship God. Here is a section about the “Older Testament:” The Older Testament also speaks of Zion as a place to which not only Jews but also other peoples and nations will come both to worship God and to receive God‘s teaching. Toward the end of the sixth century B.C.E., the prophet we call Third Isaiah proclaimed to those who had returned from exile in Babylon to the holy mountain that is Zion, ?Maintain justice, and do what is right? (Isa. 56:1a). And he proceeded to tell his fellow Jews that what is just and right includes joining God in welcoming to the holy mountain and its sacred precincts those from other lands who love God and strive to keep the commandments, for God‘s temple ?shall be called a house of prayer for all peoples? (Isa. 56:6–8). And according to Psalm 87, ?Zion is the mother city of all who know the Lord, wherever they are born? —be that Canaan, Babylon, Philistia, Tyre, Ethiopia, or any other place.35 Other passages as well share that vision: ?Let this be recorded for a generation to come, … so that the name of the Lord may be declared in Zion, and his praise in Jerusalem, when peoples gather together, and kingdoms, to worship the Lord.? Ps. 102:18a, 21–22 And: ?In days to come the mountain of the Lord‘s house shall be established as the highest of the mountains, and shall be raised up above the hills. Peoples shall stream to it, and many nations shall come and say: ?Come, let us go up to the mountain of the Lord, to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths.‘ For out of Zion shall go forth instruction, Thus, most Presbyterians hold that the ?land-grant? to Abraham‘s offspring described in Genesis is not so much a matter of ?rights? as it is a matter of ?responsibilities,? that ?the land? is a place whose residents God holds responsible for what is being done in and with it, including dealing justly with ?the stranger? and the poor.42 The Wiesenthal Center has in an effort to refute a torrent of statements and “peace” arguments and policies regarding Jews in America and specifically Israel, offered a pamphlet that they believe clarifies many misconceptions about the Israel situation and its history. In a Press Statement, Wiesenthal Center says, “Vicious lies and distortions … casting Israel as a pariah state by world leaders, academics, church groups, and some in the media … the U.N. Goldstone Report … a 100% increase in violent anti-Semitic acts over the last year … demonizing Israel as an Apartheid State … comparing Israelis to Nazis … deteriorating U.S./Israeli relations … intimidating and threatening her supporters …” and as a result, “…we have responded. We have just launched our new 2010 Top Ten Anti-Israel Lies Campaign. In an effort to get opinion on Biblical Theological Reflection, this writer went to many sources like University of California at Los Angeles, San Francisco Theological Seminary, Graduate Theological Union, many experts were either not available, perhaps even willing, to comment or at the time of the writing of this report were not available. Looking for a definition of Theological Reflection in “The Oxford Dictionary of the Christian Church”, Edited in Second Edition by F.L. Cross and E.A. Livingstone (Revised), and this writer did find this definition of the Theological Virtues. The text from the book reads in part: “A title given to the three virtues of faith, hope, and charity, which are grouped together by St. Paul…as the bases of the Christian life…” Let us leave the subject and this second in a series of three articles on the Presbyterian Church USA Middle East Study Committee report at this place.
Peter Menkin, an aspiring poet, lives in Mill Valley, CA USA (north of San Francisco). My blog: http://www.petermenkin.blogspot.com He is 63 years old as of 2009.
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