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Robert J. Burrowes's blog
There is a long history of social critics and progressive thinkers offering critiques of human society.
Islamophobia has become a significant factor driving politics in many western countries.
Islamophobia – fear of Muslims – is now highly visible among European populations concerned about terrorist responses from Islamic groups claiming Jihadi links. However, it is also evident among those same populations in relation to the refugee flow from the Middle East. In addition, Islamophobia is highly evident among sectors of the US population during the presidential race. It is a significant issue in Australia. Outside the West, even the (Muslim) Rohingya in Burma are feared by Buddhist monks and others.
I have enjoyed reading accounts and seeing photos of those committed and courageous climate activists who participated in the recent Break Free from Fossil Fuels actions conducted at various locations in 13 countries from 4-15 May 2016. See 'Break Free from Fossil Fuels'.
A previously little-known law firm called Mossack Fonseca, based in Panama, has recently been exposed as one of the world's major creators of 'shell companies', that is, corporate structures that can be used to hide the ownership of assets. This can be done legally but shell companies of this nature are widely used for illegal purposes such as tax evasion and money laundering of proceeds from criminal activity. See 'Giant Leak of Offshore Financial Records Exposes Global Array of Crime and Corruption: The Panama Papers'.
Do you think that ending human violence is impossible? Do you believe that even aiming to do so is unrealistic? Well, you might be right. But you might also be interested to know that there are a lot of people around the world who are committed to trying. And, if you think the aim is worthwhile, you could be one of them.
If you have ever wondered why the global elite hoards their wealth instead of using it to help break down the violence and injustice in our world, I would like to suggest an answer to your question: self-hatred.
If you have ever wondered why weapons manufacturers make weapons to kill other living beings and destroy the Earth, I would like to suggest an answer to your question: self-hatred.
James Burrowes & Robert J. Burrowes
Wa wa wa wa.
We have recently been discussing your ongoing courageous struggle to liberate yourselves from more than 100 years of occupation, first by the Netherlands, briefly and brutally by Japan during World War II, and now by Indonesia. In that regard, we would each like to share a brief message with you, our friends from West Papua.
A new book, edited by Nick Buxton and Ben Hayes, both involved with The Transnational Institute, brings together a thoughtful collection of scholars, journalists and activists to explain the pre-eminence of the military and corporations in shaping the global response to the climate catastrophe as an 'opportunity'. See The Secure and the Dispossessed: How the Military and Corporations are Shaping a Climate-Changed World. Do you think that this catastrophe is an 'opportunity'?
It has been argued that nonviolent struggles to liberate occupied countries – such as West Papua, Tibet, Palestine, Kanaky and Western Sahara – have failed far more often than they have succeeded but that secessionist struggles (that have sought to separate territory from an existing state in order to establish a new one) conducted by nonviolent means have always failed. See Why Civil Resistance Works: The strategic logic of nonviolent conflict.
What do the Pyrenean ibex, St. Helena olive, Baiji dolphin, Liverpool pigeon, Eastern cougar, West African black rhinoceros, Formosan clouded leopard, Chinese Paddlefish, the Golden Toad and the Rockland grass skipper butterfly all have in common but which is different from the Dodo?
The answer is that these species all became extinct since the year 2000, that is, in the last fifteen years. The Dodo became extinct in 1662.
As expectations build for a global consensus to emerge from the United Nations climate conference in Paris, starting on 30 November 2015, that could agree to taking action to limit any rise in global temperature to 2 degrees celsius, I would like to explain why these expectations are misplaced. And what we can do about it.
For many people, it is easier, safer and more comfortable to live in a world of delusion, particularly when this delusion requires no effort to seek out and understand truths that might prove unpalatable. If the delusion is one that is reinforced by the persistent promulgation of elite propaganda, then the idea of questioning the delusion might not even arise.
Since the publication of vast troves of official documents by Wikileaks, however, knowledge of deeper geopolitical realities has exited the select world of progressive academia, exemplified by scholars such as Noam Chomsky, with its enthusiastic but relatively limited audience in activist circles, to become more readily and widely available.
On behalf of those of us who struggle to honor Gandhi's legacy to the world, I would like to wish Mohandas Karamchand (Mahatma) Gandhi 'happy birthday!' Gandhi was born on 2 October 1869 and had he defied both the assassin's bullet and the aging process, he would have been 146 years old this year.
In his just-released book, Disaster Capitalism: Making a Killing out of Catastrophe, Antony Loewenstein offers us a superb description of the diminishing power of national governments and international organisations to exercise power in the modern world as multinational corporations consolidate their control over the political and economic life of the planet.
There is much being written about the refugee crisis in Europe at the moment but none of what I have read explains why the problem is occurring and what will need to be done for the problem to be addressed.
Understanding human conflict requires us to understand human psychology. And it is only when we understand the psychology that drives conflict that we can take intelligent steps to address it.
In a recent letter to US President Barack Obama twelve Nobel Peace laureates declared their support for the long history of US elite violence against Native Americans and enslaved Africans, as well as the US imperial violence around the world that has butchered tens of millions of people over the past 200 years. See ‘US: An End to Torture: Twelve Nobel Peace Prize laureates write to President Barack Obama asking the US to close the dark chapter on torture once and for all. Obama responds’.
There is much that is revolting about the current world and Andre Vltchek, Christopher Black and Peter Koenig are well placed to document it, which they have done in their new book The World Order and Revolution! Essays from the Resistance.
Using a combination of political, legal and economic analyses, Vltchek, Black and Koenig carefully strip away the façade that the corporate media presents to us, and which the imperial elite wants us to believe, so that we can see some of the ugly, underlying truth about our world.
I routinely come across efforts to change an individual’s attitude, belief and/or value by using education to teach the ‘right’ one. This is most usually intended to lead to a better behavioural outcome, such as someone who is not sexist, racist or violent. I would like to explain why education cannot achieve such a change, except in the most superficial of circumstances, as the evidence clearly demonstrates.
For the sake of this article, an attitude is a settled way of thinking about someone or something, a belief is an acceptance that something is true and a value is a principle in relation to something judged to be important in life.
I have just read Andre Vltchek’s new book Exposing Lies of the Empire. Let me tell you something about this book of 800 pages.
Vltchek writes with passion and poetry, describing the true horror experienced by the world at large, living at the gunpoint of the imperial powers, while also describing and drawing you into a world of progress, culture and refinement that exists in some places and, so we are tantalised, might exist elsewhere too and even, perhaps, one day for us all.
I sometimes read that drone strikes are counterproductive to western security interests because each person killed by a drone results in more new ‘terrorists’. See, for example, ‘The more civilians US drones kill in the Mideast, the more radicals they create’.
If you are interested in learning more about the meaning of, and the relationships among, direct, structural and cultural violence and how one peace studies scholar suggests we use the integrative power of nonviolence to address violence constructively, then I suggest you read the new book by historian, playwright and novelist Professor Timothy Braatz called Peace Lessons.
As the world continues to engage in various commemorations in relation to World War I, Australia approaches the centenary anniversary of a defining event in the nation’s history: ANZAC Day. On 25 April 1915, and for many days after, Australia suffered savage losses at Gallipoli in Turkey.
Sometimes when we reflect on war, we talk about sacrifice for a good cause. Other times, we talk about the cost, in lives or liberties lost. Occasionally, we talk about the horror. Sometimes we talk about the gains, nationally or internationally, for freedom and democracy. And rarely, we analyse the causes of war and lament that one day we might end it.
On 15 April 1912, the Titanic, the largest ship afloat at the time it entered service, sank in the North Atlantic Ocean after hitting an iceberg on its maiden voyage. The large and unnecessary death toll – more than 1,500 passengers and crew – was the result of many factors.
Understanding the psychology that underpins these factors teaches us why so many people died in the Titanic disaster. This, in turn, gives us insight into how we might be able to improve our chances of averting the sinking of the Good Ship Earth and losing most of its passengers in the years now immediately ahead.
Why does nonviolent action work? And how good was Mohandas K. Gandhi as a nonviolent strategist? If you want high quality evidence in your search for answers to these two questions then I encourage you to read Professor Mary E. King’s latest book on the struggle against untouchability, unapproachability and unseeability in the south Indian village of Vykom during the 1920s. See ‘Gandhian Nonviolent Struggle and Untouchability in South India: The 1924–25 Vykom Satyagraha and the Mechanisms of Change’.
With the passing of another International Women’s Day, during which much attention around the world has again been focused on tackling violence against women, I would like to explain why none of the initiatives currently being proposed will achieve anything unless we acknowledge, and act on, the cause of this violence.
So let me briefly explain the fundamental cause of violence in our world, including the cause of violence against women, and invite you to do something very personal and effective about it.
Guest post: Anita McKone
If you have ever asked ‘Why?... How could they do this?’ in response to the latest report of terrorism, then Confessions of a Terrorist is the novel for you. But only if you genuinely want to find out the answers.
Have you ever noticed your own inclination, or that of other people, to believe what you/they are told by someone seen to be in authority?
For example, did you know that there is overwhelming scientific evidence that the 911 destruction of the World Trade Center buildings 1, 2 and 7 was a false flag operation? That is, 911 was organised by the US and/or Israeli elite(s) and their agents in order to enable them to manipulate public opinion to support their subsequently initiated perpetual war in the Middle East and elsewhere.
The usual definition of a ‘terrorist’ is simple: a person who uses violence in the pursuit of a political objective.
Why do human beings fear love? That is, why do we fear loving ourselves and others, and why do we fear being fully loved ourselves?
If someone does not receive what they need emotionally as a child, their capacity to give will be limited accordingly. The less of what they need they actually get, the less they will be able to give (and the more they will take for themselves without consideration for others). In order to give, one must have experienced receiving during childhood. If we do not experience love in a way that is truly meaningful, then we will never be able to love ourselves. And if we do not love ourselves, we cannot truly love another.